Tunimata, also known as iTaukei Vanuakula, owner of Vanuakula Island, next to Dravuni, was a chief in his own right. Tunimata, in Fijian, means a chief or leader of a vanua, a confederation. His yavu, house or house foundation is called Nauluvatu. His pastime was to watch all ships that sailed by. From his prominently-placed Nauluvatu on the highest point of Vanuakula, he enjoyed a panoramic view of the sea around and of all the islands nearby. But he lived alone.
After a meeting of the vu on Dravuni one day, and on his way back to the island, Tunimata was presented with an uto, breadfruit, seedling to plant. The uto soon grew into a tree and a first fruit appeared, and this pleased Tunimata greatly. He looked forward to harvesting it. The fruit soon matured. But after a heavy rain, the fruit fell and splintered on the rock below. From this splintered uto appeared two persons – a girl and a boy. When Tunimata came to harvest the uto, he only found the two young persons who soon explained that they indeed emerged from the splintered uto on the ground. Tunimata embraced them as his own. Ravouvou iVanuakula and Raluve iVanuakula thus became the other residents on the island and would soon create their own history.
Ravouvou is an endearing term given to a male firstborn of chiefly parents. Raluve is its equivalent for female firstborn. Raluve iVanuakula soon grew into a beautiful woman. The news of her beauty soon spread to all corners of Fiji and beyond, even to the Kingdom of Tonga. Whilst growing up on the island the two siblings enjoyed their own respective pastimes. Ravouvou iVanuakula loved swimming around the island and exploring the reefs nearby. Raluve iVanuakula, on the other hand, loved cooking yams of the purple variety on the beach and swimming there. Every morning, Raluve iVanuakula would tie a vine to the ankle of Ravouvou iVanuakula before he went for his swim. When he was ready to return, he would tug at the vine and Raluve iVanuakula would then haul him back onto the beach.
In the meantime, a scheme was being hatched in Tonga. The king of Tonga was impressed with the tale of how beautiful Raluve iVanuakula was and wanted her to be his prince’s bride. The king sent his warriors to Vanuakula to kidnap the young beauty. The Tongan warriors soon found Vanuakula after a few false stops along the way. Hiding behind the rocks near Raluve iVanuakula’s favourite beach, they were able to witness and attest to the story of her beauty and her favourite pastime of cooking and eating purple yams on the beach.
The Tongan warriors moved in and grabbed Raluve iVanuakula and rushed her onto their canoe, after much struggle from the young beauty. Later that day when Ravouravou iVanuakula tugged at the vine, there was no response from Raluve iVanuakula. He swam back to the island knowing the tragedy that awaited him. Tunimata got to know about the tragedy and he was grief-stricken.
Tunimata directed Ravouvou iVanuakula to seek help from his friend, the vu of Nakasaleka on mainland Kadavu, Naitotokowalu (being supported by eight props, walu is eight in Fijian) who lived on his mountain stronghold on Uluinaibutubutu. Tunimata was convinced that with Naitotokowalu’s waqa titi, his transportation vessel made from the titi plant, his friend would be able to locate the whereabouts of Raluve iVanuakula – anywhere in Fiji or beyond.
Naitotokowalu was only too happy to help an old friend. But first, he had to locate the whereabouts of Raluve iVanuakula. He invited Ravouvou iVanuakula on board his waqa titi and started the chant to grow the titi plant. This vessel can grow tall like a tree as well as being able to sail. He got to a height where he was able to see to all parts of Fiji, but there was no sign of Raluve iVanuakula. He chanted a bit more to gain more height until he was able to see beyond Fiji. He was then able to see Raluve iVanuakula being prepared as the bride for the Tongan prince. They planned immediately to leave for Tonga to rescue the young Vanuakula beauty.
The waqa titi was readied to sail immediately on instructions from Naitotokowalu. Amongst other things, a hearth was placed on the canoe with an adequate number of stones. But the first port of call was Vanuakula to collect some purple yams, Raluve iVanuakula’s favourite, and firewood for the hearth.
