CUSTOMS OF THE FEEJEE GROUP. 87 



The tradition given by the natives of the origin of the various races 

 is singular, and not very flattering to themselves. All are said to 

 have been born of one pair of first parents. The Feejee was first born, 

 but acted wickedly and was black : he therefore received but little 

 clothing. Tonga was next born ; he acted less wickedly, was whiter, 

 and had more clothes given him. White men, or Papalangis, came 

 last ;. they acted well, were white, and had plenty of clothes. 



They have a tradition of a great flood or deluge, which they call 

 Walavu-levu. Their account of it is as follows : after the islands had 

 been peopled by the first man and woman, a great rain took place, by 

 which they were finally submerged ; but, before the highest places 

 were covered by the waters, two large double canoes made their ap- 

 pearance; in one of these was Rokora, the god of carpenters, in the 

 other Rokola, his head workman, who picked up some of the people, 

 and kept them on board until the waters had subsided, after which they 

 were again landed on the island. It is reported that in former times 

 canoes were always kept in readiness against another inundation. 



The persons thus saved, eight in number, were landed at Mbenga, 

 where the highest of their gods is said to have made his first appear- 

 ance. By virtue of this tradition, the chiefs of Mbenga take rank 

 before all others, and have always acted a conspicuous part among 

 the Feejees. They style themselves Ngali-duva-ki-langi (subject to 

 heaven alone). 



The Pantheon of the Feejee Group contains many deities. The 

 first of these in rank is Ndengei. He is worshipped in the form of 

 a large serpent, alleged to dwell in a district under the authority 

 of Ambau, which is called Nakauvaudra, and is situated near the 

 western end of Vitilevu. To this deity, they believe that the spirit 

 goes immediately after death, for purification or to receive sentence. 

 From his tribunal the spirit is supposed to return and remain about 

 the mbure or temple of its former abode. 



All spirits, however, are not believed to be permitted to reach the 

 judgment-seat of Ndengei, for upon the road it is supposed that an 

 enormous giant, armed with a large axe, stands constantly on the 

 watch. With this weapon he endeavours to wound all who attempt 

 to pass him. Those who are wounded dare not present themselves 

 to Ndengei, and are obliged to wander about in the mountains. 

 Whether the spirit be wounded or not, depends not upon the conduct 

 in life, but they ascribe an escape from the blow wholly to good luck. 



Stories are prevalent of persons who have succeeded in passing the 



