With the introduction of Christianity there came a change. Sexual licence, formerly prevented, was now only forbidden. The missionaries' endeavours to inculcate "family life" on the English plan produced a surprising result. The _mbure-ni-sa_ was gradually deserted by all but the old men; the youths went to sleep in their parents' houses, and, when once the novel idea of unmarried men sleeping in the same house with women had been digested, the other houses of the village were open to them. Association of the sexes and emancipation from parental control did the rest. There were other changes. Education begat in the young a contempt for the opinions of their elders. Against the precepts of the old men, who had formerly controlled every detail of the village life, there were the opposing teachings of the missionary and the trader, both startling the young with echoes of a wider world than their own. While the elders stayed at home, the young made voyages to the European settlements of Suva and Levuka and tasted vice with the loafers on the beach; they served three years with the constabulary and the police, or worked a year on the plantations, revelling in their new-found freedom, aping the manners of half-castes and white men who talked evil of dignities, and would pass the highest chiefs, even the governor of the colony, without doffing their turbans. Their favourite topic of conversation is their amours, and they have the Gallic indifference to the good fame of the women who have yielded to them. Illicit relations extend far beyond the limits of the village. When young men are together in a strange village some one exclaims, "_Me-nda-kari_" (_lit._, "Let us rasp," _i.e._ shape to our will by repeated solicitation); and the inferiors in rank will immediately constitute themselves procurers to their chief--a _rôle_ which suggests no taint of infamy in their minds. Sometimes they work through an old woman, sometimes through a young man of the place who is dazzled by the notice taken of him by such distinguished guests. The women are beguiled to the trysting-place, and yield rather from feebleness of will than from appetite for vice. It is this frailty of will that makes it difficult to believe in the charges of rape that are frequently tried in the courts. The Fijian woman seems rarely to yield willingly to any but her chosen lover. She is, moreover, so muscular that any real and sustained resistance would prevail against violence, but whether from her habit of obedience or some psychological reaction of the sexual instinct, she cannot resist ardent solicitation. "He took me by the hand," a girl exclaimed to the court, when asked why she did not cry out, as if the accusation of violence was by no means weakened. If a woman cannot be brought to a tryst her lover resorts to _vei-ndaravi_ (_lit._, crawling); that is to say, he will crawl into the house where she is sleeping with her companions and lie down beside her without awakening them, and profit by her frailty of will. I have known of cases where a young chief, personally distasteful to the woman he desired, has compelled her lover to do the wooing in a dark house, and has then taken his place without her discovery of the fraud. The lack of self-control seems to be more marked in low-born than in chief women. When Andi Kuila, the daughter of King Thakombau, had been reproving two of her women for levity of conduct, they replied, "It is all very well for you great ladies to talk, but as for us common women we cannot control ourselves" (_keimami sa senga ni vosoti keimami rawa_:" _lit._, "endure ourselves"). This speech did not imply that the sexual impulse was uncontrollable, for in the Fijian woman the contrary is the case, but that their power of resistance was weak.