_Kere-kere_, which was formerly the pivot of native society, now wars unceasingly against the mercantile progress of the people. One might multiply instances of the resentment shown by Fijians against any of their number who tries to improve his position, or accumulate property, by braving the ridicule of those who would beg of him. In the few cases in which Fijians have shown sufficient independence to defy the importunities of their friends, they have been made the victims of a kind of organized boycott well calculated to deter others from attempting to follow their example. There is the case of Tauyasa of Naselai on the Rewa river, who had a banana plantation and paid coolies and Fijians to work for him. His industry prospered so that he was able to buy a cutter and a horse, and furniture for his house. To the chiefs who flattered him, and the host of idle relations who wanted to live upon him, he turned a deaf ear, obstinately refusing to part with his property. They retaliated by circulating infamous stories about him, and by ridiculing him with the taunt that he was aspiring beyond his station, and was trying to ape his superiors, the reproach that is of all the hardest for a Fijian to bear. The worry of this petty persecution preyed upon his mind so grievously that he took to his mat, and foretold the day of his death. But not even his memory was allowed to rest in peace, for the native teacher who preached on the Sunday following his death, cried, "Who shipped China bananas on the Sabbath?" and then in the pause that followed, he whispered hoarsely, "Tauyasa!" Again he shouted, "Where is Tauyasa now?" and slowly twisting his clenched fist before him he hissed between his teeth, "He is squirming in the everlasting flames." A native of Ndeumba, who used to make a net income of £250 a year from his banana plantation, and had money deposited in the bank, asked not long ago whether the government would not make the custom of _kere-kere_ illegal, so as to furnish him with an excuse for refusing to give money away. He could only keep his profits to himself by depositing them in the bank and saying that he had none, and who knew whether the bank might not some day stop payment as he had heard banks had done in Australia? If the government would only make begging between relations illegal, he said he would have a valid excuse for refusing to give; otherwise he would always be ashamed to refuse money to importunate relatives. When this was mentioned to some Mbau women of high rank without the disclosure of the man's name, they at once identified him with Sakease, whose niggardly spirit appeared to be notorious.