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diff --git a/20116-h/20116-h.htm b/20116-h/20116-h.htm new file mode 100644 index 0000000..fc98a22 --- /dev/null +++ b/20116-h/20116-h.htm @@ -0,0 +1,27082 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"> +<html> +<head> +<meta http-equiv="Content-Type" content="text/html; charset=ISO-8859-1" /> +<title>The Project Gutenberg eBook of The Belief in Immortality and the Worship of the Dead, Volume I (of 3), by Sir James George Frazer</title> + <style type="text/css"> + <!-- + body {margin-left: 10%; margin-right: 10%;} + p {text-align: justify;} + blockquote {text-align: justify;} + h1,h2,h3,h4,h5,h6 {text-align: center;} + .sc {font-variant: small-caps;} + + hr {text-align: center; width: 50%;} + html>body hr {margin-right: 25%; margin-left: 25%; width: 50%;} + hr.full {width: 100%;} + html>body hr.full {margin-right: 0%; margin-left: 0%; width: 100%;} + hr.short {text-align: center; width: 20%;} + html>body hr.short {margin-right: 40%; margin-left: 40%; width: 20%;} + + .note, .footnote + {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + + span.pagenum + {position: absolute; left: 1%; right: 91%; font-size: 8pt;} + + .poem + {margin-left:10%; margin-right:10%; margin-bottom: 1em; text-align: left;} + .poem .stanza {margin: 1em 0em 1em 0em;} + .poem p {margin: 0; padding-left: 3em; text-indent: -3em;} + .poem p.i2 {margin-left: 1em;} + .poem p.i4 {margin-left: 2em;} + .poem p.i6 {margin-left: 3em;} + .poem p.i8 {margin-left: 4em;} + .poem p.i10 {margin-left: 5em;} + + .figure, .figcenter, .figright, .figleft + {padding: 1em; margin: 0; text-align: center; font-size: 0.8em;} + .figure img, .figcenter img, .figright img, .figleft img + {border: none;} + .figure p, .figcenter p, .figright p, .figleft p + {margin: 0; text-indent: 1em;} + .figcenter {margin: auto;} + .figright {float: right;} + .figleft {float: left;} + + .inline {border: none; vertical-align: middle;} + + p.author {text-align: right;} + + .side { float:right; + font-size: 75%; + width: 25%; + padding-left:10px; + border-left: dashed thin; + margin-left: 10px; + text-align: left; + text-indent: 0; + font-weight: bold; + font-style: italic;} + hr.pg { width: 100%; + margin-top: 0em; + margin-bottom: 0em; + border: solid black; + height: 5px; } + pre {font-size: 75%;} + --> + </style> +</head> +<body> +<h1>The Project Gutenberg eBook, The Belief in Immortality and the Worship of +the Dead, Volume I (of 3), by Sir James George Frazer</h1> +<pre> +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at <a href = "http://www.gutenberg.org">www.gutenberg.org</a></pre> +<p>Title: The Belief in Immortality and the Worship of the Dead, Volume I (of 3)</p> +<p> The Belief Among the Aborigines of Australia, the Torres Straits Islands, New Guinea and Melanesia</p> +<p>Author: Sir James George Frazer</p> +<p>Release Date: December 15, 2006 [eBook #20116]</p> +<p>Language: English</p> +<p>Character set encoding: ISO-8859-1</p> +<p>***START OF THE PROJECT GUTENBERG EBOOK THE BELIEF IN IMMORTALITY AND THE WORSHIP OF THE DEAD, VOLUME I (OF 3)***</p> +<p> </p> +<h4>E-text prepared by Marilynda Fraser-Cunliffe, David King,<br /> + and the Project Gutenberg Online Distributed Proofreading Team<br /> + (<a href="http://www.pgdp.net/">http://www.pgdp.net/</a>)<br /> + from page images generously made available by<br /> + the Humanities Text Initiative<br /> + (<a href="http://www.hti.umich.edu/">http://www.hti.umich.edu/</a>),<br /> + a unit of the University of Michigan's Digital Library Production Service</h4> +<p> </p> +<table border="0" style="background-color: #ccccff;" cellpadding="10"> + <tr> + <td valign="top"> + Note: + </td> + <td> + Images of the original pages are available through + the Humanities Text Initiative, a unit of the University + of Michigan's Digital Library Production Service. See + <a href="http://www.hti.umich.edu/cgi/t/text/text-idx?c=genpub;idno=AFL0522.0001.001"> + http://www.hti.umich.edu/cgi/t/text/text-idx?c=genpub;idno=AFL0522.0001.001</a> + </td> + </tr> +</table> +<p> </p> +<hr class="pg" /> +<p> </p> +<p> </p> +<h1>THE +BELIEF IN IMMORTALITY +AND THE WORSHIP OF THE DEAD</h1> + +<h3>BY</h3> + +<h2>J. G. FRAZER, D.C.L., LL.D., Litt.D.</h2> + +<h3>FELLOW OF TRINITY COLLEGE, CAMBRIDGE</h3> +<h3>PROFESSOR OF SOCIAL ANTHROPOLOGY IN THE UNIVERSITY OF LIVERPOOL.</h3> + + +<h3>VOL. I</h3> + +<center>THE BELIEF AMONG THE ABORIGINES OF AUSTRALIA, +THE TORRES STRAITS ISLANDS, NEW GUINEA +AND MELANESIA</center> + +<h3><i>THE GIFFORD LECTURES, ST. ANDREWS +1911-1912</i></h3> + +<center>MACMILLAN AND CO., LIMITED<br/> +ST. MARTIN'S STREET, LONDON<br/> +1913</center> + +<blockquote><p> +<i>Itaque unum illud erat insitum priscis illis, quos cascos +appellat Ennius, esse in morte sensum neque excessu vitae sic deleri +hominem, ut funditus interiret; idque cum multis aliis rebus; tum +e pontificio jure et e caerimoniis sepulchrorum intellegi licet, quas +maxumis ingeniis praediti nec tanta cura coluissent nec violatas +tam inexpiabili religione sanxissent, nisi haereret in corum mentibus +mortem non interitum esse omnia tollentem atque delentem, +sed quandam quasi migrationem commutationemque vitae."</i></p> + +<p><span class="sc">Cicero</span>, <i>Tuscul. Disput.</i> i. 12. +</p></blockquote> + +<center>TO +MY OLD FRIEND</center> + +<center>JOHN SUTHERLAND BLACK, LL.D.</center> + +<center>I DEDICATE AFFECTIONATELY</center> + +<center>A WORK</center> + +<center>WHICH OWES MUCH TO HIS ENCOURAGEMENT</center> + + + +<h2>PREFACE</h2> + + +<p>The following lectures were delivered on Lord Gifford's +Foundation before the University of St. Andrews in the +early winters of 1911 and 1912. They are printed nearly +as they were spoken, except that a few passages, omitted +for the sake of brevity in the oral delivery, have been here +restored and a few more added. Further, I have compressed +the two introductory lectures into one, striking out some +passages which on reflection I judged to be irrelevant or +superfluous. The volume incorporates twelve lectures on +"The Fear and Worship of the Dead" which I delivered in +the Lent and Easter terms of 1911 at Trinity College, +Cambridge, and repeated, with large additions, in my course +at St. Andrews.</p> + +<p>The theme here broached is a vast one, and I hope to +pursue it hereafter by describing the belief in immortality +and the worship of the dead, as these have been found +among the other principal races of the world both in +ancient and modern times. Of all the many forms which +natural religion has assumed none probably has exerted so +deep and far-reaching an influence on human life as the +belief in immortality and the worship of the dead; hence an +historical survey of this most momentous creed and of the +practical consequences which have been deduced from it +can hardly fail to be at once instructive and impressive, +whether we regard the record with complacency as a noble +testimony to the aspiring genius of man, who claims to +outlive the sun and the stars, or whether we view it with +pity as a melancholy monument of fruitless labour and +barren ingenuity expended in prying into that great +mystery of which fools profess their knowledge and wise +men confess their ignorance.</p> + +<p>J. G. FRAZER.<br/> +Cambridge,<br/> +<i>9th February 1913.</i></p> + + + + +<h2>CONTENTS</h2> + + +<p><span class="sc">Dedication</span></p> + +<p><span class="sc">Preface</span></p> + +<p><span class="sc">Table of Contents</span></p> + +<p><span class="sc"><a href="#lecture-i">Lecture I.</a>—Introduction</span></p> + +<blockquote><p> +Natural theology, three modes of handling it, the dogmatic, the philosophical, +and the historical, pp. 1 <i>sq.</i>; the historical method followed in these +lectures, 2 <i>sq.</i>; questions of the truth and moral value of religious beliefs +irrelevant in an historical enquiry, 3 <i>sq.</i>; need of studying the religion of +primitive man and possibility of doing so by means of the comparative +method, 5 <i>sq.</i>; urgent need of investigating the native religion of savages +before it disappears, 6 <i>sq.</i>; a portion of savage religion the theme of +these lectures, 7 <i>sq.</i>; the question of a supernatural revelation dismissed, +8 <i>sq.</i>; theology and religion, their relations, 9; the term God defined, +9 <i>sqq.</i>; monotheism and polytheism, 11; a natural knowledge of God, if +it exists, only possible through experience, 11 <i>sq.</i>; the nature of experience, +12 <i>sq.</i>; two kinds of experience, an inward and an outward, 13 <i>sq.</i>; the +conception of God reached historically through both kinds of experience, +14; inward experience or inspiration, 14 <i>sq.</i>; deification of living men, +16 <i>sq.</i>; outward experience as a source of the idea of God, 17; the +tendency to seek for causes, 17 <i>sq.</i>; the meaning of cause, 18 <i>sq.</i>; the +savage explains natural processes by the hypothesis of spirits or gods, +19 <i>sq.</i>; natural processes afterwards explained by hypothetical forces +and atoms instead of by hypothetical spirits and gods, 20 <i>sq.</i>; nature in +general still commonly explained by the hypothesis of a deity, 21 <i>sq.</i>; +God an inferential or hypothetical cause, 22 <i>sq.</i>; the deification of dead +men, 23-25; such a deification presupposes the immortality of the human +soul or rather its survival for a longer or shorter time after death, 25 <i>sq.</i>; +the conception of human immortality suggested both by inward experience, +such as dreams, and by outward experience, such as the resemblances of +the living to the dead, 26-29; the lectures intended to collect evidence +as to the belief in immortality among certain savage races, 29 <i>sq.</i>; the +method to be descriptive rather than comparative or philosophical, 30.</p></blockquote> + +<p><span class="sc"><a href="#lecture-ii">Lecture II.</a>—The Savage Conception of +Death</span></p> + +<blockquote><p> +The subject of the lectures the belief in immortality and the worship of the dead +among certain of the lower races, p. 31; question of the nature and origin +of death, 31 <i>sq.</i>; universal interest of the question, 32 <i>sq.</i>; the belief in +immortality general among mankind, 33; belief of many savages that +death is not natural and that they would never die if their lives were not +cut prematurely short by sorcery, 33 <i>sq.</i>; examples of this belief among +the South American Indians, 34 <i>sqq.</i>; death sometimes attributed to +sorcery and sometimes to demons, practical consequence of this distinction, +37; belief in sorcery as the cause of death among the Indians of +Guiana, 38 <i>sq.</i>, among the Tinneh Indians of North America, 39 <i>sq.</i>, +among the aborigines of Australia, 40-47, among the natives of the +Torres Straits Islands and New Guinea, 47, among the Melanesians, 48, +among the Malagasy, 48 <i>sq.</i>, and among African tribes, 49-51; effect of +such beliefs in thinning the population by causing multitudes to die for +the imaginary crime of sorcery, 51-53; some savages attribute certain +deaths to other causes than sorcery, 53; corpse dissected to ascertain +cause of death, 53 <i>sq.</i>; the possibility of natural death admitted by the +Melanesians and the Caffres of South Africa, 54-56; the admission marks +an intellectual advance, 56 <i>sq.</i>; the recognition of ghosts or spirits, apart +from sorcery, as a cause of disease and death also marks a step in moral +and social progress, 57 <i>sq.</i> +</p></blockquote> + +<p><span class="sc"><a href="#lecture-iii">Lecture III.</a>—Myths of the Origin of +Death</span></p> + +<blockquote><p> +Belief of savages in man's natural immortality, p. 59; savage stories of the origin +of death, 59 <i>sq.</i>; four types of such stories:—</p> + +<p>(1) <i>The Story of the Two Messengers</i>.—Zulu story of the chameleon +and the lizard, 60 <i>sq.</i>; Akamba story of the chameleon and the thrush, +61 <i>sq.</i>; Togo story of the dog and the frog, 62 <i>sq.</i>; Ashantee story of +the goat and the sheep, 63 <i>sq.</i></p> + +<p>(2) <i>The Story of the Waxing and Waning Moon</i>.—Hottentot story of +the moon, the hare, and death, 65; Masai story of the moon and death, +65 <i>sq.</i>; Nandi story of the moon, the dog, and death, 66; Fijian story of +the moon, the rat, and death, 67; Caroline, Wotjobaluk, and Cham +stories of the moon, death, and resurrection, 67; death and resurrection +after three days suggested by the reappearance of the new moon after +three days, 67 <i>sq.</i></p> + +<p>(3) <i>The Story of the Serpent and his Cast Skin</i>.—New Britain and +Annamite story of immortality, the serpent, and death, 69 <i>sq.</i>; Vuatom +story of immortality, the lizard, the serpent, and death, 70; Nias story +of immortality, the crab, and death, 70; Arawak and Tamanchier stories +of immortality, the serpent, the lizard, the beetle, and death, 70 <i>sq.</i>; +Melanesian story of the old woman and her cast skin, 71 <i>sq.</i>; Samoan +story of the shellfish, two torches, and death, 72.</p> + +<p>(4) <i>The Story of the Banana</i>.—Poso story of immortality, the stone, +the banana, and death, 72 <i>sq.</i>; Mentra story of immortality, the banana, +and death, 73.</p> + +<p>Primitive philosophy in the stories of the origin of death, 73 <i>sq.</i>; +Bahnar story of immortality, the tree, and death, 74; rivalry for the boon +of immortality between men and animals that cast their skins, such as +serpents and lizards, 74 <i>sq.</i>; stories of the origin of death told by Chingpaws, +Australians, Fijians, and Admiralty Islanders, 75-77; African and +American stories of the fatal bundle or the fatal box, 77 <i>sq.</i>; Baganda +story how death originated through the imprudence of a woman, 78-81; +West African story of Death and the spider, 81-83; Melanesian story of +Death and the Fool, 83 <i>sq.</i></p> + +<p>Thus according to savages death is not a natural necessity, 84; +similar view held by some modern biologists, as A. Weismann and +A. R. Wallace, 84-86.</p></blockquote> + + +<p><span class="sc"><a href="#lecture-iv">Lecture IV.</a>—The Belief in Immortality +among the Aborigines of +Central Australia</span></p> + +<blockquote> +<p>In tracing the evolution of religious beliefs we must begin with those of the +lowest savages, p. 87; the aborigines of Australia the lowest savages +about whom we possess accurate information, 88; savagery a case of +retarded development, 88 <i>sq.</i>; causes which have retarded progress in +Australia, 89 <i>sq.</i>; the natives of Central Australia on the whole more +primitive than those of the coasts, 90 <i>sq.</i>; little that can be called religion +among them, 91 <i>sq.</i>; their theory that the souls of the dead survive and +are reborn in their descendants, 92 <i>sq.</i>; places where the souls of the +dead await rebirth, and the mode in which they enter into women, 93 <i>sq.</i>; +local totem centres, 94 <i>sq.</i>; totemism defined, 95; traditionary origin of +the local totem centres (<i>oknanikilla</i>) where the souls of the dead assemble, +96; sacred birth-stones or birth-sticks (<i>churinga</i>) which the souls of +ancestors are thought to have dropped at these places, 96-102; elements +of a worship of the dead, 102 <i>sq.</i>; marvellous powers attributed to the +remote ancestors of the <i>alcheringa</i> or dream times, 103 <i>sq.</i>; the Wollunqua, +a mythical water-snake, ancestor of a totemic clan of the Warramunga +tribe, 104-106; religious character of the belief in the Wollunqua, 106.</p> +</blockquote> + + +<p><span class="sc"><a href="#lecture-v">Lecture V.</a>—The Belief in Immortality +among the Aborigines of +Central Australia</span> (<i>continued</i>)</p> + +<blockquote><p> +Beliefs of the Central Australian aborigines concerning the reincarnation of the +dead, p. 107; possibility of the development of ancestor worship, 107 <i>sq.</i>; +ceremonies performed by the Warramunga in honour of the Wollunqua, +the mythical ancestor of one of their totem clans, 108 <i>sqq.</i>; union of +magic and religion in these ceremonies, 111 <i>sq.</i>; ground drawings of the +Wollunqua, 112 <i>sq.</i>; importance of the Wollunqua in the evolution of +religion and art, 113 <i>sq.</i>; how totemism might develop into polytheism +through an intermediate stage of ancestor worship, 114 <i>sq.</i>; all the conspicuous +features of the country associated by the Central Australians +with the spirits of their ancestors, 115-118; dramatic ceremonies performed +by them to commemorate the deeds of their ancestors, 118 <i>sq.</i>; +examples of these ceremonies, 119-122; these ceremonies were probably +in origin not merely commemorative or historical but magical, being +intended to procure a supply of food and other necessaries, 122 <i>sq.</i>; +magical virtue actually attributed to these dramatic ceremonies by the +Warramunga, who think that by performing them they increase the food +supply of the tribe, 123 <i>sq.</i>; hence the great importance ascribed by these +savages to the due performance of the ancestral dramas, 124; general +attitude of the Central Australian aborigines to their dead, and the lines +on which, if left to themselves, they might have developed a regular +worship of the dead, 124-126.</p></blockquote> + +<p><span class="sc"><a href="#lecture-vi">Lecture VI.</a>—The Belief in Immortality +among the other Aborigines +of Australia</span></p> + +<blockquote><p> +Evidence for the belief in reincarnation among the natives of other parts of +Australia than the centre, p. 127; beliefs of the Queensland aborigines +concerning the nature of the soul and the state of the dead, 127-131; +belief of the Australian aborigines that their dead are sometimes reborn +in white people, 131-133; belief of the natives of South-Eastern Australia +that their dead are not born again but go away to the sky or some distant +country, 133 <i>sq.</i>; beliefs and customs of the Narrinyeri concerning the +dead, 134 <i>sqq.</i>; motives for the excessive grief which they display at the +death of their relatives, 135 <i>sq.</i>; their pretence of avenging the death of +their friends on the guilty sorcerer, 136 <i>sq.</i>; magical virtue ascribed to +the hair of the dead, 137 <i>sq.</i>; belief that the dead go to the sky, 138 <i>sq.</i>; +appearance of the dead to the living in dreams, 139; savage faith in +dreams, 139 <i>sq.</i>; association of the stars with the souls of the dead, 140; +creed of the South-Eastern Australians touching the dead, 141; difference +of this creed from that of the Central Australians, 141; this difference +probably due in the main to a general advance of culture brought about +by more favourable natural conditions in South-Eastern Australia, 141 <i>sq.</i>; +possible influence of European teaching on native beliefs, 142 <i>sq.</i>; vagueness +and inconsistency of native beliefs as to the state of the dead, +143; custom a good test of belief, 143 <i>sq.</i>; burial customs of the +Australian aborigines as evidence of their beliefs concerning the state of +the dead, 144; their practice of supplying the dead with food, water, fire, +weapons, and implements, 144-147; motives for the destruction of the +property of the dead, 147 <i>sq.</i>; great economic loss entailed by developed +systems of sacrificing to the dead, 149.</p></blockquote> + +<p><span class="sc"><a href="#lecture-vii">Lecture VII.</a>—The Belief in Immortality +among the Aborigines of +Australia</span> (<i>concluded</i>)</p> + +<blockquote> +<p>Huts erected on graves for the use of the ghosts, pp. 150-152; the attentions +paid by the Australian aborigines to their dead probably spring from fear +rather than affection, 152; precautions taken by the living against the +dangerous ghosts of the dead, 152 <i>sq.</i>; cuttings and brandings of the flesh +of the living in honour of the dead, 154-158; the custom of allowing the +blood of mourners to drip on the corpse or into the grave may be intended +to strengthen the dead for a new birth, 158-162; different ways of disposing +of the dead according to the age, rank, manner of death, etc., of +the deceased, 162 <i>sq.</i>; some modes of burial are intended to prevent the +return of the spirit, others are designed to facilitate it, 163-165; final +departure of the ghost supposed to coincide with the disappearance of the +flesh from his bones, 165 <i>sq.</i>; hence a custom has arisen in many tribes +of giving the bones a second burial or otherwise disposing of them when +the flesh is quite decayed, 166; tree-burial followed by earth-burial in +some Australian tribes, 166-168; general conclusion as to the belief in +immortality and the worship of the dead among the Australian aborigines, +168 <i>sq.</i></p></blockquote> + +<p><span class="sc"><a href="#lecture-viii">Lecture VIII.</a>—The Belief in Immortality +among the Natives of the +Torres Straits Islands</span></p> + +<blockquote><p> +Racial affinities of the Torres Straits Islanders, pp. 170 <i>sq.</i>; their material and +social culture, 171 <i>sq.</i>; no developed worship of the dead among them, +172 <i>sq.</i>; their fear of ghosts, 173-175; home of the dead a mythical +island in the west, 175 <i>sq.</i>; elaborate funeral ceremonies of the Torres +Straits Islanders characterised by dramatic representations of the dead and +by the preservation of their skulls, which were consulted as oracles, 176.</p> + +<p>Funeral ceremonies of the Western Islanders, 177-180; part played +by the brothers-in-law of the deceased at these ceremonies, 177 <i>sq.</i>; +removal of the head and preparation of the skull for use in divination, +178 <i>sq.</i>; great death-dance performed by masked men who personated +the deceased, 179 <i>sq.</i></p> + +<p>Funeral ceremonies of the Eastern Islanders, 180-188; soul of the +dead carried away by a masked actor, 181 <i>sq.</i>; dramatic performance by +disguised men representing ghosts, 182 <i>sq.</i>; blood and hair of relatives +offered to the dead, 183 <i>sq.</i>; mummification of the corpse, 184; +costume of mourners, 184; cuttings for the dead, 184 <i>sq.</i>; death-dance +by men personating ghosts, 185-188; preservation of the mummy and +afterwards of the head or a wax model of it to be used in divination, 188.</p> + +<p>Images of the gods perhaps developed out of mummies of the dead, +and a sacred or even secular drama developed out of funeral dances, 189. +</p></blockquote> + +<p><span class="sc"><a href="#lecture-ix">Lecture IX.</a>—The Belief in Immortality +Among the Natives Of +British New Guinea</span></p> + +<blockquote><p> +The two races of New Guinea, the Papuan and the Melanesian, pp. 190 <i>sq.</i>; +beliefs and customs of the Motu concerning the dead, 192; the Koita +and their beliefs as to the human soul and the state of the dead, 193-195; +alleged communications with the dead by means of mediums, 195 <i>sq.</i>; +fear of the dead, especially of a dead wife, 196 <i>sq.</i>; beliefs of the Mafulu +concerning the dead, 198; their burial customs, 198 <i>sq.</i>; their use of the +skulls and bones of the dead at a great festival, 199-201; worship of the +dead among the natives of the Aroma district, 201 <i>sq.</i>; the Hood Peninsula, +202 <i>sq.</i>; beliefs and customs concerning the dead among the +natives of the Hood Peninsula, 203-206; seclusion of widows and +widowers, 203 <i>sq.</i>; the ghost-seer, 204 <i>sq.</i>; application of the juices of the +dead to the persons of the living, 205; precautions taken by manslayers +against the ghosts of their victims, 205 <i>sq.</i>; purification for homicide +originally a mode of averting the angry ghost of the slain, 206; beliefs +and customs concerning the dead among the Massim of south-eastern New +Guinea, 206-210; Hiyoyoa, the land of the dead, 207; purification of +mourners by bathing and shaving, 207 <i>sq.</i>; foods forbidden to mourners, +208 <i>sq.</i>; fires on the grave, 209; the land of the dead, 209 <i>sq.</i>; names +of the dead not mentioned, 210; beliefs and customs concerning the dead +among the Papuans of Kiwai, 211-214; Adiri, the land of the dead, 211-213; +appearance of the dead to the living in dreams, 213 <i>sq.</i>; offerings +to the dead, 214; dreams as a source of the belief in immortality, 214. +</p></blockquote> + +<p><span class="sc"><a href="#lecture-x">Lecture X.</a>—The Belief in Immortality +among the Natives of +German New Guinea</span></p> + +<blockquote><p> +Andrew Lang, pp. 216 <i>sq.</i>; review of preceding lectures, 217 <i>sq.</i></p> + +<p>The Papuans of Tumleo, their material culture, 218-220; their +temples, 220 <i>sq.</i>; their bachelors' houses containing the skulls of the +dead, 221; spirits of the dead as the causes of sickness and disease, +222 <i>sq.</i>; burial and mourning customs, 223 <i>sq.</i>; fate of the human soul +after death, 224; monuments to the dead, 225; disinterment of the +bones, 225; propitiation of ghosts and spirits, 226; guardian-spirits in +the temples, 226 <i>sq.</i></p> + +<p>The Monumbo of Potsdam Harbour, 227 <i>sq.</i>; their beliefs concerning +the spirits of the dead, 228 <i>sq.</i>; their fear of ghosts, 229; their treatment +of manslayers, 229 <i>sq.</i></p> + +<p>The Tamos of Astrolabe Bay, 230; their ideas as to the souls of the +dead, 231 <i>sq.</i>; their fear of ghosts, 232 <i>sqq.</i>; their Secret Society and +rites of initiation, 233; their preservation of the jawbones of the dead, +234 <i>sq.</i>; their sham fights after a death, 235 <i>sq.</i>; these fights perhaps +intended to throw dust in the eyes of the ghost, 236 <i>sq.</i> +</p></blockquote> + +<p><span class="sc"><a href="#lecture-xi">Lecture XI.</a>—The Belief in Immortality +among the Natives of +German New Guinea</span> (<i>continued</i>)</p> + +<blockquote><p> +The Papuans of Cape King William, pp. 238 <i>sq.</i>; their ideas as to spirits and +the souls of the dead, 239 <i>sq.</i>; their belief in sorcery as a cause of death, +240 <i>sq.</i>; their funeral and mourning customs, 241 <i>sq.</i>; the fate of the +soul after death, 242.</p> + +<p>The Yabim of Finsch Harbour, their material and artistic culture, +242 <i>sq.</i>; their clubhouses for men, 243; their beliefs as to the state of +the dead, 244 <i>sq.</i>; the ghostly ferry, 244 <i>sq.</i>; transmigration of human +souls into animals, 245; the return of the ghosts, 246; offerings to +ghosts, 246; ghosts provided with fire, 246 <i>sq.</i>; ghosts help in the cultivation +of land, 247 <i>sq.</i>; burial and mourning customs, 248 <i>sq.</i>; divination +to discover the sorcerer who has caused a death, 249 <i>sq.</i>; bull-roarers, +250; initiation of young men, 250 <i>sqq.</i>; the rite of circumcision, the +novices supposed to be swallowed by a monster, 251 <i>sq.</i>; the return of +the novices, 253; the essence of the initiatory rites seems to be a simulation +of death and resurrection, 253 <i>sqq.</i>; the new birth among the Akikuyu +of British East Africa, 254. +</p></blockquote> + +<p><span class="sc"><a href="#lecture-xii">Lecture XII.</a>—The Belief in Immortality +among the Natives of +German New Guinea</span> (<i>continued</i>)</p> + +<blockquote><p> +The Bukaua of Huon Gulf, their means of subsistence and men's clubhouses, pp. +256 <i>sq.</i>; their ideas as to the souls of the dead, 257; sickness and death +caused by ghosts and sorcerers, 257 <i>sq.</i>; fear of the ghosts of the slain, +258; prayers to ancestral spirits on behalf of the crops, 259; first-fruits +offered to the spirits of the dead, 259; burial and mourning customs, +259 <i>sq.</i>; initiation of young men, novices at circumcision supposed to be +swallowed and afterwards disgorged by a monster, 260 <i>sq.</i></p> + +<p>The Kai, a Papuan tribe of mountaineers inland from Finsch Harbour, +262; their country, mode of agriculture, and villages, 262 <i>sq.</i>; observations +of a German missionary on their animism, 263 <i>sq.</i>; the essential +rationality of the savage, 264-266; the Kai theory of the two sorts of +human souls, 267 <i>sq.</i>; death commonly thought to be caused by sorcery, +268 <i>sq.</i>; danger incurred by the sorcerer, 269; many hurts and maladies +attributed to the action of ghosts, 269 <i>sq.</i>; capturing lost souls, 270 <i>sq.</i>; +ghosts extracted from the body of a sick man or scraped from his person, +271; extravagant demonstrations of grief at the death of a sick man, 271-273; +hypocritical character of these demonstrations, which are intended +to deceive the ghost, 273; burial and mourning customs, preservation of +the lower jawbone and one of the lower arm bones, 274; mourning +costume, seclusion of widow or widower, 274 <i>sq.</i>; widows sometimes +strangled to accompany their dead husbands, 275; house or village +deserted after a death, 275. +</p></blockquote> + +<p><span class="sc"><a href="#lecture-xiii">Lecture XIII.</a>—The Belief in Immortality +among the Natives of +German New Guinea</span> (<i>continued</i>)</p> + +<blockquote><p> +The Kai (continued), their offerings to the dead, p. 276; divination by means of +ghosts to detect the sorcerer who has caused a death, 276-278; avenging +the death on the sorcerer and his people, 278 <i>sq.</i>; precautions against the +ghosts of the slain, 279 <i>sq.</i>; attempts to deceive the ghosts of the murdered, +280-282; pretence of avenging the ghost of a murdered man, 282; +fear of ghosts by night, 282 <i>sq.</i>; services rendered by the spirits of the +dead to farmers and hunters, 283-285; the journey of the soul to the spirit +land, 285 <i>sq.</i>; life of the dead in the other world, 286 <i>sq.</i>; ghosts die +the second death and turn into animals, 287; ghosts of famous people +invoked long after their death, 287-289; possible development of ghosts +into gods, 289 <i>sq.</i>; lads at circumcision supposed to be swallowed and +disgorged by a monster, 290 <i>sq.</i></p> + +<p>The Tami Islanders of Huon Gulf, 291; their theory of a double +human soul, a long one and a short one, 291 <i>sq.</i>; departure of the short +soul for Lamboam, the nether world of the dead, 292; offerings to the +dead, 292; appeasing the ghost, 292 <i>sq.</i>; funeral and mourning customs, +dances in honour of the dead, offerings thrown into the fire, 293 <i>sq.</i>; +bones of the dead dug up and kept in the house for a time, 294 <i>sq.</i> +</p></blockquote> + +<p><span class="sc"><a href="#lecture-xiv">Lecture XIV.</a>—The Belief in Immortality +among the Natives of +German and Dutch New Guinea</span></p> + +<blockquote><p> +The Tami Islanders of Huon Gulf (continued), their doctrine of souls and gods, +pp. 296 <i>sq.</i>; dances of masked men representing spirits, 297; worship of +ancestral spirits and offerings to them, 297 <i>sq.</i>; life of the souls in Lamboam, +the nether world, 299 <i>sq.</i>; evocation of ghosts by the ghost-seer, +300; sickness caused by ghosts, 300 <i>sq.</i>; novices at circumcision supposed +to be swallowed and disgorged by a monster, 301 <i>sq.</i>; meaning of the +bodily mutilations inflicted on young men at puberty obscure, 302 <i>sq.</i> +The natives of Dutch New Guinea, 303-323; the Noofoors of Geelvink +Bay, their material culture and arts of life, 303-305; their fear and +worship of the dead, 305-307; wooden images (<i>korwar</i>) of the dead kept +in the houses and carried in canoes to be used as oracles, 307 <i>sq.</i>; the +images consulted in sickness and taken with the people to war, 308-310; +offerings to the images, 310 <i>sq.</i>; souls of those who have died away from +home recalled to animate the images, 311; skulls of the dead, especially +of firstborn children and of parents, inserted in the images, 312 <i>sq.</i>; +bodies of young children hung on trees, 312 <i>sq.</i>; mummies of dead relatives +kept in the houses, 313; seclusion of mourners and restrictions on +their diet, 313 <i>sq.</i>; tattooing in honour of the dead, 314; teeth and hair +of the dead worn by relatives, 314 <i>sq.</i>; rebirth of parents in their +children, 315.</p> + +<p>The natives of islands off the west coast of New Guinea, their wooden +images of dead ancestors and shrines for the residence of the ancestral +spirits, 315 <i>sq.</i>; their festivals in honour of the dead, 316; souls of +ancestors supposed to reside in the images and to protect the house and +household, 317.</p> + +<p>The natives of the Macluer Gulf, their images and bowls in honour of +the dead, 317 <i>sq.</i></p> + +<p>The natives of the Mimika district, their burial and mourning customs, +their preservation of the skulls of the dead, and their belief in ghosts, +318.</p> + +<p>The natives of Windessi, their burial customs, 318 <i>sq.</i>; divination +after a death, 319; mourning customs, 319 <i>sq.</i>; festival of the dead, 320 +<i>sq.</i>; wooden images of the dead, 321; doctrine of souls and of their fate +after death, 321 <i>sq.</i>; medicine-men inspired by the souls of the dead, 322 +<i>sq.</i>; ghosts of slain enemies driven away, 323. +</p></blockquote> + +<p><span class="sc"><a href="#lecture-xv">Lecture XV.</a>—The Belief in Immortality +among the Natives of +Southern Melanesia (New Caledonia)</span></p> + +<blockquote><p> +The Melanesians in general, their material culture, p. 324; Southern Melanesia, +the New Caledonians, and Father Lambert's account of them, 325; their +ideas as to the spirit land and the way thither, 325 <i>sq.</i>; burial customs, +326; cuttings and brandings for the dead, 326 <i>sq.</i>; property of the dead +destroyed, 327; seclusion of gravediggers and restrictions imposed on +them, 327; sham fight in honour of the dead, 327 <i>sq.</i>; skulls of the +dead preserved and worshipped on various occasions, such as sickness, +fishing, and famine, 328-330; caves used as charnel-houses and sanctuaries +of the dead in the Isle of Pines, 330-332; prayers and sacrifices to +the ancestral spirits, 332 <i>sq.</i>; prayer-posts, 333 <i>sq.</i>; sacred stones associated +with the dead and used to cause dearth or plenty, madness, a good +crop of bread-fruit or yams, drought, rain, a good catch of fish, and so on, +334-338; the religion of the New Caledonians mainly a worship of the +dead tinctured with magic, 338.</p> + +<p>Evidence as to the natives of New Caledonia collected by Dr. George +Turner, 339-342; material culture of the New Caledonians, 339; their +burial customs, the skulls and nails of the dead preserved and used to +fertilise the yam plantations, 339 <i>sq.</i>; worship of ancestors and prayers to +the dead, 340; festivals in honour of the dead, 340 <i>sq.</i>; making rain by +means of the skeletons of the dead, 341; execution of sorcerers, 341 <i>sq.</i>; +white men identified with the spirits of the dead, 342. +</p></blockquote> + +<p><span class="sc"><a href="#lecture-xvi">Lecture XVI.</a>—The Belief in Immortality +among the Natives of +Central Melanesia</span></p> + +<blockquote><p> +Central Melanesia divided into two archipelagoes, the religion of the Western +Islands (Solomon Islands) characterised by a worship of the dead, the +religion of the Eastern Islands (New Hebrides, Banks' Islands, Torres +Islands, Santa Cruz Islands) characterised by a worship of non-human +spirits, pp. 343 <i>sq.</i>; Central Melanesian theory of the soul, 344 <i>sq.</i>; the +land of the dead either in certain islands or in a subterranean region called +Panoi, 345; ghosts of power and ghosts of no account, 345 <i>sq.</i>; supernatural +power (<i>mana</i>) acquired through ghosts, 346 <i>sq.</i></p> + +<p>Burial customs in the Western Islands (Solomon Islands), 347 <i>sqq.</i>; +land-burial and sea-burial, land-ghosts and sea-ghosts, 347 <i>sq.</i>; funeral +feasts and burnt-offerings to the dead, 348 <i>sq.</i>; the land of the dead and +the ghostly ferry, 350 <i>sq.</i>; ghosts die the second death and turn into the +nests of white ants, 350 <i>sq.</i>; preservation of the skull and jawbone in +order to ensure the protection of the ghost, 351 <i>sq.</i>; human heads sought +in order to add fresh spiritual power (<i>mana</i>) to the ghost of a dead +chief, 352.</p> + +<p>Beliefs and customs concerning the dead in the Eastern Islands (New +Hebrides, Banks' Islands, Torres Islands), 352 <i>sqq.</i>; Panoi, the subterranean +abode of the dead, 353 <i>sq.</i>; ghosts die the second death, 354; +different fates of the souls of the good and bad, 354 <i>sq.</i>; descent of the +living into the world of the dead, 355; burial customs of the Banks' +Islanders, 355 <i>sqq.</i>; dead sometimes temporarily buried in the house, +355; display of property beside the corpse and funeral oration, 355 +<i>sq.</i>; sham burial of eminent men, 356; ghosts driven away from the +village, 356-358; deceiving the ghosts of women who have died in child-bed, +358; funeral feasts, 358 <i>sq.</i>; funeral customs in the New Hebrides, +359 <i>sqq.</i>; the aged buried alive, 359 <i>sq.</i>; seclusion of mourners and restrictions +on their diet, 360; sacrifice of pigs, 360 <i>sq.</i>; the journey of the +ghost to the spirit land, 361 <i>sq.</i>; provisions made by the living for the +welfare of the dead, 362.</p> + +<p>Only ghosts of powerful men worshipped, 362 <i>sq.</i>; institution of the +worship of a martial ghost, 363 <i>sq.</i>; offerings of food and drink to the +dead, 364 <i>sq.</i>; sacrifice of pigs to ghosts in the Solomon Islands, 365 <i>sq.</i></p> +</blockquote> + +<p><span class="sc"><a href="#lecture-xvii">Lecture XVII.</a>—The Belief in Immortality +among the Natives of +Central Melanesia</span> (<i>concluded</i>)</p> + +<blockquote><p> +Public sacrifices to ghosts in the Solomon Islands, pp. 367 <i>sq.</i>; offering of first-fruits +to ghosts, 368 <i>sq.</i>; private ghosts as distinguished from public +ghosts, 369 <i>sq.</i>; fighting ghosts kept as spiritual auxiliaries, 370; ghosts +employed to make the gardens grow, 370 <i>sq.</i>; human sacrifices to ghosts, +371 <i>sq.</i>; vicarious and other sacrifices to ghosts at Saa in Malanta, +372 <i>sq.</i>; offerings of first-fruits to ghosts at Saa, 373 <i>sq.</i>; vicarious sacrifices +offered for the sick to ghosts in Santa Cruz, 374; the dead represented +by stocks in the houses, 374; native account of sacrifices in Santa +Cruz, 374 <i>sq.</i>; prayers to the dead, 376 <i>sq.</i>; sanctuaries of ghosts in the +Solomon Islands, 377-379; ghosts lodged in animals, birds, and fish, +especially in sharks, 379 <i>sq.</i></p> + +<p>The belief in ghosts underlies the Melanesian conception of magic, +380 <i>sq.</i>; sickness commonly caused by ghosts and cured by ghost-seers, +381-384; contrast between Melanesian and European systems of medicine, +384; weather regulated by ghosts and spirits and by weather-doctors +who have the ear of ghosts and spirits, 384-386; witchcraft or +black magic wrought by means of ghosts, 386-388; prophets inspired by +ghosts, 388 <i>sq.</i>; divination operating through ghosts, 389 <i>sq.</i>; taboos +enforced by ghosts, 390 <i>sq.</i>; general influence which a belief in the +survival of the soul after death has exercised on Melanesian life, 391 <i>sq.</i> +</p></blockquote> + +<p><span class="sc"><a href="#lecture-xviii">Lecture XVIII.</a>—The Belief in Immortality +among the Natives of +Northern and Eastern Melanesia</span></p> + +<blockquote><p> +The natives of Northern Melanesia or the Bismarck Archipelago (New Britain, +New Ireland, etc.), their material culture, commercial habits, and want +of regular government, pp. 393-395; their theory of the soul, 395 <i>sq.</i>; +their fear of ghosts, 396; offerings to the dead, 396 <i>sq.</i>; burial customs, +397 <i>sq.</i>; preservation of the skulls, 398; customs and beliefs concerning +the dead among the Sulka of New Britain, 398-400, among the Moanus +of the Admiralty Islands, 400 <i>sq.</i> and among the natives of the Kaniet +Islands, 401 <i>sq.</i>; natural deaths commonly attributed to sorcery, 402; +divination to discover the sorcerer who caused the death, 402; death +customs in the Duke of York Island, cursing the sorcerer, skulls preserved, +feasts and dances, 403; prayers to the dead, 403 <i>sq.</i>; the land of +the dead and the fate of the departed souls, hard lot of impecunious ghosts, +404-406.</p> + +<p>The natives of Eastern Melanesia (Fiji), their material culture and +political constitution, 406-408; means of subsistence, 408; moral +character, 408 <i>sq.</i>; scenery of the Fijian islands, 409 <i>sq.</i>; the Fijian +doctrine of souls, 410-412; souls of rascals caught in scarves, 412 <i>sq.</i>; +fear of sorcery and precautions against it, 413 <i>sq.</i>; beneficial effect of the +fear in enforcing habits of personal cleanliness, 414; fear of ghosts and +custom of driving them away, 414 <i>sq.</i>; killing a ghost, 415 <i>sq.</i>; outwitting +grandfather's ghost, 416; special relation of grandfather to grandchild, +416; grandfather's soul reborn in his grandchild, 417 <i>sq.</i> +</p></blockquote> + +<p><span class="sc"><a href="#lecture-xix">Lecture XIX.</a>—The Belief in Immortality +among the Natives of +Eastern Melanesia (Fiji)</span> (<i>continued</i>)</p> + +<blockquote><p> +Indifference of the Fijians to death, p. 419; their custom of killing the sick and +aged with the consent of the victims, 419-424; their readiness to die +partly an effect of their belief in immortality, 422 <i>sq.</i>; wives strangled or +buried alive to accompany their husbands to the spirit land, 424-426; +servants and dependants killed to attend their dead lords, 426; sacrifices +of foreskins and fingers in honour of dead chiefs, 426 <i>sq.</i>; boys circumcised +in order to save the lives of their fathers or fathers' brothers, 427; +saturnalia attending such rites of circumcision, 427 <i>sq.</i>; the <i>Nanga</i>, +or sacred enclosure of stones, dedicated to the worship of ancestors, +428 <i>sq.</i>; first-fruits of the yams offered to the ancestors in the <i>Nanga</i>, +429; initiation of young men in the <i>Nanga</i>, drama of death and resurrection, +sacrament of food and water, 429-432; the initiation followed by a +period of sexual licence, 433; the initiatory rites apparently intended to +introduce the novices to the ancestral spirits and endow them with the +powers of the dead, 434 <i>sq.</i>; the rites seem to have been imported into +Fiji by immigrants from the west, 435 <i>sq.</i>; the licence attending these +rites perhaps a reversion to primitive communism for the purpose of propitiating +the ancestral spirits, 436 <i>sq.</i>; description of the <i>Nanga</i> or sacred +enclosure of stones, 437 <i>sq.</i>; comparison with the cromlechs and other +megalithic monuments of Europe, 438. +</p></blockquote> + +<p><span class="sc"><a href="#lecture-xx">Lecture XX.</a>—The Belief in Immortality +among the Natives of +Eastern Melanesia (Fiji)</span> (<i>concluded</i>)</p> + +<blockquote><p> +Worship of parents and other dead relations in Fiji, pp. 439 <i>sq.</i>; Fijian notion +of divinity (<i>kalou</i>), 440; two classes of gods, namely, divine gods and +human gods or deified men, 440 <i>sq.</i>; temples (<i>bures</i>) 441 <i>sq.</i>; worship +at the temples, 443; priests (<i>betes</i>), their oracular inspiration by the gods, +443-446; human sacrifices on various occasions, such as building a house +or launching a new canoe, 446 <i>sq.</i>; high estimation in which manslaughter +was held by the Fijians, 447 <i>sq.</i>; consecration of manslayers and restrictions +laid on them, probably from fear of the ghosts of their victims, +448 <i>sq.</i>; certain funeral customs based apparently on the fear of ghosts, +450 <i>sqq.</i>; persons who have handled a corpse forbidden to touch food +with their hands, 450 <i>sq.</i>; seclusion of gravediggers, 451; mutilations, +brandings, and fasts in honour of the dead, 451 <i>sq.</i>; the dead carried out +of the house by a special opening to prevent the return of the ghost, 452-461; +the other world and the way thither, 462 <i>sqq.</i>; the ghostly ferry, +462 <i>sq.</i>; the ghost and the pandanus tree, 463 <i>sq.</i>; hard fate of the +unmarried dead, 464; the Killer of Souls, 464 <i>sq.</i>; ghosts precipitated +into a lake, 465 <i>sq.</i>; Murimuria, an inferior sort of heaven, 466; the +Fijian Elysium, 466 <i>sq.</i>; transmigration and annihilation, the few that +are saved, 467.</p> + +<p>Concluding observations, 467-471; strength and universality of the +belief in immortality among savages, 468; the state of war among savage +and civilised peoples often a direct consequence of the belief in immortality, +468 <i>sq.</i>; economic loss involved in sacrifices to the dead, 469; how +does the savage belief in immortality bear on the truth or falsehood of that +belief in general? 469; the answer depends to some extent on the view +we take of human nature, 469-471; the conclusion left open, 471. +</p></blockquote> + +<p><span class="sc"><a href="#note">Note.</a></span>—Myth of the Continuance of Death</p> + +<p><span class="sc"><a href="#index">Index</a></span></p> +<span class="pagenum"><a name="page1" id="page1"></a>[pg 1]</span> + + + + +<h2><a name="lecture-i" id="lecture-i"></a>LECTURE I</h2> + +<h3>INTRODUCTION</h3> + + +<p class="side">Natural theology, and the three modes of handling it, the +dogmatic, the philosophical, and the historical.</p> + +<p>The subject of these lectures is a branch of natural theology. +By natural theology I understand that reasoned knowledge of +a God or gods which man may be supposed, whether rightly +or wrongly, capable of attaining to by the exercise of his +natural faculties alone. Thus defined, the subject may be +treated in at least three different ways, namely, dogmatically, +philosophically, and historically. We may simply state the +dogmas of natural theology which appear to us to be true: +that is the dogmatic method. Or, secondly, we may +examine the validity of the grounds on which these dogmas +have been or may be maintained: that is the philosophic +method. Or, thirdly, we may content ourselves with +describing the various views which have been held on the +subject and tracing their origin and evolution in history: +that is the historical method. The first of these three +methods assumes the truth of natural theology, the second +discusses it, and the third neither assumes nor discusses +but simply ignores it: the historian as such is not concerned +with the truth or falsehood of the beliefs he describes, his +business is merely to record them and to track them as far +as possible to their sources. Now that the subject of natural +theology is ripe for a purely dogmatic treatment will hardly, +I think, be maintained by any one, to whatever school of +thought he may belong; accordingly that method of treatment +need not occupy us further. Far otherwise is it with +the philosophic method which undertakes to enquire into the +truth or falsehood of the belief in a God: no method could +be more appropriate at a time like the present, when the +<span class="pagenum"><a name="page2" id="page2"></a>[pg 2]</span> +opinions of educated and thoughtful men on that profound +topic are so unsettled, diverse, and conflicting. A philosophical +treatment of the subject might comprise a discussion +of such questions as whether a natural knowledge of God is +possible to man, and, if possible, by what means and through +what faculties it is attainable; what are the grounds for +believing in the existence of a God; and, if this belief is +justified, what may be supposed to be his essential nature +and attributes, and what his relations to the world in general +and to man in particular. Now I desire to confess at once +that an adequate discussion of these and kindred questions +would far exceed both my capacity and my knowledge; for +he who would do justice to so arduous an enquiry should +not only be endowed with a comprehensive and penetrating +genius, but should possess a wide and accurate acquaintance +with the best accredited results of philosophic speculation +and scientific research. To such qualifications I can lay no +claim, and accordingly I must regard myself as unfitted for +a purely philosophic treatment of natural theology. To speak +plainly, the question of the existence of a God is too deep for +me. I dare neither affirm nor deny it. I can only humbly +confess my ignorance. Accordingly, if Lord Gifford had +required of his lecturers either a dogmatic or a philosophical +treatment of natural theology, I could not have undertaken +to deliver the lectures.</p> + +<p class="side">The method followed in these lectures is the historical.</p> + +<p>But in his deed of foundation, as I understand it, Lord +Gifford left his lecturers free to follow the historical rather than +the dogmatic or the philosophical method of treatment. He +says: "The lecturers shall be under no restraint whatever in +their treatment of their theme: for example, they may freely +discuss (and it may be well to do so) all questions about +man's conceptions of God or the Infinite, their origin, nature, +and truth." In making this provision the founder appears +to have allowed and indeed encouraged the lecturers not +only to discuss, if they chose to do so, the philosophical +basis of a belief in God, but also to set forth the various +conceptions of the divine nature which have been held by +men in all ages and to trace them to their origin: in short, +he permitted and encouraged the lecturers to compose a +history of natural theology or of some part of it. Even +<span class="pagenum"><a name="page3" id="page3"></a>[pg 3]</span> +when it is thus limited to its historical aspect the theme is +too vast to be mastered completely by any one man: the +most that a single enquirer can do is to take a general but +necessarily superficial survey of the whole and to devote +himself especially to the investigation of some particular +branch or aspect of the subject. This I have done more or +less for many years, and accordingly I think that without +being presumptuous I may attempt, in compliance with Lord +Gifford's wishes and directions, to lay before my hearers a portion +of the history of religion to which I have paid particular +attention. That the historical study of religious beliefs, +quite apart from the question of their truth or falsehood, is +both interesting and instructive will hardly be disputed by +any intelligent and thoughtful enquirer. Whether they have +been well or ill founded, these beliefs have deeply influenced +the conduct of human affairs; they have furnished some of +the most powerful, persistent, and far-reaching motives of +action; they have transformed nations and altered the face +of the globe. No one who would understand the general +history of mankind can afford to ignore the annals of +religion. If he does so, he will inevitably fall into the most +serious misconceptions even in studying branches of human +activity which might seem, on a superficial view, to be quite +unaffected by religious considerations.</p> + +<p class="side">An historical enquiry into the evolution of religion +prejudices neither the question of the ethical value of religious +practice nor the question of the truth or falsehood of religious +belief.