On reaching Tongatapu, they were greeted by the din of celebrations after the royal wedding. Naitotokowalu knew that security would be lax. He sent Ravouravou iVanuakula with a knife to cut all the ropes that bound all the pieces and structures of all the Tongan canoes on Tongatapu beach. He started a fire on the hearth and started heating the stones that they had taken with them. Next they went looking for Raluve iVanuakula. They saw her in the midst of Tongan royal women but she looked glum and sad. Naitotokowalu rolled a cooked purple yam in her direction. Raluve iVanuakula noticed it right away and knew that help was on its way. She walked towards where the yam came from and met up with her rescuers. There was no time to lose. They headed for Naitotokowalu’s waqa titi and set sail.
Raluve iVanuakula’s absence was quickly realized and the King ordered immediate mobilization of his warriors for the search. But when his warriors rushed to their canoes to push out to sea to give chase, they soon found that their canoes were all in pieces. The King was furious. He called his priests together to get their kalou vu, a sea snake called Togalelewai, to give chase instead.
The escaping trio fully expected the ensuing chase by the sea snake and they could see its form and huge head making waves behind them, getting close to the fragile canoe. However, every time, the sea snake opened its jaws to bite off the rear of the waqa titi, Naitotokowalu threw a white-hot stone down its mouth. The creature would recoil and retreat for a while before he came forward again. This went on for a while until Naitotokowalu threw his eighth white-hot stone that killed the creature of the deep. Naitotokowalu was pleased about the magical property of his favourite number, eight.
The canoe landed first on Dravuni where they unloaded the rest of the stones from the hearth at a point on the east coast of the island. Ravouravou iVanuakula, having enquired from Raluve iVanuakula, realized that she had lost her virginity. He thus cut off his sibling’s tobe, the plait signifying virginity for young Fijian girls and tossed it at the point where they landed.
The party then proceeded on to Vanuakula. Tunimata was in a celebratory mood. He sent Ravouravou iVanuakula to his favourite reefs to fish. On his return, Tunimata presented the fish to his friend, Naitotokowalu and according to a version of the legend, he also gifted the ownership of the reefs from where the fish came from and which happened to be the Solo Reefs.
Commentary on the Legend
Vanuakula Island is uninhabited now. The yavu, Nauluvatu, is known to many kaiDravuni and also to the Roko Tui Dreketi’s chiefly household of Rewa. My father recalled the story when a young chief from that chiefly household, Ro Logavatu , visited Dravuni to convalesce after the war in 1946. He made his wish known to my father that he would love to be buried on Nauluvatu on Vanuakula. But this did not eventuate.
Vanuakula is known for its sole uto tree that seems to defy nature and stays alive regardless of its age. The island is also known for a special plant that grows there that makes excellent firewood even if it is still green. Its name has a Tongan connection: nailitokeitoga. Lito is Fijian which means to keep alight or to get light.
On a rocky cliff facing Vanuakula Passage, one can still see long furrows as if made by fingers believed to be those made by Raluve iVanuakula when she struggled being captured and dragged by the Tongan warriors.
The ownership of the Solo Reefs had been under dispute for a long time, even today, when the ownership had already been formalized and codified. For some time, the people of Nakasaleka had always believed that the Solo Reefs belonged to them. I have seen written evidence of this claim. Even as recently as 2006-2007, I was approached by a prominent Fijian lawyer in Suva and asked about my opinion on a proposed legal action by a delegation from Nakasaleka to regain the ownership of the Solo Reefs. My response was that it would be an exercise in futility since the ownership had been codified.
The codification of ownership took place after the Veitarogivanua, traditional court for land registration, of 1931. Ratu Sir Lala Sukuna was the Commissioner of Native Land at the time. He entertained a delegation from Nakasaleka to come to Dravuni for the Veitarogivanua, and for them to present their case. At the hearing, Ratu Sukuna heard the delegation’s claim, which was refuted by Dravuni’s representative, Marika Koroivui.
