three became at times positively uncanny, for he stopped here and there in the rain to execute a sort of eerie dance, which, if it was intended to exorcise the demons of the Long Road, was highly reprehensible in a professing Wesleyan. Little by little I wormed the whole story out of them, together with fragments of the sagas in which it is crystallized. After I had reached home two of my native collectors were sent to Namata to reduce the tradition to writing. The following is a literal translation of what they brought me-- _The Spirit Path_ (_Sala Ni Yalo_) There is a long range which has its source at Mumuria in the Kauvandra mountain, and stretches eastward right down to Nathengani at Mokani in Mbau. It is called the Tuatua-mbalavu (Long Range), but in Tholo and Ra it is called the Tualeita. This range is nowhere broken or cut through, nor does the course of any stream pass through it. And all the streams that discharge into the Wainimbuka take their source in this range, and also the streams that run towards the sea, on the whole coast, from Navitilevu to Namata. Now our ancestors said that the souls of the dead followed this range on their way to Kauvandra, and at the foot of the range at Mokani was their fountain of drinking water, called Wainindula. We begin our account of the "Spirit Path" at Ndravo, for at that place all the souls of those who have died at Mburetu, and Nakelo, and Tokatoka, and Lomaindreketi, and Ndravo crossed the water. This is the story-- [Pageheader: THE GHOSTLY FERRYMAN] When a man died his body was washed, and girded up with _masi_ and laid in its shroud. A whale's tooth was laid on his breast, to be his stone to throw at the pandanus-tree, which all the Shades had to aim at. And while his friends were weeping, the Shade left the body and came to a stream so swift that no Shade could swim across it. This stream was called the Wainiyalo (River of the Shades), but it is now called the Ndravo river. When the Shade reached the bank he stood and called towards the Mokani side, where the god Themba dwelt, the same whose duty it is to ferry the Shades across the water. Now Themba has a great canoe, divided in the middle; one end is of _vesi_, and in this the chiefs embark; but the other is of _ndolou_ (a kind of bread-fruit), and on this the low-born Shades take passage. The name of the place where they stand and call Themba is Lelele. When the Shade reaches Lelele he stands and calls, "Themba, bring over your canoe." And Themba answers, "Which end is to be the prow?" If the Shade answers, "The _vesi_ end," Themba knows that it is the shade of a chief, but if it cries, "Let the bread-fruit be the prow," it is a low-born Shade, and the bread-fruit end touches the bank.