</p> + +<p>Therefore to trace theological and in general religious +ideas to their sources and to follow them through all the +manifold influences which they have exerted on the destinies +of our race must always be an object of prime importance +to the historian, whatever view he may take of their speculative +truth or ethical value. Clearly we cannot estimate +their ethical value until we have learned the modes in which +they have actually determined human conduct for good or +evil: in other words, we cannot judge of the morality of +religious beliefs until we have ascertained their history: +the facts must be known before judgment can be passed on +them: the work of the historian must precede the work of +the moralist. Even the question of the validity or truth of +religious creeds cannot, perhaps, be wholly dissociated from +the question of their origin. If, for example, we discover +that doctrines which we had accepted with implicit faith +<span class="pagenum"><a name="page4" id="page4"></a>[pg 4]</span> +from tradition have their close analogies in the barbarous +superstitions of ignorant savages, we can hardly help suspecting +that our own cherished doctrines may have originated +in the similar superstitions of our rude forefathers; and the +suspicion inevitably shakes the confidence with which we +had hitherto regarded these articles of our faith. The doubt +thus cast on our old creed is perhaps illogical, since even if +we should discover that the creed did originate in mere +superstition, in other words, that the grounds on which it was +first adopted were false and absurd, this discovery would not +really disprove the beliefs themselves, for it is perfectly +possible that a belief may be true, though the reasons alleged +in favour of it are false and absurd: indeed we may affirm +with great probability that a multitude of human beliefs, true +in themselves, have been accepted and defended by millions +of people on grounds which cannot bear exact investigation +for a moment. For example, if the facts of savage life +which it will be my duty to submit to you should have the +effect of making the belief in immortality look exceedingly +foolish, those of my hearers who cherish the belief may console +themselves by reflecting that, as I have just pointed out, +a creed is not necessarily false because some of the reasons +adduced in its favour are invalid, because it has sometimes +been supported by the despicable tricks of vulgar imposture, +and because the practices to which it has given rise +have often been in the highest degree not only absurd but +pernicious.</p> + +<p class="side">Yet such an enquiry may shake the confidence with which +traditional beliefs have been held.</p> + +<p>Thus an historical enquiry into the origin of religious +creeds cannot, strictly speaking, invalidate, still less refute, +the creeds themselves, though it may, and doubtless often +does weaken the confidence with which they are held. This +weakening of religious faith as a consequence of a closer +scrutiny of religious origins is unquestionably a matter of +great importance to the community; for society has been +built and cemented to a great extent on a foundation of +religion, and it is impossible to loosen the cement and +shake the foundation without endangering the superstructure. +The candid historian of religion will not dissemble the +danger incidental to his enquiries, but nevertheless it is his +duty to prosecute them unflinchingly. Come what may, he +<span class="pagenum"><a name="page5" id="page5"></a>[pg 5]</span> +must ascertain the facts so far as it is possible to do so; +having done that, he may leave to others the onerous and +delicate task of adjusting the new knowledge to the practical +needs of mankind. The narrow way of truth may often look +dark and threatening, and the wayfarer may often be weary; +yet even at the darkest and the weariest he will go forward +in the trust, if not in the knowledge, that the way will lead +at last to light and to rest; in plain words, that there is no +ultimate incompatibility between the good and the true.</p> + +<p class="side">To discover the origin of the idea of God we must study the +beliefs of primitive man.</p> + +<p>Now if we are indeed to discover the origin of man's +conception of God, it is not sufficient to analyse the ideas +which the educated and enlightened portion of mankind +entertain on the subject at the present day; for in great +measure these ideas are traditional, they have been handed +down with little or no independent reflection or enquiry +from generation to generation; hence in order to detect them +in their inception it becomes necessary to push our analysis +far back into the past. Large materials for such an historical +enquiry are provided for us in the literature of ancient +nations which, though often sadly mutilated and imperfect, +has survived to modern times and throws much precious +light on the religious beliefs and practices of the peoples +who created it. But the ancients themselves inherited a +great part of their religion from their prehistoric ancestors, +and accordingly it becomes desirable to investigate the +religious notions of these remote forefathers of mankind, +since in them we may hope at last to arrive at the ultimate +source, the historical origin, of the whole long development.</p> + +<p class="side">The beliefs of primitive man can only be understood through a +comparative study of the various races in the lower stages of culture.</p> + +<p>But how can this be done? how can we investigate the +ideas of peoples who, ignorant of writing, had no means of +permanently recording their beliefs? At first sight the thing +seems impossible; the thread of enquiry is broken off short; +it has landed us on the brink of a gulf which looks impassable. +But the case is not so hopeless as it appears. True, +we cannot investigate the beliefs of prehistoric ages directly, +but the comparative method of research may furnish us +with the means of studying them indirectly; it may hold +up to us a mirror in which, if we do not see the originals, +we may perhaps contemplate their reflections. For a comparative +study of the various races of mankind demonstrates, +<span class="pagenum"><a name="page6" id="page6"></a>[pg 6]</span> +or at least renders it highly probable, that humanity has +everywhere started at an exceedingly low level of culture, +a level far beneath that of the lowest existing savages, and +that from this humble beginning all the various races of +men have gradually progressed upward at different rates, +some faster and some slower, till they have attained the +particular stage which each of them occupies at the present +time.</p> + +<p class="side">Hence the need of studying the beliefs and customs of +savages, if we are to understand the evolution of culture in general.</p> + +<p>If this conclusion is correct, the various stages of +savagery and barbarism on which many tribes and peoples +now stand represent, broadly speaking, so many degrees of +retarded social and intellectual development, they correspond +to similar stages which the ancestors of the civilised races may +be supposed to have passed through at more or less remote +periods of their history. Thus when we arrange all the +known peoples of the world according to the degree of their +savagery or civilisation in a graduated scale of culture, we +obtain not merely a comparative view of their relative positions +in the scale, but also in some measure an historical +record of the genetic development of culture from a very +early time down to the present day. Hence a study of the +savage and barbarous races of mankind is of the greatest +importance for a full understanding of the beliefs and +practices, whether religious, social, moral, or political, of the +most civilised races, including our own, since it is practically +certain that a large part of these beliefs and practices +originated with our savage ancestors, and has been inherited +by us from them, with more or less of modification, through +a long line of intermediate generations.</p> + +<p class="side">The need is all the more urgent because savages are rapidly +disappearing or being transformed.</p> + +<p>That is why the study of existing savages at the present +day engrosses so much of the attention of civilised peoples. +We see that if we are to comprehend not only our past +history but our present condition, with all its many intricate +and perplexing problems, we must begin at the beginning by +attempting to discover the mental state of our savage forefathers, +who bequeathed to us so much of the faiths, the laws, +and the institutions which we still cherish; and more and more +men are coming to perceive that the only way open to us of +doing this effectually is to study the mental state of savages +who to this day occupy a state of culture analogous to that +<span class="pagenum"><a name="page7" id="page7"></a>[pg 7]</span> +of our rude progenitors. Through contact with civilisation +these savages are now rapidly disappearing, or at least losing +the old habits and ideas which render them a document of +priceless historical value for us. Hence we have every +motive for prosecuting the study of savagery with ardour +and diligence before it is too late, before the record is gone +for ever. We are like an heir whose title-deeds must be +scrutinised before he can take possession of the inheritance, +but who finds the handwriting of the deeds so fading and +evanescent that it threatens to disappear entirely before he +can read the document to the end. With what keen attention, +what eager haste, would he not scan the fast-vanishing +characters? With the like attention and the like haste +civilised men are now applying themselves to the investigation +of the fast-vanishing savages.</p> + +<p class="side">Savage religion is to be the subject of these lectures.</p> + +<p>Thus if we are to trace historically man's conception of +God to its origin, it is desirable, or rather essential, that we +should begin by studying the most primitive ideas on the +subject which are accessible to us, and the most primitive +ideas are unquestionably those of the lowest savages. +Accordingly in these lectures I propose to deal with a +particular side or aspect of savage religion. I shall not +trench on the sphere of the higher religions, not only +because my knowledge of them is for the most part very +slight, but also because I believe that a searching study of +the higher and more complex religions should be postponed +till we have acquired an accurate knowledge of the lower and +simpler. For a similar reason the study of inorganic chemistry +naturally precedes the study of organic chemistry, because +inorganic compounds are much simpler and therefore more +easily analysed and investigated than organic compounds. +So with the chemistry of the mind; we should analyse the +comparatively simple phenomena of savage thought into its +constituent elements before we attempt to perform a similar +operation on the vastly more complex phenomena of civilised +beliefs.</p> + +<p class="side">But only a part of savage religion will be dealt with.</p> + +<p>But while I shall confine myself rigidly to the field of +savage religion, I shall not attempt to present you with a +complete survey even of that restricted area, and that for +more reasons than one. In the first place the theme, even +<span class="pagenum"><a name="page8" id="page8"></a>[pg 8]</span> +with this great limitation, is far too large to be adequately +set forth in the time at my disposal; the sketch—for it +could be no more than a sketch—would be necessarily +superficial and probably misleading. In the second place, +even a sketch of primitive religion in general ought to presuppose +in the sketcher a fairly complete knowledge of the +whole subject, so that all the parts may appear, not indeed +in detail, but in their proper relative proportions. Now +though I have given altogether a good deal of time to the +study of primitive religion, I am far from having studied it +in all its branches, and I could not trust myself to give an +accurate general account of it even in outline; were I to +attempt such a thing I should almost certainly fall, through +sheer ignorance or inadvertence, into the mistake of exaggerating +some features, unduly diminishing others, and omitting +certain essential features altogether. Hence it seems to me +better not to commit myself to so ambitious an enterprise +but to confine myself in my lectures, as I have always done +in my writings, to a comparatively minute investigation of +certain special aspects or forms of primitive religion rather +than attempt to embrace in a general view the whole of +that large subject. Such a relatively detailed study of a +single compartment may be less attractive and more tedious +than a bird's-eye view of a wider area; but in the end it +may perhaps prove a more solid contribution to knowledge.</p> + +<p class="side">Introductory observations. The question of a supernatural +revelation excluded.</p> + +<p>But before I come to details I wish to make a few general +introductory remarks, and in particular to define some of +the terms which I shall have occasion to use in the lectures. +I have defined natural theology as that reasoned knowledge +of a God or gods which man may be supposed, +whether rightly or wrongly, capable of attaining to by the +exercise of his natural faculties alone. Whether there ever +has been or can be a special miraculous revelation of God to +man through channels different from those through which all +other human knowledge is derived, is a question which does +not concern us in these lectures; indeed it is expressly +excluded from their scope by the will of the founder, who +directed the lecturers to treat the subject "as a strictly +natural science," "without reference to or reliance upon any +supposed special exceptional or so-called miraculous revelation." +<span class="pagenum"><a name="page9" id="page9"></a>[pg 9]</span> +Accordingly, in compliance with these directions, I +dismiss at the outset the question of a revelation, and shall +limit myself strictly to natural theology in the sense in +which I have defined it.</p> + +<p class="side">Theology and religion, how related to each other.</p> + +<p>I have called natural theology a reasoned knowledge of +a God or gods to distinguish it from that simple and comparatively, +though I believe never absolutely, unreasoning +faith in God which suffices for the practice of religion. For +theology is at once more and less than religion: if on the +one hand it includes a more complete acquaintance with the +grounds of religious belief than is essential to religion, on the +other hand it excludes the observance of those practical +duties which are indispensable to any religion worthy of the +name. In short, whereas theology is purely theoretical, +religion is both theoretical and practical, though the +theoretical part of it need not be so highly developed as in +theology. But while the subject of the lectures is, strictly +speaking, natural theology rather than natural religion, I +think it would be not only difficult but undesirable to confine +our attention to the purely theological or theoretical part +of natural religion: in all religions, and not least in the +undeveloped savage religions with which we shall deal, +theory and practice fuse with and interact on each other too +closely to be forcibly disjoined and handled apart. Hence +throughout the lectures I shall not scruple to refer constantly +to religious practice as well as to religious theory, without +feeling that thereby I am transgressing the proper limits of +my subject.</p> + +<p class="side">The term God defined.</p> + +<p>As theology is not only by definition but by etymology +a reasoned knowledge or theory of a God or gods, it becomes +desirable, before we proceed further, to define the sense in +which I understand and shall employ the word God. That +sense is neither novel nor abstruse; it is simply the sense +which I believe the generality of mankind attach to the term. +By a God I understand a superhuman and supernatural +being, of a spiritual and personal nature, who controls the +world or some part of it on the whole for good, and who is +endowed with intellectual faculties, moral feelings, and active +powers, which we can only conceive on the analogy of human +faculties, feelings, and activities, though we are bound to suppose +<span class="pagenum"><a name="page10" id="page10"></a>[pg 10]</span> +that in the divine nature they exist in higher degrees, perhaps +in infinitely higher degrees, than the corresponding faculties, +feelings, and activities of man. In short, by a God I mean a +beneficent supernatural spirit, the ruler of the world or of +some part of it, who resembles man in nature though he +excels him in knowledge, goodness, and power. This is, I +think, the sense in which the ordinary man speaks of a God, +and I believe that he is right in so doing. I am aware that +it has been not unusual, especially perhaps of late years, to +apply the name of God to very different conceptions, to +empty it of all implication of personality, and to reduce it +to signifying something very large and very vague, such as +the Infinite or the Absolute (whatever these hard words +may signify), the great First Cause, the Universal Substance, +"the stream of tendency by which all things seek to fulfil +the law of their being,"<a id="footnotetag1" name="footnotetag1"></a><a href="#footnote1"><sup>1</sup></a> and so forth. Now without +expressing any opinion as to the truth or falsehood of the +views implied by such applications of the name of God, I +cannot but regard them all as illegitimate extensions of the +term, in short as an abuse of language, and I venture to +protest against it in the interest not only of verbal accuracy +but of clear thinking, because it is apt to conceal from ourselves +and others a real and very important change of +thought: in particular it may lead many to imagine that +the persons who use the name of God in one or other of these +extended senses retain certain theological opinions which they +may in fact have long abandoned. Thus the misuse of the +name of God may resemble the stratagem in war of putting +up dummies to make an enemy imagine that a fort is still +held after it has been evacuated by the garrison. I am far +from alleging or insinuating that the illegitimate extension of +the divine name is deliberately employed by theologians or +others for the purpose of masking a change of front; but +that it may have that effect seems at least possible. And +as we cannot use words in wrong senses without running a +serious risk of deceiving ourselves as well as others, it appears +better on all accounts to adhere strictly to the common +meaning of the name of God as signifying a powerful supernatural +<span class="pagenum"><a name="page11" id="page11"></a>[pg 11]</span> +and on the whole beneficent spirit, akin in nature to +man; and if any of us have ceased to believe in such a being +we should refrain from applying the old word to the new faith, +and should find some other and more appropriate term to +express our meaning. At all events, speaking for myself, I +intend to use the name of God consistently in the familiar +sense, and I would beg my hearers to bear this steadily in +mind.</p> + +<p class="side">Monotheism +and polytheism.</p> + +<p>You will have observed that I have spoken of natural +theology as a reasoned knowledge of a God or gods. There +is indeed nothing in the definition of God which I have +adopted to imply that he is unique, in other words, that there +is only one God rather than several or many gods. It is +true that modern European thinkers, bred in a monotheistic +religion, commonly overlook polytheism as a crude theory +unworthy the serious attention of philosophers; in short, the +champions and the assailants of religion in Europe alike for +the most part tacitly assume that there is either one God or +none. Yet some highly civilised nations of antiquity and of +modern times, such as the ancient Egyptians, Greeks, and +Romans, and the modern Chinese and Hindoos, have +accepted the polytheistic explanation of the world, and as +no reasonable man will deny the philosophical subtlety of +the Greeks and the Hindoos, to say nothing of the rest, a +theory of the universe which has commended itself to them +deserves perhaps more consideration than it has commonly +received from Western philosophers; certainly it cannot be +ignored in an historical enquiry into the origin of religion.</p> + +<p class="side">A natural knowledge of God can only be acquired by +experience.</p> + +<p>If there is such a thing as natural theology, that is, a +knowledge of a God or gods acquired by our natural faculties +alone without the aid of a special revelation, it follows that it +must be obtained by one or other of the methods by which all +our natural knowledge is conveyed to us. Roughly speaking, +these methods are two in number, namely, intuition and experience. +Now if we ask ourselves, Do we know God intuitively +in the same sense in which we know intuitively our own +sensations and the simplest truths of mathematics, I think +most men will acknowledge that they do not. It is true +that according to Berkeley the world exists only as it is +perceived, and that our perceptions of it are produced by the +<span class="pagenum"><a name="page12" id="page12"></a>[pg 12]</span> +immediate action of God on our minds, so that everything +we perceive might be described, if not as an idea in +the mind of the deity, at least as a direct emanation from +him. On this theory we might in a sense be said to have +an immediate knowledge of God. But Berkeley's theory +has found little acceptance, so far as I know, even among +philosophers; and even if we regarded it as true, we should +still have to admit that the knowledge of God implied by it +is inferential rather than intuitive in the strict sense of the +word: we infer God to be the cause of our perceptions +rather than identify him with the perceptions themselves. +On the whole, then, I conclude that man, or at all events the +ordinary man, has, properly speaking, no immediate or +intuitive knowledge of God, and that, if he obtains, without +the aid of revelation, any knowledge of him at all, it can +only be through the other natural channel of knowledge, +that is, through experience.</p> + +<p class="side">The +nature of +experience.</p> + +<p>In experience, as distinct from intuition, we reach our +conclusions not directly through simple contemplation of the +particular sensations, emotions, or ideas of which we are at +the moment conscious, but indirectly by calling up before +the imagination and comparing with each other our +memories of a variety of sensations, emotions, or ideas of +which we have been conscious in the past, and by selecting +or abstracting from the mental images so compared the +points in which they resemble each other. The points of +resemblance thus selected or abstracted from a number of +particulars compose what we call an abstract or general +idea, and from a comparison of such abstract or general +ideas with each other we arrive at general conclusions, which +define the relations of the ideas to each other. Experience +in general consists in the whole body of conclusions thus +deduced from a comparison of all the particular sensations, +emotions, and ideas which make up the conscious life of the +individual. Hence in order to constitute experience the +mind has to perform a more or less complex series of +operations, which are commonly referred to certain mental +faculties, such as memory, imagination, and judgment. +This analysis of experience does not pretend to be philosophically +complete or exact; but perhaps it is sufficiently +<span class="pagenum"><a name="page13" id="page13"></a>[pg 13]</span> +accurate for the purpose of these lectures, the scope of which +is not philosophical but historical.</p> + +<p class="side">Two kinds of experience, the experience of our own mind and +the experience of an external world.</p> + +<p>Now experience in the widest sense of the word may +be conveniently distinguished into two sorts, the experience +of our own mind and the experience of an external world. +The distinction is indeed, like the others with which I am +dealing at present, rather practically useful than theoretically +sound; certainly it would not be granted by all philosophers, +for many of them have held that we neither have nor with +our present faculties can possibly attain to any immediate +knowledge or perception of an external world, we merely +infer its existence from our own sensations, which are as +strictly a part of our mind as the ideas and emotions of +our waking life or the visions of sleep. According to them, +the existence of matter or of an external world is, so far as +we are concerned, merely an hypothesis devised to explain +the order of our sensations; it never has been perceived by +any man, woman, or child who ever lived on earth; we have +and can have no immediate knowledge or perception of anything +but the states and operations of our own mind. On this +theory what we call the world, with all its supposed infinitudes +of space and time, its systems of suns and planets, +its seemingly endless forms of inorganic matter and organic +life, shrivels up, on a close inspection, into a fleeting, a +momentary figment of thought. It is like one of those +glass baubles, iridescent with a thousand varied and delicate +hues, which a single touch suffices to shatter into dust. The +philosopher, like the sorcerer, has but to wave his magic +wand,</p> + +<div class="poem"> <div class="stanza"> +<p>"And, like the baseless fabric of this vision,</p> +<p>The cloud-capped towers, the gorgeous palaces,</p> +<p>The solemn temples, the great globe itself,</p> +<p>Yea, all which it inherit, shall dissolve</p> +<p>And, like this insubstantial pageant faded,</p> +<p>Leave not a rack behind. We are such stuff</p> +<p>As dreams are made on, and our little life</p> +<p>Is rounded with a sleep."</p> + </div> </div> + +<p class="side">The distinction rather popular and convenient than +philosophically strict.</p> + +<p>It would be beyond my province, even if it were within +my power, to discuss these airy speculations, and thereby to +descend into the arena where for ages subtle dialecticians +have battled with each other over the reality or unreality of +<span class="pagenum"><a name="page14" id="page14"></a>[pg 14]</span> +an external world. For my purpose it suffices to adopt the +popular and convenient distinction of mind and matter and +hence to divide experience into two sorts, an inward experience +of the acts and states of our own minds, and an outward +experience of the acts and states of that physical universe +by which we seem to be surrounded.</p> + +<p class="side">The knowledge or conception of God has been attained both by +inward and by outward experience.</p> + +<p>Now if a natural knowledge of God is only possible +by means of experience, in other words, by a process of +reasoning based on observation, it will follow that such a +knowledge may conceivably be acquired either by the way +of inward or of outward experience; in other words, it may +be attained either by reflecting on the processes of our own +minds or by observing the processes of external nature. +In point of fact, if we survey the history of thought, mankind +appears to have arrived at a knowledge, or at all events at +a conception, of deity by both these roads. Let me say a +few words as to the two roads which lead, or seem to lead, +man to God.</p> + +<p class="side">The conception of God is attained by inward experience, that +is, by the observation of certain remarkable thoughts and feelings which +are attributed to the inspiration of a deity. Practical dangers of the +theory of inspiration.</p> + +<p>In the first place, then, men in many lands and many +ages have experienced certain extraordinary emotions and +entertained certain extraordinary ideas, which, unable to +account for them by reference to the ordinary forms of +experience, they have set down to the direct action of a +powerful spirit or deity working on their minds and even +entering into and taking possession of their bodies; and in +this excited state—for violent excitement is characteristic +of these manifestations—the patient believes himself to +be possessed of supernatural knowledge and supernatural +power. This real or supposed mode of apprehending a +divine spirit and entering into communion with it, is +commonly and appropriately called inspiration. The phenomenon +is familiar to us from the example of the Hebrew +nation, who believed that their prophets were thus inspired +by the deity, and that their sacred books were regularly +composed under the divine afflatus. The belief is by no +means singular, indeed it appears to be world-wide; for it +would be hard to point to any race of men among whom +instances of such inspiration have not been reported; and +the more ignorant and savage the race the more numerous, +to judge by the reports, are the cases of inspiration. Volumes +<span class="pagenum"><a name="page15" id="page15"></a>[pg 15]</span> +might be filled with examples, but through the spread +of information as to the lower races in recent years the +topic has become so familiar that I need not stop to +illustrate it by instances. I will merely say that among +savages the theory of inspiration or possession is commonly +invoked to explain all abnormal mental states, particularly +insanity or conditions of mind bordering on it, so that +persons more or less crazed in their wits, and particularly +hysterical or epileptic patients, are for that very reason +thought to be peculiarly favoured by the spirits and are +therefore consulted as oracles, their wild and whirling words +passing for the revelations of a higher power, whether a +god or a ghost, who considerately screens his too dazzling +light under a thick veil of dark sayings and mysterious +ejaculations.<a id="footnotetag2" name="footnotetag2"></a><a href="#footnote2"><sup>2</sup></a> I need hardly point out the very serious +dangers which menace any society where such theories +are commonly held and acted upon. If the decisions +of a whole community in matters of the gravest importance +are left to turn on the wayward fancies, the whims and +vagaries of the insane or the semi-insane, what are likely +to be the consequences to the commonwealth? What, for +example, can be expected to result from a war entered upon +at such dictation and waged under such auspices? Are cattle-breeding, +agriculture, commerce, all the arts of life on which a +people depend for their subsistence, likely to thrive when they +are directed by the ravings of epilepsy or the drivellings of +hysteria? Defeat in battle, conquest by enemies, death by +famine and widespread disease, these and a thousand other +lesser evils threaten the blind people who commit themselves +to such blind guides. The history of savage and barbarous +tribes, could we follow it throughout, might furnish us with +a thousand warning instances of the fatal effects of carrying +out this crude theory of inspiration to its logical conclusions; +and if we hear less than might be expected of such instances, +it is probably because the tribes who consistently acted up +to their beliefs have thereby wiped themselves out of existence: +<span class="pagenum"><a name="page16" id="page16"></a>[pg 16]</span> +they have perished the victims of their folly and left +no record behind. I believe that historians have not yet +reckoned sufficiently with the disastrous influence which this +worship of insanity,—for it is often nothing less—has exercised +on the fortunes of peoples and on the development or +decay of their institutions.</p> + +<p class="side">The belief in inspiration leads to the worship of living men +as gods. Outward experience as a source of the idea of God.</p> + +<p>To a certain extent, however, the evil has provided its +own remedy. For men of strong heads and ambitious +temper, perceiving the exorbitant power which a belief in +inspiration places in the hands of the feeble-minded, have +often feigned to be similarly afflicted, and trading on their +reputation for imbecility, or rather inspiration, have acquired +an authority over their fellows which, though they have often +abused it for vulgar ends, they have sometimes exerted for +good, as for example by giving sound advice in matters of +public concern, applying salutary remedies to the sick, and +detecting and punishing crime, whereby they have helped to +preserve the commonwealth, to alleviate suffering, and to +cement that respect for law and order which is essential to +the stability of society, and without which any community +must fall to pieces like a house of cards. These great +services have been rendered to the cause of civilisation and +progress by the class of men who in primitive society are +variously known as medicine-men, magicians, sorcerers, +diviners, soothsayers, and so forth. Sometimes the respect +which they have gained by the exercise of their profession +has won for them political as well as spiritual or ghostly +authority; in short, from being simple medicine-men +or sorcerers they have grown into chiefs and kings. +When such men, seated on the throne of state, retain their +old reputation for being the vehicles of a divine spirit, they +may be worshipped in the character of gods as well as +revered in the capacity of kings; and thus exerting a two-fold +sway over the minds of men they possess a most potent +instrument for elevating or depressing the fortunes of their +worshippers and subjects. In this way the old savage notion +of inspiration or possession gradually develops into the +doctrine of the divinity of kings, which after a long period of +florescence dwindles away into the modest theory that kings +reign by divine right, a theory familiar to our ancestors not +<span class="pagenum"><a name="page17" id="page17"></a>[pg 17]</span> +long ago, and perhaps not wholly obsolete among us even +now. However, inspired men need not always blossom out +into divine kings; they may, and often do, remain in the +chrysalis state of simple deities revered by their simple +worshippers, their brows encircled indeed with a halo of +divinity but not weighted with the more solid substance +of a kingly crown. Thus certain extraordinary mental +states, which those who experience and those who witness +them cannot account for in any other way, are often +explained by the supposed interposition of a spirit or deity. +This, therefore, is one of the two forms of experience by +which men attain, or imagine that they attain, to a knowledge +of God and a communion with him. It is what I +have called the road of inward experience. Let us now +glance at the other form of experience which leads, or +seems to lead, to the same goal. It is what I have called +the road of outward experience.</p> + +<p class="side">Tendency of the mind to search for causes, and the necessity +for their discovery.</p> + +<p>When we contemplate the seemingly infinite variety, +the endless succession, of events that pass under our observation +in what we call the external world, we are led by an +irresistible tendency to trace what we call a causal connexion +between them. The tendency to discover the causes of +things appears indeed to be innate in the constitution of +our minds and indispensable to our continued existence. +It is the link that arrests and colligates into convenient +bundles the mass of particulars drifting pell-mell past on the +stream of sensation; it is the cement that binds into an +edifice seemingly of adamant the loose sand of isolated +perceptions. Deprived of the knowledge which this tendency +procures for us we should be powerless to foresee the succession +of phenomena and so to adapt ourselves to it. We should be +bewildered by the apparent disorder and confusion of everything, +we should toss on a sea without a rudder, we should +wander in an endless maze without a clue, and finding no +way out of it, or, in plain words, unable to avoid a single +one of the dangers which menace us at every turn, we should +inevitably perish. Accordingly the propensity to search for +causes is characteristic of man in all ages and at all levels of +culture, though without doubt it is far more highly developed +in civilised than in savage communities. Among savages +<span class="pagenum"><a name="page18" id="page18"></a>[pg 18]</span> +it is more or less unconscious and instinctive; among +civilised men it is deliberately cultivated and rewarded +at least by the applause of their fellows, by the +dignity, if not by the more solid recompenses, of learning. +Indeed as civilisation progresses the enquiry into causes +tends to absorb more and more of the highest intellectual +energies of a people; and an ever greater number of men, +renouncing the bustle, the pleasures, and the ambitions of an +active life, devote themselves exclusively to the pursuit of +abstract truth; they set themselves to discover the causes of +things, to trace the regularity and order that may be supposed +to underlie the seemingly irregular, confused, and arbitrary +sequence of phenomena. Unquestionably the progress of +civilisation owes much to the sustained efforts of such men, and +if of late years and within our own memory the pace of +progress has sensibly quickened, we shall perhaps not err in +supposing that some part at least of the acceleration may be +accounted for by an increase in the number of lifelong students.</p> + +<p class="side">The idea of cause is simply that of invariable sequence +suggested by the observation of many particular cases of sequence.</p> + +<p>Now when we analyse the conception of a cause to the +bottom, we find as the last residuum in our crucible nothing +but what Hume found there long ago, and that is simply the +idea of invariable sequence. Whenever we say that something +is the cause of something else, all that we really mean +is that the latter is invariably preceded by the former, so +that whenever we find the second, which we call the effect, +we may infer that the first, which we call the cause, has gone +before it. All such inferences from effects to causes are +based on experience; having observed a certain sequence of +events a certain number of times, we conclude that the events +are so conjoined that the latter cannot occur without the +previous occurrence of the former. A single case of two +events following each other could not of itself suggest that +the one event is the cause of the other, since there is no +necessary link between them in the mind; the sequence has +to be repeated more or less frequently before we infer a +causal connexion between the two; and this inference rests +simply on that association of ideas which is established in +our mind by the reiterated observation of the things. Once +the ideas are by dint of repetition firmly welded together, +the one by sheer force of habit calls up the other, and we say +<span class="pagenum"><a name="page19" id="page19"></a>[pg 19]</span> +that the two things which are represented by those ideas +stand to each other in the relation of cause and effect. The +notion of causality is in short only one particular case of the +association of ideas. Thus all reasoning as to causes implies +previous observation: we reason from the observed to the +unobserved, from the known to the unknown; and the wider +the range of our observation and knowledge, the greater the +probability that our reasoning will be correct.</p> + +<p class="side">The savage draws his ideas of natural causation from +observation of himself. Hence he explains the phenomena of nature by +supposing that they are produced by beings like himself. These beings +may be called spirits or gods of nature to distinguish them from living +human gods.</p> + +<p>All this is as true of the savage as of the civilised man. +He too argues, and indeed can only argue on the basis of +experience from the known to the unknown, from the +observed to the hypothetical. But the range of his experience +is comparatively narrow, and accordingly his inferences +from it often appear to civilised men, with their wider knowledge, +to be palpably false and absurd. This holds good +most obviously in regard to his observation of external nature. +While he often knows a good deal about the natural objects, +whether animals, plants, or inanimate things, on which he is +immediately dependent for his subsistence, the extent of +country with which he is acquainted is commonly but small, +and he has little or no opportunity of correcting the conclusions +which he bases on his observation of it by a comparison +with other parts of the world. But if he knows little of +the outer world, he is necessarily somewhat better acquainted +with his own inner life, with his sensations and ideas, his +emotions, appetites, and desires. Accordingly it is natural +enough that when he seeks to discover the causes of events +in the external world, he should, arguing from experience, +imagine that they are produced by the actions of invisible +beings like himself, who behind the veil of nature pull the +strings that set the vast machinery in motion. For example, +he knows by experience that he can make sparks fly by +knocking two flints against each other; what more natural, +therefore, than that he should imagine the great sparks which +we call lightning to be made in the same way by somebody +up aloft, and that when he finds chipped flints on the ground +he should take them for thunder-stones dropped by the +maker of thunder and lightning from the clouds?<a id="footnotetag3" name="footnotetag3"></a><a href="#footnote3"><sup>3</sup></a> Thus +<span class="pagenum"><a name="page20" id="page20"></a>[pg 20]</span> +arguing from his limited experience primitive man creates a +multitude of spirits or gods in his own likeness to explain +the succession of phenomena in nature of whose true causes +he is ignorant; in short he personifies the phenomena as +powerful anthropomorphic spirits, and believing himself to +be more or less dependent on their good will he woos their +favour by prayer and sacrifice. This personification of the +various aspects of external nature is one of the most fruitful +sources of polytheism. The spirits and gods created by +this train of thought may be called spirits and gods of +nature to distinguish them from the human gods, by which +I mean the living men and women who are believed by +their worshippers to be inspired or possessed by a divine +spirit.</p> + +<p class="side">In time men reject polytheism as an explanation of natural +processes and substitute certain abstract ideas of ethers, atoms, +molecules, and so on.</p> + +<p>But as time goes on and men learn more about nature, +they commonly become dissatisfied with polytheism as an +explanation of the world and gradually discard it. From one +department of nature after another the gods are reluctantly +or contemptuously dismissed and their provinces committed +to the care of certain abstract ideas of ethers, atoms, +molecules, and so forth, which, though just as imperceptible +to human senses as their divine predecessors, are judged by +prevailing opinion to discharge their duties with greater +regularity and despatch, and are accordingly firmly installed +on the vacant thrones amid the general applause of the more +enlightened portion of mankind. Thus instead of being +peopled with a noisy bustling crowd of full-blooded and +picturesque deities, clothed in the graceful form and animated +with the warm passions of humanity, the universe outside +the narrow circle of our consciousness is now conceived as +absolutely silent, colourless, and deserted. The cheerful +sounds which we hear, the bright hues which we see, have +no existence, we are told, in the external world: the +voices of friends, the harmonies of music, the chime of +falling waters, the solemn roll of ocean, the silver splendour +of the moon, the golden glories of sunset, the verdure +<span class="pagenum"><a name="page21" id="page21"></a>[pg 21]</span> +of summer woods, and the hectic tints of autumn—all +these subsist only in our own minds, and if we imagine +them to have any reality elsewhere, we deceive ourselves. +In fact the whole external world as perceived by us is +one great illusion: if we gave the reins to fancy we +might call it a mirage, a piece of witchery, conjured +up by the spells of some unknown magician to bewilder +poor ignorant humanity. Outside of ourselves there +stretches away on every side an infinitude of space without +sound, without light, without colour, a solitude traversed only +in every direction by an inconceivably complex web of +silent and impersonal forces. That, if I understand it +aright, is the general conception of the world which modern +science has substituted for polytheism.</p> + +<p class="side">But while they commonly discard the hypothesis of a deity as +an explanation of all the particular processes of nature, they retain it +as an explanation of nature in general.</p> + +<p>When philosophy and science by their combined efforts +have ejected gods and goddesses from all the subordinate +posts of nature, it might perhaps be expected that they +would have no further occasion for the services of a deity, +and that having relieved him of all his particular functions +they would have arranged for the creation and general +maintenance of the universe without him by handing over +these important offices to an efficient staff of those ethers, +atoms, corpuscles, and so forth, which had already proved +themselves so punctual in the discharge of the minor +duties entrusted to them. Nor, indeed, is this expectation +altogether disappointed. A number of atheistical philosophers +have courageously come forward and assured us that +the hypothesis of a deity as the creator and preserver of the +universe is quite superfluous, and that all things came into +being or have existed from eternity without the help of any +divine spirit, and that they will continue to exist without it +to the end, if end indeed there is to be. But on the whole +these daring speculators appear to be in a minority. The +general opinion of educated people at the present day, could +we ascertain it, would probably be found to incline to the +conclusion that, though every department of nature is now +worked by impersonal material forces alone, the universe as +a whole was created and is still maintained by a great supernatural +spirit whom we call God. Thus in Europe and in +the countries which have borrowed their civilisation, their +<span class="pagenum"><a name="page22" id="page22"></a>[pg 22]</span> +philosophy, and their religion from it, the central problem of +natural theology has narrowed itself down to the question, Is +there one God or none? It is a profound question, and I +for one profess myself unable to answer it.</p> + +<p class="side">Whether attained by inward or outward experience, the idea of +God is regularly that of a cause inferred, not perceived.</p> + +<p>If this brief sketch of the history of natural theology is +correct, man has by the exercise of his natural faculties alone, +without the help of revelation, attained to a knowledge or at +least to a conception of God in one of two ways, either +by meditating on the operations of his own mind, or by +observing the processes of external nature: inward experience +and outward experience have conducted him by +different roads to the same goal. By whichever of them +the conception has been reached, it is regularly employed to +explain the causal connexion of things, whether the things +to be explained are the ideas and emotions of man himself +or the changes in the physical world outside of him. In +short, a God is always brought in to play the part of +a cause; it is the imperious need of tracing the causes +of events which has driven man to discover or invent a +deity. Now causes may be arranged in two classes according +as they are perceived or unperceived by the senses. For +example, when we see the impact of a billiard cue on a +billiard ball followed immediately by the motion of the ball, +we say that the impact is the cause of the motion. In this +case we perceive the cause as well as the effect. But, when +we see an apple fall from a tree to the ground, we say that +the cause of the fall is the force of gravitation exercised +by the superior mass of the earth on the inferior mass of the +apple. In this case, though we perceive the effect, we +do not perceive the cause, we only infer it by a process +of reasoning from experience. Causes of the latter sort may +be called inferential or hypothetical causes to distinguish +them from those which are perceived. Of the two classes of +causes a deity belongs in general, if not universally, to the +second, that is, to the inferential or hypothetical causes; for +as a rule at all events his existence is not perceived by our +senses but inferred by our reason. To say that he has +never appeared in visible and tangible form to men would be +to beg the question; it would be to make an assertion which +is incapable of proof and which is contradicted by a multitude +<span class="pagenum"><a name="page23" id="page23"></a>[pg 23]</span> +of contrary affirmations recorded in the traditions or the +sacred books of many races; but without being rash we may +perhaps say that such appearances, if they ever took place, +belong to a past order of events and need hardly be reckoned +with at the present time. For all practical purposes, therefore, +God is now a purely inferential or hypothetical cause; +he may be invoked to explain either our own thoughts and +feelings, our impulses and emotions, or the manifold states +and processes of external nature; he may be viewed either +as the inspirer of the one or the creator and preserver of the +other; and according as he is mainly regarded from the one +point of view or the other, the conception of the divine +nature tends to beget one of two very different types of +piety. To the man who traces the finger of God in the +workings of his own mind, the deity appears to be far closer +than he seems to the man who only infers the divine +existence from the marvellous order, harmony, and beauty +of the external world; and we need not wonder that the +faith of the former is of a more fervent temper and supplies +him with more powerful incentives to a life of active devotion +than the calm and rational faith of the latter. We may +conjecture that the piety of most great religious reformers +has belonged to the former rather than to the latter type; in +other words, that they have believed in God because they +felt, or imagined that they felt, him stirring in their own +hearts rather than because they discerned the handiwork of +a divine artificer in the wonderful mechanism of nature.