Totemism, in this limited form, was perfectly consistent with ancestor-worship. Except in the case of the shark--a malevolent being claiming constant propitiation from fishermen--the totem had not often a temple or a priest. Saumaki, the river-shark, was remembered as a piece of tribal tradition, but his totem worshipped other gods. They were sometimes _tauvu_ through gods independent of their totem. Lasakau and Sawaieke, Nayau and Notho were _tauvu_ through their shark-totem, but Rewa and Verata were _tauvu_ through an ancestor-god, Ko-mai-na-ndundu-ki-langi, or Ko-Tavealangi (Reclining-on-the-sky), and greeted one another in the formula, "Nonku Vuniyavu" (Foundation of my house). Many tribes have either forgotten or have never had a totem, and the greater number of those who have preserve the tradition as a piece of family history, and refer to it with a smile, which is apt to fade when they survey the ruin of their property on the morrow of a visit from a devastating horde of their _tauvu_ kin. [Pageheader: THE SOUL'S LAST JOURNEY] Gods of the After-world Besides the divinities that concerned themselves with terrestrial affairs, there was a well-peopled mythology of the after-life. These beings had neither temples nor priests. They haunted well-known spots on the road by which the Shades must pass to their last resting-place, but as they left the living unmolested, the living were not called upon to make propitiatory offerings. They were kept alive by the professional story-tellers, who revived them after funerals, when men's thoughts were directed to the problem of Death, and they gained in detailed portraiture at every telling. In a land where every stranger is an enemy, the idea of the naked Shade, turned out friendless into eternity, to find his own way to the Elysium of Bulotu, conjured up images of the perils that would beset every lone wayfarer on earth, and the Shade was made to run the gauntlet of fiends that were the incarnations of such perils.