The Fiji commoner reckons his wealth, not by the amount of his property, but by the number of friends from whom he can beg. There is no time in the history of the Fijians when literal communism obtained. The tribal waste land, it is true, was held in common, but the land actually in cultivation for the time being, and the cocoanut and other fruit trees were the recognized property of the man who planted them and of his heirs. Poultry and pigs were held individually, and the ownership was jealously guarded, the poultry being marked in various ways to secure identification, and native manufactures of all kinds were the individual property of the makers. But, while individual rights were thus far recognized, the claims of the tribe and of relationship were so strong as to constitute a lien upon all individual property. A man who would regard the theft of his pig as a deadly injury, and who would resent a stone thrown at his pig as an insult offered to himself, would not feel aggrieved if called upon by communal _lala_ to provide food for visitors to the village, even though they were unwelcome, nor would he think of refusing any of his possessions to a fellow-townsman who begged them of him, consoling himself with the reflection that the gift affords him a claim upon the borrower at some future time. What the _solevu_ was between tribes, the _kere-kere_ was between individuals--a mere substitute for trade by barter. A man had more salt in his house than he wanted; his more needy neighbours begged it of him. He in his turn, wanting yams for his daughter's marriage feast, has a claim upon each one of them. And so the system works out to a balance. It may be the first stage in evolution from the state in which the proprietary unit was the tribe, or more probably it is the most ancient of all laws of property, and dates from the day when Palæolithic man first found a bludgeon that balanced to his liking. Indeed, it is difficult to imagine how primitive society could exist without some such custom as communal _lala_ and _kere-kere_ within the limits of the tribe. So long as there was but one standard of industry and all men worked alike, the system answered well enough; but, as soon as each individual became free to indulge his natural indolence, having no longer the stimulus of fear, the custom was mutilated. The industrious had no longer any incentive to industry, knowing that whatever they accumulated would be preyed upon by their more idle relations. Fear of public opinion still prevents the richer native from refusing what is asked of him, though he knows very well that the recipient of his bounty is too idle and thriftless ever to be in a position to yield him an equivalent. [Pageheader: THE FATE OF A REFORMER]