</p> + +<p class="side">Besides the two sorts of gods already distinguished, namely +natural gods and living human gods, there is a third sort which has +played an important part in history, namely, the spirits of deified dead +men. Euhemerism.</p> + +<p>Thus far I have distinguished two sorts of gods whom +man discovers or creates for himself by the exercise of his +unaided faculties, to wit natural gods, whom he infers from +his observation of external nature, and human gods or +inspired men, whom he recognises by virtue of certain extraordinary +mental manifestations in himself or in others. But +there is another class of human gods which I have not yet +mentioned and which has played a very important part in +the evolution of theology. I mean the deified spirits of dead +men. To judge by the accounts we possess not only of +savage and barbarous tribes but of some highly civilised +peoples, the worship of the human dead has been one of the +commonest and most influential forms of natural religion, +<span class="pagenum"><a name="page24" id="page24"></a>[pg 24]</span> +perhaps indeed the commonest and most influential of all. +Obviously it rests on the supposition that the human +personality in some form, whether we call it a soul, a spirit, +a ghost, or what not, can survive death and thereafter continue +for a longer or shorter time to exercise great power +for good or evil over the destinies of the living, who are +therefore compelled to propitiate the shades of the dead out +of a regard for their own safety and well-being. This +belief in the survival of the human spirit after death is +world-wide; it is found among men in all stages of culture +from the lowest to the highest; we need not wonder therefore +that the custom of propitiating the ghosts or souls +of the departed should be world-wide also. No doubt +the degree of attention paid to ghosts is not the same +in all cases; it varies with the particular degree of power +attributed to each of them; the spirits of men who for +any reason were much feared in their lifetime, such as +mighty warriors, chiefs, and kings, are more revered and +receive far more marks of homage than the spirits of +common men; and it is only when this reverence and +homage are carried to a very high pitch that they can +properly be described as a deification of the dead. But +that dead men have thus been raised to the rank of deities +in many lands, there is abundant evidence to prove. And +quite apart from the worship paid to those spirits which are +admitted by their worshippers to have once animated the +bodies of living men, there is good reason to suspect that +many gods, who rank as purely mythical beings, were once +men of flesh and blood, though their true history has passed +out of memory or rather been transformed by legend into a +myth, which veils more or less completely the real character +of the imaginary deity. The theory that most or all gods +originated after this fashion, in other words, that the worship +of the gods is little or nothing but the worship of dead men, is +known as Euhemerism from Euhemerus, the ancient Greek +writer who propounded it. Regarded as a universal explanation +of the belief in gods it is certainly false; regarded as a +partial explanation of the belief it is unquestionably true; +and perhaps we may even go further and say, that the more +we penetrate into the inner history of natural religion, +<span class="pagenum"><a name="page25" id="page25"></a>[pg 25]</span> +the larger is seen to be the element of truth contained in +Euhemerism. For the more closely we look at many deities +of natural religion, the more distinctly do we seem to +perceive, under the quaint or splendid pall which the +mythical fancy has wrapt round their stately figures, the +familiar features of real men, who once shared the common +joys and the common sorrows of humanity, who trod life's +common road to the common end.</p> + +<p class="side">The deification of dead men presupposes the immortality of +the human soul, or rather its survival for a longer or shorter time +after death.</p> + +<p>When we ask how it comes about that dead men have +so often been raised to the rank of divinities, the first thing +to be observed is that all such deifications must, if our theory +is correct, be inferences drawn from experience of some sort; +they must be hypotheses devised to explain the unperceived +causes of certain phenomena, whether of the human mind +or of external nature. All of them imply, as I have said, a +belief that the conscious human personality, call it the soul, +the spirit, or what you please, can survive the body and +continue to exist in a disembodied state with unabated or +even greatly increased powers for good or evil. This faith +in the survival of personality after death may for the sake of +brevity be called a faith in immortality, though the term +immortality is not strictly correct, since it seems to imply +eternal duration, whereas the idea of eternity is hardly +intelligible to many primitive peoples, who nevertheless +firmly believe in the continued existence, for a longer or +shorter time, of the human spirit after the dissolution of the +body. Now the faith in the immortality of the soul or, to +speak more correctly, in the continued existence of conscious +human personality after death, is, as I remarked before, exceedingly +common among men at all levels of intellectual +evolution from the lowest upwards; certainly it is not +peculiar to adherents of the higher religions, but is held as +an unquestionable truth by at least the great majority of +savage and barbarous peoples as to whose ideas we possess +accurate information; indeed it might be hard to point to +any single tribe of men, however savage, of whom we could +say with certainty that the faith is totally wanting among +them.</p> + +<p class="side">The question of immortality is a fundamental problem of +natural theology in the wider sense.</p> + +<p>Hence if we are to explain the deification of dead men, +we must first explain the widespread belief in immortality; +<span class="pagenum"><a name="page26" id="page26"></a>[pg 26]</span> +we must answer the question, how does it happen that men +in all countries and at all stages of ignorance or knowledge +so commonly suppose that when they die their consciousness +will still persist for an indefinite time after the decay of the +body? To answer that question is one of the fundamental +problems of natural theology, not indeed in the full sense +of the word theology, if we confine the term strictly to a +reasoned knowledge of a God; for the example of Buddhism +proves that a belief in the existence of the human soul after +death is quite compatible with disbelief in a deity. But if +we may use, as I think we may, the phrase natural theology +in an extended sense to cover theories which, though they +do not in themselves affirm the existence of a God, nevertheless +appear to be one of the deepest and most fruitful +sources of the belief in his reality, then we may legitimately +say that the doctrine of human immortality does fall within +the scope of natural theology. What then is its origin? +How is it that men so commonly believe themselves to be +immortal?</p> + +<p class="side">If there is any natural knowledge of immortality, it must be +acquired either by intuition or experience; it is apparently not given +by intuition; hence it must be acquired, if at all, by experience.</p> + +<p>If there is any natural knowledge of human immortality, it must be +acquired either by intuition or by experience; there is no other way. +Now whether other men from a simple contemplation of their own nature, +quite apart from reasoning, know or believe themselves intuitively to be +immortal, I cannot say; but I can say with some confidence that for +myself I have no such intuition whatever of my own immortality, and that +if I am left to the resources of my natural faculties alone, I can as +little affirm the certain or probable existence of my personality after +death as I can affirm the certain or probable existence of a personal +God. And I am bold enough to suspect that if men could analyse their own +ideas, they would generally find themselves to be in a similar +predicament as to both these profound topics. Hence I incline to lay it +down as a probable proposition that men as a rule have no intuitive +knowledge of their own immortality, and that if there is any natural +knowledge of such a thing it can only be acquired by a process of +reasoning from experience.<a id="footnotetag4" name="footnotetag4"></a><a href="#footnote4"><sup>4</sup></a></p> + +<span class="pagenum"><a name="page27" id="page27"></a>[pg 27]</span> +<p class="side">The idea of immortality seems to have been suggested to man +both by his inward and his outward experience, notably by dreams, which +are a case of inward experience.</p> + +<p>What then is the kind of experience from which the +theory of human immortality is deduced? Is it our experience +of the operations of our own minds? or is it our +experience of external nature? As a matter of historical +fact—and you will remember that I am treating the question +purely from the historical standpoint—men seem to have +inferred the persistence of their personality after death both +from the one kind of experience and from the other, that is, +both from the phenomena of their inner life and from the +phenomena of what we call the external world. Thus the +savage, with whose beliefs we are chiefly concerned in these +lectures, finds a very strong argument for immortality in the +phenomena of dreams, which are strictly a part of his inner +life, though in his ignorance he commonly fails to discriminate +them from what we popularly call waking realities. Hence +when the images of persons whom he knows to be dead +appear to him in a dream, he naturally infers that these +persons still exist somewhere and somehow apart from their +bodies, of the decay or destruction of which he may have +had ocular demonstration. How could he see dead people, +he asks, if they did not exist? To argue that they have +perished like their bodies is to contradict the plain evidence +of his senses; for to the savage still more than to the civilised +man seeing is believing; that he sees the dead only +in dreams does not shake his belief, since he thinks the +appearances of dreams just as real as the appearances of +his waking hours. And once he has in this way gained a +conviction that the dead survive and can help or harm him, +as they seem to do in dreams, it is natural or necessary +for him to extend the theory to the occurrences of daily +life, which, as I have said, he does not sharply distinguish +from the visions of slumber. He now explains many of +these occurrences and many of the processes of nature by +the direct interposition of the spirits of the departed; he +traces their invisible hand in many of the misfortunes and +<span class="pagenum"><a name="page28" id="page28"></a>[pg 28]</span> +in some of the blessings which befall him; for it is a common +feature of the faith in ghosts, at least among savages, that +they are usually spiteful and mischievous, or at least testy and +petulant, more apt to injure than to benefit the survivors. +In that they resemble the personified spirits of nature, +which in the opinion of most savages appear to be generally +tricky and malignant beings, whose anger is dangerous and +whose favour is courted with fear and trembling. Thus even +without the additional assurance afforded by tales of apparitions +and spectres, primitive man may come in time to imagine +the world around him to be more or less thickly peopled, +influenced, and even dominated by a countless multitude of +spirits, among whom the shades of past generations of men +and women hold a very prominent, often apparently the +leading place. These spirits, powerful to help or harm, he +seeks either simply to avert, when he deems them purely +mischievous, or to appease and conciliate, when he supposes +them sufficiently good-natured to respond to his advances. +In some such way as this, arguing from the real but, as we +think, misinterpreted phenomena of dreams, the savage may +arrive at a doctrine of human immortality and from that at +a worship of the dead.</p> + +<p class="side">It has also been suggested by the resemblance of the living +to the dead, which is a case of outward experience.</p> + +<p>This explanation of the savage faith in immortality is +neither novel nor original: on the contrary it is perhaps the +commonest and most familiar that has yet been propounded. +If it does not account for all the facts, it probably accounts +for many of them. At the same time I do not doubt that +many other inferences drawn from experiences of different +kinds have confirmed, even if they did not originally suggest, +man's confident belief in his own immortality. To take +a single example of outward experience, the resemblances +which children often bear to deceased kinsfolk appear to +have prompted in the minds of many savages the notion +that the souls of these dead kinsfolk have been born again +in their descendants.<a id="footnotetag5" name="footnotetag5"></a><a href="#footnote5"><sup>5</sup></a> From a few cases of resemblances so +<span class="pagenum"><a name="page29" id="page29"></a>[pg 29]</span> +explained it would be easy to arrive at a general theory +that all living persons are animated by the souls of the dead; +in other words, that the human spirit survives death for an +indefinite period, if not for eternity, during which it undergoes +a series of rebirths or reincarnations. However it has been +arrived at, this doctrine of the transmigration or reincarnation +of the soul is found among many tribes of savages; and from +what we know on the subject we seem to be justified in conjecturing +that at certain stages of mental and social evolution +the belief in metempsychosis has been far commoner and +has exercised a far deeper influence on the life and institutions +of primitive man than the actual evidence before us +at present allows us positively to affirm.</p> + + +<p class="side">The aim of these lectures is to collect a number of facts +illustrative of the belief in immortality and of the customs based on it +among some of the lower races.</p> + +<p>Be that as it may—and I have no wish to dogmatise on +so obscure a topic—it is certain that a belief in the survival +of the human personality after death and the practice of a +propitiation or worship of the dead have prevailed very +widely among mankind and have played a very important +part in the development of natural religion. While many +writers have duly recognised the high importance both of the +belief and of the worship, no one, so far as I know, has +attempted systematically to collect and arrange the facts +which illustrate the prevalence of this particular type of +religion among the various races of mankind. A large body +of evidence lies to hand in the voluminous and rapidly +increasing literature of ethnology; but it is dispersed over +an enormous number of printed books and papers, to say +nothing of the materials which still remain buried either in +manuscript or in the minds of men who possess the requisite +knowledge but have not yet committed it to writing. To +draw all those stores of information together and digest them +into a single treatise would be a herculean labour, from which +even the most industrious researcher into the dusty annals +of the human past might shrink dismayed. Certainly I +shall make no attempt to perform such a feat within the +narrow compass of these lectures. But it seems to me that +I may make a useful, if a humble, contribution to the history +<span class="pagenum"><a name="page30" id="page30"></a>[pg 30]</span> +of religion by selecting a portion of the evidence and submitting +it to my hearers. For that purpose, instead of +accumulating a mass of facts from all the various races of +mankind and then comparing them together, I prefer to limit +myself to a few races and to deal with each of them +separately, beginning with the lowest savages, about whom +we possess accurate information, and gradually ascending to +peoples who stand higher in the scale of culture. In short +the method of treatment which I shall adopt will be the +descriptive rather than the comparative. I shall not +absolutely refrain from instituting comparisons between the +customs and beliefs of different races, but for the most part +I shall content myself with describing the customs and +beliefs of each race separately without reference to those of +others. Each of the two methods, the comparative and the +descriptive, has its peculiar advantages and disadvantages, +and in my published writings I have followed now the one +method and now the other. The comparative method is +unquestionably the more attractive and stimulating, but it +cannot be adopted without a good deal of more or less +conscious theorising, since every comparison implicitly +involves a theory. If we desire to exclude theories and +merely accumulate facts for the use of science, the descriptive +method is undoubtedly the better adapted for the +arrangement of our materials: it may not stimulate enquiry +so powerfully, but it lays a more solid foundation on which +future enquirers may build. It is as a collection of facts +illustrative of the belief in immortality and of all the +momentous consequences which have flowed from that belief, +that I desire the following lectures to be regarded. They +are intended to serve simply as a document of religious +history; they make no pretence to discuss philosophically +the truth of the beliefs and the morality of the practices +which will be passed under review. If any inferences can +indeed be drawn from the facts to the truth or falsehood of +the beliefs and to the moral worth or worthlessness of the +practices, I prefer to leave it to others more competent than +myself to draw them. My sight is not keen enough, my +hand is not steady enough to load the scales and hold the +balance in so difficult and delicate an enquiry.</p> +<span class="pagenum"><a name="page31" id="page31"></a>[pg 31]</span> + + +<blockquote class="footnote"><a id="footnote1" name="footnote1"></a><b>Footnote 1:</b><a href="#footnotetag1"> (return) </a><p> Matthew Arnold, <i>Literature and Dogma</i>, ch. i., p. 31 (Popular Edition, +London, 1893).</p></blockquote> + +<blockquote class="footnote"><a id="footnote2" name="footnote2"></a><b>Footnote 2:</b><a href="#footnotetag2"> (return) </a><p> For a single instance see L. Sternberg, "Die Religion der +Giljaken," <i>Archiv für Religionswissenschaft</i>, viii. (1905) pp. 462 +<i>sqq.</i>, where the writer tells us that the Gilyaks have boundless +faith in the supernatural power of their shamans, and that the shamans +are nearly always persons who suffer from hysteria in one form or +another.</p></blockquote> + +<blockquote class="footnote"><a id="footnote3" name="footnote3"></a><b>Footnote 3:</b><a href="#footnotetag3"> (return) </a><p> As to the widespread belief that flint weapons are +thunderbolts see Sir E. B. Tylor, <i>Researches into the Early History +of Mankind</i>, Third Edition (London, 1878), pp. 223-227; Chr. +Blinkenberg, <i>The Thunderweapon in Religion and Folklore</i> +(Cambridge, 1911); W. W. Skeat "Snakestones and Thunderbolts," +<i>Folk-lore</i>, xxiii. (1912) pp. 60 <i>sqq.</i>; and the references +in <i>The Magic Art and the Evolution of Kings</i>, ii. 374.</p></blockquote> + +<blockquote class="footnote"><a id="footnote4" name="footnote4"></a><b>Footnote 4:</b><a href="#footnotetag4"> (return) </a><p> Wordsworth, who argues strongly, almost passionately, for +"the consciousness of a principle of Immortality in the human soul," +admits that "the sense of Immortality, if not a coexistent and twin +birth with Reason, is among the earliest of her offspring." See his +<i>Essay upon Epitaphs</i>, appended to <i>The Excursion</i> +(<i>Poetical Works</i>, London, 1832, vol. iv. pp. 336, 338). This +somewhat hesitating admission of the inferential nature of the belief in +immortality carries all the more weight because it is made by so warm an +advocate of human immortality.</p></blockquote> + +<blockquote class="footnote"><a id="footnote5" name="footnote5"></a><b>Footnote 5:</b><a href="#footnotetag5"> (return) </a><p> For instance, the Kagoro of Northern Nigeria believe that +"a spirit may transmigrate into the body of a descendant born +afterwards, male or female; in fact, this is common, as is proved by the +likeness of children to their parents or grand-parents, and it is lucky, +for the ghost has returned, and has no longer any power to frighten the +relatives until the new body dies, and it is free again" (Major A. J. N. +Tremearne, "Notes on some Nigerian Head-hunters," <i>Journal of the R. +Anthropological Institute</i>, xlii. (1912) p. 159). Compare <i>Taboo +and the Perils of the Soul</i>, pp. 88 <i>sq.</i>; <i>The Dying God</i>, +p. 287 (p. 288, Second Impression).</p></blockquote> + + +<h2><a name="lecture-ii" id="lecture-ii"></a>LECTURE II</h2> + +<h3>THE SAVAGE CONCEPTION OF DEATH</h3> + + +<p class="side">The subject of these lectures is the belief in immortality +and the worship of the dead.</p> + +<p>Last day I explained the subject of which I propose to +treat and the method which I intend to follow in these +lectures. I shall describe the belief in immortality, or rather +in the continued existence of the human soul after death, as +that belief is found among certain of the lower races, and I +shall give some account of the religion which has been +based upon it. That religion is in brief a propitiation or +worship of the human dead, who according to the degree of +power ascribed to them by the living are supposed to vary +in dignity from the humble rank of a mere common ghost +up to the proud position of deity. The elements of such a +worship appear to exist among all races of men, though in +some they have been much more highly developed than +in others.</p> + +<p class="side">Preliminary account of savage beliefs concerning the nature +and origin of death.</p> + +<p>But before I address myself to the description of particular +races, I wish in this and the following lecture to give you +some general account of the beliefs of savages concerning +the nature and origin of death. The problem of death has +very naturally exercised the minds of men in all ages. +Unlike so many problems which interest only a few solitary +thinkers this one concerns us all alike, since simpletons as +well as sages must die, and even the most heedless and +feather-brained can hardly help sometimes asking themselves +what comes after death. The question is therefore +thrust in a practical, indeed importunate form on our attention; +and we need not wonder that in the long history of +human speculation some of the highest intellects should have +occupied themselves with it and sought to find an answer +<span class="pagenum"><a name="page32" id="page32"></a>[pg 32]</span> +to the riddle. Some of their solutions of the problem, +though dressed out in all the beauty of exquisite language +and poetic imagery, singularly resemble the rude guesses of +savages. So little, it would seem, do the natural powers +even of the greatest minds avail to pierce the thick veil that +hides the end of life.</p> + +<p class="side">The problem of death is one of universal interest.</p> + +<p>In saying that the problem is thrust home upon us +all, I do not mean to imply that all men are constantly +or even often engaged in meditating on the nature and origin +of death. Far from it. Few people trouble themselves about +that or any other purely abstract question: the common man +would probably not give a straw for an answer to it. What he +wants to know, what we all want to know, is whether death +is the end of all things for the individual, whether our conscious +personality perishes with the body or survives it for a +time or for eternity. That is the enigma propounded to +every human being who has been born into the world: that +is the door at which so many enquirers have knocked in +vain. Stated in this limited form the problem has indeed +been of universal interest: there is no race of men known +to us which has not pondered the mystery and arrived at +some conclusions to which it more or less confidently +adheres. Not that all races have paid an equal attention +to it. On some it has weighed much more heavily than on +others. While some races, like some individuals, take death +almost lightly, and are too busy with the certainties of the +present world to pay much heed to the uncertainties of a +world to come, the minds of others have dwelt on the +prospect of a life beyond the grave till the thought of it +has risen with them to a passion, almost to an obsession, +and has begotten a contempt for the fleeting joys of this +ephemeral existence by comparison with the hoped-for bliss +of an eternal existence hereafter. To the sceptic, examining +the evidence for immortality by the cold light of reason, such +peoples and such individuals may seem to sacrifice the substance +for the shadow: to adopt a homely comparison, they +are like the dog in the fable who dropped the real leg of +mutton, from his mouth in order to snap at its reflection in +the water. Be that as it may, where such beliefs and hopes +are entertained in full force, the whole activity of the mind +<span class="pagenum"><a name="page33" id="page33"></a>[pg 33]</span> +and the whole energy of the body are apt to be devoted to +a preparation for a blissful or at all events an untroubled +eternity, and life becomes, in the language of Plato, a meditation +or practising of death. This excessive preoccupation +with a problematic future has been a fruitful source of the +most fatal aberrations both for nations and individuals. In +pursuit of these visionary aims the few short years of life +have been frittered away: wealth has been squandered: +blood has been poured out in torrents: the natural affections +have been stifled; and the cheerful serenity of reason +has been exchanged for the melancholy gloom of madness.</p> + +<div class="poem"> <div class="stanza"> +<p>"Oh threats of Hell and Hopes of Paradise!</p> +<p>One thing at least is certain—<i>This</i> Life flies;</p> +<p class="i2">One thing is certain and the rest is Lies;</p> +<p>The Flower that once has blown for ever dies."</p> + </div> </div> + +<p class="side">The belief in immortality general among mankind.</p> + +<p>The question whether our conscious personality survives +after death has been answered by almost all races of men in +the affirmative. On this point sceptical or agnostic peoples +are nearly, if not wholly, unknown. Accordingly if abstract +truth could be determined, like the gravest issues of national +policy, by a show of hands or a counting of heads, the +doctrine of human immortality, or at least of a life after +death, would deserve to rank among the most firmly +established of truths; for were the question put to the vote +of the whole of mankind, there can be no doubt that +the ayes would have it by an overwhelming majority. +The few dissenters would be overborne; their voices would +be drowned in the general roar. For dissenters there have +been even among savages. The Tongans, for example, +thought that only the souls of noblemen are saved, the rest +perish with their bodies.<a id="footnotetag6" name="footnotetag6"></a><a href="#footnote6"><sup>6</sup></a> However, this aristocratic view +has never been popular, and is not likely to find favour in +our democratic age.</p> + +<p class="side">Belief of many savages that they would never die if their +lives were not cut short by sorcery. Belief of the Abipones.</p> + +<p>But many savage races not only believe in a life after +death; they are even of opinion that they would never +die at all if it were not for the maleficent arts of sorcerers +who cut the vital thread prematurely short. In other +<span class="pagenum"><a name="page34" id="page34"></a>[pg 34]</span> +words, they disbelieve in what we call a natural death; they +think that all men are naturally immortal in this life, and +that every death which takes place is in fact a violent +death inflicted by the hand of a human enemy, though in +many cases the foe is invisible and works his fell purpose not +by a sword or a spear but by magic. Thus the Abipones, +a now extinct tribe of horse Indians in Paraguay, used +to allege that they would be immortal and that none +of them would ever die if only the Spaniards and the +sorcerers could be banished from America; for they were +in the habit of attributing every death, whatever its +cause, either to the baleful arts of sorcerers or to the +firearms of the Spaniards. Even if a man died riddled +with wounds, with his bones smashed, or through the +exhaustion of old age, these Indians would all deny that +the wounds or old age was the cause of his death; they +firmly believed that the death was brought about by magic, +and they would make careful enquiries to discover the sorcerer +who had cast the fatal spell on their comrade. The relations +of the deceased would move every stone to detect and punish +the culprit; and they imagined that they could do this by +cutting out the heart and tongue of the dead man and +throwing them to a dog to be devoured. They thought that +this in some way killed the wicked magician who had killed +their friend. For example, it happened that in a squabble +between two men about a horse a third man who tried to +make peace between the disputants was mortally wounded +by their spears and died in a few days. To us it might +seem obvious that the peacemaker was killed by the spear-wounds +which he had received, but none of the Abipones +would admit such a thing for a moment. They stoutly +affirmed that their comrade had been done to death by the +magical arts of some person unknown, and their suspicions +fell on a certain old woman, known to be a witch, to whom +the deceased had lately refused to give a water-melon, and +who out of spite had killed him by her spells, though he appeared +to the European eye to have died of a spear-wound.<a id="footnotetag7" name="footnotetag7"></a><a href="#footnote7"><sup>7</sup></a></p> + +<span class="pagenum"><a name="page35" id="page35"></a>[pg 35]</span> + +<p class="side">Belief of the Araucanians.</p> + +<p>Similarly the warlike Araucanians of Chili are said to +disbelieve in natural death. Even if a man dies peaceably +at the age of a hundred, they still think that he has been +bewitched by an enemy. A diviner or medicine-man is +consulted in order to discover the culprit. Some of these +wizards enjoy a great reputation and the Indians will send +a hundred miles or more to get the opinion of an eminent +member of the profession. In such cases they submit to him +some of the remains of the dead man, for example, his eyebrows, +his nails, his tongue, or the soles of his feet, and from +an examination of these relics the man of skill pronounces +on the author of the death. The person whom he accuses +is hunted down and killed, sometimes by fire, amid the yells +of an enraged crowd.<a id="footnotetag8" name="footnotetag8"></a><a href="#footnote8"><sup>8</sup></a></p> + +<p class="side">Belief of the Bakaïri.</p> + +<p>When the eminent German anthropologist was questioning +a Bakaïri Indian of Brazil as to the language of his +tribe, he gave the sentence, "Every man must die" to be +translated into the Bakaïri language. To his astonishment, +the Indian remained long silent. The same long pause +always occurred when an abstract proposition, with which +he was unfamiliar, was put before the Indian for translation +into his native tongue. On the present occasion the +enquirer learned that the Indian has no idea of necessity in +the abstract, and in particular he has no conception at all +of the necessity of death. The cause of death, in his opinion, +is invariably an ill turn done by somebody to the deceased. +If there were only good men in the world, he thinks that +there would be neither sickness nor death. He knows +nothing about a natural end of the vital process; he believes +that all sickness and disease are the effects of witchcraft.<a id="footnotetag9" name="footnotetag9"></a><a href="#footnote9"><sup>9</sup></a></p> + +<p class="side">Belief of the Indians of Guiana in sorcery as the cause of +sickness and death.</p> + +<p>Speaking of the Indians of Guiana, an English missionary, +who knew them well, says that the worst +feature in their character is their proneness to blood +revenge, "by which a succession of retaliatory murders may +be kept up for a long time. It is closely connected with +<span class="pagenum"><a name="page36" id="page36"></a>[pg 36]</span> +their system of sorcery, which we shall presently consider. +A person dies,—and it is supposed that an enemy has +secured the agency of an evil spirit to compass his death. +Some sorcerer, employed by the friends of the deceased for +that purpose, pretends by his incantations to discover the +guilty individual or family, or at any rate to indicate the +quarter where they dwell. A near relative of the deceased +is then charged with the work of vengeance. He becomes +a <i>kanaima</i>, or is supposed to be possessed by the destroying +spirit so called, and has to live apart, according to strict +rule, and submit to many privations, until the deed of blood +be accomplished. If the supposed offender cannot be slain, +some innocent member of his family—man, woman, or little +child—must suffer instead."<a id="footnotetag10" name="footnotetag10"></a><a href="#footnote10"><sup>10</sup></a> The same writer tells us +that these Indians of Guiana attribute sickness and death +directly to the agency of certain evil spirits called <i>yauhahu</i>, +who delight in inflicting miseries upon mankind. Pain, in +the language of the Arawaks (one of the best-known tribes +of Guiana), is called <i>yauhahu simaira</i> or "the evil spirit's +arrow."<a id="footnotetag11" name="footnotetag11"></a><a href="#footnote11"><sup>11</sup></a> It is these evil spirits whom wicked sorcerers +employ to accomplish their fell purpose. Thus while the +demon is the direct cause of sickness and death, the sorcerer +who uses him as his tool is the indirect cause. The demon +is thought to do his work by inserting some alien substance +into the body of the sufferer, and a medicine-man is +employed to extract it by chanting an invocation to the +maleficent spirit, shaking his rattle, and sucking the part of +the patient's frame in which the cause of the malady is +imagined to reside. "After many ceremonies he will produce +from his mouth some strange substance, such as a +thorn or gravel-stone, a fish-bone or bird's claw, a snake's +tooth, or a piece of wire, which some malicious <i>yauhahu</i> is +supposed to have inserted in the affected part. As soon as +the patient fancies himself rid of this cause of his illness his +recovery is generally rapid, and the fame of the sorcerer +greatly increased. Should death, however, ensue, the blame +is laid upon the evil spirit whose power and malignity have +prevailed over the counteracting charms. Some rival sorcerer +<span class="pagenum"><a name="page37" id="page37"></a>[pg 37]</span> +will at times come in for a share of the blame, whom the +sufferer has unhappily made his enemy, and who is supposed +to have employed the <i>yauhahu</i> in destroying him. The +sorcerers being supposed to have the power of causing, as +well as of curing diseases, are much dreaded by the common +people, who never wilfully offend them. So deeply rooted +in the Indian's bosom is this belief concerning the origin of +diseases, that they have little idea of sickness arising from +other causes. Death may arise from a wound or a contusion, +or be brought on by want of food, but in other cases it +is the work of the <i>yauhahu</i>"<a id="footnotetag12" name="footnotetag12"></a><a href="#footnote12"><sup>12</sup></a> or evil spirit.</p> + +<p class="side">Some deaths attributed to sorcery and others to evil spirits: +practical consequence of this distinction.</p> + +<p>In this account it is to be observed that while all +natural deaths from sickness and disease are attributed to +the direct action of evil spirits, only some of them are +attributed to the indirect action of sorcerers. The practical +consequences of this theoretical distinction are very important. +For whereas death by sorcery must, in the +opinion of savages, be avenged by killing the supposed +sorcerer, death by the action of a demon cannot be +so avenged; for how are you to get at the demon? +Hence, while every death by sorcery involves, theoretically +at least, another death by violence, death by a +demon involves no such practical consequence. So far, +therefore, the faith in sorcery is far more murderous than +the faith in demons. This practical distinction is clearly +recognised by these Indians of Guiana; for another writer, +who laboured among them as a missionary, tells us +that when a person dies a natural death, the medicine-man +is called upon to decide whether he perished through +the agency of a demon or the agency of a sorcerer. If he +decides that the deceased died through the malice of an evil +spirit, the body is quietly buried, and no more is thought +of the matter. But if the wizard declares that the cause of +death was sorcery, the corpse is closely inspected, and if a +blue mark is discovered, it is pointed out as the spot where +the invisible poisoned arrow, discharged by the sorcerer, +entered the man. The next thing is to detect the culprit. +For this purpose a pot containing a decoction of leaves +is set to boil on a fire. When it begins to boil over, the +<span class="pagenum"><a name="page38" id="page38"></a>[pg 38]</span> +side on which the scum first falls is the quarter in which +the supposed murderer is to be sought. A consultation +is then held: the guilt is laid on some individual, and +one of the nearest relations of the deceased is charged with +the duty of finding and killing him. If the imaginary +culprit cannot be found, any other member of his family +may be slain in his stead. "It is not difficult to conceive," +adds the writer, "how, under such circumstances, no man's +life is secure; whilst these by no means unfrequent murders +must greatly tend to diminish the number of the natives."<a id="footnotetag13" name="footnotetag13"></a><a href="#footnote13"><sup>13</sup></a></p> + +<p class="side">Among the Indians of Guiana death is oftener attributed to +sorcery than to demons.</p> + +<p>However, it would seem that among the Indians of +Guiana sickness and death are oftener ascribed to the agency +of sorcerers than to the agency of demons acting alone. For +another high authority on these Indians, Sir Everard F. im +Thurn, tells us that "every death, every illness, is regarded +not as the result of natural law, but as the work of a <i>kenaima</i>" +or sorcerer. "Often indeed," he adds, "the survivors or the +relatives of the invalid do not know to whom to attribute +the deed, which therefore perforce remains unpunished; but +often, again, there is real or fancied reason to fix on some +one as the <i>kenaima</i>, and then the nearest relative of the +injured individual devotes himself to retaliate. Strange +ceremonies are sometimes observed in order to discover the +secret <i>kenaima</i>. Richard Schomburgk describes a striking +instance of this. A Macusi boy had died a natural death, +and his relatives endeavoured to discover the quarter to +which the <i>kenaima</i> who was supposed to have slain him +belonged. Raising a terrible and monotonous dirge, they +carried the body to an open piece of ground, and there +formed a circle round it, while the father, cutting from the +corpse both the thumbs and little fingers, both the great and +the little toes, and a piece of each heel, threw these pieces into +a new pot, which had been filled with water. A fire was +kindled, and on this the pot was placed. When the water +began to boil, according to the side on which one of the +pieces was first thrown out from the pot by the bubbling of +the water, in that direction would the <i>kenaima</i> be. In thus +looking round to see who did the deed, the Indian thinks it +<span class="pagenum"><a name="page39" id="page39"></a>[pg 39]</span> +by no means necessary to fix on anyone who has been with +or near the injured man. The <i>kenaima</i> is supposed to have +done the deed, not necessarily in person, but probably in +spirit."<a id="footnotetag14" name="footnotetag14"></a><a href="#footnote14"><sup>14</sup></a> For these Indians believe that each individual man +has a body and a spirit within it, and that sorcerers can +despatch their spirits out of their bodies to harm people at a +distance. It is not always in an invisible form that these spirits +of sorcerers are supposed to roam on their errands of mischief. +The wizard can put his spirit into the shape of an animal, +such as a jaguar, a serpent, a sting-ray, a bird, an insect, +or anything else he pleases. Hence when an Indian is +attacked by a wild beast, he thinks that his real foe is not +the animal, but the sorcerer who has transformed himself +into it. Curiously enough they look upon some small harmless +birds in the same light. One little bird, in particular, +which flits across the savannahs with a peculiar shrill whistle +at morning and evening, is regarded by the Indians with +especial fear as a transformed sorcerer. They think that +for every one of these birds that they shoot they have an +enemy the less, and they burn its little body, taking great +care that not even a single feather escapes to be blown about +by the wind. On a windy day a dozen men and women have +been seen chasing the floating feathers of these birds about +the savannah in order utterly to extinguish the imaginary +wizard. Even the foreign substance, the stick, bone, or +whatever it is, which the good medicine-man pretends to +suck from the body of the sufferer "is often, if not always, +regarded not simply as a natural body, but as the materialised +form of a hostile spirit."<a id="footnotetag15" name="footnotetag15"></a><a href="#footnote15"><sup>15</sup></a></p> + +<p class="side">Belief of the Tinneh Indians in sorcery as the cause of +death.</p> + +<p>Beliefs and practices of the same general character are +reported to have formerly prevailed among the Tinneh or +Déné Indians of North-west America. When any beloved +or influential person died, nobody, we are told, would think +of attributing the death to natural causes; it was assumed +that the demise was an effect of sorcery, and the only difficulty +<span class="pagenum"><a name="page40" id="page40"></a>[pg 40]</span> +was to ascertain the culprit. For that purpose the services +of a shaman were employed. Rigged out in all his finery +he would dance and sing, then suddenly fall down and feign +death or sleep. On awaking from the apparent trance he +would denounce the sorcerer who had killed the deceased by +his magic art, and the denunciation generally proved the +death-warrant of the accused.<a id="footnotetag16" name="footnotetag16"></a><a href="#footnote16"><sup>16</sup></a></p> + +<p class="side">Belief of the Australian aborigines in sorcery as the cause +of death.</p> + +<p>Again, similar beliefs and customs in regard to what we +should call natural death appear to have prevailed universally +amongst the aborigines of Australia, and to have contributed +very materially to thin the population. On this subject I +will quote the words of an observer. His remarks apply to +the Australian aborigines in general but to the tribes of +Victoria in particular. He says: "The natives are much +more numerous in some parts of Australia than they are in +others, but nowhere is the country thickly peopled; some +dire disease occasionally breaks out among the natives, and +carries off large numbers.... But there are two other +causes which, in my opinion, principally account for their +paucity of numbers. The first is that infanticide is universally +practised; the second, that a belief exists that no +one can die a natural death. Thus, if an individual of a +certain tribe dies, his relatives consider that his death has +been caused by sorcery on the part of another tribe. The +deceased's sons, or nearest relatives, therefore start off on a +<i>bucceening</i> or murdering expedition. If the deceased is +buried, a fly or a beetle is put into the grave, and the +direction in which the insect wings its way when released is +the one the avengers take. If the body is burnt, the whereabouts +of the offending parties is indicated by the direction +of the smoke. The first unfortunates fallen in with are +generally watched until they encamp for the night; when +they are buried in sleep, the murderers steal quietly up until +they are within a yard or two of their victims, rush suddenly +upon and butcher them. On these occasions they always +abstract the kidney-fat, and also take off a piece of the skin +of the thigh. These are carried home as trophies, as the +American Indians take the scalp. The murderers anoint +<span class="pagenum"><a name="page41" id="page41"></a>[pg 41]</span> +their bodies with the fat of their victims, thinking that by +that process the strength of the deceased enters into them. +Sometimes it happens that the <i>bucceening</i> party come suddenly +upon a man of a strange tribe in a tree hunting opossums; +he is immediately speared, and left weltering in his blood at +the foot of the tree. The relatives of the murdered man at +once proceed to retaliate; and thus a constant and never-ending +series of murders is always going on.... I do not +mean to assert that for every man that dies or is killed +another is murdered; for it often happens that the deceased +has no sons or relatives who care about avenging his death. +At other times a <i>bucceening</i> party will return without having +met with any one; then, again, they are sometimes repelled +by those they attack."<a id="footnotetag17" name="footnotetag17"></a><a href="#footnote17"><sup>17</sup></a></p> + +<p class="side">Belief of the natives of Western Australia in sorcery as a +cause of death. Beliefs of the tribes of Victoria and South Australia.</p> + +<p>Again, speaking of the tribes of Western Australia, +Sir George Grey tells us that "the natives do not +allow that there is such a thing as a death from natural +causes; they believe, that were it not for murderers or +the malignity of sorcerers, they might live for ever; hence, +when a native dies from the effect of an accident, or +from some natural cause, they use a variety of superstitious +ceremonies, to ascertain in what direction the sorcerer +lives, whose evil practices have brought about the death +of their relative; this point being satisfactorily settled +by friendly sorcerers, they then attach the crime to some +individual, and the funeral obsequies are scarcely concluded, +ere they start to revenge their supposed wrongs."<a id="footnotetag18" name="footnotetag18"></a><a href="#footnote18"><sup>18</sup></a> +Again, speaking of the Watch-an-die tribe of Western +Australia, another writer tells us that they "possess the +comfortable assurance that nearly all diseases, and consequently +deaths, are caused by the enchantments of hostile +tribes, and that were it not for the malevolence of their +enemies they would (with a few exceptions) live for ever. +Consequently, on the first approach of sickness their first +endeavour is to ascertain whether the <i>boollia</i> [magic] of their +own tribe is not sufficiently potent to counteract that of +<span class="pagenum"><a name="page42" id="page42"></a>[pg 42]</span> +their foes. Should the patient recover, they are, of course, +proud of the superiority of their enchantment over that of +their enemies: but should the <i>boollia</i> [magical influence] +within the sick man prove stronger than their own, as there +is no help for it, he must die, the utmost they can do in +this case is to revenge his death."<a id="footnotetag19" name="footnotetag19"></a><a href="#footnote19"><sup>19</sup></a> But the same writer +qualifies this general statement as follows: "It is not +true," he says, "that the New Hollanders impute <i>all</i> +natural deaths to the <i>boollia</i> [magic] of inimical tribes, +for in most cases of persons wasting visibly away before +death, they do not entertain the notion. It is chiefly in +cases of sudden death, or when the body of the deceased +is fat and in good condition, that this belief prevails, and it +is only in such contingencies that it becomes an imperative +duty to have revenge."<a id="footnotetag20" name="footnotetag20"></a><a href="#footnote20"><sup>20</sup></a> Similarly, speaking of the tribes +of Victoria in the early days of European settlement among +them, the experienced observer Mr. James Dawson says that +"natural deaths are generally—but not always—attributed +to the malevolence and the spells of an enemy belonging to +another tribe."<a id="footnotetag21" name="footnotetag21"></a><a href="#footnote21"><sup>21</sup></a> Again, with regard to the Encounter Bay +tribe of South Australia we read that "there are but few +diseases which they regard as the consequences of natural +causes; in general they consider them the effects of enchantment, +and produced by sorcerers."<a id="footnotetag22" name="footnotetag22"></a><a href="#footnote22"><sup>22</sup></a> Similarly of the Port +Lincoln tribes in South Australia it is recorded that "in all +cases of death that do not arise from old age, wounds, or +other equally palpable causes, the natives suspect that unfair +means have been practised; and even where the cause +of death is sufficiently plain, they sometimes will not content +themselves with it, but have recourse to an imaginary +one, as the following case will prove:—A woman had +been bitten by a black snake, across the thumb, in clearing +out a well; she began to swell directly, and was a corpse +in twenty-four hours; yet, another woman who had been +<span class="pagenum"><a name="page43" id="page43"></a>[pg 43]</span> +present when the accident occurred, stated that the deceased +had named a certain native as having caused her death. +Upon this statement, which was in their opinion corroborated +by the circumstance that the snake had drawn no blood +from the deceased, her husband and other friends had a fight +with the accused party and his friends; a reconciliation, +however, took place afterwards, and it was admitted on the +part of the aggressors that they had been in error with +regard to the guilty individual; but nowise more satisfied +as to the bite of the snake being the true cause of the +woman's death, another party was now suddenly discovered +to be the real offender, and accordingly war was made upon +him and his partisans, till at last the matter was dropped +and forgotten. From this case, as well as from frequent +occurrences of a similar nature, it appears evident that thirst +for revenge has quite as great a share in these foul accusations +as superstition."