Temples were built secretly at Valelembo and other places, wherein, behind the curtain, the god might be heard to descend with a low whistling sound. A white pig, a rarity in Fiji, and probably a symbol for the white men, was being fattened against the day when it was to be slaughtered as a sacrifice to the ancestors.
The prophet had fixed the day; the feasts were all prepared; threats about what was to happen to church and state were being freely exchanged, when the prophet was arrested. He then besought his guards not to send him to Suva, and so defeat all the glorious miracles he was about to work for the redemption of the race. Unless the twin gods reappeared on earth the power of Ndengei, which is the Old Serpent, would continue in the ascendant, for the twins were they of whom it was foretold that they should bruise the head of the serpent. He was a sooty-skinned, hairy little man of middle age, expansive enough with the native warders in Suva gaol, but reticent when questioned about his mission. He was deported to Rotuma, where he is still living, and the outbreak was stamped out for the time.
In 1892 the heresy broke out afresh. One of his lieutenants, who had been allowed to remain in the district, began to receive letters from him. He would stand in the forest with a bayonet, and the magic letter fluttered down from the sky and impaled itself on the point. This was the more remarkable since Ndungumoi could not write. Holy water was again distributed, there was more drilling, and the end of British rule was again foretold. This time the Government decided to
let the light and air into Ndrauni-ivi, the fount of superstition; the people, lepers and all, were deported in a body to Kandavu, and the very foundations of the houses were rased to the ground.
These false prophets were not all self-deceived, nor were they wholly deceivers. They were of that strange compound of hysterical credulity and shrewd common-sense that is found only among the hereditary priests of Fiji. They knew what strings to play upon in the native character. The people are arrogant and conservative; they secretly despise foreigners for their ignorance of ceremonial, while conforming to their orders through timidity; their nature craves for the histrionic excitement and the ceremonial proper to traffic with unseen powers. They chafe secretly at the ordered regularity imposed upon them; at the inexorable punctuality of the tax-collector, at the slow process of the courts in redressing their grievances, at the laws which forbid them to seize with a strong hand the property they covet. It would have been no disgrace to them to yield allegiance to a conqueror, but the white men never conquered them, and therefore the tribute which they pay annually in the form of taxes is an ever-recurring dishonour. They pant for change—for the coming of a time when the heroic stories that they have heard from their fathers shall be realized, and their chiefs be again lords paramount over their own lands. They have forgotten the curse of war, the horror of the night attack, the tortures, the clubbings, the ovens, the carrying into captivity, to which half at least of the tribes would again be subject if their millennium came; for all the gifts which the Empire has bestowed upon its coloured subjects, the Pax Britannica is the last to be appreciated. Good government? They would welcome the worst anarchy so it were their own and not the foreigner's!
A HEATHEN REVOLT
Upon all the jangling strings Ndungumoi harped, half believing the while in the mission he professed. The Fijians secretly hated the foreigners and coveted their goods; the foreigners should be swept away, leaving their goods behind them. They found the Mission services tame; they should dabble in the black art as often as they pleased; they loved the excite
ment of conspiracy, and they admired the Old Testament; if they believed in him they might hatch plots against the Government with biblical sanction. Left to themselves the Tuka superstitions would have resulted in bloodshed, if not in grave political danger. To the white settlers in the outlying districts the natives are in the proportion of many hundreds to one, and these must infallibly have fallen victims to Ndungumoi's demand for blood-sacrifice. The outbreak would probably have been confined to the island of Vitilevu, and the Government could have counted on nearly one-half of the group to aid in suppressing it; but as in the case of Hauhauism among the Maoris, which the Tuka resembled, the military operations would have been protracted and costly.
The Revolt at Seankanka (Seaqaqa)
The outbreak in the Mathuata province in 1895, which had no political importance, is interesting from the fact that the rebels at once returned to heathen worship and to cannibalism, as if there had not been a break of more than twenty years. The district of Seankanka includes a number of inland villages whose people scarcely ever visit the sea-coast. Split up into little communities of three or four houses, they have been as completely cut off from the influence of the Mission and the Government as if they were in another country. It may indeed be doubted whether heathen practices of some kind were not carried on continuously, although the people were nominally lotu. They were naturally a peaceable folk who only asked to be left alone, and the coast people had long been irritating them by putting upon them more than their share of the communal and tax work of the district.