Ratu Sukuna’s legal training was sorely tested. He then asked the Nakasaleka delegation what they would normally do when they came from Nakasaleka all the way to the Solo Reefs to fish. The delegation’s spokesperson responded that they would come to Dravuni first to present their sevusevu, kava offering, before they proceeded to the reefs. Marika Koroivui chimed in and said for all to hear: “Sir, that proves without any shadow of doubt that the reefs are still owned by the people of Dravuni.” The hearing concluded and decided in favour of the people of Dravuni.
According to the results of the Veitarogivanua, whilst the legal rights of fishing in the Astrolabe reefs collectively belong to the people of Ono District of Kadavu, those for the Solo Reefs are an exception. The rights to fish there belong to Yavusa Natusara of Dravuni, comprising the two mataqali, family groupings on Dravuni. However, the rock on which Solo Lighthouse stands today, is regarded as an island and it belongs to Mataqali Natusara of Dravuni.
On Dravuni, the point where Naitotokowalu’s waqa titi landed is called Ucuivadravakatobe. The sole vadra, screw palm that grows at the point represents Raluve iVanuakula’s tobe that was cut and thrown there by Ravouvou iVanuakula. The stones at the point are the only ones on Dravuni that do not splinter when fired in a lovo, earth oven; meaning that they had been fired already.
kaidravuni 
Vinaka Momo.
You are welcome, Beci. kind regards
Ni sa bula vinaka tale, again I read with much interest your story of of the Ravouvou and Raluve of Vanuakula. It does seem a coincidence to mention my great great grandfather Ro Logavatu having had a close relationship to the island of Vanuakula and his wish to be buried there. I am interested in the vu of Nakasaleka Naitotokowalu and that of my great great grandfathers yavu in Lomanikoro Rewa besides the sau tabu called Naitokowalu. According to the stories passed on is that the last person to build a house on the yavu Naitokowalu was Ro Logavatu. There is also the story of him swimming from Vanuakula to the Solo Lighthouse not fearing anything. There is so much resemblance and similarities in your research and the actual stories told to us and what is around. I am sure the deeper the outcomes of your research and the stories told of his exploits, a far more greater truth will unfold.
Bula vinaka Ro Jone,
Thanks for your comment. I suppose with more stories told resulting from more research, the more connected the stories become and the more meaningful they will be. I certainly wish that this will be the case. Ro Logavatu’s wish to be buried on Vanuakula, expressed to my father, is obviously indicative of a deep association with the island. That kind of remark is never said lightly.
The tale of your great great grandfather swimming to Solo and back to Vanuakula is also interesting. It raises questions as to the reasons why he would have done that apart from bravery. Solo was an island before it sank in a volcanic eruption. Two chiefly ladies used to reside there, namely: Solobasaga and Vonokula. Solo is known to be haunted and Dravuni villagers still regard it with much respect. They, for instance, perform the ‘tama’ when they approach the rocky outcrop which is called Solo on which the lighthouse sits. Solo itself is regarded as an island and is owned by Mataqali Natusara of Dravuni.
The two ladies migrated when Solo sank in the volcanic eruption. They settled on the rocky outcrop at the northern end of Dravuni, called Muanalailai. There, they reside.
Another story is told of another of your ancestors, a first born, going fishing to Solo. His identity is not clear to me.But this is more recent. On approaching Solo, the Dravuni elders wanted to observe the custom of tying a rope around the neck of a first born going fishing for the first time.When told that your ancestor was to have the rope tied around his neck, he flatly refused. No elder from Dravuni could make him change his mind. Anyway, the fishing party proceeded to Solo but never caught any fish at all. At the end of the day, the party had to sail back home in a sombre mood. It finally dawned on your ancestor that it was his fault that the party was returning home with not one fish in the basket. He had breached protocol.
He made the canoe turn around, and agreed to have the rope tied around his neck. This time around there was fish galore to feed all the villagers and more.