<a id="footnotetag23" name="footnotetag23"></a><a href="#footnote23"><sup>23</sup></a></p> + +<p class="side">Other testimonies as to the belief of the natives of South +Australia and Victoria.</p> + +<p>However, other experienced observers of the Australian +aborigines admit no such limitations and exceptions +to the native theory that death is an effect of sorcery. +Thus in regard to the Narrinyeri tribe of South Australia +the Rev. George Taplin, who knew them intimately for +years, says that "no native regards death as natural, but +always as the result of sorcery."<a id="footnotetag24" name="footnotetag24"></a><a href="#footnote24"><sup>24</sup></a> Again, to quote Mr. R. +Brough Smyth, who has collected much information on the +tribes of Victoria: "Mr. Daniel Bunce, an intelligent observer, +and a gentleman well acquainted with the habits of +the blacks, says that no tribe that he has ever met with +believes in the possibility of a man dying a natural death. +If a man is taken ill, it is at once assumed that some +member of a hostile tribe has stolen some of his hair. This +is quite enough to cause serious illness. If the man continues +sick and gets worse, it is assumed that the hair has been +burnt by his enemy. Such an act, they say, is sufficient to +imperil his life. If the man dies, it is assumed that the +thief has choked his victim and taken away his kidney-fat. +<span class="pagenum"><a name="page44" id="page44"></a>[pg 44]</span> +When the grave is being dug, one or more of the older men—generally +doctors or conjurors (<i>Buk-na-look</i>)—stand by +and attentively watch the laborers; and if an insect is +thrown out of the ground, these old men observe the +direction which it takes, and having determined the line, +two of the young men, relations of the deceased, are despatched +in the path indicated, with instructions to kill the +first native they meet, who they are assured and believe is +the person directly chargeable with the crime of causing the +death of their relative. Mr. John Green says that the men +of the Yarra tribe firmly believe that no one ever dies a +natural death. A man or a woman dies because of the +wicked arts practised by some member of a hostile tribe; +and they discover the direction in which to search for the +slayer by the movements of a lizard which is seen immediately +after the corpse is interred."<a id="footnotetag25" name="footnotetag25"></a><a href="#footnote25"><sup>25</sup></a> Again, speaking of the +aborigines of Victoria, another writer observes: "All deaths +from natural causes are attributed to the machinations of +enemies, who are supposed to have sought for and burned +the excrement of the intended victim, which, according to +the general belief, causes a gradual wasting away. The +relatives, therefore, watch the struggling feet of the dying +person, as they point in the direction whence the injury is +thought to come, and serve as a guide to the spot where it +should be avenged. This is the duty of the nearest male +relative; should he fail in its execution, it will ever be to +him a reproach, although other relatives may have avenged +the death. If the deceased were a chief, then the duty +devolves upon the tribe. Chosen men are sent in the +direction indicated, who kill the first persons they meet, +whether men, women, or children; and the more lives that +are sacrificed, the greater is the honour to the dead."<a id="footnotetag26" name="footnotetag26"></a><a href="#footnote26"><sup>26</sup></a> +Again, in his account of the Kurnai tribe of Victoria the +late Dr. A. W. Howitt remarks: "It is not difficult to see +how, among savages, who have no knowledge of the real +causes of diseases which are the common lot of humanity, +<span class="pagenum"><a name="page45" id="page45"></a>[pg 45]</span> +the very suspicion even of such a thing as death from +disease should be unknown. Death by accident they can +imagine; death by violence they can imagine; but I +question if they can, in their savage condition, imagine +death by mere disease. Rheumatism is believed to be +produced by the machinations of some enemy. Seeing a +Tatungolung very lame, I asked him what was the matter? +He said, 'Some fellow has put <i>bottle</i> in my foot.' I asked +him to let me see it. I found he was probably suffering +from acute rheumatism. He explained that some enemy +must have found his foot track, and have buried in it a +piece of broken bottle. The magic influence, he believed, +caused it to enter his foot.... Phthisis, pneumonia, bowel +complaints, and insanity are supposed to be produced by an +evil spirit—Brewin—'who is like the wind,' and who, entering +his victims, can only be expelled by suitable incantations.... Thus +the belief arises that death occurs only from +accident, open violence, or secret magic; and, naturally, that +the latter can only be met by counter-charms."<a id="footnotetag27" name="footnotetag27"></a><a href="#footnote27"><sup>27</sup></a></p> + +<p class="side">Belief of the aborigines of New South Wales in sorcery as the +cause of sickness and death.</p> + +<p>The beliefs and practices of the aborigines of New +South Wales in respect of death were similar. Thus we +are told by a well-informed writer that "the natives do not +believe in death from natural causes; therefore all sickness +is attributed to the agency of sorcery, and counter charms +are used to destroy its effect.... As a man's death is +never supposed to have occurred naturally, except as the +result of accident, or from a wound in battle, the first thing +to be done when a death occurs is to endeavour to find out +the person whose spells have brought about the calamity. +In the Wathi-Wathi tribe the corpse is asked by each +relative in succession to signify by some sign the person +who has caused his death. Not receiving an answer, they +watch in which direction a bird flies, after having passed +over the deceased. This is considered an indication that +the sorcerer is to be found in that direction. Sometimes +the nearest relative sleeps with his head on the corpse, which +causes him, they think, to dream of the murderer. There is, +however, a good deal of uncertainty about the proceedings, +<span class="pagenum"><a name="page46" id="page46"></a>[pg 46]</span> +which seldom result in more than a great display of wrath, +and of vowing of vengeance against some member of a +neighbouring tribe. Unfortunately this is not always the +case, the man who is supposed to have exercised the death-spell +being sometimes waylaid and murdered in a most cruel +manner."<a id="footnotetag28" name="footnotetag28"></a><a href="#footnote28"><sup>28</sup></a> With regard to the great Kamilaroi tribe of +New South Wales we read that "in some parts of the +country a belief prevails that death, through disease, is, in +many, if not in all cases, the result of an enemy's malice. +It is a common saying, when illness or death comes, that +some one has thrown his belt (<i>boor</i>) at the victim. There +are various modes of fixing upon the murderer. One is to +let an insect fly from the body of the deceased and see +towards whom it goes. The person thus singled out is +doomed."<a id="footnotetag29" name="footnotetag29"></a><a href="#footnote29"><sup>29</sup></a></p> + +<p class="side">Belief of the aborigines of Central Australia in sorcery as +the cause of death.</p> + +<p>Speaking of the tribes of Central Australia, Messrs. +Spencer and Gillen observe that "in the matter of morality +their code differs radically from ours, but it cannot be denied +that their conduct is governed by it, and that any known +breaches are dealt with both surely and severely. In very +many cases there takes place what the white man, not +seeing beneath the surface, not unnaturally describes as +secret murder, but, in reality, revolting though such slaughter +may be to our minds at the present day, it is simply exactly +on a par with the treatment accorded to witches not so very +long ago in European countries. Every case of such secret +murder, when one or more men stealthily stalk their prey +with the object of killing him, is in reality the exacting of +a life for a life, the accused person being indicated by the +so-called medicine-man as one who has brought about the +death of another man by magic, and whose life must therefore +be forfeited. It need hardly be pointed out what a +potent element this custom has been in keeping down the +numbers of the tribe; no such thing as natural death is +realised by the native; a man who dies has of necessity +been killed by some other man, or perhaps even by a +woman, and sooner or later that man or woman will be +<span class="pagenum"><a name="page47" id="page47"></a>[pg 47]</span> +attacked. In the normal condition of the tribe every death +meant the killing of another individual."<a id="footnotetag30" name="footnotetag30"></a><a href="#footnote30"><sup>30</sup></a></p> + +<p class="side">Belief of the natives of the Torres Straits Islands and New +Guinea in sorcery as the cause of death.</p> + +<p>Passing from Australia to other savage lands we learn +that according to the belief of the Torres Straits Islanders +all sickness and death were due to sorcery.<a id="footnotetag31" name="footnotetag31"></a><a href="#footnote31"><sup>31</sup></a> The natives of +Mowat or Mawatta in British New Guinea "do not believe +in a natural death, but attribute even the decease of an old +man to the agency of some enemy known or unknown."<a id="footnotetag32" name="footnotetag32"></a><a href="#footnote32"><sup>32</sup></a> +In the opinion of the tribes about Hood Peninsula in British +New Guinea no one dies a natural death. Every such death +is caused by the evil magic either of a living sorcerer or of a +dead relation.<a id="footnotetag33" name="footnotetag33"></a><a href="#footnote33"><sup>33</sup></a> Of the Roro-speaking tribes of British New +Guinea Dr. Seligmann writes that "except in the case of old +folk, death is not admitted to occur without some obvious +cause such as a spear-thrust. Therefore when vigorous and +active members of the community die, it becomes necessary +to explain their fate, and such deaths are firmly believed to +be produced by sorcery. Indeed, as far as I have been able to +ascertain, the Papuasian of this district regards the existence +of sorcery, not, as has been alleged, as a particularly terrifying +and horrible affair, but as a necessary and inevitable +condition of existence in the world as he knows it."<a id="footnotetag34" name="footnotetag34"></a><a href="#footnote34"><sup>34</sup></a> +Amongst the Yabim of German New Guinea "every case +of death, even though it should happen accidentally, as by +the fall of a tree or the bite of a shark, is laid at the door of +the sorcerers. They are blamed even for the death of a child. +If it is said that a little child never hurt anybody and therefore +cannot have an enemy, the reply is that the intention +was to injure the mother, and that the malady had been +transferred to the infant through its mother's milk."<a id="footnotetag35" name="footnotetag35"></a><a href="#footnote35"><sup>35</sup></a></p> + +<span class="pagenum"><a name="page48" id="page48"></a>[pg 48]</span> + +<p class="side">Belief of the Melanesians in sorcery as the cause of sickness +and death.</p> + +<p>Again, in the island of Malo, one of the New Hebrides, +a Catholic missionary reports that according to a belief +deeply implanted in the native mind every disease is the +effect of witchcraft, and that nobody dies a natural death +but only as a consequence of violence, poison, or sorcery.<a id="footnotetag36" name="footnotetag36"></a><a href="#footnote36"><sup>36</sup></a> +Similarly in New Georgia, one of the Solomon Islands, when a +person is sick, the natives think that he must be bewitched by +a man or woman, for in their opinion nobody can be sick or +die unless he is bewitched; what we call natural sickness +and death are impossible. In case of illness suspicion falls +on some one who is supposed to have buried a charmed +object with intent to injure the sufferer.<a id="footnotetag37" name="footnotetag37"></a><a href="#footnote37"><sup>37</sup></a> Of the Melanesians +who inhabit the coast of the Gazelle Peninsula in New +Britain it is said that all deaths by sickness or disease are +attributed by them to the witchcraft of a sorcerer, and a +diviner is called in to ascertain the culprit who by his evil +magic has destroyed their friends.<a id="footnotetag38" name="footnotetag38"></a><a href="#footnote38"><sup>38</sup></a> "Amongst the Melanesians +few, if any, are believed to die from natural causes +only; if they are not killed in war, they are supposed to +die from the effects of witchcraft or magic. Whenever any +one was sick, his friends made anxious inquiries as to the +person who had bewitched (<i>agara'd</i>) him. Some one would +generally be found to admit that he had buried some portion +of food or something belonging to the sick man, which had +caused his illness. The friends would pay him to dig it up, +and after that the patient would generally get well. If, +however, he did not recover, it was assumed that some other +person had also <i>agara'd</i> him."<a id="footnotetag39" name="footnotetag39"></a><a href="#footnote39"><sup>39</sup></a></p> + +<p class="side">The belief of the Malagasy in sorcery as a cause of death.</p> + +<p>Speaking of the Malagasy a Catholic missionary tells us +that in Madagascar nobody dies a natural death. With the +<span class="pagenum"><a name="page49" id="page49"></a>[pg 49]</span> +possible exception of centenarians everybody is supposed to +die the victim of the sorcerer's diabolic art. If a relation of +yours dies, the people comfort you by saying, "Cursed be +the sorcerer who caused his death!" If your horse falls +down a precipice and breaks its back, the accident has +been caused by the malicious look of a sorcerer. If your +dog dies of hydrophobia or your horse of a carbuncle, the +cause is still the same. If you catch a fever in a district +where malaria abounds, the malady is still ascribed to the +art of the sorcerer, who has insinuated some deadly substances +into your body.<a id="footnotetag40" name="footnotetag40"></a><a href="#footnote40"><sup>40</sup></a> Again, speaking of the Sakalava, +a tribe in Madagascar, an eminent French authority on the +island observes: "They have such a faith in the power of +talismans that they even ascribe to them the power of killing +their enemies. When they speak of poisoning, they do not +allude, as many Europeans wrongly suppose, to death by +vegetable or mineral poisons; the reference is to charms or +spells. They often throw under the bed of an enemy an +<i>ahouli</i> [talisman], praying it to kill him, and they are persuaded +that sooner or later their wish will be accomplished. +I have often been present at bloody vendettas which had no +other origin but this. The Sakalava think that a great part +of the population dies of poison in this way. In their +opinion, only old people who have attained the extreme +limits of human longevity die a natural death."<a id="footnotetag41" name="footnotetag41"></a><a href="#footnote41"><sup>41</sup></a></p> + +<p class="side">Belief of African tribes in sorcery as the cause of sickness +and death.</p> + +<p>In Africa similar beliefs are widely spread and lead, +as elsewhere, to fatal consequences. Thus the Kagoro +of Northern Nigeria refuse to believe in death from +natural causes; all illnesses and deaths, in their opinion, +are brought about by black magic, however old and +decrepit the deceased may have been. They explain sickness +by saying that a man's soul wanders from his body +in sleep and may then be caught, detained, and even beaten +with a stick by some evil-wisher; whenever that happens, +the man naturally falls ill. Sometimes an enemy will +<span class="pagenum"><a name="page50" id="page50"></a>[pg 50]</span> +abstract the patient's liver by magic and carry it away to a +cave in a sacred grove, where he will devour it in company +with other wicked sorcerers. A witch-doctor is called in to +detect the culprit, and whomever he denounces is shut up in +a room, where a fire is kindled and pepper thrown into it; +and there he is kept in the fumes of the burning pepper till +he confesses his guilt and returns the stolen liver, upon +which of course the sick man recovers. But should the +patient die, the miscreant who did him to death by kidnapping +his soul or his liver will be sold as a slave or +choked.<a id="footnotetag42" name="footnotetag42"></a><a href="#footnote42"><sup>42</sup></a> In like manner the Bakerewe, who inhabit the +largest island in the Victoria Nyanza lake, believe that all +deaths and all ailments, however trivial, are the effect of +witchcraft; and the person, generally an old woman, whom +the witch-doctor accuses of having cast the spell on the +patient is tied up, severely beaten, or stabbed to death +on the spot.<a id="footnotetag43" name="footnotetag43"></a><a href="#footnote43"><sup>43</sup></a> Again, we are told that "the peoples +of the Congo do not believe in a natural death, not +even when it happens through drowning or any other +accident. Whoever dies is the victim of witchcraft or of a +spell. His soul has been eaten. He must be avenged by +the punishment of the person who has committed the crime." +Accordingly when a death has taken place, the medicine-man +is sent for to discover the criminal. He pretends to be +possessed by a spirit and in this state he names the wretch +who has caused the death by sorcery. The accused has to +submit to the poison ordeal by drinking a decoction of the +red bark of the <i>Erythrophloeum guiniense</i>. If he vomits up +the poison, he is innocent; but if he fails to do so, the +infuriated crowd rushes on him and despatches him with +knives and clubs. The family of the supposed culprit has +moreover to pay an indemnity to the family of the supposed +victim.<a id="footnotetag44" name="footnotetag44"></a><a href="#footnote44"><sup>44</sup></a> "Death, in the opinion of the natives, is never due +to a natural cause. It is always the result either of a crime +<span class="pagenum"><a name="page51" id="page51"></a>[pg 51]</span> +or of sorcery, and is followed by the poison ordeal, which has +to be undergone by an innocent person whom the fetish-man +accuses from selfish motives."<a id="footnotetag45" name="footnotetag45"></a><a href="#footnote45"><sup>45</sup></a></p> + +<p class="side">Effect of such beliefs in thinning the population by causing +multitudes to die for the imaginary crime of sorcery.</p> + +<p>Evidence of the same sort could be multiplied for West +Africa, where the fear of sorcery is rampant.<a id="footnotetag46" name="footnotetag46"></a><a href="#footnote46"><sup>46</sup></a> But without +going into further details, I wish to point out the disastrous +effects which here, as elsewhere, this theory of death has +produced upon the population. For when a death from +natural causes takes place, the author of the death being +of course unknown, suspicion often falls on a number of +people, all of whom are obliged to submit to the poison +ordeal in order to prove their innocence, with the result +that some or possibly all of them perish. A very experienced +American missionary in West Africa, the Rev. +R. H. Nassau, the friend of the late Miss Mary H. Kingsley, +tells us that for every person who dies a natural death at +least one, and often ten or more have been executed on an +accusation of witchcraft.<a id="footnotetag47" name="footnotetag47"></a><a href="#footnote47"><sup>47</sup></a> Andrew Battel, a native of Essex, +who lived in Angola for many years at the end of the +sixteenth and beginning of the seventeenth century, informs +us that "in this country none on any account dieth, but they +kill another for him: for they believe they die not their own +natural death, but that some other has bewitched them to +death. And all those are brought in by the friends of the +dead whom they suspect; so that there many times come +five hundred men and women to take the drink, made of the +foresaid root <i>imbando</i>. They are brought all to the high-street +<span class="pagenum"><a name="page52" id="page52"></a>[pg 52]</span> +or market-place, and there the master of the <i>imbando</i> +sits with his water, and gives every one a cup of water by +one measure; and they are commanded to walk in a certain +place till they make water, and then they are free. But he +that cannot urine presently falls down, and all the people, +great and small, fall upon him with their knives, and beat +and cut him into pieces. But I think the witch that gives +the water is partial, and gives to him whose death is desired +the strongest water, but no man of the bye-standers can +perceive it. This is done in the town of Longo, almost every +week throughout the year."<a id="footnotetag48" name="footnotetag48"></a><a href="#footnote48"><sup>48</sup></a> A French official tells us that +among the Neyaux of the Ivory Coast similar beliefs and +practices were visibly depopulating the country, every single +natural death causing the death of four or five persons by +the poison ordeal, which consisted in drinking the decoction +of a red bark called by the natives <i>boduru</i>. At the death of +a chief fifteen men and women perished in this way. The +French Government had great difficulty in suppressing the +ordeal; for the deluded natives firmly believed in the justice +of the test and therefore submitted to it willingly in the +full consciousness of their innocence.<a id="footnotetag49" name="footnotetag49"></a><a href="#footnote49"><sup>49</sup></a> In the neighbourhood +of Calabar the poison ordeal, which here consists +in drinking a decoction of a certain bean, the <i>Physostigma +venenosum</i> of botanists, has had similar disastrous results, +as we learn from the testimony of a missionary, the +Rev. Hugh Goldie. He tells us that the people have +firm faith in the ordeal and therefore not only accept +it readily but appeal to it, convinced that it will demonstrate +their innocence. A small tribe named Uwet in the hill-country +of Calabar almost swept itself off the face of the +earth by its constant use of the ordeal. On one occasion +the whole population drank the poison to prove themselves +pure, as they said; about half perished, "and the remnant," +says Mr. Goldie, "still continuing their superstitious practice, +must soon become extinct"<a id="footnotetag50" name="footnotetag50"></a><a href="#footnote50"><sup>50</sup></a> These words were +<span class="pagenum"><a name="page53" id="page53"></a>[pg 53]</span> +written a good many years ago, and it is probable that by this +time these poor fanatics have actually succeeded in exterminating +themselves. So fatal may be the practical consequences +of a purely speculative error; for it is to be +remembered that these disasters flow directly from a mistaken +theory of death.</p> + +<p class="side">General conclusion as to the belief in sorcery as the great +cause of death.</p> + +<p>Much more evidence of the same kind could be adduced, +but without pursuing the theme further I think we may +lay it down as a general rule that at a certain stage +of social and intellectual evolution men have believed +themselves to be naturally immortal in this life and have +regarded death by disease or even by accident or violence +as an unnatural event which has been brought about +by sorcery and which must be avenged by the death of the +sorcerer. If that has been so, we seem bound to conclude +that a belief in magic or sorcery has had a most potent +influence in keeping down the numbers of savage tribes; +since as a rule every natural death has entailed at least one, +often several, sometimes many deaths by violence. This may +help us to understand what an immense power for evil the +world-wide faith in magic or sorcery has been among men.</p> + +<p class="side">But some savages have attributed death to other causes than +sorcery.</p> + +<p>But even savages come in time to perceive that deaths +are sometimes brought about by other causes than sorcery. +We have seen that some of them admit extreme old age, +accidents, and violence as causes of death which are independent +of sorcery. The admission of these exceptions +to the general rule certainly marks a stage of intellectual +progress. I will give a few more instances of such admissions +before concluding this part of my subject.</p> + +<p class="side">Some savages dissect the corpse to ascertain whether death +was due to natural causes or to sorcery.</p> + +<p>In the first place, certain savage tribes are reported to +dissect the bodies of their dead in order to ascertain from +an examination of the corpse whether the deceased died a +natural death or perished by magic. This is reported by Mr. +E. R. Smith concerning the Araucanians of Chili, who according +to other writers, as we saw,<a id="footnotetag51" name="footnotetag51"></a><a href="#footnote51"><sup>51</sup></a> believe all deaths to be due +to sorcery. Mr. Smith tells us that after death the services +of the <i>machi</i> or medicine-man "are again required, especially +if the deceased be a person of distinction. The body +is dissected and examined. If the liver be found in a +<span class="pagenum"><a name="page54" id="page54"></a>[pg 54]</span> +healthy state, the death is attributed to natural causes; but +if the liver prove to be inflamed, it is supposed to indicate +the machinations of some evil-intentioned persons, and it +rests with the medicine-man to discover the conspirator. +This is accomplished by much the same means that were +used to find out the nature of the disease. The gall is +extracted, put in the magic drum, and after various incantations +taken out and placed over the fire, in a pot carefully +covered; if, after subjecting the gall to a certain amount of +roasting, a stone is found in the bottom of the pot, it is +declared to be the means by which death was produced. +These stones, as well as the frogs, spiders, arrows, or whatever +else may be extracted from the sick man, are called +<i>Huecuvu</i>—the 'Evil One.' By aid of the <i>Huecuvu</i> the +<i>machi</i> [medicine-man] throws himself into a trance, in which +state he discovers and announces the person guilty of the +death, and describes the manner in which it was produced."<a id="footnotetag52" name="footnotetag52"></a><a href="#footnote52"><sup>52</sup></a></p> + +<p>Again, speaking of the Pahouins, a tribe of the Gaboon +region in French Congo, a Catholic missionary writes thus: +"It is so rare among the Pahouins that a death is considered +natural! Scarcely has the deceased given up the +ghost when the sorcerer appears on the scene. With three +cuts of the knife, one transverse and two lateral, he dissects +the breast of the corpse and turns down the skin on the +face. Then he grabbles in the breast, examines the bowels +attentively, marks the last muscular contractions, and thereupon +pronounces whether the death was natural or not." If +he decides that the death was due to sorcery, the suspected +culprit has to submit to the poison ordeal in the usual +manner to determine his guilt or innocence.<a id="footnotetag53" name="footnotetag53"></a><a href="#footnote53"><sup>53</sup></a></p> + +<p class="side">The possibility of natural death admitted by the +Melanesians.</p> + +<p>Another savage people who have come to admit the +possibility of merely natural death are the Melanesians of +the New Hebrides and other parts of Central Melanesia. +Amongst them "any sickness that is serious is believed to be +brought about by ghosts or spirits; common complaints such +as fever and ague are taken as coming in the course of nature. +<span class="pagenum"><a name="page55" id="page55"></a>[pg 55]</span> +To say that savages are never ill without supposing a supernatural +cause is not true of Melanesians; they make up their +minds as the sickness comes whether it is natural or not, and +the more important the individual who is sick, the more likely +his sickness is to be ascribed to the anger of a ghost whom +he has offended, or to witchcraft. No great man would like +to be told that he was ill by natural weakness or decay. The +sickness is almost always believed to be caused by a ghost, +not by a spirit.... Generally it is to the ghosts of the +dead that sickness is ascribed in the eastern islands as well +as in the western; recourse is had to them for aid in causing +and removing sickness; and ghosts are believed to inflict +sickness not only because some offence, such as a trespass, +has been committed against them, or because one familiar +with them has sought their aid with sacrifice and spells, but +because there is a certain malignity in the feeling of all +ghosts towards the living, who offend them by being alive."<a id="footnotetag54" name="footnotetag54"></a><a href="#footnote54"><sup>54</sup></a> +From this account we learn, first, that the Melanesians admit +some deaths by common diseases, such as fever and ague, +to be natural; and, second, that they recognise ghosts and +spirits as well as sorcerers and witches, among the causes of +death; indeed they hold that ghosts are the commonest of +all causes of sickness and death.</p> + +<p class="side">The possibility of natural death admitted by the Caffres of +South Africa.</p> + +<p>The same causes of death are recognised also by the +Caffres of South Africa, as we learn from Mr. Dudley Kidd, +who tells us that according to the beliefs of the natives, "to +start with, there is sickness which is supposed to be caused +by the action of ancestral spirits or by fabulous monsters. +Secondly, there is sickness which is caused by the magical +practices of some evil person who is using witchcraft in secret. +Thirdly, there is sickness which comes from neither of these +causes, and remains unexplained. It is said to be 'only +sickness, and nothing more.' This third form of sickness is, +I think, the commonest. Yet most writers wholly ignore it, +or deny its existence. It may happen that an attack of +indigestion is one day attributed to the action of witch or +wizard; another day the trouble is put down to the account +of ancestral spirits; on a third occasion the people may be +at a loss to account for it, and so may dismiss the problem +<span class="pagenum"><a name="page56" id="page56"></a>[pg 56]</span> +by saying that it is merely sickness. It is quite common +to hear natives say that they are at a loss to account for +some special case of illness. At first they thought it was +caused by an angry ancestral spirit; but a great doctor has +assured them that it is not the result of such a spirit. +They then suppose it to be due to the magical practices of +some enemy; but the doctor negatives that theory. The +people are, therefore, driven to the conclusion that the +trouble has no ascertainable cause. In some cases they do +not even trouble to consult a diviner; they speedily recognise +the sickness as due to natural causes. In such a +case it needs no explanation. If they think that some +friend of theirs knows of a remedy, they will try it on their +own initiative, or may even go off to a white man to ask +for some of his medicine. They would never dream of +doing this if they thought they were being influenced by +magic or by ancestral spirits. The Kafirs quite recognise +that there are types of disease which are inherited, and have +not been caused by magic or by ancestral spirits. They +admit that some accidents are due to nothing but the +patient's carelessness or stupidity. If a native gets his leg +run over by a waggon, the people will often say that it is +all his own fault through being clumsy. In other cases, +with delightful inconsistency, they may say that some one +has been working magic to cause the accident. In short, it +is impossible to make out a theory of sickness which will +satisfy our European conception of consistency."<a id="footnotetag55" name="footnotetag55"></a><a href="#footnote55"><sup>55</sup></a></p> + +<p class="side">The admission that death may be due to natural causes, marks +an intellectual advance. The recognition of ghosts or spirits as a cause +of disease, apart from sorcery, also marks a step in intellectual, +moral, and social progress.</p> + +<p>From the foregoing accounts we see that the Melanesians +and the Caffres, two widely different and widely separated +races, agree in recognising at least three distinct causes of +what we should call natural death. These three causes are, +first, sorcery or witchcraft; second, ghosts or spirits; and third, +disease.<a id="footnotetag56" name="footnotetag56"></a><a href="#footnote56"><sup>56</sup></a> That the recognition of disease in itself as a cause +of death, quite apart from sorcery, marks an intellectual +<span class="pagenum"><a name="page57" id="page57"></a>[pg 57]</span> +advance, will not be disputed. It is not so clear, though +I believe it is equally true, that the recognition of ghosts or +spirits as a cause of disease, quite apart from witchcraft, +marks a real step in intellectual, moral, and social progress. +In the first place, it marks a step in intellectual and moral +progress; for it recognises that effects which before had been +ascribed to human agency spring from superhuman causes; +and this recognition of powers in the universe superior to man +is not only an intellectual gain but a moral discipline: it +teaches the important lesson of humility. In the second +place it marks a step in social progress because when the blame +of a death is laid upon a ghost or a spirit instead of on a +sorcerer, the death has not to be avenged by killing a human +being, the supposed author of the calamity. Thus the +recognition of ghosts or spirits as the sources of sickness and +death has as its immediate effect the sparing of an immense +number of lives of men and women, who on the theory of +death by sorcery would have perished by violence to expiate +their imaginary crime. That this is a great gain to society +is obvious: it adds immensely to the security of human life by +removing one of the most fruitful causes of its destruction.</p> + +<p>It must be admitted, however, that the gain is not +always as great as might be expected; the social advantages +of a belief in ghosts and spirits are attended by many serious +drawbacks. For while ghosts or spirits are commonly, +though not always, supposed to be beyond the reach of +human vengeance, they are generally thought to be well +within the reach of human persuasion, flattery, and bribery; +in other words, men think that they can appease and +propitiate them by prayer and sacrifice; and while prayer +is always cheap, sacrifice may be very dear, since it can, +and often does, involve the destruction of an immense +deal of valuable property and of a vast number of human +lives. Yet if we could reckon up the myriads who have +been slain in sacrifice to ghosts and gods, it seems probable +<span class="pagenum"><a name="page58" id="page58"></a>[pg 58]</span> +that they would fall far short of the untold multitudes +who have perished as sorcerers and witches. For while +human sacrifices in honour of deities or of the dead have +been for the most part exceptional rather than regular, only +the great gods and the illustrious dead being deemed worthy +of such costly offerings, the slaughter of witches and wizards, +theoretically at least, followed inevitably on every natural +death among people who attributed all such deaths to sorcery. +Hence if natural religion be defined roughly as a belief in +superhuman spiritual beings and an attempt to propitiate +them, we may perhaps say that, while natural religion has +slain its thousands, magic has slain its ten thousands. But +there are strong reasons for inferring that in the history of +society an Age of Magic preceded an Age of Religion. If +that was so, we may conclude that the advent of religion +marked a great social as well as intellectual advance upon +the preceding Age of Magic: it inaugurated an era of what +might be described as mercy by comparison with the relentless +severity of its predecessor.</p> + +<blockquote class="footnote"><a id="footnote6" name="footnote6"></a><b>Footnote 6:</b><a href="#footnotetag6"> (return) </a><p> W. Martin, <i>An Account of the Natives of the Tonga Islands</i>, Second +Edition (London, 1818), ii. 99.</p></blockquote> + +<blockquote class="footnote"><a id="footnote7" name="footnote7"></a><b>Footnote 7:</b><a href="#footnotetag7"> (return) </a><p> M. Dobrizhoffer, <i>Historia de Abiponibus</i> +(Vienna, 1784), ii. 92 <i>sq.</i>, 240 +<i>sqq.</i> The author of this valuable +work lived as a Catholic missionary in +the tribe for eighteen years.</p></blockquote> + +<blockquote class="footnote"><a id="footnote8" name="footnote8"></a><b>Footnote 8:</b><a href="#footnotetag8"> (return) </a><p> C. Gay, "Fragment d'un Voyage dans le Chili et au Cusco," +<i>Bulletin de la Société de Géographie</i> (Paris), Deuxième Série, +xix. (1843) p. 25; H. Delaporte, "Une visite chez les Araucaniens," +<i>Bulletin de la Société de Géographie</i> (Paris), Quatrième Série, x. +(1855) p. 30.</p></blockquote> + +<blockquote class="footnote"><a id="footnote9" name="footnote9"></a><b>Footnote 9:</b><a href="#footnotetag9"> (return) </a><p> K. von den Steinen, <i>Unter den +Naturvölkern Zentral-Brasiliens</i> +(Berlin, 1894), pp. 344, 348.</p></blockquote> + +<blockquote class="footnote"><a id="footnote10" name="footnote10"></a><b>Footnote 10:</b><a href="#footnotetag10"> (return) </a><p> Rev. W. H. Brett, <i>The Indian +Tribes of Guiana</i> (London, 1868), p. +357.</p></blockquote> + +<blockquote class="footnote"><a id="footnote11" name="footnote11"></a><b>Footnote 11:</b><a href="#footnotetag11"> (return) </a><p>W. H. Brett, <i>op. cit.</i> pp. 361 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote12" name="footnote12"></a><b>Footnote 12:</b><a href="#footnotetag12"> (return) </a><p>Rev. W. H. Brett, <i>op. cit.</i> pp. 364 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote13" name="footnote13"></a><b>Footnote 13:</b><a href="#footnotetag13"> (return) </a><p> Rev. J. H. Bernau, <i>Missionary Labours in British Guiana</i> (London, +1847), pp. 56 <i>sq.</i>, 58.</p></blockquote> + +<blockquote class="footnote"><a id="footnote14" name="footnote14"></a><b>Footnote 14:</b><a href="#footnotetag14"> (return) </a><p> (Sir) E. F. im Thurn, <i>Among the +Indians of Guiana</i> (London, 1883), pp. +330 <i>sq.</i> For the case described see R. +Schomburgk, <i>Reisen in Britisch-Guiana</i>, +i. (Leipsic, 1847) pp. 324 <i>sq.</i> The boy +died of dropsy. Perhaps the mode of +divination adopted, by boiling some +portions of him in water, had special +reference to the nature of the disease.</p></blockquote> + +<blockquote class="footnote"><a id="footnote15" name="footnote15"></a><b>Footnote 15:</b><a href="#footnotetag15"> (return) </a><p> (Sir) E. F. im Thurn, <i>op. cit.</i> pp. +332 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote16" name="footnote16"></a><b>Footnote 16:</b><a href="#footnotetag16"> (return) </a><p> Father A. G. Morice, "The Canadian Dénés," <i>Annual +Archaeological Report, 1905</i> (Toronto, 1906), p. 207.</p></blockquote> + +<blockquote class="footnote"><a id="footnote17" name="footnote17"></a><b>Footnote 17:</b><a href="#footnotetag17"> (return) </a><p> Albert A. C. Le Souëf, "Notes on the Natives of +Australia," in R. Brough Smyth's <i>Aborigines of Victoria</i> +(Melbourne and London, 1878), ii. 289 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote18" name="footnote18"></a><b>Footnote 18:</b><a href="#footnotetag18"> (return) </a><p> (Sir) George Grey, <i>Journals of two Expeditions of +Discovery in Northwest and Western Australia</i> (London, 1841), ii. +238.</p></blockquote> + +<blockquote class="footnote"><a id="footnote19" name="footnote19"></a><b>Footnote 19:</b><a href="#footnotetag19"> (return) </a><p> A. Oldfield, "The Aborigines of Australia," +<i>Transactions of the Ethnological Society of London</i>, N.S. iii. +(1865) p. 236.</p></blockquote> + +<blockquote class="footnote"><a id="footnote20" name="footnote20"></a><b>Footnote 20:</b><a href="#footnotetag20"> (return) </a><p>A. Oldfield, <i>op. cit.</i> p. 245.</p></blockquote> + +<blockquote class="footnote"><a id="footnote21" name="footnote21"></a><b>Footnote 21:</b><a href="#footnotetag21"> (return) </a><p> J. Dawson, <i>Australian Aborigines</i> (Melbourne, Sydney +and Adelaide, 1881), p. 63.</p></blockquote> + +<blockquote class="footnote"><a id="footnote22" name="footnote22"></a><b>Footnote 22:</b><a href="#footnotetag22"> (return) </a><p> H. E. A. Meyer, "Manners and Customs of the Aborigines of +the Encounter Bay Tribe," <i>Native Tribes of South Australia</i> +(Adelaide, 1879), p. 195.</p></blockquote> + +<blockquote class="footnote"><a id="footnote23" name="footnote23"></a><b>Footnote 23:</b><a href="#footnotetag23"> (return) </a><p> C. W. Schürmann, "The Aboriginal Tribes of Port Lincoln in +South Australia," <i>Native Tribes of South Australia</i>, pp. 237 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote24" name="footnote24"></a><b>Footnote 24:</b><a href="#footnotetag24"> (return) </a><p> Rev. G. Taplin, "The Narrinyeri," <i>Native Tribes of +South Australia</i> (Adelaide, 1879), p. 25.</p></blockquote> + +<blockquote class="footnote"><a id="footnote25" name="footnote25"></a><b>Footnote 25:</b><a href="#footnotetag25"> (return) </a><p> R. Brough Smyth, <i>The Aborigines of Victoria</i> +(Melbourne and London, 1878) i. 110.</p></blockquote> + +<blockquote class="footnote"><a id="footnote26" name="footnote26"></a><b>Footnote 26:</b><a href="#footnotetag26"> (return) </a><p> W. E. Stanbridge, "Some Particulars of the General +Characteristics, Astronomy, and Mythology of the Tribes in the Central +Part of Victoria, Southern Australia," <i>Transactions of the +Ethnological Society of London</i>, New Series, i. (1861) p. 299.</p></blockquote> + +<blockquote class="footnote"><a id="footnote27" name="footnote27"></a><b>Footnote 27:</b><a href="#footnotetag27"> (return) </a><p> Lorimer Fison and A. W. Howitt, <i>Kamilaroi and +Kurnai</i> (Melbourne, Sydney, Adelaide, and Brisbane, 1880), pp. 250 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote28" name="footnote28"></a><b>Footnote 28:</b><a href="#footnotetag28"> (return) </a><p> A. L. P. Cameron, "Notes on some Tribes of New South +Wales," <i>Journal of the Anthropological Institute</i> xiv. (1885) pp. +361, 362 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote29" name="footnote29"></a><b>Footnote 29:</b><a href="#footnotetag29"> (return) </a><p> Rev. W. Ridley, <i>Kamilaroi</i>, Second Edition (Sydney, +1875), p. 159.</p></blockquote> + +<blockquote class="footnote"><a id="footnote30" name="footnote30"></a><b>Footnote 30:</b><a href="#footnotetag30"> (return) </a><p> Baldwin Spencer and F. J. Gillen, <i>Native Tribes of +Central Australia</i> (London, 1899), pp. 46-48.</p></blockquote> + +<blockquote class="footnote"><a id="footnote31" name="footnote31"></a><b>Footnote 31:</b><a href="#footnotetag31"> (return) </a><p> <i>Reports of the Cambridge Anthropological Expedition to +Torres Straits</i>, v. (Cambridge, 1904) pp. 248, 323.</p></blockquote> + +<blockquote class="footnote"><a id="footnote32" name="footnote32"></a><b>Footnote 32:</b><a href="#footnotetag32"> (return) </a><p> E. Beardmore, "The Natives of Mowat, British New Guinea," +<i>Journal of the Anthropological Institute</i>, xix. (1890) p. 461.</p></blockquote> + +<blockquote class="footnote"><a id="footnote33" name="footnote33"></a><b>Footnote 33:</b><a href="#footnotetag33"> (return) </a><p> R. E. Guise, "On the Tribes inhabiting the Mouth of the +Wanigela River, New Guinea," <i>Journal of the Anthropological +Institute</i>, xxviii. (1899) p. 216.</p></blockquote> + +<blockquote class="footnote"><a id="footnote34" name="footnote34"></a><b>Footnote 34:</b><a href="#footnotetag34"> (return) </a><p> C. G. Seligmann, <i>The Melanesians of British New +Guinea</i> (Cambridge, 1910), p. 279.</p></blockquote> + +<blockquote class="footnote"><a id="footnote35" name="footnote35"></a><b>Footnote 35:</b><a href="#footnotetag35"> (return) </a><p> K. Vetter, <i>Komm herüber und hilf uns! oder die Arbeit +der Neuen-Dettelsauer Mission</i>, iii. (Barmen, 1898) pp. 10 +<i>sq.</i>; <i>id.</i>, in <i>Nachrichten über Kaiser-Wilhelms-Land und +den Bismarck-Archipel, 1897</i>, pp. 94, 98. Compare B. Hagen, <i>Unter +den Papuas</i> (Wiesbaden, 1899), p. 256; <i>Verhandlungen der Berliner +Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte, 1900</i>, +p. (415).</p></blockquote> + +<blockquote class="footnote"><a id="footnote36" name="footnote36"></a><b>Footnote 36:</b><a href="#footnotetag36"> (return) </a><p>Father A. Deniau, "Croyances religieuses et mœurs des +indigènes de l'Ile Malo," <i>Missions Catholiques</i>, xxxiii. (1901) +pp. 315 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote37" name="footnote37"></a><b>Footnote 37:</b><a href="#footnotetag37"> (return) </a><p> C. Ribbe, <i>Zwei Jahre unter den Kannibalen der +Salomo-Inseln</i> (Dresden-Blasewitz, 1903), p. 268.</p></blockquote> + +<blockquote class="footnote"><a id="footnote38" name="footnote38"></a><b>Footnote 38:</b><a href="#footnotetag38"> (return) </a><p> P. A. Kleintitschen, <i>Die Küstenbewohner der +Gazellehalbinsel</i> (Hiltrup bei Münster, <span class="sc">N.D.</span>), p. 344. As to beliefs +of this sort among the Sulka of New Britain, see <i>P.</i> Rascher, "Die +Sulka," <i>Archiv für Anthropologie</i>, xxix. (1904) pp. 221 +<i>sq.</i>; R. Parkinson, <i>Dreissig Jahre in der Südsee</i> +(Stuttgart, 1907), pp. 199-201.</p></blockquote> + +<blockquote class="footnote"><a id="footnote39" name="footnote39"></a><b>Footnote 39:</b><a href="#footnotetag39"> (return) </a><p> G. Brown, D.D., <i>Melanesians and Polynesians</i> +(London, 1910), p. 176. Dr. Brown's account, of the Melanesians applies +to the natives of New Britain and more particularly of the neighbouring +Duke of York islands.</p></blockquote> + +<blockquote class="footnote"><a id="footnote40" name="footnote40"></a><b>Footnote 40:</b><a href="#footnotetag40"> (return) </a><p> Father Abinal, "Astrologie Malgache," <i>Missions +Catholiques</i>, xi. (1879) p. 506.</p></blockquote> + +<blockquote class="footnote"><a id="footnote41" name="footnote41"></a><b>Footnote 41:</b><a href="#footnotetag41"> (return) </a><p> A. Grandidier, "Madagascar," <i>Bulletin de la Société de +Géographie</i> (Paris), Sixième Série, iii. (1872) pp. 399 <i>sq.</i> +The talismans (<i>ahouli</i>) in question consist of the horns of oxen +stuffed with a variety of odds and ends, such as sand, sticks, nails, +and so forth.</p></blockquote> + +<blockquote class="footnote"><a id="footnote42" name="footnote42"></a><b>Footnote 42:</b><a href="#footnotetag42"> (return) </a><p> Major A. J. N. Tremearne, <i>The Tailed Head-hunters of +Nigeria</i> (London, 1912), pp. 171 <i>sq.</i>; <i>id.</i>, "Notes on +the Kagoro and other Headhunters," <i>Journal of the Royal +Anthropological Institute</i>, xlii. (1912) pp. 160, 161.</p></blockquote> + +<blockquote class="footnote"><a id="footnote43" name="footnote43"></a><b>Footnote 43:</b><a href="#footnotetag43"> (return) </a><p> E. Hurel, "Religion et vie domestique des Bakerewe," +<i>Anthropos</i>, vi. (1912) pp. 85-87.</p></blockquote> + +<blockquote class="footnote"><a id="footnote44" name="footnote44"></a><b>Footnote 44:</b><a href="#footnotetag44"> (return) </a><p> Father Campana, "Congo Mission Catholique de Landana," +<i>Missions Catholiques</i>, xxvii. (1895) pp. 102 <i>sq</i>.</p></blockquote> + +<blockquote class="footnote"><a id="footnote45" name="footnote45"></a><b>Footnote 45:</b><a href="#footnotetag45"> (return) </a><p> Th. Masui, <i>Guide de la Section de l'État Indépendant du +Congo à l'Exposition de Bruxelles—Tervueren en 1874</i> (Brussels, +1897), p. 82.</p></blockquote> + +<blockquote class="footnote"><a id="footnote46" name="footnote46"></a><b>Footnote 46:</b><a href="#footnotetag46"> (return) </a><p> See for example O. Lenz, <i>Skizzen aus Westafrika</i> +(Berlin, 1878), pp. 184 <i>sq.</i>; C. Cuny, "De Libreville au +Cameroun," <i>Bulletin de la Société de Géographie</i> (Paris), Septième +Série, xvii. (1896) p. 341; Ch. Wunenberger, "La mission et le royaume +de Humbé, sur les bords du Cunène," <i>Missions Catholiques</i>, xx. +(1888) p. 262; Lieut. Herold, "Bericht betreffend religiöse Anschauungen +und Gebräuche der deutschen Ewe-Neger," <i>Mittheilungen aus den +deutschen Schutzgebieten</i>, v. (1892) p. 153; Dr. R. Plehn, "Beiträge +zur Völkerkunde des Togo-Gebietes," <i>Mittheilungen des Seminars für +Orientalische Sprachen zu Berlin</i>, ii. Dritte Abtheilung (1899), p. +97; R. Fisch, "Die Dagbamba," <i>Baessler-Archiv</i>, iii. (1912) p. +148. For evidence of similar beliefs and practices in other parts of +Africa, see Brard, "Der Victoria-Nyanza," <i>Petermann's +Mittheilungen</i>, xliii. (1897) pp. 79 <i>sq.</i>; Father Picarda, +"Autour du Mandéra," <i>Missions Catholiques</i>, xviii. (1886) p. 342.</p></blockquote> + +<blockquote class="footnote"><a id="footnote47" name="footnote47"></a><b>Footnote 47:</b><a href="#footnotetag47"> (return) </a><p> Rev. R. H. Nassau, <i>Fetichism in West Africa</i> (London, +1904), pp. 241 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote48" name="footnote48"></a><b>Footnote 48:</b><a href="#footnotetag48"> (return) </a><p> "Strange Adventures of Andrew Battel," in John Pinkerton's +<i>Voyages and Travels</i>, xvi. (London, 1814) p. 334.</p></blockquote> + +<blockquote class="footnote"><a id="footnote49" name="footnote49"></a><b>Footnote 49:</b><a href="#footnotetag49"> (return) </a><p> <i>Gouvernement Général de l'Afrique Occidentale +Française, Notices publiées par le Gouvernement Central à l'occasion de +l'Exposition Coloniale de Marseille, La Côte d'Ivoire</i> (Corbeil, +1906), pp. 570-572.</p></blockquote> + +<blockquote class="footnote"><a id="footnote50" name="footnote50"></a><b>Footnote 50:</b><a href="#footnotetag50"> (return) </a><p> Hugh Goldie, <i>Calabar and its Mission</i>, New Edition +(Edinburgh and London, 1901), pp. 34 <i>sq.</i>, 37 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote51" name="footnote51"></a><b>Footnote 51:</b><a href="#footnotetag51"> (return) </a><p>Above, p. 35.</p></blockquote> + +<blockquote class="footnote"><a id="footnote52" name="footnote52"></a><b>Footnote 52:</b><a href="#footnotetag52"> (return) </a><p> E. R. Smith, <i>The Araucanians</i> +(London, 1855), pp. 236 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote53" name="footnote53"></a><b>Footnote 53:</b><a href="#footnotetag53"> (return) </a><p> Father Trilles, "Milles lieues dans l'inconnu; à travers +le pays Fang, de la côte aux rives du Djah," <i>Missions +Catholiques</i>, xxxv. (1903) pp. 466 <i>sq.