Although they are related, Fiji's present political troubles are mild compared with the chicanery of Ratu Cakobau and his enemies, in the period leading to Cession. Cakobau, the chief of the relatively small island of Bau, cultivated friendships with missionaries and freebooters alike. In a climb to power, he alienated Fijian chiefs as well as common folk. Freebooters traded muskets and supported Cakobau in military campaigns in return for access to the last of the sandalwood, which could be sold at great profit in China.
In one major siege in 1854, Cagawalu's priests prophesied a rebel victory. Like Constantine, Cakobau routed the enemy and persuaded himself that if the recent campaign "was a contest between old and new gods, then the old had lost." With the understanding that he would bring his subjects into the fold, Cakobau turned Christian. In turn, the Wesleyan Methodists supported his regime because they recognized a converted ratu would be sure to lead lost souls to the Church. In addition, Cakobau was promised Tongan support against his enemies.
Many chiefs looked askance at the new ways. To make matters worse, on May 2, 1867, Cakobau declared himself King of Bau. "In the minds of the independent hill tribes of the main island, the new Christian god and Cakobau's ambition were inextricably linked and . . . were equally detestable." Virtually smack dab in the middle of Viti Levu, the village of Nubutautau was the last refuge and main stronghold of those Fijians who were adamant they would accept neither Christianity nor the rule of Cakobau. Worse was yet to come. On a quest for souls, Baker penetrated the highlands of Viti Levu. On July, 20, 1867, Baker and his party reached the village of Nubutautau. Baker presented a whale's tooth, a tabua, and was given promise of safe conduct through the Chief's lands. Sometime later that evening, a second more powerful tabua arrived. At some point after the arrival of the more powerful mana, the Chief fancied Baker's ivory comb and stuck it in his hair. In the process of snatching it back, Baker inadvertently touched the Chief's head, breaking a sacred taboo.
The Reverend Thomas Baker had made the mistake of proselytizing the very god that the detested Cakobau embraced. In this context, the killing of Baker was a symbol of political defiance. The act of cannibalism was a rearguard attempt to exhaust the mana of the enemy, whether Christ, Cakobau the Warrior or the Christian Cakobau. In 1864, the Wesleyan Methodist had appointed Baker Missionary to the Interior. He was fated to serve as a pawn in the struggle between Cakobau and those Fijians who were determined, at all cost, to retain traditional values, a struggle still being waged today.
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