CHAPTER VII
RELIGION
Ancestor-gods—Gods of the After-world—The Ndengei Myth—Luve-ni-wai—Mbaki—The Priesthood—Witchcraft—Kalou-rere.
The religion of the Fijians was so closely interwoven with their social polity that it was impossible to tear away the one without lacerating the other. It was as unreasonable for the people to continue to reverence their chiefs when they ceased to believe in the Ancestor-gods, from whom they were descended, as for the Hebrews to conform to the Mosaic law if they had repudiated the inspiration of Moses. Religion was a hard taskmaster to the heathen Fijian; it governed his every action from the cradle-mat to the grave. In the tabu it prescribed what he should eat and drink, how he should address his betters, whom he should marry, and where his body should be laid. It limited his choice of the fruits of the earth and of the sea; it controlled his very bodily attitude in his own house. All his life he walked warily for fear of angering the deities that went in and out with him, ever-watchful to catch him tripping, and death but cast him naked into their midst to be the sport of their vindictive ingenuity.
The Fijian word for divinity is kalou, which is also used as an adjective for anything superlative, either good or bad, and it is possible that the word was originally a root-word implying wonder and astonishment. Sometimes the word is used as a mere exclamation, or expression of flattery, as, "You are kalou!" or "A kalou people!" applied to Europeans in connection with triumphs of invention among civilized
nations, either in polite disbelief, or disinclination to attempt to imitate them.
The Fijian divinities fall naturally into two great divisions—the Kalou-vu (Root-gods), and the Kalou-yalo (Spirit-gods, i.e. deified mortals). There is much truth in Waterhouse's contention that the Kalou-vu were of Polynesian origin brought to Fiji by immigrants from the eastward, and imposed upon the conquered Melanesian tribes in addition to their own Pantheon of deified mortals, and that the Ndengei legend, which undoubtedly belonged to the aborigines, was adopted by the conquerers as the Etruscan gods were by the Romans. The natives' belief in their own tribal divinity did not entail denial of the divinities of other tribes. To the Hebrew prophets the cult of Baal-peor was not so much a false as an impious creed. The Fijians admitted from the first that the Jehovah of the missionaries was a great, though not the only, God, and, as will presently be shown, when converted to Christianity, they only added Him to their own Pantheon. So, in giving their allegiance to the chiefs who conquered them, it was natural that they should admit the supremacy of the gods of their conquerors, who, by giving the victory to their worshippers, had proved themselves to be more powerful than their own gods. Wainua, the great war-god of Rewa, is said to have drifted from Tonga, and his priest, when inspired, gives his answers in the Tongan language. The Rewans had given the chief place in their Pantheon to the god of mere visitors.
THE FIRE GOD
First among the Kalou-vu was Ndengei, primarily a god of Rakiraki on the north-east coast of Vitilevu, but known throughout Fiji except in the eastern islands of the Lau group. The evolution of this god from the ancestor and tutelary deity of a joint-family into a symbol of Creation and Eternity in serpent form is an exact counterpart of Jupiter, the god of a Latin tribe, inflated with Etruscan and Greek myth until he overshadows the ancient world as Jupiter Optimus Maximus. The variants of the Ndengei myths are so numerous that they must be reserved for another chapter; it is enough here to say that Ndengei and the personage
associated with him are proved by the earliest myths of his home on the Ra coast to be deified mortals who have risen to the rank of Kalou-vu by their importance as the first immigrants and the founders of the race.