raki itself, there is a humorous song in which Uto his constant attendant, is represented as visiting the public feasts for the god's portion, and returning to Ndengei with the rueful intelligence that nothing but the under shell of the turtle was allotted to him. In some versions Ndengei has the head and neck only of a serpent, the rest of his body being of stone. He is the creator of mankind, but he has no emotions, sensations, or appetites except hunger.[52] Another version describes him as sending forth his son, Rokomautu, to create the land. He scraped it up from the ocean-bed, and where his flowing garment trailed across it there were sandy beaches, and where the skirt was looped up the coast was rocky. He also taught men how to produce fire.
When the missionaries first attempted the conversion of Rakiraki the people thought that Christianity was a mere variant of their own cult of Ndengei, using the following argument: Ndengei = the True God; Jehovah = the True God; therefore, Jehovah = Ndengei. Many years later the false prophet, Navosavakandua, whose career is set forth hereafter, used a similar argument to prove that his teachings did not clash with those of the missionaries, but were merely a newer revelation.
Ndengei was a purely Melanesian deity, and therefore, as I have said, the whole of Abraham Fornander's argument of a settlement of Polynesians in Fiji from the second to the fifth centuries a.d., which is founded on the fallacy that Ndengei was of Polynesian origin, falls to the ground.[53] For the serpent-worship indicated in the serpent form of Ndengei, on which he lays so much stress, is a modern gloss, and, even if it had been ancient, it would have proved no connection with the Polynesians, since snake-superstitions are common throughout Melanesia.
THE SHOOTING OF THE SACRED PIGEON
The great saga of the war in Nakauvandra is far older than the myth ascribing serpent form to Ndengei, and there the god figures as a splenetic and irascible old man, as no doubt he was in his remote earthly career. I take the story from
the version written down by Ilai Motonithothoko, to whom I have referred elsewhere. When Ndengei had grown old the settlement on the Kauvandra mountain consisted of several villages, one of which belonged to Rokola and his carpenter clan, and the grandsons of the first arrivals were grown men. In the village of Nai-lango-nawanawa, on the slopes of the mountain, lived two twin grand-nephews of Ndengei, named Na-thiri-kau-moli and Na-kau-sambaria, who having brought down a pigeon with an arrow without injuring it, clipped its wings and tamed it. They gave the bird the name of Turukawa, and every morning and evening, and at flood-tide and ebb-tide, its cooing resounded far and wide over the mountain. Old Ndengei, hearing its voice, sent a messenger to ask the youths to give it to him, but they were absent from home, and the messenger, assured by their father that their consent was not necessary, took the bird to his master. Ndengei wanted the bird for a practical purpose. Elderly Fijians are somnolent, and the pigeon's cooing at sunrise was useful in arousing him from slumber.
Next morning the twin brothers were startled at hearing their pigeon cooing in Ndengei's village, and when they heard that it had been taken away without their consent, they flew into a rage, crying, "Sombo! is this to be the way with us children of men?" And they made ready their bow, which was called Livaliva-ni-singa (Summer-lightning), and set forth to shoot Turukawa. And when they drew near the banyan-tree in which he was perched, they doffed their turbans; therefore the place is called Ai-thavu-thavu-ni-sala (the Doffing-place) to this day. And they shot an arrow at Turukawa, who fell dead to the ground. And they drew out the arrow, and went to the carpenters' village, Narauyamba, because it was fortified, and their own village was not fortified.
For four days Ndengei missed the cooing of his Awakener, and he sent Uto, his messenger, to see what had become of him. And Uto came to the banyan-tree, and found the body of Turukawa, and saw the arrow-wound, and said, "There is none who would so forget Ndengei as to kill his Awakener but the twin brothers whose bird he was. Why have they
gone to live at Narauyamba, except it be because it has a war-fence?" And he told Ndengei his suspicions. Then he went to the brothers and questioned them, and they said, "Yes, we did shoot Turukawa."
Then Ndengei sent to them to come to him, and they refused. And his anger blazed up within him, and he cried with a terrible voice, "Go, tell them to depart to a land where I am not known!"