</i>, and as to the poison +ordeal, <i>ib.</i> pp. 472 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote54" name="footnote54"></a><b>Footnote 54:</b><a href="#footnotetag54"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i> (Oxford, 1891), p. 194.</p></blockquote> + +<blockquote class="footnote"><a id="footnote55" name="footnote55"></a><b>Footnote 55:</b><a href="#footnotetag55"> (return) </a><p> Dudley Kidd, <i>The Essential Kafir</i> +(London, 1904), pp. 133 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote56" name="footnote56"></a><b>Footnote 56:</b><a href="#footnotetag56"> (return) </a><p> In like manner the Baganda generally ascribed natural +deaths either to sorcery or to the action of a ghost; but when they +could not account for a person's death in either of these ways they said +that Walumbe, the God of Death, had taken him. This last explanation +approaches to an admission of natural death, though it is still mythical +in form. The Baganda usually attributed any illness of the king to +ghosts, because no man would dare to practise magic on him. A +much-dreaded ghost was that of a man's sister; she was thought to vent +her spite on his sons and daughters by visiting them with sickness. When +she proved implacable, a medicine-man was employed to catch her ghost in +a gourd or a pot and throw it away on waste land or drown it in a river. +See Rev. J. Roscoe, <i>The Baganda</i> (London, 1911), pp. 98, 100, 101 +<i>sq.</i>, 286 <i>sq.</i>, 315 <i>sq.</i></p></blockquote> + +<span class="pagenum"><a name="page59" id="page59"></a>[pg 59]</span> + + + + +<h2><a name="lecture-iii" id="lecture-iii"></a>LECTURE III</h2> + +<h3>MYTHS OF THE ORIGIN OF DEATH</h3> + + +<p class="side">Belief of savages in man's natural immortality.</p> + +<p>In my last lecture I shewed that many savages do not +believe in what we call a natural death; they imagine that +all men are naturally immortal and would never die, if +their lives were not cut prematurely short by sorcery. +Further, I pointed out that this mistaken view of the nature +of death has exercised a disastrous influence on the tribes +who entertain it, since, attributing all natural deaths to +sorcery, they consider themselves bound to discover and +kill the wicked sorcerers whom they regard as responsible +for the death of their friends. Thus in primitive society as +a rule every natural death entails at least one and often +several deaths by violence; since the supposed culprit being +unknown suspicion may fall upon many persons, all of whom +may be killed either out of hand or as a consequence of +failing to demonstrate their innocence by means of an +ordeal.</p> + +<p class="side">Savage stories of the origin of death.</p> + +<p>Yet even the savages who firmly believe in man's +natural immortality are obliged sorrowfully to admit that, +as things are at the present day, men do frequently die, +whatever explanation we may give of so unexpected and +unnatural an occurrence. Accordingly they are hard put +to it to reconcile their theory of immortality with the +practice of mortality. They have meditated on the subject +and have given us the fruit of their meditation in a series of +myths which profess to explain the origin of death. For +the most part these myths are very crude and childish; yet +they have a value of their own as examples of man's +early attempts to fathom one of the great mysteries which +<span class="pagenum"><a name="page60" id="page60"></a>[pg 60]</span> +encompass his frail and transient existence on earth; and +accordingly I have here collected, in all their naked simplicity, +a few of these savage guesses at truth.</p> + +<p class="side">Four types of such stories.</p> + +<p>Myths of the origin of death conform to several types, +among which we may distinguish, first, what I will call the +type of the Two Messengers; second, the type of the Waxing +and Waning Moon; third, the type of the Serpent and +his Cast Skin; and fourth, the type of the Banana-tree. I +will illustrate each type by examples, and will afterwards +cite some miscellaneous instances which do not fall under +any of these heads.</p> + +<p class="side">I. The tale of the Two Messengers. Zulu story of the +chameleon and the lizard. The same story among other Bantu tribes.</p> + +<p>First, then, we begin with the type of the Two +Messengers. Stories of this pattern are widespread in +Africa, especially among tribes belonging to the great +Bantu family, which occupies roughly the southern half +of the continent. The best-known example of the tale +is the one told by the Zulus. They say that in the +beginning Unkulunkulu, that is, the Old Old One, sent +the chameleon to men with a message saying, "Go, chameleon, +go and say, Let not men die." The chameleon +set out, but it crawled very slowly, and it loitered by the +way to eat the purple berries of the <i>ubukwebezane</i> tree, or +according to others it climbed up a tree to bask in the +sun, filled its belly with flies, and fell fast asleep. Meantime +the Old Old One had thought better of it and sent a +lizard posting after the chameleon with a very different +message to men, for he said to the animal, "Lizard, when +you have arrived, say, Let men die." So the lizard went on +his way, passed the dawdling chameleon, and arriving first +among men delivered his message of death, saying, "Let +men die." Then he turned on his heel and went back to +the Old Old One who had sent him. But after he was gone, +the chameleon at last arrived among men with his glad +tidings of immortality, and he shouted, saying, "It is said, +Let not men die!" But men answered, "O! we have heard +the word of the lizard; it has told us the word, 'It is said, +Let men die.' We cannot hear your word. Through the +word of the lizard, men will die." And died they have ever +since from that day to this. That is why some of the Zulus +hate the lizard, saying, "Why did he run first and say, 'Let +<span class="pagenum"><a name="page61" id="page61"></a>[pg 61]</span> +people die?'" So they beat and kill the lizard and say, +"Why did it speak?" But others hate the chameleon and +hustle it, saying, "That is the little thing which delayed to +tell the people that they should not die. If he had only +brought his message in time we should not have died; our +ancestors also would have been still living; there would +have been no diseases here on the earth. It all comes from +the delay of the chameleon."<a id="footnotetag57" name="footnotetag57"></a><a href="#footnote57"><sup>57</sup></a> The same story is told in +nearly the same form by other Bantu tribes, such as the +Bechuanas,<a id="footnotetag58" name="footnotetag58"></a><a href="#footnote58"><sup>58</sup></a> the Basutos,<a id="footnotetag59" name="footnotetag59"></a><a href="#footnote59"><sup>59</sup></a> the Baronga,<a id="footnotetag60" name="footnotetag60"></a><a href="#footnote60"><sup>60</sup></a> and the Ngoni.<a id="footnotetag61" name="footnotetag61"></a><a href="#footnote61"><sup>61</sup></a> +To this day the Baronga and the Ngoni owe the chameleon +a grudge for having brought death into the world, so when +children find a chameleon they will induce it to open its +mouth, then throw a pinch of tobacco on its tongue, and +watch with delight the creature writhing and changing +colour from orange to green, from green to black in the +agony of death; for thus they avenge the wrong which the +chameleon has done to mankind.<a id="footnotetag62" name="footnotetag62"></a><a href="#footnote62"><sup>62</sup></a></p> + +<p class="side">Akamba story of the chameleon and the thrush.</p> + +<p>A story of the same type, but with some variations, is +told by the Akamba, a Bantu tribe of British East Africa; +but in their version the lizard has disappeared from the legend +and has been replaced by the <i>itoroko</i>, a small bird of the +thrush tribe, with a black head, a bluish-black back, and a +buff-coloured breast. The tale runs thus:—Once upon a +time God sent out the chameleon, the frog, and the thrush to +find people who died one day and came to life again the next. +<span class="pagenum"><a name="page62" id="page62"></a>[pg 62]</span> +So off they set, the chameleon leading the way, for in those +days he was a very important personage. Presently they +came to some people lying like dead, so the chameleon went +up to them and said, <i>Niwe, niwe, niwe</i>. The thrush asked +him testily what he was making that noise for, to which the +chameleon replied mildly, "I am only calling the people +who go forward and then came back again," and he +explained that the dead people would come to life again. +But the thrush, who was of a sceptical turn of mind, derided +the idea. Nevertheless, the chameleon persisted in calling +to the dead people, and sure enough they opened their +eyes and listened to him. But here the thrush broke in +and told them roughly that dead they were and dead +they must remain. With that away he flew, and though +the chameleon preached to the corpses, telling them +that he had come from God on purpose to bring them to +life again, and that they were not to believe the lies of that +shallow sceptic the thrush, they obstinately refused to pay +any heed to him; not one of those dead corpses would +budge. So the chameleon returned crestfallen to God and +reported to him how, when he preached the gospel of resurrection +to the corpses, the thrush had roared him down, +so that the corpses could not hear a word he said. God +thereupon cross-questioned the thrush, who stated that the +chameleon had so bungled his message that he, the thrush, +felt it his imperative duty to interrupt him. The simple +deity believed the thrush, and being very angry with the +chameleon he degraded him from his high position and +made him walk very slow, lurching this way and that, as he +does down to this very day. But the thrush he promoted +to the office of wakening men from their slumber every +morning, which he still does punctually at 2 <span class="sc">A.M.</span> before +the note of any other bird is heard in the tropical forest.<a id="footnotetag63" name="footnotetag63"></a><a href="#footnote63"><sup>63</sup></a></p> + +<p class="side">Togo story of the dog and the frog.</p> + +<p>In this version, though the frog is sent out by God +with the other two messengers he plays no part in the +story; he is a mere dummy. But in another version of +the story, which is told by the negroes of Togoland +in German West Africa, the frog takes the place of the +<span class="pagenum"><a name="page63" id="page63"></a>[pg 63]</span> +lizard and the thrush as the messenger of death. They +say that once upon a time men sent a dog to God to say +that when they died they would like to come to life again. +So off the dog trotted to deliver the message. But on the +way he felt hungry and turned into a house, where a man +was boiling magic herbs. So the dog sat down and thought +to himself, "He is cooking food." Meantime the frog had +set off to tell God that when men died they would like not +to come to life again. Nobody had asked him to give that +message; it was a piece of pure officiousness and impertinence +on his part. However, away he tore. The dog, who still +sat watching the hell-broth brewing, saw him hurrying past +the door, but he thought to himself, "When I have had +something to eat, I will soon catch froggy up." However, +froggy came in first and said to the deity, "When men die, +they would like not to come to life again." After that, up +comes the dog, and says he, "When men die, they would +like to come to life again." God was naturally puzzled and +said to the dog, "I really do not understand these two +messages. As I heard the frog's request first, I will comply +with it. I will not do what you said." That is the real +reason why men die and do not come to life again. If the +frog had only minded his own business instead of meddling +with other people's, the dead would all have come to life +again to this day.<a id="footnotetag64" name="footnotetag64"></a><a href="#footnote64"><sup>64</sup></a> In this version of the story not only are +the persons of the two messengers different, the dog and the +frog having replaced the chameleon and the lizard of the +Bantu version, but the messengers are sent from men to God +instead of from God to men.</p> + +<p class="side">Ashantee story of the goat and the sheep.</p> + +<p>In another version told by the Ashantees of West Africa +the persons of the messengers are again different, but as in +the Bantu version they are sent from God to men. The +Ashantees say that long ago men were happy, for God +dwelt among them and talked with them face to face. For +example, if a child was roasting yams at the fire and wanted +a relish to eat with the yams, he had nothing to do but to +<span class="pagenum"><a name="page64" id="page64"></a>[pg 64]</span> +throw a stick in the air and say, "God give me fish," and God +gave him fish at once. However, these happy days did not last +for ever. One unlucky day it happened that some women were +pounding a mash with pestles in a mortar, while God stood +by looking on. For some reason they were annoyed by the +presence of the deity and told him to be off; and as he did +not take himself off fast enough to please them, they beat +him with their pestles. In a great huff God retired +altogether from the world and left it to the direction of the +fetishes; and still to this day people say, "Ah, if it had not +been for that old woman, how happy we should be!" +However, after he had withdrawn to heaven, the long-suffering +deity sent a kind message by a goat to men upon earth +to say, "There is something which they call Death. He +will kill some of you. But even if you die, you will not +perish completely. You will come to me in heaven." So +off the goat set with this cheering intelligence. But before +he came to the town he saw a tempting bush by the wayside +and stopped to browse on it. When God in heaven +saw the goat thus loitering by the way, he sent off a sheep +with the same message to carry the glad tidings to men +without delay. But the sheep did not give the message +aright. Far from it: he said, "God sends you word that +you will die and that will be an end of you." Afterwards +the goat arrived on the scene and said, "God sends you +word that you will die, certainly, but that will not be the +end of you, for you will go to him." But men said to the +goat, "No, goat, that is not what God said. We believe +that the message which the sheep brought us is the one +which God sent to us." That was the beginning of death +among men.<a id="footnotetag65" name="footnotetag65"></a><a href="#footnote65"><sup>65</sup></a> However, in another Ashantee version of the +tale the parts played by the sheep and the goat are reversed. +It is the sheep who brings the tidings of immortality from +God to men, but the goat overruns him and offers them +death instead. Not knowing what death was, men accepted +the seeming boon with enthusiasm and have died ever since.<a id="footnotetag66" name="footnotetag66"></a><a href="#footnote66"><sup>66</sup></a></p> + +<p class="side">II. The story of the Waxing and Waning Moon. Hottentot story +of the Moon, the hare, and death.</p> + +<p>So much for the tale of the Two Messengers. In the +last versions of it which I have quoted, a feature to be +<span class="pagenum"><a name="page65" id="page65"></a>[pg 65]</span> +noticed is the perversion of the message by one of the +messengers, who brings tidings of death instead of life +eternal to men. The same perversion of the message reappears +in some examples of the next type of story which +I shall illustrate, namely the type of the Waxing and +Waning Moon. Thus the Namaquas or Hottentots say that +once the Moon charged the hare to go to men and say, "As +I die and rise to life again, so shall you die and rise to life +again." So the hare went to men, but either out of forgetfulness +or malice he reversed the message and said, "As I +die and do not rise to life again, so you shall also die and +not rise to life again." Then he went back to the Moon, +and she asked him what he had said. He told her, and +when she heard how he had given the wrong message, she +was so angry that she threw a stick at him and split his +lip, which is the reason why the hare's lip is still split. So +the hare ran away and is still running to this day. Some +people, however, say that before he fled he clawed the +Moon's face, which still bears the marks of the scratching, +as anybody may see for himself on a clear moonlight night. +So the Hottentots are still angry with the hare for bringing +death into the world, and they will not let initiated men +partake of its flesh.<a id="footnotetag67" name="footnotetag67"></a><a href="#footnote67"><sup>67</sup></a> There are traces of a similar story +among the Bushmen.<a id="footnotetag68" name="footnotetag68"></a><a href="#footnote68"><sup>68</sup></a> In another Hottentot version two +messengers appear, an insect and a hare; the insect is +charged by the Moon with a message of immortality or +rather of resurrection to men, but the hare persuades the +insect to let him bear the tidings, which he perverts into a +message of annihilation.<a id="footnotetag69" name="footnotetag69"></a><a href="#footnote69"><sup>69</sup></a> Thus in this particular version the +type of the Two Messengers coincides with the Moon type.</p> + +<p class="side">Masai story of the moon and death.</p> + +<p>A story of the same type, though different in details, is +told by the Masai of East Africa. They say that in the +early days a certain god named Naiteru-kop told a man +named Le-eyo that if a child were to die he was to throw +<span class="pagenum"><a name="page66" id="page66"></a>[pg 66]</span> +away the body and say, "Man, die, and come back again; +moon, die, and remain away." Well, soon afterwards a child +died, but it was not one of the man's own children, so when +he threw the body away he said, "Man, die, and remain +away; moon, die, and return." Next one of his own +children died, and when he threw away the body he said, +"Man, die, and return; moon, die, and remain away." But +the god said to him, "It is of no use now, for you +spoilt matters with the other child." That is why down to +this day when a man dies he returns no more, but when the +moon dies she always comes to life again.<a id="footnotetag70" name="footnotetag70"></a><a href="#footnote70"><sup>70</sup></a></p> + +<p class="side">Nandi story of the moon, the dog, and death.</p> + +<p>Another story of the origin of death which belongs to +this type is told by the Nandi of British East Africa. They +say that when the first people lived upon the earth a dog +came to them one day and said: "All people will die like the +moon, but unlike the moon you will not return to life again +unless you give me some milk to drink out of your gourd, +and beer to drink through your straw. If you do this, I +will arrange for you to go to the river when you die and to +come to life again on the third day." But the people +laughed at the dog, and gave him some milk and beer to +drink off a stool. The dog was angry at not being served +in the same vessels as a human being, and though he put +his pride in his pocket and drank the milk and the beer +from the stool, he went away in high dudgeon, saying, "All +people will die, and the moon alone will return to life." +That is the reason why, when people die, they stay away, +whereas when the moon goes away she comes back again +after three days' absence.<a id="footnotetag71" name="footnotetag71"></a><a href="#footnote71"><sup>71</sup></a> The Wa-Sania of British East +Africa believe that in days gone by people never died, till +one unlucky day a lizard came and said to them, "All of you +know that the moon dies and rises again, but human beings +will die and rise no more." They say that from that day +people began to die and have persisted in dying ever since.<a id="footnotetag72" name="footnotetag72"></a><a href="#footnote72"><sup>72</sup></a></p> + +<p class="side">Fijian story of the moon, the rat, and death. Caroline +Islands story of the moon, death, and resurrection. Wotjobaluk story of +the moon, death, and resurrection. Cham story of the moon, death, and +resurrection.</p> + +<p>With these African stories of the origin of death we may +compare one told by the Fijians on the other side of the +<span class="pagenum"><a name="page67" id="page67"></a>[pg 67]</span> +world. They say that once upon a time the Moon contended +that men should be like himself (for the Fijian moon +seems to be a male); that is, he meant that just as he grows +old, disappears, and comes in sight again, so men grown old +should vanish for a while and then return to life. But the +rat, who is a Fijian god, would not hear of it. "No," said +he, "let men die like rats." And he had the best of it +in the dispute, for men die like rats to this day.<a id="footnotetag73" name="footnotetag73"></a><a href="#footnote73"><sup>73</sup></a> In the +Caroline Islands they say that long, long ago death was +unknown, or rather it was a short sleep, not a long, long +one, as it is now. Men died on the last day of the waning +moon and came to life again on the first appearance of the +new moon, just as if they had awakened from a refreshing +slumber. But an evil spirit somehow contrived that when +men slept the sleep of death they should wake no more.<a id="footnotetag74" name="footnotetag74"></a><a href="#footnote74"><sup>74</sup></a> +The Wotjobaluk of south-eastern Australia relate that, when +all animals were men and women, some of them died and +the moon used to say, "You up-again," whereupon they +came to life again. But once on a time an old man said, +"Let them remain dead"; and since then nobody has ever +come to life again except the moon, which still continues to +do so down to this very day.<a id="footnotetag75" name="footnotetag75"></a><a href="#footnote75"><sup>75</sup></a> The Chams of Annam and +Cambodia say that the goddess of good luck used to resuscitate +people as fast as they died, till the sky-god, tired of +her constant interference with the laws of nature, transferred +her to the moon, where it is no longer in her power to bring +the dead to life again.<a id="footnotetag76" name="footnotetag76"></a><a href="#footnote76"><sup>76</sup></a></p> + +<p class="side">Cycle of death and resurrection after three days, like the +monthly disappearance and reappearance of the moon.</p> + +<p>These stories which associate human immortality with +the moon are products of a primitive philosophy which, +meditating on the visible changes, of the lunar orb, drew +from the observation of its waning and waxing a dim +notion that under a happier fate man might have been +immortal like the moon, or rather that like it he might have +undergone an endless cycle of death and resurrection, dying +then rising again from the dead after three days. The +<span class="pagenum"><a name="page68" id="page68"></a>[pg 68]</span> +same curious notion of death and resurrection after three +days is entertained by the Unmatjera and Kaitish, two +savage tribes of Central Australia. They say that long ago +their dead used to be buried either in trees or underground, +and that after three days they regularly rose from the dead. +The Kaitish tell how this happy state of things came to an +end. It was all through a man of the Curlew totem, who +finding some men of the Little Wallaby totem burying a +Little Wallaby man, fell into a passion and kicked the body +into the sea. Of course after that the dead man could not +come to life again, and that is why nowadays nobody rises +from the dead after three days, as everybody used to do +long ago.<a id="footnotetag77" name="footnotetag77"></a><a href="#footnote77"><sup>77</sup></a> Although no mention is made of the moon in +this Australian story, we may conjecture that these savages, +like the Nandi of East Africa, fixed upon three days as the +normal interval between death and resurrection simply +because three days is the interval between the disappearance +of the old and the reappearance of the new moon. If that +is so, the aborigines of Central Australia may be added to the +many races of mankind who have seen in the waning and +waxing moon an emblem of human immortality. Nor does +this association of ideas end with a mere tradition that in some +former age men used to die with the old moon and come to +life again with the new moon. Many savages, on seeing the +new moon for the first time in the month, observe ceremonies +which seem to be intended to renew and increase their life +and strength with the renewal and the increase of the lunar +light. For example, on the day when the new moon first +appeared, the Indians of San Juan Capistrano in California +used to call together all the young men and make them run +about, while the old men danced in a circle, saying, "As the +moon dieth and cometh to life again, so we also having to +die will again live."<a id="footnotetag78" name="footnotetag78"></a><a href="#footnote78"><sup>78</sup></a> Again, an old writer tells us that at +the appearance of every new moon the negroes of the Congo +clapped their hands and cried out, sometimes falling on their +knees, "So may I renew my life as thou art renewed."<a id="footnotetag79" name="footnotetag79"></a><a href="#footnote79"><sup>79</sup></a></p> + +<span class="pagenum"><a name="page69" id="page69"></a>[pg 69]</span> + +<p class="side">III. Story of the Serpent and his Cast Skin. New Britain +story of immortality, the serpent, and death. Annamite story of +immortality, the serpent, and death. Vuatom story of immortality, the +lizard, the serpent, and death.</p> + +<p>Another type of stories told to explain the origin of +death is the one which I have called the type of the Serpent +and his Cast Skin. Some savages seem to think that serpents +and all other animals, such as lizards, which periodically shed +their skins, thereby renew their life and so never die. Hence +they imagine that if man also could only cast his old skin +and put on a new one, he too would be immortal like a +serpent. Thus the Melanesians, who inhabit the coast of +the Gazelle Peninsula in New Britain, tell the following story +of the origin of death. They say that To Kambinana, the +Good Spirit, loved men and wished to make them immortal; +but he hated the serpents and wished to kill them. So he +called his brother To Korvuvu and said to him, "Go to men +and take them the secret of immortality. Tell them to cast +their skin every year. So will they be protected from death, +for their life will be constantly renewed. But tell the +serpents that they must thenceforth die." But To Korvuvu +acquitted himself badly of his task; for he commanded +men to die and betrayed to the serpents the secret of +immortality. Since then all men have been mortal, but +the serpents cast their skins every year and are immortal.<a id="footnotetag80" name="footnotetag80"></a><a href="#footnote80"><sup>80</sup></a> +In this story we meet again with the incident of the +reversed message; through a blunder or through the malice +of the messenger the glad tidings of immortality are perverted +into a melancholy message of death. A similar tale, +with a similar incident, is told in Annam. They say that +Ngoc hoang sent a messenger from heaven to men to say +that when they had reached old age they should change their +skins and live for ever, but that when serpents grew old they +must die. The messenger came down to earth and said, +rightly enough, "When man is old, he shall cast his skin; +but when serpents are old, they shall die and be laid in +coffins." So far, so good. But unfortunately there happened +to be a brood of serpents within hearing, and when they +heard the doom pronounced on their kind they fell into a +fury and said to the messenger, "You must say it over again +and just the contrary, or we will bite you." That frightened +the messenger and he repeated his message, changing the +<span class="pagenum"><a name="page70" id="page70"></a>[pg 70]</span> +words thus: "When he is old, the serpent shall cast his +skin; but when he is old, man shall die and be laid in the +coffin." That is why all creatures are now subject to death, +except the serpent, who, when he is old, casts his skin and +lives for ever.<a id="footnotetag81" name="footnotetag81"></a><a href="#footnote81"><sup>81</sup></a> The natives of Vuatom, an island in the +Bismarck Archipelago, say that a certain To Konokonomiange +bade two lads fetch fire, promising that if they did +so they should never die, but that if they refused their +bodies would perish, though their shades or souls would +survive. They would not hearken to him, so he cursed +them, saying, "What! You would all have lived! Now +you shall die, though your soul shall live. But the iguana +(<i>Goniocephalus</i>) and the lizard (<i>Varanus indicus</i>) and the +snake (<i>Enygrus</i>), they shall live, they shall cast their skin and +they shall live for evermore." When the lads heard that, +they wept, for bitterly they rued their folly in not going to +fetch the fire for To Konokonomiange.<a id="footnotetag82" name="footnotetag82"></a><a href="#footnote82"><sup>82</sup></a></p> + +<p class="side">Nias story of immortality, the crab, and death. Arawak and +Tamanachier stories of immortality, the serpent, the lizard, the beetle, +and death.</p> + +<p>Other peoples tell somewhat different stories to explain +how men missed the boon of immortality and serpents +acquired it. Thus the natives of Nias, an island off the +coast of Sumatra, say that, when the earth was created, +a certain being was sent down by God from heaven to +put the last touches to the work of creation. He should +have fasted for a month, but unable to withstand the pangs +of hunger he ate some bananas. The choice of food was +most unlucky, for had he only eaten river-crabs instead of +bananas men would have cast their skins like crabs and +would never have died.<a id="footnotetag83" name="footnotetag83"></a><a href="#footnote83"><sup>83</sup></a> The Arawaks of British Guiana +relate that once upon a time the Creator came down to earth +to see how his creature man was getting on. But men were +so wicked that they tried to kill him so he deprived them +of eternal life and bestowed it on the animals which renew +their skin, such as serpents, lizards, and beetles.<a id="footnotetag84" name="footnotetag84"></a><a href="#footnote84"><sup>84</sup></a> A somewhat +different version of the story is told by the Tamanachiers, +<span class="pagenum"><a name="page71" id="page71"></a>[pg 71]</span> +an Indian tribe of the Orinoco. They say that after residing +among them for some time the Creator took boat to cross +to the other side of the great salt water from which he had +come. Just as he was shoving off from the shore, he called +out to them in a changed voice, "You will change your +skins," by which he meant to say, "You will renew your +youth like the serpents and the beetles." But unfortunately +an old woman, hearing these words, cried out "Oh!" in +a tone of scepticism, if not of sarcasm, which so annoyed +the Creator that he changed his tune at once and said +testily, "Ye shall die." That is why we are all mortal.<a id="footnotetag85" name="footnotetag85"></a><a href="#footnote85"><sup>85</sup></a></p> + +<p class="side">Melanesian story of the old woman who renewed her youth by +casting her skin.</p> + +<p>The natives of the Banks' Islands and the New Hebrides +believe that there was a time in the beginning of things +when men never died but cast their skins like snakes +and crabs and so renewed their youth. But the unhappy +change to mortality came about at last, as it so often does +in these stories, through an old woman. Having grown old, +this dame went to a stream to change her skin, and change +it she did, for she stripped off her wizened old hide, cast it +upon the waters, and watched it floating down stream till it +caught on a stick. Then she went home a buxom young +woman. But the child whom she had left at home did not +know her and set up such a prodigious squalling that to +quiet it the woman went straight back to the river, fished +out her cast-off old skin, and put it on again. From that +day to this people have ceased to cast their skins and to live +for ever.<a id="footnotetag86" name="footnotetag86"></a><a href="#footnote86"><sup>86</sup></a> The same legend of the origin of death has +been recorded in the Shortlands Islands<a id="footnotetag87" name="footnotetag87"></a><a href="#footnote87"><sup>87</sup></a> and among the +Kai of German New Guinea.<a id="footnotetag88" name="footnotetag88"></a><a href="#footnote88"><sup>88</sup></a> It is also told with some +variations by the natives of the Admiralty Islands. They +say that once on a time there was an old woman and she +was frail. She had two sons, and they went a-fishing, and +she herself went to bathe. She stripped off her wrinkled +old skin and came forth as young as she had been long ago. +<span class="pagenum"><a name="page72" id="page72"></a>[pg 72]</span> +Her sons came home from the fishing, and very much +astonished were they to see her. The one said, "It is our +mother," but the other said, "She may be your mother, but +she shall be my wife." Their mother heard them and said, +"What were you two saying?" The two said, "Nothing! +We only said that you are our mother." "You are liars," +said she, "I heard you both. If I had had my way, we +should have grown to be old men and women, and then we +should have cast our skin and been young men and young +women. But you have had your way. We shall grow old +men and old women and then we shall die." With that she +fetched her old skin, and put it on, and became an old +woman again. As for us, her descendants, we grow up and +we grow old. And if it had not been for those two young +men there would have been no end of our days, we should +have lived for ever and ever.<a id="footnotetag89" name="footnotetag89"></a><a href="#footnote89"><sup>89</sup></a></p> + +<p class="side">Samoan story of the shellfish, two torches, and death.</p> + +<p>The Samoans tell how the gods held a council to decide what +was to be done with men. One of them said, "Bring men and +let them cast their skin; and when they die, let them be turned +to shellfish or to a coco-nut leaf torch, which when shaken +in the wind blazes out again." But another god called +Palsy (<i>Supa</i>) rose up and said, "Bring men and let them be +like the candle-nut torch, which when it is once out cannot +be blown up again. Let the shellfish change their skin, but +let men die." While they were debating, a heavy rain came +on and broke up the meeting. As the gods ran for shelter +to their houses, they cried, "Let it be according to the +counsel of Palsy! Let it be according to the counsel of +Palsy!" So men died, but shellfish cast their skins.<a id="footnotetag90" name="footnotetag90"></a><a href="#footnote90"><sup>90</sup></a></p> + +<p class="side">IV. The Banana Story. Poso story of immortality, the stone, +the banana, and death. Mentra story of immortality, the banana, and +death.</p> + +<p>The last type of tales of the origin of death which I shall +notice is the one which I have called the Banana type. We +have already seen that according to the natives of Nias +human mortality is all due to eating bananas instead of crabs.<a id="footnotetag91" name="footnotetag91"></a><a href="#footnote91"><sup>91</sup></a> +A similar opinion is entertained by other people in that +region of the world. Thus the natives of Poso, a district of +Central Celebes, say that in the beginning the sky was very +<span class="pagenum"><a name="page73" id="page73"></a>[pg 73]</span> +near the earth, and that the Creator, who lived in it, used to +let down his good gifts to men at the end of a rope. One +day he thus lowered a stone; but our first father and mother +would have none of it and they called out to their Maker, +"What have we to do with this stone? Give us something +else." The Creator complied and hauled away at the rope; +the stone mounted up and up till it vanished from sight. +Presently the rope was seen coming down from heaven again, +and this time there was a banana at the end of it instead of +a stone. Our first parents ran at the banana and took it. +Then there came a voice from heaven, saying: "Because +ye have chosen the banana, your life shall be like its life. +When the banana-tree has offspring, the parent stem dies; +so shall ye die and your children shall step into your place. +Had ye chosen the stone, your life would have been like the +life of the stone changeless and immortal." The man and +his wife mourned over their fatal choice, but it was too late; +that is how through the eating of a banana death came into +the world.<a id="footnotetag92" name="footnotetag92"></a><a href="#footnote92"><sup>92</sup></a> The Mentras or Mantras, a shy tribe of savages +in the jungles of the Malay Peninsula, allege that in the +early days of the world men did not die, but only grew thin +at the waning of the moon and then waxed fat again as she +waxed to the full. Thus there was no check whatever on +the population, which increased to a truly alarming extent. +So a son of the first man brought this state of things to his +father's notice and asked him what was to be done. The +first man said, "Leave things as they are"; but his younger +brother, who took a more Malthusian view of the situation, +said, "No, let men die like the banana, leaving their offspring +behind." The question was submitted to the Lord of the +Underworld, and he decided in favour of death. Ever since +then men have ceased to renew their youth like the moon +and have died like the banana.<a id="footnotetag93" name="footnotetag93"></a><a href="#footnote93"><sup>93</sup></a></p> + +<p class="side">Primitive philosophy in the stories of the origin of death.</p> + +<p>Thus the three stories of the origin of death which +I have called the Moon type, the Serpent type, and the +<span class="pagenum"><a name="page74" id="page74"></a>[pg 74]</span> +Banana type appear to be products of a primitive philosophy +which sees a cheerful emblem of immortality in +the waxing and waning moon and in the cast skins of +serpents, but a sad emblem of mortality in the banana-tree, +which perishes as soon as it has produced its fruit. But, as +I have already said, these types of stories do not exhaust +the theories or fancies of primitive man on the question how +death came into the world. I will conclude this part of my +subject with some myths which do not fall under any of the +preceding heads.</p> + +<p class="side">Bahnar story of immortality, the tree, and death. Rivalry for +the boon of immortality between men and animals that cast their skins, +such as serpents and lizards.</p> + +<p>The Bahnars of eastern Cochinchina say that in the +beginning when people died they used to be buried at the +foot of a tree called Lông Blô, and that after a time they +always rose from the dead, not as infants but as full-grown +men and women. So the earth was peopled very fast, and +all the inhabitants formed but one great town under the +presidency of our first parents. In time men multiplied to +such an extent that a certain lizard could not take his walks +abroad without somebody treading on his tail. This vexed +him, and the wily creature gave an insidious hint to the +gravediggers. "Why bury the dead at the foot of the Lông +Blô tree?" said he; "bury them at the foot of Lông Khung, +and they will not come to life again. Let them die outright +and be done with it." The hint was taken, and from that +day the dead have not come to life again.<a id="footnotetag94" name="footnotetag94"></a><a href="#footnote94"><sup>94</sup></a> In this story +there are several points to be noticed. In the first place the +tree Lông Blô would seem to have been a tree of life, since +all the dead who were buried at its foot came to life again. +In the second place the lizard is here, as in so many African +tales, the instrument of bringing death among men. Why +was that so? We may conjecture that the reason is that +the lizard like the serpent casts its skin periodically, from +which primitive man might infer, as he infers with regard to +serpents, that the creature renews its youth and lives for +ever. Thus all the myths which relate how a lizard or a +serpent became the maleficent agent of human mortality +may perhaps be referred to an old idea of a certain jealousy +and rivalry between men and all creatures which cast their +<span class="pagenum"><a name="page75" id="page75"></a>[pg 75]</span> +skin, notably serpents and lizards; we may suppose that in +all such cases a story was told of a contest between man and +his animal rivals for the possession of immortality, a contest +in which, whether by mistake or by guile, the victory always +remained with the animals, who thus became immortal, while +mankind was doomed to mortality.</p> + +<p class="side">Chingpaw story of the origin of death. Australian story of +the tree, the bat, and death. Fijian story of the origin of death.</p> + +<p>The Chingpaws of Upper Burma say that death +originated in a practical joke played by an old man who +pretended to be dead in the ancient days when nobody +really died. But the Lord of the Sun, who held the threads +of all human lives in his hand, detected the fraud and in +anger cut short the thread of life of the practical joker. +Since then everybody else has died; the door for death +to enter into the world was opened by the folly of that +silly, though humorous, old man.<a id="footnotetag95" name="footnotetag95"></a><a href="#footnote95"><sup>95</sup></a> The natives about the +Murray River in Australia used to relate how the first +man and woman were forbidden to go near a tree in +which a bat lived, lest they should disturb the creature. +One day, however, the woman was gathering firewood and +she went near the tree. The bat flew away, and after that +death came into the world.<a id="footnotetag96" name="footnotetag96"></a><a href="#footnote96"><sup>96</sup></a> Some of the Fijians accounted +for human mortality as follows. When the first man, the +father of the human race, was being buried, a god passed by +the grave and asked what it meant, for he had never seen a +grave before. On learning from the bystanders that they +had just buried their father, "Do not bury him," said he, +"dig the body up again." "No," said they, "we cannot do +that. He has been dead four days and stinks." "Not so," +pleaded the god; "dig him up, and I promise you that he +will live again." Heedless of the divine promise, these +primitive sextons persisted in leaving their dead father in +the grave. Then said the god to these wicked men, "By +disobeying me you have sealed your own fate. Had you +dug up your ancestor, you would have found him alive, and +<span class="pagenum"><a name="page76" id="page76"></a>[pg 76]</span> +you yourselves, when you passed from this world, should have +been buried, as bananas are, for the space of four days, after +which you should have been dug up, not rotten, but ripe. +But now, as a punishment for your disobedience, you shall +die and rot." And still, when they hear this sad tale told, +the Fijians say, "O that those children had dug up that +body!"<a id="footnotetag97" name="footnotetag97"></a><a href="#footnote97"><sup>97</sup></a></p> + +<p class="side">Admiralty Islanders' stories of the origin of death.</p> + +<p>The Admiralty Islanders tell various stories to explain +why man is mortal. One of them has already been related. +Here is another. A Souh man went once to catch fish. +A devil tried to devour him, but he fled into the forest +and took refuge in a tree. The tree kindly closed on him +so that the devil could not see him. When the devil was +gone, the tree opened up and the man clambered down +to the ground. Then said the tree to him, "Go to Souh +and bring me two white pigs." He went and found two +pigs, one was white and one was black. He took chalk and +chalked the black pig so that it was white. Then he +brought them to the tree, but on the way the chalk fell off +the black pig. And when the tree saw the white pig and +the black pig, he chid the man and said, "You are thankless. +I was good to you. An evil will overtake you; you will +die. The devil will fall upon you, and you will die." So it +has been with us as it was with the man of Souh. An evil +overtakes us or a spirit falls upon us, and we die. If it had +been as the tree said, we should not have died.<a id="footnotetag98" name="footnotetag98"></a><a href="#footnote98"><sup>98</sup></a> Another +story told by the Admiralty Islanders to account for the +melancholy truth of man's mortality runs thus. Kosi, the +chief of Moakareng, was in his house. He was hungry. He +said to his two sons, "Go and climb the breadfruit trees and +bring the fruit, that we may eat them together and not die." +But they would not. So he went himself and climbed the +breadfruit tree. But the north-west wind blew a storm, it +blew and threw him down. He fell and his body died, but +his ghost went home. He went and sat in his house. He +tied up his hair and he painted his face with red ochre. +<span class="pagenum"><a name="page77" id="page77"></a>[pg 77]</span> +Now his wife and his two sons had gone after him into the +wood. They went to fetch home the breadfruits. They +came and saw Kosi, and he was dead. The three returned +home, and there they saw the ghost of Kosi sitting in his +house. They said, "You there! Who's that dead at the +foot of the breadfruit tree? Kosi, he is dead at the foot +of the breadfruit tree." Kosi, he said, "Here am I. I did +not fall. Perhaps somebody else fell down. I did not. +Here I am." "You're a liar," said they. "I ain't," said he. +"Come," said they, "we'll go and see." They went. Kosi, he +jumped into his body. He died. They buried him. If his +wife had behaved well, we should not die. Our body would +die, but our ghost would go about always in the old home.<a id="footnotetag99" name="footnotetag99"></a><a href="#footnote99"><sup>99</sup></a></p> + +<p class="side">Stories of the origin of death: the fatal bundle or the fatal +box.</p> + +<p>The Wemba of Northern Rhodesia relate how God +in the beginning created a man and a woman and gave +them two bundles; in one of them was life and in the other +death. Most unfortunately the man chose "the little bundle +of death."<a id="footnotetag100" name="footnotetag100"></a><a href="#footnote100"><sup>100</sup></a> The Cherokee Indians of North America say +that a number of beings were engaged in the work of +creation. The Sun was made first. Now the creators +intended that men should live for ever. But when the Sun +passed over them in the sky, he told the people that there +was not room enough for them all and that they had better +die. At last the Sun's own daughter, who was with the +people on earth, was bitten by a snake and died. Then the +Sun repented him and said that men might live always; and +he bade them take a box and go fetch his daughter's spirit in +the box and bring it to her body, that she might live. But +he charged them straitly not to open the box until they +arrived at the dead body. However, moved by curiosity, +they unhappily opened the box too soon; away flew the +spirit, and all men have died ever since.<a id="footnotetag101" name="footnotetag101"></a><a href="#footnote101"><sup>101</sup></a> Some of the +North American Indians informed the early Jesuit missionaries +that a certain man had received the gift of immortality +<span class="pagenum"><a name="page78" id="page78"></a>[pg 78]</span> +in a small packet from a famous magician named Messou, +who repaired the world after it had been seriously damaged +by a great flood. In bestowing on the man this valuable +gift the magician strictly enjoined him on no account to open +the packet. The man obeyed, and so long as the packet was +unopened he remained immortal. But his wife was both +curious and incredulous; she opened the packet to see what +was in it, the precious contents flew away, and mankind has +been subject to death ever since.<a id="footnotetag102" name="footnotetag102"></a><a href="#footnote102"><sup>102</sup></a></p> + +<p class="side">Baganda story how death came into the world through the +forgetfulness and imprudence of a woman.</p> + +<p>As these American Indians tell how death came through +the curiosity and incredulity of one woman, the Baganda of +Central Africa relate how it came through the forgetfulness +and imprudence of another. According to the Baganda the +first man who came to earth in Uganda was named Kintu. +He brought with him one cow and lived on its milk, for he +had no other food. But in time a woman named Nambi, a +daughter of Gulu, the king of heaven, came down to earth +with her brother or sister, and seeing Kintu she fell in love +with him and wished to have him for her husband. But +her proud father doubted whether Kintu was worthy of his +daughter's hand, and accordingly he insisted on testing his +future son-in-law before he would consent to the marriage. So +he carried off Kintu's cow and put it among his own herds in +heaven. When Kintu found that the cow was stolen, he was +in a great rage, but hunger getting the better of anger, he +made shift to live by peeling the bark of trees and gathering +herbs and leaves, which he cooked and ate. In time his +future wife Nambi happened to spy the stolen cow among +her father's herds and she told Kintu, who came to heaven +to seek and recover the lost animal. His future father-in-law +Gulu, Lord of Heaven, obliged him to submit to many tests +designed to prove his fitness for marriage with the daughter +of so exalted a being as the Lord of Heaven. All these +tests Kintu successfully passed through. At last Gulu was +satisfied, gave him his daughter Nambi to wife, and allowed +him to return to earth with her.</p> + +<p class="side">The coming of Death.