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Rh the serpent is his shrine, some traditions represent him with a serpent's head and body and the rest of him stone. He passes a monotonous existence in his gloomy cavern, feeling no emotion nor sensation, nor any appetite but hunger; he takes no interest in any one but Uto, his attendant, and gives no sign of life beyond eating, answering his priest, and changing his position from one side to the other. No wonder Ndengei is less worshipped than most of the inferior gods. The natives have even made a comic song about him, where he talks with his attendant, Uto, who has been to attend the feast at Rakiraki, where Ndengei has especially his temple and worship.

Ndengei. 'Have you been to the sharing of food to-day?'

Uto. 'Yes: and turtles formed a part; but only the under-shell was shared to us two.'

Ndengei. 'Indeed, Uto! This is very bad. How is it? We made them men, placed them on the earth, gave them food, and yet they share to us only the under-shell. Uto, how is this?'

The native religion of Africa, a land pervaded by the doctrines of divine hierarchy and divine supremacy, affords apt evidence for the problem before us. The capacity of the manes-worshipper's scheme to extend in this direction may be judged from the religious speculations of the Zulus, where may be traced the merging of the First Man, the Old-Old-One, Unkulunkulu, into the ideal of the Creator, Thunderer, and Heaven-god. If we examine a collection of documents illustrating the doctrines of the West African races lying between the Hottentots on the south and the Berbers on the north, we may fairly judge their conceptions, evidently influenced as these have been by Christian intercourse, to be nevertheless based on native ideas of the personal Heaven. Whether they think of their