You also mentioned of the yavu Nauluvatu and it’s significance to the people of Dravuni and the Household of the Roko Tui Dreketi. Would it be possible that you shed more light on the significance on the Yavu Nauluvatu.?
Ro Jone,
If you click ‘Legends’ page above and scroll down, you will see two pics of Vanuakula Island. There is a kind of raised ground/platform that is clearly seen when you cast your eyes along the top outline of the island. That is the Nauluvatu yavu. You can imagine sitting out there on a fine day and looking around. The view would be fantastic.
Nauluvatu was obviously Tunimata’s yavu. Tunimata was iTaukei Vanuakula.
I will have to research a bit more in order to get more information about this yavu and where the name originated from.
I am also researching the origin of the name of our Kalou Vu. Our Vu is Ravuravu and I have written quite a bit about him. Our Kalou Vu however is Tuni. There is very little known about him, but his wife is Rokowati. We refer to her by her more popular name of ‘Bulou’. ‘Tuni’ may have a Rewan origin, given the existence of other similar names: Tunidaunibokola, Tunidau, etc.
This is WIP.
I also wanted to mention that given the story of the Raluve being abducted to Tonga and rescued back again, my great grandfather Ro Logavatu had taken for him a Tongan wife and had eight children of which my grandfather Ro Jone Tabaiwalu is the eldest. Just so exciting to read and see the close resemblance of the stories and how it seems as if fate is trying to give a closer resemblance to the way God and Destiny is presenting itself for us.
Ro Jone,
The number of your great grandfather’s children being eight is also interesting given the role played by Naitotokowalu in the story and his magical number of 8.
Interesting traditional legends that have a resounding resemblance to I can certainly refer to. On your commentary on the legend you speak of a Ro Logavatu of which I would assume as my great grandfather Ro Emori Bikavanua Logavatu whose yavu in Lomanikoro is the Yavu Naitokowalu which i can only assume is similar or reference to the Vu Naitotowalu. First question here.. is there a deeper connection here between the RokoTuiDreketi, the Rewan Chief who became the first TuiNiDauNiBokola, the legend of the Raluve and Ravouvou of Vanuakula and the desire of Ro Logavatu to be buried in Vanuakula?
Another interesting twist to the legend is the Tongan connection whereby the Raluve i Vanuakula was kidnapped by and taken to Tonga to be married to the King of Tonga. Surprisingly whether is just coincidence or because of this legend both my great grandfather Ro Emori Logavatu and his eldest son my grandfather Ro a Jone Tabaiwalu have strong connections, with Ro Emori taking a Tongan Lady as his wife to which he bore 5 sons of which the eldest was my grandfather Ro Jine Tabaiwalu who also married Alisi Veikuna of the Mataqali Tui Pelehaki of Nawamagi, Nadroga.
My elders speak of how daring Ro Emori Logavatu was when he swam from Vanuakula to Solo light house and back again unharmed. Just comparing this with the story really shows so much similarities implying to some deeper connection with the mataqali Valelevu and the RokoTuiDreketi of Rewa. I believe the missing parts to these stories and legends may be found in the tukutuku mai na daku ni kuila, which is now being referred to as legends.
Thank you again for your wonderful stories and the research on Dravuni, I firmly believe then there is more history and information here that can add more value to many untold truths. Vinaka vakalevu
Ro Jone,
I have written about Ro Na Malo in the History page under “Dravuni’s Chiefly System”. As far as I know, he was from Valelevu and was treated with great respect and awe, befitting his status. His masi granted to him by the then Roko Tui Dreketi, Tunidaunibokola, exists today on Dravuni. It is however merged with another title to reflect the changed political situation of the time.
That certainly formalized the link to Valelevu. Later a number of Rewan chiefs came to Dravuni and lived there for different lengths of time. Some came to recuperate. One is known to have contracted leprosy and wanted to come and recover on the island. Some I believe came to die gracefully. It is known that four Rewan chiefs are buried on Yaukuve Levu, next to Dravuni. One is a lady, Ro Qereitoga. Another chief was Ro Tubuanakoro.