</p> + +<p>But Nambi had a brother and his name was Death +(<i>Walumbe</i>). So before the Lord of Heaven sent her +away with her husband he called them both to him +<span class="pagenum"><a name="page79" id="page79"></a>[pg 79]</span> +and said, "You must hurry away before Death comes, or +he will wish to go with you. You must not let him +do so, for he would only cause you trouble and unhappiness." +To this his daughter agreed, and she went to pack +up her things. She and her husband then took leave of the +Lord of Heaven, who gave them at parting a piece of advice. +"Be sure," said he, "if you have forgotten anything, not to +come back for it; because, if you do, Death will wish to go +with you, and you must go without him." So off they set, +the man and his wife, taking with them his cow and its +calves, also a sheep, a goat, a fowl, and a banana tree. But +on the way the woman remembered that she had forgotten +the grain to feed the fowl, so she said to her husband, "I +must go back for the grain to feed the fowl, or it will die." +Her husband tried to dissuade her, but in vain. She said, +"I will hurry back and get it without any one seeing me." +So back she went in an evil hour and said to her father the +Lord of Heaven, "I have forgotten the grain for the fowl +and I am come back to fetch it from the doorway where I +put it." Her father said sadly, "Did I not tell you that +you were not to return if you had forgotten anything, +because your brother Death would wish to go with you? +Now he will accompany you." The woman fled, but Death +saw her and followed hard after her. When she rejoined +her husband, he was angry, for he saw Death and said, +"Why have you brought your brother with you? Who can +live with him?"</p> + +<p class="side">The importunity of Death.</p> + +<p>When they reached the earth, Nambi planted her +garden, and the bananas sprang up quickly and formed a +grove. They lived happily for a time till one day Death +came and asked for one of their daughters, that she might go +away with him and be his cook. But the father said, "If the +Lord of Heaven comes and asks me for one of my children, +what am I to say? Shall I tell him that I have given her to +you to be your cook?" Death was silent and went away. +But he came back another day and asked again for a child +to be his cook. When the father again refused, Death said, +"I will kill your children." The father did not know what +that meant, so he asked Death, "What is that you will do?" +However, in a short time one of the children fell ill and +<span class="pagenum"><a name="page80" id="page80"></a>[pg 80]</span> +died, and then another and another. So the man went to +the Lord of Heaven and complained that Death was +taking away his children one by one. The Lord of Heaven +said, "Did I not tell you, when you were going away, to go +at once with your wife and not to return if you had forgotten +anything, but you let your wife return to fetch the +grain? Now you have Death living with you. If you had +obeyed me, you would have been free from him and not lost +any of your children."</p> + +<p class="side">The hunt +for Death.</p> + +<p>However, the man pleaded with him, and the Lord +Heaven at last consented to send Death's brother +Kaikuzi to help the woman and to prevent Death from +killing her children. So down came Kaikuzi to earth, and +when he met his brother Death they greeted each other +lovingly. Then Kaikuzi told Death that he had come to +fetch him away from earth to heaven. Death was willing +to go, but he said, "Let us take our sister too." "Nay," said +his brother, "that cannot be, for she is a wife and must +stay with her husband." The dispute waxed warm, Death +insisting on carrying off his sister, and his brother refusing +to allow him to do so. At last the brother angrily ordered +Death to do as he was bid, and so saying he made as +though he would seize him. But Death slipped from +between his hands and fled into the earth. For a long +time after that there was enmity between the two brothers. +Kaikuzi tried in every way to catch Death, but Death always +escaped. At last Kaikuzi told the people that he would +have one final hunt for Death, and while the hunt was +going on they must all stay in their houses; not a man, +a woman, a child, nor even an animal was to be allowed +to pass the threshold; and if they saw Death passing +the window, they were not to utter a cry of terror but +to keep still. Well, for some days his orders were obeyed. +Not a living soul, not an animal, stirred abroad. All +without was solitude, all within was silence. Encouraged +by the universal stillness Death emerged from his lair, and his +brother was just about to catch him, when some children, +who had ventured out to herd their goats, saw Death and +cried out. Death's good brother rushed to the spot and +asked them why they had cried out. They said, "Because +<span class="pagenum"><a name="page81" id="page81"></a>[pg 81]</span> +we saw Death." So his brother was angry because Death +had again made good his escape into the earth, and he went +to the first man and told him that he was weary of hunting +Death and wished to return home to heaven. The first man +thanked him kindly for all he had done, and said, "I fear +there is nothing more to be done. We must only hope that +Death will not kill all the people." It was a vain hope. +Since then Death has lived on earth and killed everybody +who is born into the world; and always, after the deed +of murder is done, he escapes into the earth at Tanda in +Singo.<a id="footnotetag103" name="footnotetag103"></a><a href="#footnote103"><sup>103</sup></a></p> + +<p class="side">In the preceding story Death is distinctly personified. Death +personified in a West African story of the origin of death. Death and +the spider and the spider's daughter.</p> + +<p>If this curious tale of the origin of death reveals no very +deep philosophy, it is at least interesting for the distinctness +with which Death is conceived as a personal being, the son +of the Lord of Heaven, the brother of the first man's wife. +In this personification of Death the story differs from all the +others which we have examined and marks an intellectual +advance upon them; since the power of picturing abstract +ideas to the mind with all the sharpness of outline and +vividness of colour which are implied by personification is a +faculty above the reach of very low intelligences. It is not +surprising that the Baganda should have attained to this +power, for they are probably the most highly cultured and +intellectual of all the many Bantu tribes of Africa. The +same conception of Death as a person occurs in a story of +the origin of death which is told by the Hos, a negro tribe +in Togoland, a district of West Africa. These Hos belong +to the Ewe-speaking family of the true negroes, who have +reached a comparatively high level of barbarism in the +notorious kingdom of Dahomey. The story which the Hos +tell as to the origin of death is as follows. Once upon a +time there was a great famine in which even the hunters +could find no flesh to eat. Then Death went and made +a road as broad as from here to Sokode, and there he set +many snares. Every animal that tried to pass that way +fell into a snare. So Death had much flesh to eat. One +<span class="pagenum"><a name="page82" id="page82"></a>[pg 82]</span> +day the Spider came to Death and said to him, "You have +so much meat!" and she asked if she might have some to +take home with her. Death gave her leave. So the Spider +made a basket as long as from Ho to Akoviewe (a distance +of about five miles), crammed it full of meat, and dragged it +home. In return for this bounty the Spider gave Death her +daughter Yiyisa to wife. So when Death had her for his +wife, he gave her a hint. He said, "Don't walk on the broad +road which I have made. Walk on the footpath which I +have not made. When you go to the water, be sure to +take none but the narrow way through the wood." Well, +some time afterwards it had rained a little; the grass was +wet, and Yiyisa wished to go to the watering-place. When +she tried to walk on the narrow path through the forest, the +tall damp grass wet her through and through, so she thought +to herself, "In future I will only go on the broad road." But +scarce had she set foot on the beautiful broad road when she +fell into a snare and died on the spot. When Death came +to the snare and saw his wife in it dead, he cut her up into +bits and toasted them on the fire. One day the Spider +paid a visit to her son-in-law Death, and he set a good meal +before her. When she had eaten and drunk her fill and +had got up to go home, she asked Death after her daughter. +"If you take that meat from the fire," said Death, "you will +see her." So the Spider took the flesh from the fire and +there, sure enough, she found her dead daughter. Then +she went home in great wrath and whetted her knife till it +was so sharp that a fly lighting on the edge was cut in two. +With that knife she came back to attack Death. But Death +shot an arrow at her. She dodged it, and the arrow whizzed +past her and set all the forest on fire. Then the Spider +flung her sharp knife at Death, but it missed him and only +sliced off the tops of the palms and all the other trees of +the wood. Seeing that her stroke had failed, the Spider +fled away home and shut herself up in her house. But +Death waited for her on the edge of the town to kill her +as soon as she ventured out. Next morning some women +came out of the town to draw water at the watering-place, +and as they went they talked with one another. But Death +shot an arrow among them and killed several. The rest +<span class="pagenum"><a name="page83" id="page83"></a>[pg 83]</span> +ran away home and said, "So and so is dead." Then +Death came and looked at the bodies and said, "That +is my game. I need go no more into the wood to hunt." +That is how Death came into the world. If the Spider +had not done what she did, nobody would ever have +died.<a id="footnotetag104" name="footnotetag104"></a><a href="#footnote104"><sup>104</sup></a></p> + +<p class="side">Death personified in a Melanesian story of the origin of +death.</p> + +<p>Again, the Melanesians of the Banks Islands tell a +story of the origin of Death, in which that grim power is +personified. They say that Death (<i>Mate</i>) used to live +underground in a shadowy realm called Panoi, while men +on earth changed their skins like serpents and so renewing +their youth lived for ever. But a practical inconvenience of +immortality was that property never changed hands; newcomers +had no chance, everything was monopolised by the +old, old stagers. To remedy this state of things and secure +a more equitable distribution of property Death was induced +to emerge from the lower world and to appear on earth +among men; he came relying on an assurance that no +harm would be done him. Well, when they had him, they +laid him out on a board, covered him with a pall as if he +were a corpse, and then proceeded with great gusto to +divide his property and eat the funeral feast. On the fifth +day they blew the conch shell to drive away the ghost, as +usual, and lifted the pall to see what had become of Death. +But there was no Death there; he had absconded leaving only +his skeleton behind. They naturally feared that he had made +off with an intention to return to his home underground, +which would have been a great calamity; for if there were no +Death on earth, how could men die and how could other +people inherit their property? The idea was intolerable; +so to cut off the retreat of the fugitive, the Fool was set +to do sentinel duty at the parting of the ways, where one +road leads down to the underworld, Death's home, and the +other leads up to the upper world, the abode of the living. +Here accordingly the Fool was stationed with strict orders +to keep his eye on Death if he should attempt to sneak past +him and return to the nether world. However, the Fool, +like a fool as he was, sat watching the road to the upper +world, and Death slipped behind him and so made good his +<span class="pagenum"><a name="page84" id="page84"></a>[pg 84]</span> +retreat. Since then all men have followed Death down that +fatal path.<a id="footnotetag105" name="footnotetag105"></a><a href="#footnote105"><sup>105</sup></a></p> + +<p class="side">Thus according to savages death is not a necessary part of +the order of nature. A similar view is held by some eminent modern +biologists.</p> + +<p>So much for savage stories of the origin of death. They +all imply a belief that death is not a necessary part of the +order of nature, but that it originated in a pure mistake or +misdeed of some sort on somebody's part, and that we should +all have lived happy and immortal if it had not been for that +disastrous blunder or crime. Thus the tales reflect the same +frame of mind which I illustrated in the last lecture, when I +shewed that many savages still to this day believe all men +to be naturally immortal and death to be nothing but an +effect of sorcery. In short, whether we regard the savage's +attitude to death at the present day or his ideas as to its +origin in the remote past, we must conclude that primitive +man cannot reconcile himself to the notion of death as a +natural and necessary event; he persists in regarding it as +an accidental and unnecessary disturbance of the proper +order of nature. To a certain extent, perhaps, in these +crude speculations he has anticipated certain views of modern +biology. Thus it has been maintained by Professor August +Weissmann that death is not a natural necessity, that many +of the lowest species of living animals do in fact live for +ever; and that in the higher animals the custom of dying +has been introduced in the course of evolution for the +purpose of thinning the population and preventing the +degeneration of the species, which would otherwise follow +through the gradual and necessary deterioration of the +immortal individuals, who, though they could not die, +might yet sustain much bodily damage through hard +knocks in the hurly-burly of eternal existence on earth.</p> + +<p class="side">Weissmann's view that death is not a natural necessity but an +adaptation acquired in the course of evolution for the advantage of the +race.</p> + +<p>On this subject I will quote some sentences from Professor +Weissmann's essay on the duration of life. He +says, "The necessity of death has been hitherto explained +as due to causes which are inherent in organic nature, +and not to the fact that it may be advantageous. I do +not however believe in the validity of this explanation; +I consider that death is not a primary necessity, but that it +has been secondarily acquired as an adaptation. I believe +that life is endowed with a fixed duration, not because it is +<span class="pagenum"><a name="page85" id="page85"></a>[pg 85]</span> +contrary to its nature to be unlimited, but because the +unlimited existence of individuals would be a luxury without +any corresponding advantage. The above-mentioned hypothesis +upon the origin and necessity of death leads me to +believe that the organism did not finally cease to renew the +worn-out cell material because the nature of the cells did not +permit them to multiply indefinitely, but because the power +of multiplying indefinitely was lost when it ceased to be of +use.... John Hunter, supported by his experiments on +<i>anabiosis</i>, hoped to prolong the life of man indefinitely by +alternate freezing and thawing; and the Veronese Colonel +Aless. Guaguino made his contemporaries believe that a race +of men existed in Russia, of which the individuals died +regularly every year on the 27th of November, and returned +to life on the 24th of the following April. There cannot +however be the least doubt, that the higher organisms, as +they are now constructed, contain within themselves the +germs of death. The question however arises as to how +this has come to pass; and I reply that death is to be +looked upon as an occurrence which is advantageous to the +species as a concession to the outer conditions of life, and +not as an absolute necessity, essentially inherent in life itself. +Death, that is the end of life, is by no means, as is usually +assumed, an attribute of all organisms. An immense number +of low organisms do not die, although they are easily destroyed, +being killed by heat, poisons, etc. As long, however, +as those conditions which are necessary for their life +are fulfilled, they continue to live, and they thus carry the +potentiality of unending life in themselves. I am speaking +not only of the Amoebae and the low unicellular Algae, but +also of far more highly organized unicellular animals, such +as the Infusoria."<a id="footnotetag106" name="footnotetag106"></a><a href="#footnote106"><sup>106</sup></a></p> + +<p class="side">Similar view expressed by Alfred Russel Wallace.</p> + +<p>A similar suggestion that death is not a natural necessity +but an innovation introduced for the good of the breed, has +been made by our eminent English biologist, Mr. Alfred +Russel Wallace. He says: "If individuals did not die they +would soon multiply inordinately and would interfere with +each other's healthy existence. Food would become scarce, +<span class="pagenum"><a name="page86" id="page86"></a>[pg 86]</span> +and hence the larger individuals would probably decompose +or diminish in size. The deficiency of nourishment would +lead to parts of the organism not being renewed; they +would become fixed, and liable to more or less slow +decomposition as dead parts within a living body. The +smaller organisms would have a better chance of finding +food, the larger ones less chance. That one which gave +off several small portions to form each a new organism +would have a better chance of leaving descendants like +itself than one which divided equally or gave off a large +part of itself. Hence it would happen that those which +gave off very small portions would probably soon after +cease to maintain their own existence while they would +leave a numerous offspring. This state of things would be +in any case for the advantage of the race, and would therefore, +by natural selection, soon become established as the +regular course of things, and thus we have the origin of <i>old +age, decay, and death</i>; for it is evident that when one or more +individuals have provided a sufficient number of successors +they themselves, as consumers of nourishment in a constantly +increasing degree, are an injury to their successors. Natural +selection therefore weeds them out, and in many cases favours +such races as die almost immediately after they have left +successors. Many moths and other insects are in this +condition, living only to propagate their kind and then +immediately dying, some not even taking any food in the +perfect and reproductive state."<a id="footnotetag107" name="footnotetag107"></a><a href="#footnote107"><sup>107</sup></a></p> + +<p class="side">Savages and some men of science agree that death is not a +natural necessity.</p> + +<p>Thus it appears that two of the most eminent biologists +of our time agree with savages in thinking that death is by +no means a natural necessity for all living beings. They +only differ from savages in this, that whereas savages look +upon death as the result of a deplorable accident, our men +of science regard it as a beneficent reform instituted by +nature as a means of adjusting the numbers of living beings +to the quantity of the food supply, and so tending to the +improvement and therefore on the whole to the happiness +of the species.</p> + +<blockquote class="footnote"><a id="footnote57" name="footnote57"></a><b>Footnote 57:</b><a href="#footnotetag57"> (return) </a><p> H. Callaway, <i>The Religious System of the Amazulu</i>, +Part i. pp. 1, 3 <i>sq.</i>, Part ii. p. 138; Rev. L. Grout, +<i>Zululand, or Life among the Zulu-Kafirs</i> (Philadelphia, +<span class="sc">N.D.</span>), pp. 148 <i>sq.</i>; Dudley Kidd, <i>The Essential +Kafir</i> (London, 1904), pp. 76 <i>sq.</i> Compare A. F. Gardiner, +<i>Narrative of a Journey to the Zoolu Country</i> (London, 1836), pp. +178 <i>sq.</i>, T. Arbousset et F. Daumas, <i>Relation d'un voyage +d'Exploration au Nord-Est de la Colonie du Cap de Bonne-Espérance</i> +(Paris, 1842), p. 472; Rev. J. Shooter, <i>The Kafirs of Natal and the +Zulu Country</i> (London, 1857), p. 159; W. H. I. Bleek, <i>Reynard the +Fox in South Africa</i> (London, 1864), p. 74; D. Leslie, <i>Among the +Zulus and Amatongas</i>, Second Edition (Edinburgh, 1875), p. 209; F. +Speckmann, <i>Die Hermannsburger Mission in Afrika</i> (Hermannsburg, +1876), p. 164.</p></blockquote> + +<blockquote class="footnote"><a id="footnote58" name="footnote58"></a><b>Footnote 58:</b><a href="#footnotetag58"> (return) </a><p> J. Chapman, <i>Travels in the Interior of South Africa</i> +(London, 1868), i. 47.</p></blockquote> + +<blockquote class="footnote"><a id="footnote59" name="footnote59"></a><b>Footnote 59:</b><a href="#footnotetag59"> (return) </a><p> E. Casalis, <i>The Basutos</i> (London, 1861), p. 242; E. +Jacottet, <i>The Treasury of Ba-suto Lore</i>, i. (Morija, Basutoland, +1908), pp. 46 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote60" name="footnote60"></a><b>Footnote 60:</b><a href="#footnotetag60"> (return) </a><p> H. A. Junod, <i>Les Ba-Ronga</i> Neuchâtel (1898), pp. 401 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote61" name="footnote61"></a><b>Footnote 61:</b><a href="#footnotetag61"> (return) </a><p> W. A. Elmslie, <i>Among the Wild Ngoni</i> (Edinburgh and +London, 1899), p. 70.</p></blockquote> + +<blockquote class="footnote"><a id="footnote62" name="footnote62"></a><b>Footnote 62:</b><a href="#footnotetag62"> (return) </a><p>H. A. Junod and W. A. Elmslie, <i>ll.cc.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote63" name="footnote63"></a><b>Footnote 63:</b><a href="#footnotetag63"> (return) </a><p> C. W. Hobley, <i>Ethnology of A-Kamba and other East African Tribes</i> +(Cambridge, 1910), pp. 107-109.</p></blockquote> + +<blockquote class="footnote"><a id="footnote64" name="footnote64"></a><b>Footnote 64:</b><a href="#footnotetag64"> (return) </a><p> Fr. Müller, "Die Religionen Togos in Einzeldarstellungen," +<i>Anthropos</i>, ii. (1907) p. 203. In a version of the story reported +from Calabar a sheep appears as the messenger of mortality, while a dog +is the messenger of immortality or rather of resurrection. See "Calabar +Stories," <i>Journal of the African Society</i>, No. 18 (January 1906), +p. 194.</p></blockquote> + +<blockquote class="footnote"><a id="footnote65" name="footnote65"></a><b>Footnote 65:</b><a href="#footnotetag65"> (return) </a><p> E. Perregaux, <i>Chez les Achanti</i> +(Neuchâtel, 1906), pp. 198 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote66" name="footnote66"></a><b>Footnote 66:</b><a href="#footnotetag66"> (return) </a><p>E. Perregaux, <i>op. cit.</i> p. 199.</p></blockquote> + +<blockquote class="footnote"><a id="footnote67" name="footnote67"></a><b>Footnote 67:</b><a href="#footnotetag67"> (return) </a><p> Sir J. E. Alexander, <i>Expedition of Discovery into the +Interior of Africa</i> (London, 1838), i. 169; C. J. Andersson, <i>Lake +Ngami</i>, Second Edition (London, 1856), pp. 328 <i>sq.</i>; W. H. I. +Bleek, <i>Reynard the Fox in South Africa</i> (London, 1864), pp. 71-73; +Th. Hahn, <i>Tsuni-Goam, the Supreme Being of the Khoi-Khoi</i> +(London, 1881), p. 52.</p></blockquote> + +<blockquote class="footnote"><a id="footnote68" name="footnote68"></a><b>Footnote 68:</b><a href="#footnotetag68"> (return) </a><p> W. H. I. Bleek, <i>A Brief Account of Bushman +Folk-lore</i> (London, 1875), pp. 9 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote69" name="footnote69"></a><b>Footnote 69:</b><a href="#footnotetag69"> (return) </a><p> W. H. I. Bleek, <i>Reynard the Fox in South Africa</i>, +pp. 69 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote70" name="footnote70"></a><b>Footnote 70:</b><a href="#footnotetag70"> (return) </a><p> A. C. Hollis, <i>The Masai</i> (Oxford, +1905), pp. 271 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote71" name="footnote71"></a><b>Footnote 71:</b><a href="#footnotetag71"> (return) </a><p> A. C. Hollis, <i>The Nandi</i> (Oxford, +1909), p. 98.</p></blockquote> + +<blockquote class="footnote"><a id="footnote72" name="footnote72"></a><b>Footnote 72:</b><a href="#footnotetag72"> (return) </a><p> Captain W. E. H. Barrett, "Notes +on the Customs and Beliefs of the Wa-Giriama, +etc., British East Africa," +<i>Journal of the R. Anthropological Institute</i>, +xli. (1911) p. 37.</p></blockquote> + +<blockquote class="footnote"><a id="footnote73" name="footnote73"></a><b>Footnote 73:</b><a href="#footnotetag73"> (return) </a><p> Th. Williams, <i>Fiji and the Fijians</i>, +Second Edition (London, 1860), i. +205.</p></blockquote> + +<blockquote class="footnote"><a id="footnote74" name="footnote74"></a><b>Footnote 74:</b><a href="#footnotetag74"> (return) </a><p> <i>Lettres Édifiantes et Curieuses</i>, +Nouvelle Édition, xv. (Paris, 1781) +pp. 305 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote75" name="footnote75"></a><b>Footnote 75:</b><a href="#footnotetag75"> (return) </a><p> A. W. Howitt, <i>Native Tribes of +South-East Australia</i> (London, 1904), +pp. 428 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote76" name="footnote76"></a><b>Footnote 76:</b><a href="#footnotetag76"> (return) </a><p> Antoine Cabaton, <i>Nouvelles Recherches +sur les Chams</i> (Paris, 1901), +pp. 18 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote77" name="footnote77"></a><b>Footnote 77:</b><a href="#footnotetag77"> (return) </a><p> Baldwin Spencer and F. J. Gillen, +<i>Northern Tribes of Central Australia</i> +(London, 1904), pp. 513 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote78" name="footnote78"></a><b>Footnote 78:</b><a href="#footnotetag78"> (return) </a><p> Father G. Boscana, "Chinigchinich," +in <i>Life in California, by an +American</i> [A. Robinson] (New York, +1846), pp. 298 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote79" name="footnote79"></a><b>Footnote 79:</b><a href="#footnotetag79"> (return) </a><p> Merolla, "Voyage to Congo," in +J. Pinkerton's <i>Voyages and Travels</i>, xvi. +(London, 1814) p. 273.</p></blockquote> + +<blockquote class="footnote"><a id="footnote80" name="footnote80"></a><b>Footnote 80:</b><a href="#footnotetag80"> (return) </a><p> P. A. Kleintitschen, <i>Die Küstenbewohner der +Gazellehalbinsel</i> (Hiltrup bei Münster, <span class="sc">N.D.</span>), p. 334.</p></blockquote> + +<blockquote class="footnote"><a id="footnote81" name="footnote81"></a><b>Footnote 81:</b><a href="#footnotetag81"> (return) </a><p> A. Landes, "Contes et Légendes Annamites," <i>Cochinchine +française, Excursions et Reconnaissances</i>, No. 25 (Saigon, 1886), pp. +108 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote82" name="footnote82"></a><b>Footnote 82:</b><a href="#footnotetag82"> (return) </a><p> Otto Meyer, "Mythen und Erzählungen von der Insel Vuatom +(Bismarck-Archipel, Südsee)," <i>Anthropos</i>, v. (1910) p. 724.</p></blockquote> + +<blockquote class="footnote"><a id="footnote83" name="footnote83"></a><b>Footnote 83:</b><a href="#footnotetag83"> (return) </a><p> H. Sundermann, "Die Insel Nias und die Mission daselbst," +<i>Allgemeine Missions-Zeitschrift</i>, xi. (1884) p. 451; E. +Modigliani, <i>Un Viaggio a Nías</i> (Milan, 1890), p. 295.</p></blockquote> + +<blockquote class="footnote"><a id="footnote84" name="footnote84"></a><b>Footnote 84:</b><a href="#footnotetag84"> (return) </a><p> R. Schomburgk, <i>Reisen in Britisch-Guiana</i> (Leipsig, +1847-1848), ii. 319.</p></blockquote> + +<blockquote class="footnote"><a id="footnote85" name="footnote85"></a><b>Footnote 85:</b><a href="#footnotetag85"> (return) </a><p>R. Schomburgk, <i>op. cit.</i> ii. 320.</p></blockquote> + +<blockquote class="footnote"><a id="footnote86" name="footnote86"></a><b>Footnote 86:</b><a href="#footnotetag86"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i> (Oxford, 1891), +p. 265; W. Gray, "Some Notes on the Tannese," <i>Internationales Archiv +für Ethnographie</i>, vii. (1894) p. 232.</p></blockquote> + +<blockquote class="footnote"><a id="footnote87" name="footnote87"></a><b>Footnote 87:</b><a href="#footnotetag87"> (return) </a><p> C. Ribbe, <i>Zwei Jahre unter den Kannibalen der +Salomo-Inseln</i> (Dresden-Blasowitz, 1903), p. 148.</p></blockquote> + +<blockquote class="footnote"><a id="footnote88" name="footnote88"></a><b>Footnote 88:</b><a href="#footnotetag88"> (return) </a><p> Ch. Keysser, "Aus dem Leben der Kaileute," in R. +Neuhauss's <i>Deutsch Neu-Guinea</i> (Berlin, 1911), iii. 161 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote89" name="footnote89"></a><b>Footnote 89:</b><a href="#footnotetag89"> (return) </a><p> Josef Meier, "Mythen und Sagen der Admiralitätsinsulaner," +<i>Anthropos</i>, iii. (1908) p. 193.</p></blockquote> + +<blockquote class="footnote"><a id="footnote90" name="footnote90"></a><b>Footnote 90:</b><a href="#footnotetag90"> (return) </a><p> George Brown, D.D., <i>Melanesians and Polynesians</i> +(London, 1910), p. 365; George Turner, LL.D., <i>Samoa</i> (London, +1884), pp. 8 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote91" name="footnote91"></a><b>Footnote 91:</b><a href="#footnotetag91"> (return) </a><p>See above, p. 70.</p></blockquote> + +<blockquote class="footnote"><a id="footnote92" name="footnote92"></a><b>Footnote 92:</b><a href="#footnotetag92"> (return) </a><p> A. C. Kruijt, "De legenden der Poso-Alfoeren aangaande de +erste menschen," <i>Mededeelingen van wege het Nederlandsche +Zendelinggenootschap</i>, xxxviii. (1894) p. 340.</p></blockquote> + +<blockquote class="footnote"><a id="footnote93" name="footnote93"></a><b>Footnote 93:</b><a href="#footnotetag93"> (return) </a><p> D. F. A. Hervey, "The Mêntra Traditions," <i>Journal of +the Straits Branch of the Royal Asiatic Society</i>, No. 10 (December +1882), p. 190; W. W. Skeat and C. O. Blagden, <i>Pagan Races of the +Malay Peninsula</i> (London, 1906), ii. 337 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote94" name="footnote94"></a><b>Footnote 94:</b><a href="#footnotetag94"> (return) </a><p>Guerlach, "Mœurs et Superstitions des sauvages Ba-hnars," <i>Missions +Catholiques</i>, xix. (1887) p. 479.</p></blockquote> + +<blockquote class="footnote"><a id="footnote95" name="footnote95"></a><b>Footnote 95:</b><a href="#footnotetag95"> (return) </a><p> (Sir) J. G. Scott and J. P. Hardiman, <i>Gazetteer of +Upper Burma and the Shan States</i>, Part i. vol. i. (Rangoon, 1900) pp. +408 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote96" name="footnote96"></a><b>Footnote 96:</b><a href="#footnotetag96"> (return) </a><p> R. Brough Smyth, <i>The Aborigines of Victoria</i> +(Melbourne and London, 1878), i. 428. On this narrative the author +remarks: "This story appears to bear too close a resemblance to the +Biblical account of the Fall. Is it genuine or not? Mr. Bulmer admits +that it may have been invented by the aborigines after they had heard +something of Scripture history."</p></blockquote> + +<blockquote class="footnote"><a id="footnote97" name="footnote97"></a><b>Footnote 97:</b><a href="#footnotetag97"> (return) </a><p> Th. Williams, <i>Fiji and the Fijians</i>, Second Edition +(London, 1860), i. 204 <i>sq.</i> For another Fijian story of the origin +of death, see above, p. 67.</p></blockquote> + +<blockquote class="footnote"><a id="footnote98" name="footnote98"></a><b>Footnote 98:</b><a href="#footnotetag98"> (return) </a><p> Josef Meier, "Mythen und Sagen der Admiralitätsinsulaner," +<i>Anthropos</i>, iii. (1908) p. 194.</p></blockquote> + +<blockquote class="footnote"><a id="footnote99" name="footnote99"></a><b>Footnote 99:</b><a href="#footnotetag99"> (return) </a><p>Josef Meier, <i>op. cit.</i> pp. 194 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote100" name="footnote100"></a><b>Footnote 100:</b><a href="#footnotetag100"> (return) </a><p> C. Gouldsbury and H. Sheane, <i>The Great Plateau of +Northern Rhodesia</i> (London, 1911), pp. 80 <i>sq.</i> A like tale is +told by the Balolo of the Upper Congo. See <i>Folk-lore</i>, xii. (1901) +p. 461; and below, p. 472.</p></blockquote> + +<blockquote class="footnote"><a id="footnote101" name="footnote101"></a><b>Footnote 101:</b><a href="#footnotetag101"> (return) </a><p> J. Mooney, "Myths of the Cherokee," <i>Nineteenth Annual +Report of the Bureau of American Ethnology</i>, Part i. (Washington, +1900) p. 436, quoting "the Payne manuscript, of date about 1835." +Compare <i>id.</i>, pp. 252-254, 436 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote102" name="footnote102"></a><b>Footnote 102:</b><a href="#footnotetag102"> (return) </a><p> <i>Relations des Jésuites</i>, 1634, p. 13 (Canadian +reprint, Quebec, 1858).</p></blockquote> + +<blockquote class="footnote"><a id="footnote103" name="footnote103"></a><b>Footnote 103:</b><a href="#footnotetag103"> (return) </a><p> Sir Harry Johnston, <i>The Uganda Protectorate</i> +(London, 1904), ii. 700-705 (the story was taken down by Mr. J. F. +Cunningham); Rev. J. Roscoe, <i>The Baganda</i> (London, 1911), pp. +460-464. The story is briefly told by Mr. L. Decle, <i>Three Years in +Savage Africa</i> (London, 1898), pp. 439 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote104" name="footnote104"></a><b>Footnote 104:</b><a href="#footnotetag104"> (return) </a><p>J. Spieth, <i>Die Ewe-Stämme</i> (Berlin, 1906), pp. 590-593.</p></blockquote> + +<blockquote class="footnote"><a id="footnote105" name="footnote105"></a><b>Footnote 105:</b><a href="#footnotetag105"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i> (Oxford, 1891), +pp. 265 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote106" name="footnote106"></a><b>Footnote 106:</b><a href="#footnotetag106"> (return) </a><p> A. Weissmann, <i>Essays upon Heredity and Kindred +Biological Problems</i>, vol. i. (Oxford, 1891) pp. 25 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote107" name="footnote107"></a><b>Footnote 107:</b><a href="#footnotetag107"> (return) </a><p> A. R. Wallace, quoted in A. Weissmann's <i>Essays upon +Heredity</i>, i. (Oxford, 1891) p. 24 note.</p></blockquote> + +<span class="pagenum"><a name="page87" id="page87"></a>[pg 87]</span> + + + + + +<h2><a name="lecture-iv" id="lecture-iv"></a>LECTURE IV</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE +ABORIGINES OF CENTRAL AUSTRALIA</h3> + + +<p class="side">Proposed survey of the belief in immortality and the worship +of the dead, as these are found among the various races of men, +beginning with the lowest savages.</p> + +<p>In previous lectures we have considered the ideas which +savages in general entertain of death and its origin. To-day +we begin our survey of the beliefs and practices of particular +races in regard to the dead. I propose to deal separately +with some of the principal races of men and to shew in +detail how the belief in human immortality and the worship +of the dead, to which that belief naturally gives rise, have +formed a more or less important element of their religion. +And in order to trace as far as possible the evolution of that +worship in history I shall begin with the lowest savages +about whom we possess accurate information, and shall +pass from them to higher races until, if time permitted, we +might come to the civilised nations of antiquity and of +modern times. In this way, by comparing the ideas and +practices of peoples on different planes of culture we may +be able approximately to reconstruct or represent to ourselves +with a fair degree of probability the various stages +through which this particular phase of religion may +be supposed to have passed in the great civilised races +before the dawn of history. Of course all such reconstructions +must be more or less conjectural. In the +absence of historical documents that is inevitable; but our +reconstruction will be more or less probable according to the +degree in which the corresponding stages of evolution are +found to resemble or differ from each other in the various +races of men. If we find that tribes at approximately the +same level of culture in different parts of the world have +<span class="pagenum"><a name="page88" id="page88"></a>[pg 88]</span> +approximately the same religion, we may fairly infer that +religion is in a sense a function of culture, and therefore that +all races which have traversed the same stages of culture in +the past have traversed also the same stages of religion; in +short that, allowing for many minor variations, which flow +inevitably from varying circumstances such as climate, soil, +racial temperament, and so forth, the course of religious +development has on the whole been uniform among mankind. +This enquiry may be called the embryology of +religion, in as much as it seeks to do for the development +of religion what embryology in the strict sense of the word +attempts to do for the development of life. And just as +biology or the science of life naturally begins with the study +of the lowest sorts of living beings, the humble protozoa, so +we shall begin our enquiry with a study of the lowest +savages of whom we possess a comparatively full and +accurate record, namely, the aborigines of Australia.</p> + +<p class="side">Savagery a case not of degeneracy but of arrested or rather +retarded development.</p> + +<p>At the outset I would ask you to bear in mind that, so +far as evidence allows us to judge, savagery in all its +phases appears to be nothing but a case of arrested or rather +retarded development. The old view that savages have +degenerated from a higher level of culture, on which their +forefathers once stood, is destitute alike of evidence and of +probability. On the contrary, the information which we +possess as to the lower races, meagre and fragmentary as +it unfortunately is, all seems to point to the conclusion that +on the whole even the most savage tribes have reached their +low level of culture from one still lower, and that the upward +movement, though so slow as to be almost imperceptible, has +yet been real and steady up to the point where savagery has +come into contact with civilisation. The moment of such +contact is a critical one for the savages. If the intellectual, +moral, and social interval which divides them from the +civilised intruders exceeds a certain degree, then it appears +that sooner or later the savages must inevitably perish; the +shock of collision with a stronger race is too violent to be +withstood, the weaker goes to the wall and is shattered. +But if on the other hand the breach between the two +conflicting races is not so wide as to be impassable, there +is a hope that the weaker may assimilate enough of the +<span class="pagenum"><a name="page89" id="page89"></a>[pg 89]</span> +higher culture of the other to survive. It was so, for +example, with our barbarous forefathers in contact with the +ancient civilisations of Greece and Rome; and it may be so +in future with some, for example, of the black races of the +present day in contact with European civilisation. Time +will shew. But among the savages who cannot permanently +survive the shock of collision with Europe may certainly be +numbered the aborigines of Australia. They are rapidly +dwindling and wasting away, and before very many years +have passed it is probable that they will be extinct like +the Tasmanians, who, so far as we can judge from the +miserably imperfect records of them which we possess, +appear to have been savages of an even lower type than +the Australians, and therefore to have been still less able +to survive in the struggle for existence with their vigorous +European rivals.</p> + +<p class="side">Physical causes which have retarded progress in Australia.</p> + +<p>The causes which have retarded progress in Australia +and kept the aboriginal population at the lowest level of +savagery appear to be mainly two; namely, first, the geographical +isolation and comparatively small area of the +continent, and, second, the barren and indeed desert nature +of a great part of its surface; for the combined effect of +these causes has been, by excluding foreign competitors +and seriously restricting the number of competitors at home, +to abate the rigour of competition and thereby to restrain +the action of one of the most powerful influences which make +for progress. In other words, elements of weakness have +been allowed to linger on, which under the sterner conditions +of life entailed by fierce competition would long ago have +been eliminated and have made way for elements better +adapted to the environment. What is true of the human +inhabitants of Australia in this respect is true also of its +fauna and flora. It has long been recognised that the +animals and plants of Australia represent on the whole +more archaic types of life than the animals and plants of +the larger continents; and the reason why these antiquated +creatures have survived there rather than elsewhere is mainly +that, the area of competition being so much restricted through +the causes I have mentioned, these comparatively weak forms +of animal and vegetable life have not been killed off by +<span class="pagenum"><a name="page90" id="page90"></a>[pg 90]</span> +stronger competitors. That this is the real cause appears to +be proved by the rapidity with which many animals and +plants introduced into Australia from Europe tend to overrun +the country and to oust the old native fauna and flora.<a id="footnotetag108" name="footnotetag108"></a><a href="#footnote108"><sup>108</sup></a></p> + +<p class="side">In the centre of Australia the natural conditions of life are +most unfavourable; hence the central aborigines have remained in a more +primitive state than those of the coasts, where food and water are more +plentiful.</p> + +<p>I have said that among the causes which have kept the +aborigines of Australia at a very low level of savagery must +be reckoned the desert nature of a great part of the country. +Now it is the interior of the continent which is the most arid, +waste, and barren. The coasts are comparatively fertile, for +they are watered by showers condensed from an atmosphere +which is charged with moisture by the neighbouring sea; and +this condensation is greatly facilitated in the south-eastern +and eastern parts of the continent by a high range of +mountains which here skirts the coast for a long distance, +attracting the moisture from the ocean and precipitating it +in the form of snow and rain. Thus the vegetation and +hence the supply of food both animal and vegetable in +these well-watered portions of the continent are varied +and plentiful. In striking contrast with the fertility and +abundance of these favoured regions are the stony plains +and bare rocky ranges of the interior, where water is scarce, +vegetation scanty, and animal life at certain seasons of the +year can only with difficulty be maintained. It would be no +wonder if the natives of these arid sun-scorched wildernesses +should have lagged behind even their savage brethren of the +coasts in respect of material and social progress; and in fact +there are many indications that they have done so, in other +words, that the aborigines of the more fertile districts near +the sea have made a greater advance towards civilisation +than the tribes of the desert interior. This is the view of +men who have studied the Australian savages most deeply +at first hand, and, so far as I can judge of the matter without +any such first-hand acquaintance, I entirely agree with their +opinion. I have given my reasons elsewhere and shall not +repeat them here. All that I wish to impress on you now +<span class="pagenum"><a name="page91" id="page91"></a>[pg 91]</span> +is that in aboriginal Australia a movement of social and +intellectual progress, slow but perceptible, appears to have +been setting from the coast inwards, and that, so far as +such things can be referred to physical causes, this particular +movement in Australia would seem to have been initiated +by the sea acting through an abundant rainfall and a consequent +abundant supply of food.<a id="footnotetag109" name="footnotetag109"></a><a href="#footnote109"><sup>109</sup></a></p> + +<p class="side">Backward state of the Central Australian aborigines. They +have no idea of a moral supreme being.</p> + +<p>Accordingly, in attempting to give you some account +of the belief in immortality and the worship of the dead +among the various races of mankind, I propose to begin +with the natives of Central Australia, first, because the +Australian aborigines are the most primitive savages about +whom we have full and accurate information, and, second, +because among these primitive savages the inhabitants +of the central deserts are on the whole the most primitive. +Like their brethren in the rest of the continent +they were in their native condition absolutely ignorant of +metals and of agriculture; they had no domestic animals +except the dog, and they subsisted wholly by the products +of the chase and the natural fruits, roots, and seeds, which +the ground yielded without cultivation of any sort. In +regard to their intellectual outlook upon the world, they +were deeply imbued, as I shewed in a former lecture, with +a belief in magic, but it can hardly be said that they possessed +any religion in the strict sense of the word, by which +I mean a propitiation of real or imaginary powers regarded +as personal beings superior to man: certainly the +Australian aborigines appear to have believed in no beings +who deserve to be called gods. On this subject Messrs. +Spencer and Gillen, our best authorities on these tribes, +observe as follows: "The Central Australian natives—and +this is true of the tribes extending from Lake Eyre +in the south to the far north and eastwards across to +the Gulf of Carpentaria—have no idea whatever of the +existence of any supreme being who is pleased if they +follow a certain line of what we call moral conduct and +displeased if they do not do so. They have not the +vaguest idea of a personal individual other than an actual +living member of the tribe who approves or disapproves of +<span class="pagenum"><a name="page92" id="page92"></a>[pg 92]</span> +their conduct, so far as anything like what we call morality +is concerned. Any such idea as that of a future life of +happiness or the reverse, as a reward for meritorious or as a +punishment for blameworthy conduct, is quite foreign to +them.... We know of no tribe in which there is a belief +of any kind in a supreme being who rewards or punishes +the individual according to his moral behaviour, using the +word moral in the native sense."<a id="footnotetag110" name="footnotetag110"></a><a href="#footnote110"><sup>110</sup></a></p> + +<p class="side">Central Australian theory that the souls of the dead survive +and are afterwards reborn as infants.</p> + +<p>But if the aborigines of Central Australia have no +religion properly so called, they entertain beliefs and they +observe practices out of which under favourable circumstances +a religion might have been developed, if its evolution +had not been arrested by the advent of Europeans. Among +these elements of natural religion one of the most important +is the theory which these savages hold as to the existence +and nature of the dead. That theory is a very remarkable +one. With a single exception, which I shall +mention presently, they unanimously believe that death +is not the end of all things for the individual, but that +the human personality survives, apparently with little +change, in the form of a spirit, which may afterwards be +reborn as a child into the world. In fact they think that +every living person without exception is the reincarnation +of a dead person who lived on earth a longer or shorter +time ago. This belief is held universally by the tribes +which occupy an immense area of Australia from the centre +northwards to the Gulf of Carpentaria.<a id="footnotetag111" name="footnotetag111"></a><a href="#footnote111"><sup>111</sup></a> The single exception +to which I have referred is furnished by the Gnanji, a +fierce and wild-looking tribe who eat their dead enemies +and perhaps also their dead friends.<a id="footnotetag112" name="footnotetag112"></a><a href="#footnote112"><sup>112</sup></a> These savages deny +that women have spirits which live after death; when a +woman dies, that, they say, is the end of her. On the +other hand, the spirit of a dead man, in their opinion, +survives and goes to and fro on the earth visiting the places +where his forefathers camped in days of old and destined to +be born again of a woman at some future time, when the +rains have fallen and bleached his bones.<a id="footnotetag113" name="footnotetag113"></a><a href="#footnote113"><sup>113</sup></a> But why these +<span class="pagenum"><a name="page93" id="page93"></a>[pg 93]</span> +primitive philosophers should deny the privilege of immortality +to women and reserve it exclusively for men, is +not manifest. All other Central Australian tribes appear +to admit the rights of women equally with the rights of +men in a life beyond the grave.</p> + +<p class="side">Central Australian theory as to the state of the dead. +Certain conspicuous features of the landscape supposed to be tenanted by +the souls of the dead waiting to be born again.</p> + +<p>With regard to the state of the souls of the dead in the +intervals between their successive reincarnations, the opinions +of the Central Australian savages are clear and definite. +Most civilised races who believe in the immortality of +the soul have found themselves compelled to confess +that, however immortal the spirits of the departed may +be, they do not present themselves commonly to our eyes +or ears, nor meddle much with the affairs of the living; +hence the survivors have for the most part inferred that the +dead do not hover invisible in our midst, but that they +dwell somewhere, far away, in the height of heaven, or in +the depth of earth, or in Islands of the Blest beyond the +sea where the sun goes down. Not so with the simple +aborigines of Australia. They imagine that the spirits of +the dead continue to haunt their native land and especially +certain striking natural features of the landscape, it may be +a pool of water in a deep gorge of the barren hills, or a +solitary tree in the sun-baked plains, or a great rock that +affords a welcome shade in the sultry noon. Such spots +are thought to be tenanted by the souls of the departed +waiting to be born again. There they lurk, constantly on +the look-out for passing women into whom they may enter, +and from whom in due time they may be born as infants. +It matters not whether the woman be married or unmarried, +a matron or a maid, a blooming girl or a withered hag: +any woman may conceive directly by the entrance into her +of one of these disembodied spirits; but the natives have +shrewdly observed that the spirits shew a decided preference +for plump young women. Hence when such a damsel is +passing near a plot of haunted ground, if she does not +wish to become a mother, she will disguise herself as an +aged crone and hobble past, saying in a thin cracked +voice, "Don't come to me. I am an old woman." Such +spots are often stones, which the natives call child-stones +because the souls of the dead are there lying in wait for +<span class="pagenum"><a name="page94" id="page94"></a>[pg 94]</span> +women in order to be born as children. One such stone, +for example, may be seen in the land of the Arunta tribe +near Alice Springs. It projects to a height of three feet +from the ground among the mulga scrub, and there is a +round hole in it through which the souls of dead plum-tree +people are constantly peeping, ready to pounce out on a +likely damsel. Again, in the territory of the Warramunga +tribe the ghosts of black-snake people are supposed to +gather in the rocks round certain pools or in the gum-trees +which border the generally dry bed of a water-course. No +Warramunga woman would dare to strike one of these trees +with an axe, because she is firmly convinced that in doing +so she would set free one of the lurking black-snake spirits, +who would immediately dart into her body. They think +that the spirits are no larger than grains of sand and that +they make their way into women through the navel. Nor +is it merely by direct contact with one of these repositories +of souls, nor yet by passing near it, that women may be +gotten with child against their wish. The Arunta believe +that any malicious man may by magic cause a woman or +even a child to become a mother: he has only to go to one +of the child-stones and rub it with his hands, muttering the +words, "Plenty of young women. You look and go +quickly."