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Later in the C and G texts Capella had to come again, to return as from a temporary death. The installation prodecures of a new king (haka-ariki) seem to have required a temporary death:

... Sacred product of the people's agriculture, the installation kava is brought forth in Lau by a representative of the native owners (mataqali Taqalevu), who proceeds to separate the main root in no ordinary way but by the violent thrusts of a sharp implement (probably, in the old time, a spear). Thus killed, the root (child of the land) is then passed to young men (warriors) of royal descent who, under the direction of a priest of the land, prepare and serve the ruler's cup ... the tuu yaqona or cupbearer on this occasion should be a vasu i taukei e loma ni koro, 'sister´s son of the native owners in the center of the village' ... Traditionally, remark, the kava root was chewed to make the infusion: The sacrificed child of the people is cannibalized by the young chiefs.

The water of the kava, however, has a different symbolic provenance. The classic Cakaudrove kava chant, performed at the Lau installation rites, refers to it as sacred rain water from the heavens ... This male and chiefly water (semen) in the womb of a kava bowl whose feet are called 'breasts' (sucu),

(pictures from Lindqvist showing very old Chinese cooking vessels)

and from the front of which, tied to the upper part of an inverted triangle, a sacred cord stretches out toward the chief ... The cord is decorated with small white cowries, not only a sign of chieftainship but by name, buli leka, a continuation of the metaphor of birth - buli, 'to form', refers in Fijian procreation theory to the conceptual acception of the male in the body of the woman. The sacrificed child of the people will thus give birth to the chief. But only after the chief, ferocious outside cannibal who consumes the cannibalized victim, has himself been sacrificed by it. For when the ruler drinks the sacred offering, he is in the state of intoxication Fijians call 'dead from' (mateni) or 'dead from kava' (mate ni yaqona), to recover from which is explicitly 'to live' (bula). This accounts for the second cup the chief is alone accorded, the cup of fresh water. The god is immediately revived, brought again to life - in a transformed state ...

Possibly the 'main root' (child of the land), which was killed by a spear (vero), had connections with the 19th Hindu station:

LIBRA:
16	Visakha	α, β, γ and ι Librae	Triumphal arch, potter's wheel	224 = 215 + 9
	forked, having branches (or the gift,  rādhā)	Zuben Elgenubi		Oct 31 (304)
SCORPIUS:
17	Anuradha	β, δ, and π Scorpii	Triumphal archway, lotus	241 = 224 + 17
	following rādhā	Vrischika (?)		Nov 17 (321)
18	Jyeshtha	α, σ, and τ Scorpii	Circular amulet, umbrella, earring	249 = 241 + 8
	the eldest, most excellent	Antares (?)		Nov 25 (329)
19	Mula	ε, ζ, η, θ, ι, κ, λ, and μ Scorpii	Bunch of roots tied together, elephant goad	259 = 249 + 10
	the root	η Scorpii ?		Dec 5 (339)

 

The male water from the sky could have come from the Golden Well (β Eridani). In the G text I have put Mula at NOVEMBER 12 (*236 = 8 * 29½):