Owing to the geographical nature of the Fiji group, which consists of seven groups of islands, some of them very large and some very small, the mode of government has never been monarchical, the country being ruled by a number of chiefs of greater or less importance, according to the amount of territory over which their sway extended. The various islands had in former days but little connection with each other. At the present time, more intercourse takes place, and in one instance the visit involves a singular and ludicrous ceremonial.
One of the gods belonging to Somo-somo, named Ng-gurai, went to visit Mbau a spot on the eastern coast of Viti Lemi, one of the greater islands, and to pay his respects to the god of that place. He was accompanied by a Vuna god named Vatu-Mundre, who gave him a bamboo by way of a vessel, and undertook to guide him on his journey. Ng-gurai then entered into the body of a rat, seated himself on the bamboo, and set off on his journey. After they had sailed for some time, Ng-gurai lost his way on account of wanting to call at every island which he passed, and at last, just as he arrived on the Mbau shore, he was washed off the bamboo and nearly drowned in the surf.
From this fate he was rescued by a Mbau woman, who took him into the chiefs house, and put him among the cooks on the hearth, where he sat shivering for four days. Meanwhile, Vatu-Mundre arrived at his destination, and was received in royal manner by the Mbau god, who tried in vain to induce him to become tributary to him.
After a proper interval, the Mbau god returned the visit of Vatu-Mundre, who had craftily greased the path, so that when his visitor became animated, his feet slipped, and he fell on his back. Vatu-Mundre then took advantage of his situation, and forced his visitor to become his tributary.
In consequence of this affair, the Mbau people pay a homage to the natives of Vuna, but indemnify themselves by exacting a most humiliating homage from the men of Somo-somo, though in fact Somo-somo is the acknowledged superior of Vuna.
Whenever a Somo-somo canoe goes to Mbau, the sail must be lowered at a certain distance from shore, and the crew must paddle in a sitting position. To keep up the sail or to paddle in the usual standing position would cost them their lives. As soon as they come within hearing of the shore they have to shout the Tama, i. e. the reverential salutation of an inferior to a superior, and to reiterate it at short intervals.
Arrived on shore, they are not allowed to enter a house, but are kept in the open air for four days, during which time they are obliged to wear their worst dresses, move about in a stooping attitude, and to say the Tama in a low and trembling voice, in imitation of the shivering rat-god. After the four days have expired, they may enter houses and dress in better clothes, but are still obliged to walk in a half-bent attitude. When a Mbau man meets one of these crouching visitors, he cries out, “Ho! Ho!” in a jeering manner, and asks the Somo-somo man whether his god is yet at liberty. The unfortunate visitor is then obliged to place his hand on his heart, stoop half-way to the ground, and say humbly that Ng-gurai is allowed his liberty.
Naturally disliking this oppressive and humiliating custom, the people of Somo-somo have of late years managed to evade it by means of foreign vessels. The custom of lowering the sail and paddling while seated was not binding on people of other countries, and so they contrived to visit Mbau on board of Tongan canoes, or, better still, English ship-boats.
Of late years the government has assumed a feudal aspect, the chiefs of large districts being considered as kings, and having under them a number of inferior chiefs who are tributary to them, and bound to furnish men and arms when the king declares war. According to Mr. Williams, the Fijians may be ranked under six distinct orders. First come the kings, and next to them the chiefs of separate large islands or districts. Then come the chiefs of towns, the priests, and the Mata-ni-vanuas, or aides-de-camp of the great chiefs. Next to them come the chiefs of professions, such as canoe building and turtle fishing, and with them are ranked any distinguished warriors of low birth. The fifth rank includes all the commonalty, and the sixth consists of the slaves, who are always captives.
As is often the case in countries where polygamy is practised, the law of descent passes through the female line, the successor of the king or chief being always the son of a woman of high rank.