<a id="footnotetag114" name="footnotetag114"></a><a href="#footnote114"><sup>114</sup></a></p> + +<p class="side">As a rule, only the souls of persons of one particular +totemic clan are thought to congregate in one place.</p> + +<p>A remarkable feature in these gathering-places of the +dead remains to be noticed. The society at each of them +is very select. The ghosts are very clannish; as a rule none +but people of one particular totemic clan are supposed to for-gather +at any one place. For example, we have just seen that +in the Arunta tribe the souls of dead people of the plum-tree +totem congregate at a certain stone in the mulga scrub, and +that in the Warramunga tribe the spirits of deceased persons +who had black snakes for their totem haunt certain gum-trees. +The same thing applies to most of the other haunts +of the dead in Central Australia. Whether the totem was a +kangaroo or an emu, a rat or a bat, a hawk or a cockatoo, +<span class="pagenum"><a name="page95" id="page95"></a>[pg 95]</span> +a bee or a fly, a yam or a grass seed, the sun or the moon, +fire or water, lightning or the wind, it matters not what the +totem was, only the ghosts of people of one totemic clan meet +for the most part in one place; thus one rock will be +tenanted by the spirits of kangaroo folk only, and another +by spirits of emu folk only; one water-pool will be the +home of dead rat people alone, and another the haunt of +none but dead bat people; and so on with most of the +other abodes of the souls. However, in the Urabunna tribe +the ghosts are not so exclusive; some of them consent to +share their abode with people of other totems. For example, +a certain pool of water is haunted by the spirits of folk who +in their lifetime had for their totems respectively the emu, +rain, and a certain grub. On the other hand a group of +granite boulders is inhabited only by the souls of persons +of the pigeon totem.<a id="footnotetag115" name="footnotetag115"></a><a href="#footnote115"><sup>115</sup></a></p> + +<p class="side">Totemism defined.</p> + +<p>Perhaps for the sake of some of my hearers I should +say a word as to the meaning of totems and totemism. +The subject is a large one and is still under discussion. For +our present purpose it is not necessary that I should enter +into details; I will therefore only say that a totem is +commonly a class of natural objects, usually a species of +animals or plants, with which a savage identifies himself +in a curious way, imagining that he himself and his kinsfolk +are for all practical purposes kangaroos or emus, rats or +bats, hawks or cockatoos, yams or grass-seed, and so on, +according to the particular class of natural objects which +he claims as his totem. The origin of this remarkable +identification of men with animals, plants, or other +things is still much debated; my own view is that +the key to the mystery is furnished by the Australian +beliefs as to birth and rebirth which I have just described +to you; but on that subject I will not now dwell.<a id="footnotetag116" name="footnotetag116"></a><a href="#footnote116"><sup>116</sup></a> All that +I ask you to remember is that in Central Australia there +is no general gathering-place for the spirits of the departed; +the souls are sorted out more or less strictly according to +their totems and dwell apart each in their own little preserve +or preserves, on which ghosts of other totems are +<span class="pagenum"><a name="page96" id="page96"></a>[pg 96]</span> +supposed seldom or never to trespass. Thus the whole +country-side is dotted at intervals with these spiritual parks +or reservations, which are respected by the natives as the +abodes of their departed kinsfolk. In size they vary from +a few square yards to many square miles.<a id="footnotetag117" name="footnotetag117"></a><a href="#footnote117"><sup>117</sup></a></p> + +<p class="side">Traditionary origin of the local totem centres +(<i>oknanikilla</i>) where the souls of the dead are supposed to +assemble. The sacred sticks or stones (<i>churinga</i>) which the +totemic ancestors carried about with them.</p> + +<p>The way in which these spiritual preserves originated is +supposed to be as follows. In the earliest days of which +the aborigines retain a tradition, and to which they give the +name of the <i>alcheringa</i> or dream times, their remote ancestors +roamed about the country in bands, each band composed of +people of the same totem. Thus one band would consist +of frog people only, another of witchetty grub people only, +another of Hakea flower people only, and so on. Now in +regard to the nature of these remote totemic ancestors of the +<i>alcheringa</i> or dream times, the ideas of the natives are very +hazy; they do not in fact clearly distinguish their human +from their totemic nature; in speaking, for example, of a +man of the kangaroo totem they seem unable to discriminate +sharply between the man and the animal: perhaps we may +say that what is before their mind is a blurred image, a sort +of composite photograph, of a man and a kangaroo in one: +the man is semi-bestial, the kangaroo is semi-human. And +similarly with their ancestors of all other totems: if the +particular ancestors, for example, had the bean-tree for their +totem, then their descendants in thinking of them might, +like the blind man in the Gospel, see in their mind's eye +men walking like trees and trees perambulating like men. +Now each of these semi-human ancestors is thought to have +carried about with him on his peregrinations one or more +sacred sticks or stones of a peculiar pattern, to which the +Arunta give the name of <i>churinga</i>: they are for the most +part oval or elongated and flattened stones or slabs of wood, +varying in length from a few inches to over five feet, and +inscribed with a variety of patterns which represent or have +reference to the totems. But the patterns are purely conventional, +consisting of circles, curved lines, spirals, and dots +with no attempt to represent natural objects pictorially. +Each of these sacred stones or sticks was intimately +associated with the spirit part of the man or woman who +<span class="pagenum"><a name="page97" id="page97"></a>[pg 97]</span> +carried it; for women as well as men had their <i>churinga</i>. +When these semi-human ancestors died, they went into the +ground, leaving their sacred stones or sticks behind them on +the spot, and in every case some natural feature arose to +mark the place, it might be a tree, a rock, a pool of water, +or what not. The memory of all such spots has been carefully +preserved and handed down from generation to +generation by the old men, and it is to these spots that +down to the present day the souls of all the dead regularly +repair in order to await reincarnation. The Arunta call the +places <i>oknanikilla</i>, and we may call them local totem centres, +because they are the centres where the spirits of the departed +assemble according to their totems.<a id="footnotetag118" name="footnotetag118"></a><a href="#footnote118"><sup>118</sup></a></p> + +<p class="side">Every living person has also his or her sacred stick or stone +(<i>churinga</i>), with which his or her spirit is closely bound up.</p> + +<p>But it is not merely the remote forefathers of the +Central Australian savages who are said to have been +possessed of these sacred sticks or stones: every man and +woman who is born into the world has one of them, with +which his or her spirit is believed to be closely bound up. +This is intelligible when we remember that every living +person is believed to be simply the reincarnation of an +ancestor; for that being so he naturally comes to life with +all the attributes which belonged to him in his previous +state of existence on earth. The notion of the natives is +that when a spirit child enters into a woman to be born, he +immediately drops his sacred stick or stone on the spot, +which is necessarily one of what we have called the local +totem centres, since in the opinion of the natives it is only +at or near them that a woman can conceive a child. Hence +when her child is born, the woman tells her husband the +place where she fancies that the infant entered into her, and +he goes with some old men to find the precious object, the +stick or stone dropped by the spirit of the infant when it +entered into the mother. If it cannot be found, the men +cut a wooden one from the nearest hard-wood tree, and +this becomes the sacred stick or <i>churinga</i> of the newborn +child. The exact spot, whether a tree or a stone or what +not, in which the child's spirit is supposed to have tarried in +<span class="pagenum"><a name="page98" id="page98"></a>[pg 98]</span> +the interval between its incarnations, is called its <i>nanja</i> tree +or stone or what not. A definite relation is supposed to +exist between each individual and his <i>nanja</i> tree or stone. +The tree or stone and any animal or bird that lights upon +it is sacred to him and may not be molested. A native has +been known earnestly to intercede with a white man to +spare a tree because it was his <i>nanja</i> or birth-tree, and he +feared that evil would befall him if it were cut down.<a id="footnotetag119" name="footnotetag119"></a><a href="#footnote119"><sup>119</sup></a></p> + +<p class="side">Sanctity of the <i>churinga</i>.</p> + +<p>Thus in these Central Australian tribes every man, +woman, and child has his or her sacred birth-stone or stick. +But though every woman, like every man, has her sacred +birth-stone or stick, she is never allowed to see it under pain +of death or of being blinded with a fire-stick. Indeed none +but old women are aware even of the existence of such +things. Uninitiated men are likewise forbidden under the +same severe penalties ever to look upon these most sacred +objects.<a id="footnotetag120" name="footnotetag120"></a><a href="#footnote120"><sup>120</sup></a> The sanctity ascribed to the sticks and stones is +intelligible when we remember that the spirits of all the +people both living and dead are believed to be intimately +associated with them. Each of them, we are told, is +supposed to be so closely bound up with a person's spirit +that it may be regarded as his or her representative, and +those of dead people are believed to be endowed with the +attributes of their former owners and actually to impart +them to any one who happens to carry them about with +him. Hence these apparently insignificant sticks and stones +are, in the opinion of the natives, most potent instruments +for conveying to the living the virtues and powers of the +dead. For example, in a fight the possession of one of these +holy sticks or stones is thought to endow the possessor with +courage and accuracy of aim and also to deprive his +adversary of these qualities. So firmly is this belief held, +that if two men were fighting and one of them knew that +the other carried a sacred birth-stone or stick while he himself +did not, he would certainly lose heart and be beaten. +Again, when a man is sick, he will sometimes have one of +these sacred stones brought to him and will scrape a little +<span class="pagenum"><a name="page99" id="page99"></a>[pg 99]</span> +dust off it, mix the dust with water, and drink it. This is +supposed to strengthen him. Clearly he imagines that with +the scrapings of the stone he absorbs the strength and other +qualities of the person to whom the stone belonged.<a id="footnotetag121" name="footnotetag121"></a><a href="#footnote121"><sup>121</sup></a></p> + +<p class="side">Sacred store-houses (<i>ertnatulunga</i>) of the +<i>churinga</i>.</p> + +<p>All the birth-stones or sticks (<i>churinga</i>) belonging to +any particular totemic group are kept together, hidden away +from the eyes of women and uninitiated men, in a sacred +store-house or <i>ertnatulunga</i>, as the Arunta and Unmatjera +call it. This store-house is always situated in one of the local +totem centres or <i>oknanikilla</i>, which, as we have seen, vary in +size from a few yards to many square miles. In itself the +sacred treasure-house is usually a small cave or crevice in +some lonely spot among the rugged hills. The entrance is +carefully blocked up with stones arranged so artfully as to +simulate nature and to awake no suspicion in the mind of +passing strangers that behind these tumbled blocks lie +concealed the most prized possessions of the tribe. The +immediate neighbourhood of any one of these sacred store-houses +is a kind of haven of refuge for wild animals, for +once they have run thither, they are safe; no hunter would +spear a kangaroo or opossum which cowered on the ground +at one of these hallowed spots. The very plants which +grow there are sacred and may not be plucked or broken or +interfered with in any way. Similarly, an enemy who +succeeds in taking refuge there, is safe from his pursuer, so +long as he keeps within the sacred boundaries: even the +avenger of blood, pursuing the murderer hot-foot, would not +dare to lift up his hand against him on the holy ground. +Thus, these places are sanctuaries in the strict sense of the +word; they are probably the most primitive examples of +their class and contain the germ out of which cities of refuge +for manslayers and others might be developed. It is +instructive, therefore, to observe that these rudimentary +sanctuaries in the heart of the Australian wilderness derive +their sacredness mainly, it would seem, from their association +with the spirits of the dead, whose repose must not be +disturbed by tumult, violence, and bloodshed. Even when +the sacred birth-stones and sticks have been removed from +the store-house in the secret recesses of the hills and have +<span class="pagenum"><a name="page100" id="page100"></a>[pg 100]</span> +been brought into the camp for the performance of certain +solemn ceremonies, no fighting may take place, no weapons +may be brandished in their neighbourhood: if men will +quarrel and fight, they must take their weapons and go +elsewhere to do it.<a id="footnotetag122" name="footnotetag122"></a><a href="#footnote122"><sup>122</sup></a> And when the men go to one of the +sacred store-houses to inspect the treasures which it contains, +they must each of them put his open hand solemnly +over the mouth of the rocky crevice and then retire, in +order to give the spirits due notice of the approach of +strangers; for if they were disturbed suddenly, they would +be angry.<a id="footnotetag123" name="footnotetag123"></a><a href="#footnote123"><sup>123</sup></a></p> + +<p class="side">Exhibition of the <i>churinga</i> to young men.</p> + +<p>It is only after a young man has passed through the +severe ceremonies of initiation, which include most painful +bodily mutilations, that he is deemed worthy to be introduced +to the tribal arcana, the sacred sticks and stones, which +repose in their hallowed cave among the mountain solitudes. +Even when he has passed through all the ordeals, many +years may elapse before he is admitted to a knowledge of +these mysteries, if he shews himself to be of a light and +frivolous disposition. When at last by the gravity of his +demeanour he is judged to have proved himself indeed a +man, a day is fixed for revealing to him the great secret. +Then the headman of his local group, together with other +grave and reverend seniors, conducts him to the mouth of +the cave: the stones are rolled away from the entrance: +the spirits within are duly warned of the approach of +visitors; and then the sacred sticks and stones, tied up in +bundles, are brought forth. The bundles are undone, the +sticks and stones are taken out, one by one, reverently +scrutinised, and exhibited to the novice, while the old men +explain to him the meaning of the patterns incised on each +and reveal to him the persons, alive or dead, to whom they +belong. All the time the other men keep chanting in a +low voice the traditions of their remote ancestors in the +far-off dream times. At the close the novice is told the +secret and sacred name which he is thenceforth to bear, and +is warned never to allow it to pass his lips in the hearing +<span class="pagenum"><a name="page101" id="page101"></a>[pg 101]</span> +of anybody except members of his own totemic group.<a id="footnotetag124" name="footnotetag124"></a><a href="#footnote124"><sup>124</sup></a> +Sometimes this secret name is that of an ancestor of whom +the man or woman is supposed to be a reincarnation: for +women as well as men have their secret and sacred names.<a id="footnotetag125" name="footnotetag125"></a><a href="#footnote125"><sup>125</sup></a></p> + +<p class="side">Number of <i>churinga</i> in a store-house. Significance of +the <i>churinga</i>. Use of the <i>churinga</i> in magic.</p> + +<p>The number of sacred birth-stones and sticks kept +in any one store-house naturally varies from group to +group; but whatever their number, whether more or less, +in any one store-house they all normally belong to the +same totem, though a few belonging to other totems may +be borrowed and deposited for a time with them. For +example, a sacred store-house of the honey-ant totem +was found to contain sixty-eight birth-sticks of that totem +with a few of the lizard totem and two of the wild-cat +totem.<a id="footnotetag126" name="footnotetag126"></a><a href="#footnote126"><sup>126</sup></a> Any store-house will usually contain both sticks +and stones, but as a rule perhaps the sticks predominate +in number.<a id="footnotetag127" name="footnotetag127"></a><a href="#footnote127"><sup>127</sup></a> Time after time these tribal repositories +are visited by the men and their contents taken out and +examined. On each examination the sacred sticks and +stones are carefully rubbed over with dry and powdered +red ochre or charcoal, the sticks being rubbed with red +ochre only, but the stones either with red ochre or +charcoal.<a id="footnotetag128" name="footnotetag128"></a><a href="#footnote128"><sup>128</sup></a> Further, it is customary on these occasions +to press the sacred objects against the stomachs and thighs +of all the men present; this is supposed to untie their +bowels, which are thought to be tightened and knotted +by the emotion which the men feel at the sight of these +venerated sticks and stones. Indeed, the emotion is +sometimes very real: men have been seen to weep on +beholding these mystic objects for the first time after a +considerable interval.<a id="footnotetag129" name="footnotetag129"></a><a href="#footnote129"><sup>129</sup></a> Whenever the sacred store-house +is visited and its contents examined, the old men explain +to the younger men the marks incised on the sticks and +stones, and recite the traditions associated with the dead +men to whom they belonged;<a id="footnotetag130" name="footnotetag130"></a><a href="#footnote130"><sup>130</sup></a> so that these rude objects +<span class="pagenum"><a name="page102" id="page102"></a>[pg 102]</span> +of wood and stone, with the lines and dots scratched on +them, serve the savages as memorials of the past; they +are in fact rudimentary archives as well as, we may almost +say, rudimentary idols; for a stone or stick which represents +a revered ancestor and is supposed to be endowed with +some portion of his spirit, is not far from being an idol. +No wonder, therefore, that they are guarded and treasured +by a tribe as its most precious possession. When a +group of natives have been robbed of them by thoughtless +white men and have found the sacred store-house empty, +they have tried to kill the traitor who betrayed the +hallowed spot to the strangers, and have remained in camp +for a fortnight weeping and wailing for the loss and +plastering themselves with pipeclay, which is their token +of mourning for the dead.<a id="footnotetag131" name="footnotetag131"></a><a href="#footnote131"><sup>131</sup></a> Yet, as a great mark of +friendship, they will sometimes lend these sacred sticks +and stones to a neighbouring group; for believing that +the sticks and stones are associated with the spiritual parts +of their former and present owners, they naturally wish +to have as many of them as possible and regard their +possession as a treasure of great price, a sort of reservoir +of spiritual force,<a id="footnotetag132" name="footnotetag132"></a><a href="#footnote132"><sup>132</sup></a> which can be turned to account not only +in battle by worsting the enemy, but in various other ways, +such as by magically increasing the food supply. For +instance, when a man of the grass-seed totem wishes to +increase the supply of grass-seed in order that it may be +eaten by people of other totems, he goes to the sacred +store-house, clears the ground all around it, takes out a few +of the holy sticks and stones, smears them with red ochre +and decorates them with birds' down, chanting a spell all +the time. Then he rubs them together so that the down +flies off in all directions; this is supposed to carry with +it the magical virtue of the sticks or stones and so to +fertilise the grass-seed.<a id="footnotetag133" name="footnotetag133"></a><a href="#footnote133"><sup>133</sup></a></p> + +<p class="side">Elements of a worship of the dead. Marvellous powers +attributed by the Central Australians to their remote ancestors of the +<i>alcheringa</i> or dream time.</p> + +<p>On the whole, when we survey these practices and beliefs +of the Central Australian aborigines, we may perhaps +conclude that, if they do not amount to a worship of the +<span class="pagenum"><a name="page103" id="page103"></a>[pg 103]</span> +dead, they at least contain the elements out of which such a +worship might easily be developed. At first sight, no doubt, +their faith in the transmigration of souls seems and perhaps +really is a serious impediment to a worship of the dead in +the strict sense of the word. For if they themselves are the +dead come to life again, it is difficult to see how they can +worship the spirits of the dead without also worshipping each +other, since they are all by hypothesis simply these worshipful +spirits reincarnated. But though in theory every living +man and woman is merely an ancestor or ancestress born +again and therefore should be his or her equal, in practice +they appear to admit that their forefathers of the remote +<i>alcheringa</i> or dream time were endowed with many marvellous +powers which their modern reincarnations cannot lay +claim to, and that accordingly these ancestral spirits were +more to be reverenced, were in fact more worshipful, than +their living representatives. On this subject Messrs. Spencer +and Gillen observe: "The Central Australian native is firmly +convinced, as will be seen from the accounts relating to their +<i>alcheringa</i> ancestors, that the latter were endowed with +powers such as no living man now possesses. They could +travel underground or mount into the sky, and could make +creeks and water-courses, mountain-ranges, sand-hills, and +plains. In very many cases the actual names of these +natives are preserved in their traditions, but, so far as +we have been able to discover, there is no instance of any +one of them being regarded in the light of a 'deity.' +Amongst the Central Australian natives there is never any +idea of appealing for assistance to any one of these Alcheringa +ancestors in any way, nor is there any attempt made in +the direction of propitiation, with one single exception in the +case of the mythic creature called Wollunqua, amongst the +Warramunga tribe, who, it may be remarked, is most +distinctly regarded as a snake and not as a human being."<a id="footnotetag134" name="footnotetag134"></a><a href="#footnote134"><sup>134</sup></a> +Thus far Messrs. Spencer and Gillen. From their testimony +it appears that with a single possible exception, to which I +will return immediately, the Central Australian aborigines +are not known to worship any of their dead ancestors; +they indeed believe their remote forefathers of the <i>alcheringa</i> +<span class="pagenum"><a name="page104" id="page104"></a>[pg 104]</span> +age to have been endowed with marvellous powers which +they themselves do not possess; but they do not regard these +ancestral spirits as deities, nor do they pray and sacrifice to +them for help and protection. The single possible exception +to this general rule known to Messrs. Spencer and Gillen is +the case of the mythical water-snake called Wollunqua, who +is in a sense revered and propitiated by the Warramunga +tribe. The case is interesting and instructive as indicative +of an advance from magic towards religion in the strict sense +of the word. Accordingly I propose to consider it somewhat +fully.</p> + +<p class="side">The Wollunqua, a mythical water-snake, one of the Warramunga +totems.</p> + +<p>The Wollunqua is one of the many totems of the Warramunga +tribe. It is to be borne in mind that, though every +Australian tribe has many totems which are most commonly +animals or plants and more rarely other natural objects, +all the totems are not respected by all the members of the +tribe; each totem is respected only by a particular group +of men and women in the tribe, who believe themselves to +be descended from the same totemic ancestor. Thus the +whole tribe is broken up into many groups or bodies of +men and women, each group knit together by a belief in +a common descent from the totem, by a common respect for +the totemic species, whether it be a species of animals or +plants, or what not, and finally by the possession of a common +name derived from the totem. Thus, for example, we have +a group of men and women who believe themselves descended +from an ancestor who had the bandicoot for his totem; they +all respect bandicoots; and they are all called bandicoot +people. Similarly with all the other totemic groups within +the tribe. It is convenient to have a name for these totemic +groups or tribal subdivisions, and accordingly we may call +them clans, provided we remember that a totemic clan in +this sense is not an independent political community such +as the Scottish Highland clans used to be; it is merely a +subdivision of the tribe, and the members of it do not +usually keep to themselves but live more or less interfused +with members of all the other totemic clans which together +compose the tribe. Now amongst the Warramunga the +Wollunqua or mythical water-snake is the totem of such a +clan or tribal subdivision, the members of which believe +<span class="pagenum"><a name="page105" id="page105"></a>[pg 105]</span> +themselves to be descended from the creature and call themselves +by its name. So far, therefore, the Wollunqua is +merely a totem of the ordinary sort, an object of respect +for a particular section of the tribe. Like other totemic +ancestors the Wollunqua is supposed to have wandered +about the country leaving supplies of spirit individuals at +various points, individuals who are constantly undergoing +reincarnation. But on the other hand the Wollunqua differs +from almost all other Australian totems in this, that whereas +they are real objects, such as animals, plants, water, wind, +the sun and moon, and so on, the Wollunqua is a purely +mythical creature, which exists only in the imagination of +the natives; for they believe it to be a water-snake so +huge that if it were to stand up on its tail, its head would +reach far up into the sky. It now lives in a large pool +called Thapauerlu, hidden away in a lonely valley of the +Murchison Range; but the Warramunga fear that it may at +any moment sally out and do some damage. They say that +it actually killed a number of them on one of its excursions, +though happily they at last succeeded in beating it off. So +afraid are they of the creature, that in speaking of it +amongst themselves they will not use its proper name of +Wollunqua but call it instead <i>urkulu nappaurinnia</i>, because, +as they told Messrs. Spencer and Gillen, if they were to +name it too often by its real name they would lose control +over the beast and it would rush forth and devour them.<a id="footnotetag135" name="footnotetag135"></a><a href="#footnote135"><sup>135</sup></a> +Thus the natives do not distinguish the Wollunqua from +the rest of their actually existing totems, as we do: they +have never beheld him with their bodily eyes, yet to them he +is just as real as the kangaroos which they see hopping along +the sands, as the flies which buzz about their heads in the +sunshine, or as the cockatoos which flap screaming past in +the thickets. How real this belief in the mythical snake is +with these savages, was brought vividly home to Messrs. +Spencer and Gillen when they visited, in company with some +<span class="pagenum"><a name="page106" id="page106"></a>[pg 106]</span> +natives, the deep and lonely pool among the rocky hills in +which the awful being is supposed to reside. Before they +approached the spot, the natives had been talking and +laughing freely, but when they drew near the water their +voices were hushed and their demeanour became solemn. +When all stood silent on the brink of the deep still pool, +enclosed by a sandy margin on one side and by a line +of red rocks on the other, two old men, the leaders of +the totemic group of the Wollunqua, went down to the +edge of the water and, with bowed heads, addressed the +Wollunqua in whispers, asking him to remain quiet and do +them no harm, for they were mates of his, and had brought +two great white men to see where he lived and to tell them +all about him. "We could plainly see," add Messrs. Spencer +and Gillen, "that it was all very real to them, and that they +implicitly believed that the Wollunqua was indeed alive +beneath the water, watching them, though they could not see +him."<a id="footnotetag136" name="footnotetag136"></a><a href="#footnote136"><sup>136</sup></a></p> + +<p class="side">Religious character of the belief in the Wollunqua.</p> + +<p>I need hardly point out what a near approach all +this is to religion in the proper sense of the word. Here +we have a firm belief in a purely imaginary being who is +necessarily visible to the eye of faith alone, since I think we +may safely assume that a water-snake, supposed to be many +miles long and capable of reaching up to the sky, has no +real existence either on the earth or in the waters under the +earth. Yet to these savages this invisible being is just as +real as the actually existing animals and men whom they +perceive with their bodily senses; they not only pray to him +but they propitiate him with a solemn ritual; and no doubt +they would spurn with scorn the feeble attempts of shallow +sceptics to question the reality of his existence or the literal +truth of the myths they tell about him. Certainly these +savages are far on the road to religion, if they have not +already passed the Rubicon which divides it from the +common workaday world. If an unhesitating faith in the +unseen is part of religion, the Warramunga people of the +Wollunqua totem are unquestionably religious.</p> + +<blockquote class="footnote"><a id="footnote108" name="footnote108"></a><b>Footnote 108:</b><a href="#footnotetag108"> (return) </a><p> On the zoological peculiarities of Australia regarded as +effects of its geographical isolation, see Alfred Newton, <i>Dictionary +of Birds</i> (London, 1893-96), pp. 317-319. He observes (p. 318) that +"the isolation of Australia is probably the next oldest in the world to +that of New Zealand, having possibly existed since the time when no +mammals higher than marsupials had appeared on the face of the earth."</p></blockquote> + +<blockquote class="footnote"><a id="footnote109" name="footnote109"></a><b>Footnote 109:</b><a href="#footnotetag109"> (return) </a><p>For details see <i>Totemism and Exogamy</i>, i. 314 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote110" name="footnote110"></a><b>Footnote 110:</b><a href="#footnotetag110"> (return) </a><p> Baldwin Spencer and F. J. Gillen, +<i>Northern Tribes of Central Australia</i> +(London, 1904), p. 491.</p></blockquote> + +<blockquote class="footnote"><a id="footnote111" name="footnote111"></a><b>Footnote 111:</b><a href="#footnotetag111"> (return) </a><p> Spencer and Gillen, <i>Northern +Tribes of Central Australia</i>, p. xi.</p></blockquote> + +<blockquote class="footnote"><a id="footnote112" name="footnote112"></a><b>Footnote 112:</b><a href="#footnotetag112"> (return) </a><p> Spencer and Gillen, <i>op. cit.</i> p. +545.</p></blockquote> + +<blockquote class="footnote"><a id="footnote113" name="footnote113"></a><b>Footnote 113:</b><a href="#footnotetag113"> (return) </a><p>Spencer and Gillen, <i>op. cit.</i> p. 546.</p></blockquote> + +<blockquote class="footnote"><a id="footnote114" name="footnote114"></a><b>Footnote 114:</b><a href="#footnotetag114"> (return) </a><p> Baldwin Spencer and F. J. Gillen, <i>Native Tribes of +Central Australia</i> (London, 1899), pp. 119-127, 335-338, 552; <i>id., +Northern Tribes of Central Australia</i>, pp. 145-153, 162, 271, 330 +<i>sq.</i>, 448-451, 512-515. Compare <i>Totemism and Exogamy</i>, i. +188 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote115" name="footnote115"></a><b>Footnote 115:</b><a href="#footnotetag115"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, p. 147.</p></blockquote> + +<blockquote class="footnote"><a id="footnote116" name="footnote116"></a><b>Footnote 116:</b><a href="#footnotetag116"> (return) </a><p> See <i>Totemism and Exogamy</i>, i. 155 <i>sqq.</i>, iv. +40 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote117" name="footnote117"></a><b>Footnote 117:</b><a href="#footnotetag117"> (return) </a><p> Spencer and Gillen, <i>Native Tribes of Central +Australia</i>, pp. 123, 126.</p></blockquote> + +<blockquote class="footnote"><a id="footnote118" name="footnote118"></a><b>Footnote 118:</b><a href="#footnotetag118"> (return) </a><p> Spencer and Gillen, <i>Native Tribes of Central +Australia</i>, pp. 119-127, 128 <i>sqq.</i>, 513; <i>id., Northern +Tribes of Central Australia</i>, pp. 145 <i>sqq.</i>, 257 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote119" name="footnote119"></a><b>Footnote 119:</b><a href="#footnotetag119"> (return) </a><p> Spencer and Gillen, <i>Native Tribes of Central +Australia</i>, pp. 132-135; <i>id.</i>, <i>Northern Tribes of Central +Australia</i>, pp. 258, 268 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote120" name="footnote120"></a><b>Footnote 120:</b><a href="#footnotetag120"> (return) </a><p> Spencer and Gillen, <i>Native Tribes +of Central Australia</i>, pp. 128, 134.</p></blockquote> + +<blockquote class="footnote"><a id="footnote121" name="footnote121"></a><b>Footnote 121:</b><a href="#footnotetag121"> (return) </a><p> Spencer and Gillen, <i>Native Tribes of Central +Australia</i>, pp. 134 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote122" name="footnote122"></a><b>Footnote 122:</b><a href="#footnotetag122"> (return) </a><p> Spencer and Gillen, <i>Native Tribes +of Central Australia</i>, pp. 133, 135; <i>id.</i>, +<i>Northern Tribes of Central Australia</i>, +p. 269.</p></blockquote> + +<blockquote class="footnote"><a id="footnote123" name="footnote123"></a><b>Footnote 123:</b><a href="#footnotetag123"> (return) </a><p> Spencer and Gillen, <i>Northern +Tribes of Central Australia</i>, p. 267.</p></blockquote> + +<blockquote class="footnote"><a id="footnote124" name="footnote124"></a><b>Footnote 124:</b><a href="#footnotetag124"> (return) </a><p> Spencer and Gillen, <i>Native Tribes +of Central Australia</i>, pp. 139 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote125" name="footnote125"></a><b>Footnote 125:</b><a href="#footnotetag125"> (return) </a><p> Spencer and Gillen, <i>Northern +Tribes of Central Australia</i>, p. 273.</p></blockquote> + +<blockquote class="footnote"><a id="footnote126" name="footnote126"></a><b>Footnote 126:</b><a href="#footnotetag126"> (return) </a><p> Spencer and Gillen, <i>Native Tribes of Central +Australia</i>, p. 141.</p></blockquote> + +<blockquote class="footnote"><a id="footnote127" name="footnote127"></a><b>Footnote 127:</b><a href="#footnotetag127"> (return) </a><p>Spencer and Gillen, <i>op. cit.</i> p. 140</p></blockquote> + +<blockquote class="footnote"><a id="footnote128" name="footnote128"></a><b>Footnote 128:</b><a href="#footnotetag128"> (return) </a><p>Spencer and Gillen, <i>Native Tribes</i>, pp. 144, 145.</p></blockquote> + +<blockquote class="footnote"><a id="footnote129" name="footnote129"></a><b>Footnote 129:</b><a href="#footnotetag129"> (return) </a><p> Spencer and Gillen, <i>Native Tribes</i>, pp. 164, +<i>sq.</i>; <i>id.</i>, <i>Northern Tribes</i>, pp. 261, 264.</p></blockquote> + +<blockquote class="footnote"><a id="footnote130" name="footnote130"></a><b>Footnote 130:</b><a href="#footnotetag130"> (return) </a><p>Spencer and Gillen, <i>Native Tribes</i>, p. 145.</p></blockquote> + +<blockquote class="footnote"><a id="footnote131" name="footnote131"></a><b>Footnote 131:</b><a href="#footnotetag131"> (return) </a><p>Spencer and Gillen, <i>Native Tribes</i>, p. 136.</p></blockquote> + +<blockquote class="footnote"><a id="footnote132" name="footnote132"></a><b>Footnote 132:</b><a href="#footnotetag132"> (return) </a><p> Spencer and Gillen, <i>Native Tribes</i>, pp. 158 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote133" name="footnote133"></a><b>Footnote 133:</b><a href="#footnotetag133"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes</i>, pp. 271 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote134" name="footnote134"></a><b>Footnote 134:</b><a href="#footnotetag134"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, pp. 490 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote135" name="footnote135"></a><b>Footnote 135:</b><a href="#footnotetag135"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, pp. 226 <i>sq.</i> Another mythical being in which the +Warramunga believe is <i>the pau-wa</i>, a fabulous animal, half human +and somewhat resembling a dog. See Spencer and Gillen, <i>op. cit.</i> +pp. 195, 197, 201, 210 <i>sq.</i> But the creature seems not to be a +totem, for it is not included in the list of totems given by Messrs. +Spencer and Gillen (<i>op. cit.</i> pp. 768-773).</p></blockquote> + +<blockquote class="footnote"><a id="footnote136" name="footnote136"></a><b>Footnote 136:</b><a href="#footnotetag136"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, pp. 252 <i>sq.</i></p></blockquote> + +<span class="pagenum"><a name="page107" id="page107"></a>[pg 107]</span> + + + + +<h2><a name="lecture-v" id="lecture-v"></a>LECTURE V</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE ABORIGINES +OF CENTRAL AUSTRALIA (<i>continued</i>)</h3> + + +<p class="side">Beliefs of the Central Australian aborigines concerning the +reincarnation of the dead. The mythical water-snake Wollunqua.</p> + +<p>In the last lecture we began our survey of the belief in +immortality and the practices to which it has given rise +among the aboriginal tribes of Central Australia. I shewed +that these primitive savages hold a very remarkable theory of +birth and death. They believe that the souls of the dead do not +perish but are reborn in human form after a longer or shorter +interval. During that interval the spirits of the departed +are supposed to congregate in certain parts of the country, +generally distinguished by some conspicuous natural feature, +which accordingly the natives account sacred, believing them +to be haunted by the souls of the dead. From time to time +one of these disembodied spirits enters into a passing woman +and is born as an infant into the world. Thus according to +the Central Australian theory every living person without +exception is the reincarnation of a dead man, woman, or +child. At first sight the theory seems to exclude the +possibility of any worship of the dead, since it appears +to put the living on a footing of perfect equality with the +dead by identifying the one with the other. But I pointed +out that as a matter of fact these savages do admit, +whether logically or not, the superiority of their remote +ancestors to themselves: they acknowledge that these old +forefathers of theirs did possess many marvellous powers to +which they themselves can lay no claim. In this acknowledgment, +accordingly, we may detect an opening or possibility +for the development of a real worship of ancestors. +Indeed, as I said at the close of last lecture, something +<span class="pagenum"><a name="page108" id="page108"></a>[pg 108]</span> +closely approaching to ancestor worship has actually grown +up in regard to the mythical ancestor of the Wollunqua +clan in the Warramunga tribe. The Wollunqua is a +purely fabulous water-snake, of gigantic dimensions, which +is supposed to haunt the waters of a certain lonely pool +called Thapauerlu, in the Murchison Range of mountains. +Unlike the ancestors of the other totemic clans, this mythical +serpent is never reborn in human form; he always lives in +his solitary pool among the barren hills; but the natives +think that he has it in his power to come forth and do +them an injury, and accordingly they pray to him to remain +quiet and not to harm them. Indeed so afraid of him are +they that speaking of the creature among themselves they +avoid using his proper name of Wollunqua and call him by +a different name, lest hearing himself called by his true +name he should rush forth and devour them. More than that +they even endeavour to propitiate him by the performance +of certain rites, which, however childish and absurd they +may seem to us, are very solemn affairs for these simple folk. +The rites were witnessed by Messrs. Spencer and Gillen, +whose description I will summarise. It offers an interesting +and instructive example of a ritual observed by primitive +savages, who are clearly standing on, if they have not +already crossed, the threshold of religion.</p> + +<p class="side">Wanderings of the Wollunqua. Dramatic ceremonies in honour of +the Wollunqua.</p> + +<p>Like all other totemic ancestors the Wollunqua is said +to have arisen at a particular spot, to have wandered about +the country, and finally to have gone down into the ground. +Starting from the deep rocky pool in the Murchison Range +he travelled at first underground, coming up, however, at +various points where he performed ceremonies and left +many spirit children, who issued from his body and +remained behind, forming local totemic centres when he +had passed on. It is these spirit children who have formed +the Wollunqua clan ever since, undergoing an endless +series of reincarnations. Now the ceremonies which the +clan perform in honour of their mythical ancestor the +Wollunqua all refer to his wanderings about the country. +Thus there is a particular water-hole called Pitingari where +the great old water-snake is said to have emerged from the +ground and looked about him. Here, accordingly, two +<span class="pagenum"><a name="page109" id="page109"></a>[pg 109]</span> +men performed a ceremony. Each of them was decorated +with a broad band of red down, which curved round both +the front and the back of the performer and stood sharply +out from the mass of white down with which all the rest of +the upper part of his body was covered. These broad red +bands represented the Wollunqua. Each man also wore a +tall, conical helmet adorned with a curved band of red down, +which, no doubt, likewise symbolised the mythical serpent. +When the two actors in the little drama had been attired in +this quaint costume of red and white down, they retired +behind a bush, which served for the side scenes of a theatre. +Then, when the orchestra, composed of adult men, struck up +the music on the ceremonial ground by chanting and beating +boomerangs and sticks together, the performers ran in, +stopping every now and then to shake themselves in imitation +of the snake. Finally, they sat down close together +with their heads bowed down on a few green branches +of gum-trees. A man then stepped up to them, knocked +off their head-dresses, and the simple ceremony came to an +end.<a id="footnotetag137" name="footnotetag137"></a><a href="#footnote137"><sup>137</sup></a></p> + +<p class="side">Ceremony in honour of the Wollunqua.</p> + +<p>The next ceremony was performed on the following day +at another place called Antipataringa, where the mythical +snake is said to have halted in his wanderings. The same +two men acted as before, but this time one of them carried +on his head a curious curved bundle shaped like an enormous +boomerang. It was made of grass-stalks bound together +with human hair-string and decorated with white down. +This sacred object represented the Wollunqua himself.<a id="footnotetag138" name="footnotetag138"></a><a href="#footnote138"><sup>138</sup></a> From +this spot the snake was believed to have travelled on to another +place called Tjunguniari, where he popped up his head +among the sand-hills, the greater part of his body remaining +underground. Indeed, of such an enormous length was the +serpent, that though his head had now travelled very many +miles his tail still remained at the starting-point and had not +yet begun to take part in the procession. Here accordingly +the third ceremony, perhaps we may say the third act in +the drama, was performed on the third day. In it one of +<span class="pagenum"><a name="page110" id="page110"></a>[pg 110]</span> +the actors personated the snake himself, while the other +stood for a sand-hill.<a id="footnotetag139" name="footnotetag139"></a><a href="#footnote139"><sup>139</sup></a></p> + +<p class="side">Further ceremony in honour of the Wollunqua: the white mound +with the red wavy band to represent the mythical snake.</p> + +<p>After an interval of three days a fourth ceremony was +performed of an entirely different kind. A keel-shaped +mound was made of wet sand, about fifteen feet long by +two feet high. The smooth surface of the mound was covered +with a mass of little dots of white down, except for a long +wavy band of red down which ran all along both sides of +the mound. This wavy red band represented the Wollunqua, +his head being indicated by a small round swelling at one +end and his tail by a short prolongation at the other. The +mound itself represented a sand-hill beside which the snake +is said to have stood up and looked about. The preparation +of this elaborate emblem of the Wollunqua occupied the +greater part of the day, and it was late in the afternoon +before it was completed. When darkness fell, fires were +lighted on the ceremonial ground, and as the night grew late +more fires were kindled, and all of the men sat round the +mound singing songs which referred to the mythical water-snake. +This went on for hours. At last, about three +o'clock in the morning, a ring of fires was lit all round the +ceremonial ground, in the light of which the white trunks of +the gum-trees and the surrounding scrub stood out weird and +ghastly against the blackness of darkness beyond. Amid +the wildest excitement the men of the Wollunqua totem now +ranged themselves in single file on their knees beside the +mound which bore the red image of their great mythical +forefather, and with their hands on their thighs surged round +and round it, every man bending in unison first to one side +and then to the other, each successive movement being accompanied +by a loud and simultaneous shout, or rather yell, while +the other men, who were not of the Wollunqua totem, stood +by, clanging their boomerangs excitedly, and one old man, +who acted as a sort of choregus, walked backwards at the +end of the kneeling procession of Wollunqua men, swaying +his body about and lifting high his knees at every step. In +this way, with shouts and clangour, the men of the totem +surged twice round the mound on their knees. After that, +as the fires died down, the men rose from their knees, and +<span class="pagenum"><a name="page111" id="page111"></a>[pg 111]</span> +for another hour every one sat round the mound singing +incessantly. The last act in the drama was played at four +o'clock in the morning at the moment when the first faint +streaks of dawn glimmered in the east. At sight of them +every man jumped to his feet, the smouldering fires were +rekindled, and in their blaze the long white mound stood +out in strong relief. The men of the totem, armed with +spears, boomerangs, and clubs, ranged themselves round it, +and encouraged by the men of the other totems attacked it +fiercely with their weapons, until in a few minutes they had +hacked it to pieces, and nothing was left of it but a rough +heap of sandy earth. The fires again died down and for a +short time silence reigned. Then, just as the sun rose above +the eastern horizon, the painful ceremony of subincision was +performed on three youths, who had recently passed through +the earlier stages of initiation.<a id="footnotetag140" name="footnotetag140"></a><a href="#footnote140"><sup>140</sup></a></p> + +<p class="side">The rite aims both at pleasing and at coercing the mythical +snake.</p> + +<p>This remarkable rite is supposed, we are informed, "in +some way to be associated with the idea of persuading, or +almost forcing, the Wollunqua to remain quietly in his home +under the water-hole at Thapauerlu, and to do no harm to +any of the natives. They say that when he sees the mound +with his representation drawn upon it he is gratified, and +wriggles about underneath with pleasure. The savage +attack upon the mound is associated with the idea of +driving him down, and, taken altogether, the ceremony +indicates their belief that, at one and the same time, +they can both please and coerce the mythic beast. It is +necessary to do things to please him, or else he might grow +sulky and come out and do them harm, but at the same +time they occasionally use force to make him do what +they want."