It is to be established however whether this is the same Ro Qereitoga, one of Bauan Tanoa’s wives, and whether Ro Tubuanakoro was Ratu Cakobau’s half brother.
It can be seen therefore, expressing the wish to be buried on Vanuakula by your ancestor was nothing unusual.
To be continued…..
Ro Na Malo lived in Natusara, the clan’s yavutu on Natusara, Ono Island. His yavu was ‘Na Tikovalavala’. One of his descendents, simply known as Jone, died on Dravuni when the the clan had relocated from Natusara and settled on a number of islands including Dravuni and other villages on Kadavu mainland. Jone may have been been the last person to have been given a ‘Ro’ title. ‘Ro Jone’ was his christianized name. Before that, he was called Ro Rabici. His grave is near that of Ravuravu’s near Dravuni’s so-called ‘green pool’.
Amazing traditional legends. Definitely I was ‘wow amazing’ just mesmerizing the tale beyond my paternal heritage fascinates me. It’s really wonderful to know, and such, enriches our traditional knowledge base that may be imperceptible but inspiring and brings insight to the understanding of traditional ties.
Vinaka vakalevu
Bula Mereia, Great to hear from you and thank you for visiting my blog. It has been some time since we last met. I hope that all is well. You can use this medium, apart from email to stay in touch. Au sa loloma yani.
Bula Mataki,
Rogorogo vinaka dina nai talanoa qo,vinakavakalevu.
Bula vinaka Kai,
Vinaka vakalevu for visiting my blog. My daughter Ema and I are having discussions with USP’s Institute of Education to have this legend published both in Fijian and in English. The other legend to be published is that about Taunovo and Tautaumolau and the creation of all the smaller islands of Kadavu. Ni sa moce mada.
I Am interested to hear your stories nd the names on Vanuakula like Tunimata, Nauluvatu,Navusa as of Navusalevu nd Vanuakula itself.They were all old names on Moturiki island nd Davetalevu waters around its South end.. Nauluvatu was known as the chiefs yavu or Tui of Davetalevu ancient village now underwater..And Tunimata was one of his priest, however nowdays a chiefly household of Yanuca Levu Moturiki..Navusa was the ancient settlement of Navuti Moturiki nd Vanuakula was another old name for Davetalevu or Vuniivilevu.
Rogorogo vinaka dina na I talanoa ni da vawilika toka. Vinaka vaka levu na I tukutku kei na vakekeli me ka ni vuli vei ira na muri Mai….
Even the names in Dreketis old chiefly households genealogy,they had TuiWai(according to their version,he was the Tui Fiti buried in Samoa)Koya Na Sau ,Saurara,were sons nd grandson of Rawakanivugayali the brother of Tura(Tui Davetalevu in the 14th century AD before he fled to Naicobocobo Bua because of cannibalism practiced at Davetalevu fort, Moturiki island.And all those 3 names mentioned above, like Tui Wai(Tura nd Rawakas dad namesake, also an earliest chiefly title),Koya Na Sau (name of the eldest son of Tui Wai/Waicalanavanua #1 or Lutudra/Catanatamani#1 or QioVula) nd Saurara was the name of an earlier chief of Davetalevu who went to Ovalau sometimes in between the 8th- 10th century AD.He was also known as Batitamata.And a name of a yavu in Dreketi or Nakorovou , which I learned lately is called Namana, while in Davetalevus myth we had Namanakilagi.Which our fishermen or gonedau(dauniwasa Ka daununu bulikula)who ended up in Vadravadra nd Nawaikama still have that name Namanakilagi.And finally,the name Nakorovou itself was the name of the earlier settlement of Niubasaga village(now the Ratu of Motus village) of Moturiki island.
l forgot to mention that the name Nauluvatu was not only the underwater Tui Davetalevus abode,but it is also the name of the hill where the Tora’s house sits nowadays above Uluibau village,Moturiki.