Page:Williams and Calvert, Fiji and the Fijians, New York, 1860.djvu/207

 RELIGION. 177 ments do not entirely disappear for some time ; they are not, however, so violent as to prevent the priest from enjoying a hearty meal, or a draught of yaqona, or a whiff of tobacco, as either may happen to be at hand. Several words are used by the natives to express these priestly shakings. The most common are sika and kundru. Sika means "to appear," and is used chiefly of supernatural beings. Kundru means "to grunt or grumble." One word refers to the appearance, and the other to the sound, attendant upon these inspired shakings.

As whatever the bete or priest says during the paroxysm is sup- posed to be direct from the god, a specimen or two of these responses will be interesting. The occasion presents a favourable opportunity for boasting, and the response is often prefaced by lauding the god. A priest of Ndengei, speaking for that divinity, once said, " Great Fiji is my small club. Muaimbila is the head ; Kamba is the handle. If I step on Muaimbila, I shall sink it into the sea, whilst Kamba shall rise to the sky. If I step on Kamba, it will be lost in the sea, whilst Mu- aimbila would rise into the skies. Yes, Viti Levu is my small war- club. I can turn it as I please. I can turn it upside down."

Complaints are also made at these times. A man who was in- spired by Tanggirianima said, "I and Kumbunavanua only are gods. I preside over wars, and do as I please with sickness. But it is difficult for me to come here, as the foreign god fills the place. If I attempt to descend by that pillar, I find it pre-occupied by the foreign god. If I try another pillar, I find it the same. However, we two are fighting the foreign god ; and if we are victorious, we will save the woman. I will save the woman. She will eat food to-day. Had I been sent for yesterday, she would have eaten then," etc. The woman, about whose case the god was consulted, died a few hours after these assurances of life.

A party who had been defeated in war, made a second application to their god, who replied, "My name is Liu ka ca, ha muri ha vinaka" —"Evil first, and good afterwards."

Occasionally the priest is the medium of communicating to a Chief the general opinion about some unpopular act. "The present famine eats us because you gave the large canoe to Tonga instead of Mbua." "This hurricane is in consequence of your refusing the Princess to the Rewa Chief. For that the gods are angry, and are punishing us."

Generally, however, a good understanding exists between the Chief and the priest, and the latter takes care to make the god's utterances agree with the wishes of the former.

Once I saw a large offering made, and the priests were consulted as