<a id="footnotetag141" name="footnotetag141"></a><a href="#footnote141"><sup>141</sup></a> In fact the ritual of the mound with its +red image of the snake combines the principles of religion +and magic. So far as the rite is intended to please and +propitiate the mythical beast, it is religious; so far as +it is intended to constrain him, it is magical. The two +principles are contradictory and the attempt to combine +them is illogical; but the savage is heedless, or rather +<span class="pagenum"><a name="page112" id="page112"></a>[pg 112]</span> +totally unaware, of the contradiction and illogicality: all +that concerns him is to accomplish his ends: he has neither +the wish nor the ability to analyse his motives. In this +respect he is in substantial agreement with the vast +majority of mankind. How many of us scrutinise the +reasons of our conduct with the view of detecting and +eliminating any latent inconsistencies in them? And how +many, or rather how few of us, on such a scrutiny would be +so fortunate as to discover that there were no such inconsistencies +to detect? The logical pedant who imagines +that men cannot possibly act on inconsistent and even contradictory +motives only betrays his ignorance of life. It is +not therefore for us to cast stones at the Warramunga men +of the Wollunqua totem for attempting to propitiate and +constrain their mythical serpent at the same time. Such +contradictions meet us again and again in the history of +religion: it is interesting but by no means surprising to find +them in one of its rudimentary stages.</p> + +<p class="side">Thunder the voice of the Wollunqua.</p> + +<p>On the evening of the day which succeeded the construction +of the emblematic mound the old men who had +made the emblem said they had heard the Wollunqua talking, +and that he was pleased with what had been done and +was sending them rain. What they took for the voice of +the Wollunqua was thunder rumbling in the distance. No +rain fell, but a few days later thunder was again heard rolling +afar off and a heavy bank of clouds lay low on the +western horizon. The old men now said that the Wollunqua +was growling because the remains of the mound had +been left uncovered; so they hastily cut down branches and +covered up the ruins. After that the Wollunqua ceased to +growl: there was no more thunder.<a id="footnotetag142" name="footnotetag142"></a><a href="#footnote142"><sup>142</sup></a></p> + +<p class="side">Ground drawings of the Wollunqua.</p> + +<p>On the four following days ceremonies of an entirely +different kind from all the preceding were performed in +honour of the Wollunqua. A space of sandy ground was +smoothed down, sprinkled with water, and rubbed so as to +form a compact surface. The smooth surface was then +overlaid with a coat of red or yellow ochre, and on this +coloured background a number of designs were traced, one +after the other, by a series of white dots, which together +<span class="pagenum"><a name="page113" id="page113"></a>[pg 113]</span> +made up a pattern of curved lines and concentric circles. +These patterns represented the Wollunqua and some of his +traditionary adventures. The snake himself was portrayed +by a broad wavy band, but all the other designs were purely +conventional; for example, trees, ant-hills, and wells were +alike indicated by circles. Altogether there were eight such +drawings on the earth, some of them very elaborate and +entailing, each of them, not less than six or seven hours' +labour: one of them was ten feet long. Each drawing was +rubbed out before the next one was drawn. Moreover, the +drawings were accompanied by little dramas acted by +decorated men. In one of these dramas no fewer than +eight actors took part, some of whom wore head-dresses +adorned with a long wavy band to represent the Wollunqua. +The last drawing of all was supposed to portray the +mythical snake as he plunged into the earth and returned +to his home in the rocky pool called Thapauerlu among the +Murchison Ranges.<a id="footnotetag143" name="footnotetag143"></a><a href="#footnote143"><sup>143</sup></a></p> + +<p class="side">Religious importance of the Wollunqua.</p> + +<p>I have dwelt at some length on these ceremonies of the +Wollunqua totem, because they furnish a remarkable and +perhaps unique instance in Australia of a totemic ancestor +in the act of developing into something like a god. In the +Warramunga tribe there are other snake totems besides the +Wollunqua; for example, there is the black snake totem +and the deaf adder totem. But this purely mythical water-snake, +the Wollunqua, is the most important of them all +and is regarded as the great father of all the snakes. "It +is not easy," say Messrs. Spencer and Gillen, "to express +in words what is in reality rather a vague feeling amongst +the natives, but after carefully watching the different series +of ceremonies we were impressed with the feeling that the +Wollunqua represented to the native mind the idea of a +dominant totem."<a id="footnotetag144" name="footnotetag144"></a><a href="#footnote144"><sup>144</sup></a> Thus he is at once a fabulous animal +and the mythical ancestor of a human clan, but his animal +nature apparently predominates over his semi-human nature, +as shewn by the drawings and effigies of him, all of which +are in serpent form. The prayers offered to him at the pool +<span class="pagenum"><a name="page114" id="page114"></a>[pg 114]</span> +which he is supposed to haunt, and the attempt to please +him by drawing his likeness can only be regarded as propitiatory +rites and therefore as rudimentary forms of worship. +And the idea that thunder is his voice, and that the rain is +a gift sent by him in return for the homage paid to him by +the people, appears to prove that in course of time, if left to +himself, he might easily have been elevated to the sky and +have ranked as a celestial deity, who dwells aloft and sends +down or withholds the refreshing showers at his good +pleasure. Thus the Wollunqua, a rude creation of the savage +Australian imagination, possesses a high interest for the +historian of religion, since he combines elements of ancestor +worship and totem worship with a germ of heaven worship; +while on the purely material side his representation, both in +plastic form by a curved bundle of grass-stalks and in +graphic form by broad wavy bands of red down, may be +said in a sense to stand at the starting-point of that long +development of religious art, which in so many countries +and so many ages has attempted to represent to the bodily +eye the mysteries of the unseen and invisible, and which, +whatever we may think of the success or failure of that +attempt, has given to the world some of the noblest works +of sculpture and painting.</p> + +<p class="side">Possible religious evolution of totemism.</p> + +<p>I have already pointed out the difficulty of seeing how a +belief in the reincarnation of the dead, such as prevails +universally among the aborigines of Central Australia, could +ever be reconciled with or develop into a worship of the +dead; for by identifying the living with the dead, the theory +of reincarnation seems to abolish that distinction between +the worshipper and the worshipped which is essential to +the existence of worship. But, as I also indicated, what +seems a loophole or mode of escape from the dilemma may +be furnished by the belief of these savages, that though +they themselves are nothing but their ancestors come to +life again, nevertheless in their earliest incarnations of the +<i>alcheringa</i> or dream times their ancestors possessed miraculous +powers which they have admittedly lost in their later +reincarnations; for this suggests an incipient discrimination +or line of cleavage between the living and the dead; it hints +that perhaps after all the first ancestors, with their marvellous +<span class="pagenum"><a name="page115" id="page115"></a>[pg 115]</span> +endowments, may have been entirely different persons +from their feebler descendants, and if this vague hint could +only grow into a firm conviction of the essential difference +between the two, then the course would be clear for the +development of ancestor worship: the dead forefathers, +viewed as beings perfectly distinct from and far superior to +the living, might easily come to receive from the latter the +homage of prayer and sacrifice, might be besought by their +descendants to protect them in danger and to succour them +in all the manifold ills of life, or at least to abstain from +injuring them. Now, this important step in religious evolution +appears to have been actually taken by the Wollunqua, +the mythical water-snake, who is the totem of one of the +Warramunga clans. Unlike all the other totems he is supposed +to exist only in his invisible and animal form and +never to be reincarnated in a man.<a id="footnotetag145" name="footnotetag145"></a><a href="#footnote145"><sup>145</sup></a> Hence, withdrawn as +he is from the real world of sense, the imagination is free to +play about him and to invest him more and more with those +supernatural attributes which men ascribe to their deities. +And what has actually happened to this particular totemic +ancestor might under favourable circumstances happen to +many others. Each of them might be gradually detached +from the line of his descendants, might cease to be reincarnated +in them, and might gradually attain to the lonely +pre-eminence of godhead. Thus a system of pure totemism, +such as prevails among the aborigines of Central Australia, +might develop through a phase of ancestor worship into a +pantheon of the ordinary type.</p> + +<p class="side">Conspicuous features of the landscape associated with +ancestral spirits.</p> + +<p>Although none of the other totemic ancestors of the +Central Australian aborigines appears to have advanced so +far on the road to religion as the Wollunqua, yet they all +contain in germ the elements out of which a religion might +have been developed. It is difficult for us civilised men to +conceive the extent to which the thoughts and lives of these +savages are dominated by the memories and traditions of +the dead. Every conspicuous feature in the landscape is +<span class="pagenum"><a name="page116" id="page116"></a>[pg 116]</span> +not only associated with the legendary doings of some +ancestors but is commonly said to have arisen as a direct +result of their actions. The mountains, the plains, the rivers, +the seas, the islands of ancient Greece itself were not more +thickly haunted by the phantoms of a fairy mythology than +are the barren sun-scorched steppes and stony hills of the +Australian wilderness; but great indeed is the gulf which +divides the beautiful creations of Greek fancy from the crude +imaginings of the Australian savage, whose legendary tales +are for the most part a mere tissue of trivial absurdities +unrelieved by a single touch of beauty or poetry.</p> + +<p class="side">A journey through the Warramunga country.</p> + +<p>To illustrate at once the nature and the abundance of these +legends I will quote a passage in which Messrs. Spencer and +Gillen describe a journey they took in company with some +Warramunga natives over part of their country:—"For the +first two days our way lay across miserable plain country +covered with poor scrub, with here and there low ranges rising. +Every prominent feature of any kind was associated with +some tradition of their past. A range some five miles away +from Tennant Creek arose to mark the path traversed by +the great ancestor of the Pittongu (bat) totem. Several +miles further on a solitary upstanding column of rock represented +an opossum man who rested here, looked about the +country, and left spirit children behind him; a low range of +remarkably white quartzite hills indicated a large number of +white ant eggs thrown here in the <i>wingara</i><a id="footnotetag146" name="footnotetag146"></a><a href="#footnote146"><sup>146</sup></a> by the Munga-munga +women as they passed across the country. A solitary +flat-topped hill arose to mark the spot where the Wongana +(crow) ancestor paused for some time to pierce his nose; +and on the second night we camped by the side of a waterhole +where the same crow lived for some time in the +<i>wingara</i>, and where now there are plenty of crow spirit +children. All the time, as we travelled along, the old men +were talking amongst themselves about the natural features +associated in tradition with these and other totemic ancestors +of the tribe, and pointing them out to us. On the third +day we travelled, at first for some hours, by the side of a +<span class="pagenum"><a name="page117" id="page117"></a>[pg 117]</span> +river-bed,—perfectly dry of course,—and passed the spot +where two hawks first made fire by rubbing sticks together, +two fine gum-trees on the banks now representing the place +where they stood up. A few miles further on we came to a +water-hole by the side of which the moon-man met a bandicoot +woman, and while the two were talking together the +fire made by the hawks crept upon them and burnt the +woman, who was, however, restored to life again by the +moon-man, with whom she then went up into the sky. Late +in the afternoon we skirted the eastern base of the Murchison +Range, the rugged quartzite hills in this part being +associated partly with the crow ancestor and partly with +the bat. Following up a valley leading into the hills we +camped, just after sunset, by the side of a rather picturesque +water-pool amongst the ranges. A short distance before +reaching this the natives pointed out a curious red cliff, +standing out amongst the low hills which were elsewhere +covered with thin scrub. This, which is called Tjiti, represents +the spot where an old woman spent a long time +digging for yams, the latter being indicated by great heaps +of stones lying all around. On the opposite side of the +valley a column of stone marks the spot where the woman +went into the earth. The water-hole by which we were +camped was called Wiarminni. It was in reality a deep +pool in the bed of a creek coming down from the hills. +Behind it the rocks rose abruptly, and amongst them there +was, or rather would have been if a stream had been flowing, +a succession of cascades and rocky water-holes. Two of the +latter, just above Wiarminni, are connected with a fish totem, +and represent the spot where two fish men arose in the +<i>alcheringa</i>, fought one another, left spirit children behind, and +finally went down into the ground. We were now, so to +speak, in the very midst of <i>mungai</i> [<i>i.e.</i> of places associated +with the totems], for the old totemic ancestors of the tribe, +who showed a most commendable fondness for arising and +walking about in the few picturesque spots which their +country contained, had apparently selected these rocky +gorges as their central home. All around us the water-holes, +gorges, and rocky crags were peopled with spirit individuals +left behind by one or other of the following totemic +<span class="pagenum"><a name="page118" id="page118"></a>[pg 118]</span> +ancestors:—Wollunqua, Pittongu (bat), Wongana (crow), +wild dog, emu, bandicoot, and fish, whose lines of travel in +the <i>alcheringa</i> formed a regular network over the whole +countryside."<a id="footnotetag147" name="footnotetag147"></a><a href="#footnote147"><sup>147</sup></a></p> + +<p class="side">Dramatic ceremonies to commemorate the doings of ancestors.</p> + +<p>Similar evidence could be multiplied, but this may suffice +to teach us how to the minds of these Central Australian +savages the whole country is haunted, in the literal sense, not +merely by the memories of their dead, but by the spirits +which they left behind them and which are constantly +undergoing reincarnation. And not only are the minds of +the aborigines preoccupied by the thought of their ancestors, +who are recalled to them by all the familiar features of the +landscape, but they spend a considerable part of their time +in dramatically representing the legendary doings of their rude +forefathers of the remote past. It is astonishing, we are +told, how large a part of a native's life is occupied with the +performance of these dramatic ceremonies. The older he +grows, the greater is the share he takes in them, until at last +they actually absorb the greater part of his thoughts. The +rites which seem so trivial to us are most serious matters to +him. They are all connected with the great ancestors of +the tribe, and he is firmly convinced that when he dies his +spirit will rejoin theirs and live in communion with them +until the time comes for him to be born again into the +world. With such solemnity does he look on the celebration +of these commemorative services, as we may call them, that +none but initiated men are allowed to witness them; women +and children are strictly excluded from the spectacle. These +sacred dramas are often, though by no means always, associated +with the rites of initiation which young men have to +pass through before they are admitted to full membership of +the tribe and to participation in its deepest mysteries. The +rites of initiation are not all undergone by a youth at the +same time; they succeed each other at longer or shorter +intervals of time, and at each of them he is privileged to +witness some of the solemn ceremonies in which the traditions +of the tribal ancestors are dramatically set forth before him, +until, when he has passed through the last of the rites and +ordeals, he is free to behold and to take part in the whole +<span class="pagenum"><a name="page119" id="page119"></a>[pg 119]</span> +series of mystery plays or professedly historical dramas. +Sometimes the performance of these dramas extends over +two or three months, during which one or more of them are +acted daily.<a id="footnotetag148" name="footnotetag148"></a><a href="#footnote148"><sup>148</sup></a> For the most part, they are very short and +simple, each of them generally lasting only a few minutes, +though the costumes of the actors are often elaborate and +may have taken hours to prepare. I will describe a few of +them as samples.</p> + +<p class="side">Ceremony of the Hakea flower totem.</p> + +<p>We will begin with a ceremony of the Hakea flower +totem in the Arunta tribe, as to which it may be premised +that a decoction of the Hakea flower is a favourite drink of +the natives. The little drama was acted by two men, each +of whom was decorated on his bare body by broad bands of +pearly grey edged with white down, which passed round his +waist and over his shoulders, contrasting well with the +chocolate colour of his skin. On his head each of them +wore a kind of helmet made of twigs, and from their ears +hung tips of the tails of rabbit-bandicoots. The two sat on +the ground facing each other with a shield between them. +One of them held in his hand some twigs representing the +Hakea flower in bloom; these he pretended to steep in water +so as to brew the favourite beverage of the natives, and the +man sitting opposite him made believe to suck it up with a +little mop. Meantime the other men ran round and round +them shouting <i>wha! wha!</i> This was the substance of the +play, which ended as usual by several men placing their +hands on the shoulders of the performers as a signal to them +to stop.<a id="footnotetag149" name="footnotetag149"></a><a href="#footnote149"><sup>149</sup></a></p> + +<p class="side">Ceremony of a fish totem.</p> + +<p>Again, to take another Arunta ceremony of a fish totem +called <i>interpitna</i>. The fish is the bony bream (<i>Chatoessus +horni</i>), which abounds in the water-holes of the country. +The play was performed by a single actor, an old man, +whose face was covered with a mass of white down contrasting +strongly with a large bunch of black eagle-hawk +feathers which he wore on his head. His body was decorated +with bands of charcoal edged with white down. Squatting +on the ground he moved his body and extended his arms +<span class="pagenum"><a name="page120" id="page120"></a>[pg 120]</span> +from his sides, opening and closing them as he leaned +forwards, so as to imitate a fish swelling itself out and +opening and closing its gills. Then, holding twigs in his +hands, he moved along mimicking the action of a man who +drives fish before him with a branch in a pool, just as the +natives do to catch the fish. Meantime an orchestra of four +men squatted beside him singing and beating time with a +stick on the ground.<a id="footnotetag150" name="footnotetag150"></a><a href="#footnote150"><sup>150</sup></a></p> + +<p class="side">Ceremony of a plum-tree totem.</p> + +<p>Again, another Arunta ceremony of the plum-tree totem +was performed by four actors, who simply pretended to +knock down and eat imaginary plums from an imaginary +plum-tree.<a id="footnotetag151" name="footnotetag151"></a><a href="#footnote151"><sup>151</sup></a> An interesting point in this very simple drama +is that in it the men of the plum-tree totem are represented +eating freely of their totem, which is quite contrary to the +practice of the present day, but taken along with many +similar ceremonies it goes far to prove that in the ancient +days, to which all these dramatic ceremonies refer, it was the +regular practice for men and women of a totem to eat their +totemic animals or plants. As another example of a drama +in which the performers are represented eating their totem +we may take a ceremony of the ant totem in the Warramunga +tribe. The legendary personages who figure in it +are two women of the ant totem, ancestresses of the ant clan, +who are said to have devoted all their time to catching and +eating ants, except when they were engaged in the performance +of ceremonies. The two men who personated +these women in the drama (for no woman is allowed to +witness, much less to act in, these sacred dramas) had +the whole of the upper parts of their bodies, including +their faces and the cylindrical helmets which they wore on +their heads, covered with a dense mass of little specks of red +down. These specks stood for the ants, alive or dead, and +also for the stones and trees on the spots where the two +women encamped. In the drama the two actors thus +arrayed walked about the ground as if they were searching +for ants to eat. Each of them carried a wooden trough and +stooping down from time to time he turned over the ground +and picked up small stones which he placed in the trough +<span class="pagenum"><a name="page121" id="page121"></a>[pg 121]</span> +till it was full. The stones represented the masses of ants +which the women gathered for food. After carrying on this +pantomime for a time the two actors pretended to discover +each other with surprise and to embrace with joy, much to +the amusement of the spectators.<a id="footnotetag152" name="footnotetag152"></a><a href="#footnote152"><sup>152</sup></a></p> + +<p class="side">In these ceremonies the action is appropriate to the totem. +Ceremony of the witchetty grub totem.</p> + +<p>In all these ceremonies you will observe that the action +of the drama is strictly appropriate to the totem. In the +drama of the Hakea flower totem the actors pretend to +make and drink the beverage brewed from Hakea flowers; +in the ceremony of the fish totem the actor feigns to be a +fish and also to catch fish; in the ceremony of the plum-tree +totem the actors pretend to knock down and eat plums; and +in the ceremony of the ant totem the actors make believe +to gather ants for food. Similarly, to take a few more +examples, in a ceremony of the witchetty grub totem of the +Arunta tribe the body of the actor was decorated with lines +of white and red down, and he had a shield adorned with a +number of concentric circles of down. The smaller circles +represented the bush on which the grub lives first of all, and +the larger circles represented the bush on which the adult +insect lays its eggs. When all was ready, the performer +seated himself on the ground and imitated the grub, alternately +doubling himself up and rising on his knees, while he +extended his arms and made them quiver in imitation of the +insect's wings; and every now and then he would bend over +the shield and sway to and fro, and up and down, in imitation +of the insect hovering over the bushes on which it lays its +eggs.<a id="footnotetag153" name="footnotetag153"></a><a href="#footnote153"><sup>153</sup></a> In another ceremony of the witchetty grub totem, which +followed immediately the one I have just described, the actor +had two shields beside him. The smaller of the shields was +ornamented with zigzag lines of white pipe-clay which were +supposed to indicate the tracks of the grub; the larger shield +was covered with larger and smaller series of concentric +circles, the larger representing the seeds of a bush on which +the insect feeds, while the smaller stood for the eggs of the +adult insect. As before, the actor wriggled and flapped his +arms in imitation of the fluttering of the insect when it first +<span class="pagenum"><a name="page122" id="page122"></a>[pg 122]</span> +leaves its chrysalis case in the ground and attempts to fly. +In acting thus he was supposed to represent a celebrated +ancestor of the witchetty grub totem.<a id="footnotetag154" name="footnotetag154"></a><a href="#footnote154"><sup>154</sup></a></p> + +<p class="side">Ceremony of the emu totem.</p> + +<p>The last example of such ceremonies which I shall cite +is one of the emu totem in the Arunta tribe. The body of +the actor was decorated with perpendicular lines of white +down reaching from his shoulders to his knees; and on his +head he supported a towering head-piece tipped with a +bunch of emu feathers in imitation of the neck and head of +an emu. Thus arrayed he stalked backwards and forwards +in the aimless fashion of the bird.<a id="footnotetag155" name="footnotetag155"></a><a href="#footnote155"><sup>155</sup></a></p> + +<p class="side">These dramatic ceremonies were probably at first magical +rites intended to supply the people with food and other necessaries.</p> + +<p>What are we to think of the intention of these little +dramas which the Central Australian aborigines regard as +sacred and to the performance of which they devote so +much time and labour? At first sight they are simply +commemorative services, designed to represent the ancestors +as they lived and moved in the far-past times, to recall +their adventures, of which legend has preserved the +memory, and to set them dramatically before the eyes +of their living descendants. So far, therefore, the dramas +might be described as purely historical in intention, if not in +reality. But there are reasons for thinking that in all cases +a deeper meaning underlies, or formerly underlay, the performance +of all these apparently simple historical plays; in +fact, we may suspect that originally they were all magical +ceremonies observed for the practical purpose of supplying +the people with food, water, sunshine, and everything else +of which they stand in need. This conclusion is suggested +first of all by the practice of the Arunta and other Central +Australian tribes, who observe very similar ceremonies with +the avowed intention of thereby multiplying the totemic +animals and plants in order that they may be eaten by the +tribe, though not by the particular clan which has these +animals or plants for its totem. It is true that the Arunta +distinguish these magical ceremonies for the multiplication of +the totems from what we may call the more purely commemorative +or historical performances, and they have a +<span class="pagenum"><a name="page123" id="page123"></a>[pg 123]</span> +special name for the former, namely <i>intichiuma</i>, which they +do not bestow on the latter. Yet these <i>intichiuma</i> or +magical ceremonies resemble the commemorative ceremonies +so closely that it is difficult to suppose they can always +have been wholly distinct. For example, in the magical +ceremonies for the multiplication of witchetty grubs the +performers pretend to be the insects emerging from their +chrysalis cases,<a id="footnotetag156" name="footnotetag156"></a><a href="#footnote156"><sup>156</sup></a> just as the actors do in the similar commemorative +ceremony which I have described; and again +in a magical ceremony for the multiplication of emus the +performers wear head-dresses to represent the long neck +and small head of the bird, and they mimic its gait,<a id="footnotetag157" name="footnotetag157"></a><a href="#footnote157"><sup>157</sup></a> exactly +as the actors do in the commemorative ceremony. It seems +reasonable, therefore, to conjecture that the ceremonies which +now are, or seem to be, purely commemorative or historical +were originally magical in intention, being observed for the +practical purpose of multiplying edible animals and plants +or supplying other wants of the tribe.</p> + +<p class="side">Among the Warramunga these dramatic ceremonies are avowedly +performed as magical rites.</p> + +<p>Now this conjecture is strongly confirmed by the actual +usage of the Warramunga tribe, amongst whom the commemorative +or historical dramas are avowedly performed as +magical rites: in other words, the Warramunga attribute a +magical virtue to the simple performance of such dramas: they +think that by merely acting the parts of their totemic ancestors +they thereby magically multiply the edible animals or plants +which these ancestors had for their totems. Hence in this +tribe the magical ceremonies and the dramatic performances +practically coincide: with them, as Messrs. Spencer and Gillen +say, the <i>intichiuma</i> or magical ceremonies (called by the +Warramunga <i>thalamminta</i>) "for the most part simply consist +in the performance of a complete series representing the +<i>alcheringa</i> history of the totemic ancestor. In this tribe each +totemic group has usually one great ancestor, who arose in +some special spot and walked across the country, making +various natural features as he did so,—creeks, plains, ranges, +and water-holes,—and leaving behind him spirit individuals +who have since been reincarnated. The <i>intichiuma</i> [or +magical] ceremony of the totem really consists in tracking +<span class="pagenum"><a name="page124" id="page124"></a>[pg 124]</span> +these ancestors' paths, and repeating, one after the other, ceremonies +commemorative of what are called the <i>mungai</i> spots, +the equivalent of the <i>oknanikilla</i> amongst the Arunta—that +is, the places where he left the spirit children behind."<a id="footnotetag158" name="footnotetag158"></a><a href="#footnote158"><sup>158</sup></a> +Apparently the Warramunga imagine that by imitating a +totemic ancestor at the very place where he left spirit children +of the same totem behind him, they thereby enable these +spirit children to be born again and so increase the food +supply, whenever their totem is an edible animal or plant; +for we must always remember that in the mind of these +savages the idea of a man or woman is inextricably confused +with the idea of his or her totem; they seem unable to distinguish +between the two, and therefore they believe that +in multiplying human beings at their local totemic centres +(<i>mungai</i> or <i>oknanikilla</i>) they simultaneously multiply their +totems; and as the totems are commonly edible animals +and plants, it follows that in the opinion of the Warramunga +the general effect of performing these ancestral plays is to +increase the supply of food of the tribe. No wonder, therefore, +that the dramas are sacred, and that the natives attribute +the most serious significance to their performance: the neglect +to perform them might, in their judgment, bring famine and +ruin on the whole tribe. As Messrs. Spencer and Gillen, +speaking of these ceremonies, justly observe: "Their proper +performance is a matter of very great importance in the eyes +of the natives, because, not only do they serve to keep alive +and hand down from generation to generation the traditions +of the tribe, but they are, at least amongst the Warramunga, +intimately associated with the most important object of maintaining +the food supply, as every totemic group is held +responsible for the maintenance of the material object the +name of which it bears."<a id="footnotetag159" name="footnotetag159"></a><a href="#footnote159"><sup>159</sup></a></p> + +<p class="side">General view of the attitude of the Central Australian +natives towards their dead.</p> + +<p>To sum up the attitude of the Central Australian natives +towards their dead. They believe that their dead are constantly +undergoing reincarnation by being born again of +women into the world, in fact that every living man, woman, +and child is nothing but a dead person come to life again, +that so it has been from the beginning and that so it will be +<span class="pagenum"><a name="page125" id="page125"></a>[pg 125]</span> +to the end. Of a special world of the departed, remote and +different from the material world in which they live and from +the familiar scenes to which they have been accustomed from +infancy, they have no conception; still less, if that is possible, +have they any idea of a division of the world of the dead +into a realm of bliss and a realm of woe, where the spirits of +the good live ineffably happy and the spirits of the bad live +unspeakably miserable. To their simple minds the spirits of +the dead dwell all about them in the rocky gorges, the barren +plains, the wooded dells, the rustling trees, the still waters of +their native land, haunting in death the very spots where they +last entered into their mothers' wombs to be born, and where +in future they will again enter into the wombs of other women +to be born again as other children into the world. And so, +they think, it will go on for ever and ever. Such a creed +seems at first sight, as I have pointed out, irreconcilable +with a worship of the dead in the proper sense of the word; +and so perhaps it would be, if these savages were strictly +consistent and logical in their theories. But they are not. +They admit that their remote ancestors, in other words, that +they themselves in former incarnations, possessed certain +marvellous powers to which in the present degenerate days +they can lay no claim; and in this significant admission we +may detect a rift, a real distinction of kind, between the living +and the dead, which in time might widen out into an impassable +gulf. In other words, we may suppose that the +Central Australians, if left to themselves, might come to hold +that the dead return no more to the land of the living, and +that, acknowledging as they do the vast superiority of their +remote ancestors to themselves, they might end by worshipping +them, at first simply as powerful ancestral spirits, and +afterwards as supernatural deities, whose original connexion +with humanity had been totally forgotten. In point of fact +we saw that among the Warramunga the mythical water-snake +Wollunqua, who is regarded as an ancestor of a +totemic clan, has made some progress towards deification; +for while he is still regarded as the forefather of the clan +which bears his name, it is no longer supposed that he is +born again of women into the world, but that he lives eternal +and invisible under the water of a haunted pool, and that he +<span class="pagenum"><a name="page126" id="page126"></a>[pg 126]</span> +has it in his power both to help and to harm his people, who +pray to him and perform ceremonies in his honour. This +awful being, whose voice is heard in the peal of thunder and +whose dreadful name may not be pronounced in common +life, is not far from godhead; at least he is apparently the +nearest approach to it which the imagination of these rude +savages has been able to conceive. Lastly, as I have pointed +out, the reverence which the Central Australians entertain +for their dead ancestors is closely bound up with their +totemism; they fail to distinguish clearly or at all between +men and their totems, and accordingly the ceremonies which +they perform to commemorate the dead are at the same time +magical rites designed to ensure an abundant supply of food +and of all the other necessaries and conveniences which +savage life requires or admits of; indeed, we may with some +probability conjecture that the magical intention of these +ceremonies is the primary and original one, and that the +commemorative intention is secondary and derivative. If +that could be proved to be so (which is hardly to be expected), +we should be obliged to conclude that in this as +in so many enquiries into the remote human past we detect +evidence of an Age of Magic preceding anything that deserves +to be dignified with the name of religion.</p> + +<p>That ends what I have to say at present as to the belief +in immortality and the worship of the dead among the +Central Australian aborigines. In my next lecture I propose +to pursue the enquiry among the other tribes of +Australia.</p> + +<blockquote class="footnote"><a id="footnote137" name="footnote137"></a><b>Footnote 137:</b><a href="#footnotetag137"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, pp. 228 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote138" name="footnote138"></a><b>Footnote 138:</b><a href="#footnotetag138"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, pp. 229 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote139" name="footnote139"></a><b>Footnote 139:</b><a href="#footnotetag139"> (return) </a><p>Spencer and Gillen, <i>op. cit.</i> pp. 230 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote140" name="footnote140"></a><b>Footnote 140:</b><a href="#footnotetag140"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, pp. 231-238.</p></blockquote> + +<blockquote class="footnote"><a id="footnote141" name="footnote141"></a><b>Footnote 141:</b><a href="#footnotetag141"> (return) </a><p>Spencer and Gillen, <i>op. cit.</i> p. 238.</p></blockquote> + +<blockquote class="footnote"><a id="footnote142" name="footnote142"></a><b>Footnote 142:</b><a href="#footnotetag142"> (return) </a><p>Spencer and Gillen, <i>op. cit.</i> pp. 238 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote143" name="footnote143"></a><b>Footnote 143:</b><a href="#footnotetag143"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, pp. 239-247.</p></blockquote> + +<blockquote class="footnote"><a id="footnote144" name="footnote144"></a><b>Footnote 144:</b><a href="#footnotetag144"> (return) </a><p>Spencer and Gillen, <i>op. cit.</i> p. 248.</p></blockquote> + +<blockquote class="footnote"><a id="footnote145" name="footnote145"></a><b>Footnote 145:</b><a href="#footnotetag145"> (return) </a><p> "On the other hand there is a great difference between +the Wollunqua and any other totem, inasmuch as the particular animal is +purely mythical, and except for the one great progenitor of the totemic +group, is not supposed to exist at the present day" (Spencer and Gillen, +<i>Northern Tribes of Central Australia</i>, p. 248).</p></blockquote> + +<blockquote class="footnote"><a id="footnote146" name="footnote146"></a><b>Footnote 146:</b><a href="#footnotetag146"> (return) </a><p> The <i>wingara</i> is the equivalent of the Arunta +<i>alcheringa</i>, that is, the earliest legendary or mythical times of +which the natives profess to have knowledge.</p></blockquote> + +<blockquote class="footnote"><a id="footnote147" name="footnote147"></a><b>Footnote 147:</b><a href="#footnotetag147"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, pp. 249 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote148" name="footnote148"></a><b>Footnote 148:</b><a href="#footnotetag148"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, pp. 33 <i>sq.</i>, 177 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote149" name="footnote149"></a><b>Footnote 149:</b><a href="#footnotetag149"> (return) </a><p> Spencer and Gillen, <i>Native Tribes +of Central Australia</i>, pp. 297 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote150" name="footnote150"></a><b>Footnote 150:</b><a href="#footnotetag150"> (return) </a><p> Spencer and Gillen, <i>Native Tribes +of Central Australia</i>, pp. 316 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote151" name="footnote151"></a><b>Footnote 151:</b><a href="#footnotetag151"> (return) </a><p>Spencer and Gillen, <i>op. cit.</i> p. 320.</p></blockquote> + +<blockquote class="footnote"><a id="footnote152" name="footnote152"></a><b>Footnote 152:</b><a href="#footnotetag152"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, pp. 199-204.</p></blockquote> + +<blockquote class="footnote"><a id="footnote153" name="footnote153"></a><b>Footnote 153:</b><a href="#footnotetag153"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, pp. 179 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote154" name="footnote154"></a><b>Footnote 154:</b><a href="#footnotetag154"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, pp. 179 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote155" name="footnote155"></a><b>Footnote 155:</b><a href="#footnotetag155"> (return) </a><p> Spencer and Gillen, <i>Native Tribes +of Central Australia</i>, pp. 358 <i>sq.</i>, and +p. 343, fig 73.</p></blockquote> + +<blockquote class="footnote"><a id="footnote156" name="footnote156"></a><b>Footnote 156:</b><a href="#footnotetag156"> (return) </a><p> Spencer and Gillen, <i>Native Tribes of Central +Australia</i>, p. 176.</p></blockquote> + +<blockquote class="footnote"><a id="footnote157" name="footnote157"></a><b>Footnote 157:</b><a href="#footnotetag157"> (return) </a><p>Spencer and Gillen, <i>op. cit.</i> pp. 182 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote158" name="footnote158"></a><b>Footnote 158:</b><a href="#footnotetag158"> (return) </a><p> Spencer and Gillen, <i>Northern +Tribes of Central Australia</i>, p. 297.</p></blockquote> + +<blockquote class="footnote"><a id="footnote159" name="footnote159"></a><b>Footnote 159:</b><a href="#footnotetag159"> (return) </a><p> Spencer and Gillen, <i>Northern +Tribes of Central Australia</i>, p. 197.</p></blockquote> + +<span class="pagenum"><a name="page127" id="page127"></a>[pg 127]</span> + + + + +<h2><a name="lecture-vi" id="lecture-vi"></a>LECTURE VI</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE OTHER +ABORIGINES OF AUSTRALIA</h3> + + +<p class="side">Customs and beliefs concerning the dead in the other tribes +of Australia.</p> + +<p>In the last lecture I concluded my account of the beliefs +and practices of the Central Australian aborigines in regard +to the dead. To-day I propose to consider the customs and +beliefs concerning the dead which prevail among the native +tribes in other parts of Australia. But at the outset I must +warn you that our information as to these other tribes is far +less full and precise than that which we possess as to the tribes +of the centre, which have had the great advantage of being +observed and described by two highly qualified scientific +observers, Messrs. Spencer and Gillen. Our knowledge of +all other Australian tribes is comparatively fragmentary, and +accordingly it is impossible to give even an approximately +complete view of their notions concerning the state of the +human spirit after death, and of the rites which they +observe for the purpose of disarming or propitiating the +souls of the departed. We must therefore content ourselves +with more or less partial glimpses of this side of native +religion.</p> + +<p class="side">Belief in the reincarnation of the dead among the natives of +Queensland. The <i>ngai</i> spirits.</p> + +<p>The first question we naturally ask is whether the belief +in the reincarnation of the dead, which prevails universally +among the Central tribes, reappears among tribes in other +parts of the continent. It certainly does so, and although the +evidence on this subject is very imperfect it suffices to raise +presumption that a similar belief in the rebirth or reincarnation +of the dead was formerly universal among the +Australian aborigines. Unquestionably the belief is entertained +by some of the natives of Queensland, who have been +<span class="pagenum"><a name="page128" id="page128"></a>[pg 128]</span> +described for us by Mr. W. E. Roth. Thus, for example, +the aborigines on the Pennefather River think that every +person's spirit undergoes a series of reincarnations, and that +in the interval between two reincarnations the spirit resides +in one or other of the haunts of Anjea, a mythical being who +causes conception in women by putting mud babies into +their bodies. Such spots, haunted by the fabulous being +Anjea and by the souls of the dead awaiting rebirth, may +be a tree, a rock, or a pool of water; they clearly correspond +to the local totem centres (<i>oknanikilla</i> among the +Arunta, <i>mungai</i> among the Warramunga) of the Central +Australian tribes which I described in former lectures. The +natives of the Pennefather River observe a ceremony at +the birth of a child in order to ascertain the exact spot +where its spirit tarried in the interval since its last incarnation; +and when they have discovered it they speak of the child +as obtained from a tree, a rock, or a pool of water, according +to the place from which its spirit is supposed to have passed +into its mother.<a id="footnotetag160" name="footnotetag160"></a><a href="#footnote160"><sup>160</sup></a> Readers of the classics can hardly fail to +be reminded of the Homeric phrase to be "born of an +oak or a rock,"<a id="footnotetag161" name="footnotetag161"></a><a href="#footnote161"><sup>161</sup></a> which seems to point to a similar belief in +the possibility of human souls awaiting reincarnation in the +boughs of an oak-tree or in the cleft of a rock. In the +opinion of the Pennefather natives all disembodied human +spirits or <i>choi</i>, as they call them, are mischief-makers and evildoers, +for they make people sick or crazy; but the medicine-men +can sometimes control them for good or evil. They +wander about in the bush, but there are certain hollow trees +or clumps of trees with wide-spreading branches, which they +most love to haunt, and they can be heard in the rustling +of the leaves or the crackling of the boughs at night. +Anjea himself, who puts babies into women, is never seen, +but you may hear him laughing in the depths of the forest, +among the rocks, in the lagoons, and along the mangrove +swamps; and when you hear his laugh you may be sure +that he has got a baby.<a id="footnotetag162" name="footnotetag162"></a><a href="#footnote162"><sup>162</sup></a> If a native happens to hurt +himself near a tree, he imagines that the spirit of some dead +<span class="pagenum"><a name="page129" id="page129"></a>[pg 129]</span> +person is lurking among the branches, and he will never +cut that tree down lest a worse thing should befall him at +the hands of the vengeful ghost.<a id="footnotetag163" name="footnotetag163"></a><a href="#footnote163"><sup>163</sup></a> A curious feature in the +beliefs of these Pennefather natives is that apart from the +spirit called <i>choi</i>, which lives in a disembodied state between +two incarnations, every person is supposed to have a spirit +of a different sort called <i>ngai</i>, which has its seat in the +heart; they feel it beating within their breast; it talks to +them in sleep and so is the cause of dreams. At death a +man's <i>ngai</i> spirit does not go away into the bush to await +reincarnation like his <i>choi</i> spirit; on the contrary, it passes +at once into his children, boys and girls alike; for before +their father's death children are supposed not to possess +a <i>ngai</i> spirit; if a child dies before its father, they think +that it never had a <i>ngai</i> spirit at all. And the <i>ngai</i> spirit +may leave a man in his lifetime as well as at death; for +example, when a person faints, the natives think that he does +so because his <i>ngai</i> spirit has departed from him, and they will +stamp on the ground to make it return. On the other hand +the <i>choi</i> spirit is supposed never to quit a man during life; +it is thought to be in some undefined way related to the +shadow, whereas the <i>ngai</i> spirit, as we saw, manifests itself +in the beating of the heart. When a woman dies, her <i>ngai</i> +spirit goes not into her children but into her sisters, one +after the other; and when all the sisters are dead, the +woman's <i>ngai</i> spirit goes away among the mangroves and +perishes altogether.<a id="footnotetag164" name="footnotetag164"></a><a href="#footnote164"><sup>164</sup></a></p> + +<p>Thus these savages explain the phenomena of birth and +death, of conscious and unconscious life, by a theory of a +double human spirit, one associated with the heart and the +other with the shadow. The psychology is rudimentary, +still it is interesting as an attempt to solve problems which +still puzzle civilised man.</p> + +<p class="side">Beliefs of the natives of Cape Bedford in Queensland.</p> + +<p>Other Queensland aborigines associate the vital principle +not with the heart but with the breath. For example, at +Cape Bedford the natives call it <i>wau-wu</i> and think that it +never leaves the body sleeping or waking till death, when it +<span class="pagenum"><a name="page130" id="page130"></a>[pg 130]</span> +haunts its place of burial for a time and may communicate with +the living. Thus, like the ghost of Hamlet's father, it will +often appear to a near kinsman or intimate friend, tell him the +pitiful tale how he was done to death by an enemy, and urge +him to revenge. Again, the soul of a man's dead father or +friend may bear him company on a journey and, like the +beryl-stone in Rossetti's poem <i>Rose Mary</i>, warn him of an +ambuscade lurking for him in a spot where the man himself +sees nothing. But the spirits of the dead do not always come +with such friendly intent; they may drive the living distracted; +a peculiar form of mental excitement and bewilderment +is attributed to their action. Further, these aborigines +at Cape Bedford, in Queensland, believe that all spirits of +nature are in fact souls of the dead. Such spirits usually +leave their haunts in the forests and caves at night. Stout-hearted +old men can see and converse with them and receive +from them warnings of danger; but women and children +fear these spirits and never see them. But some spirits of +the dead, when they have ceased to haunt their places of +burial, go away eastward and are reincarnated in white +people; hence these savages often look for a resemblance to +some deceased tribesman among Europeans, and frequently +wonder why it is that the white man, on whom their fancy +has pitched, remembers nothing about his former life as a +black man among blacks.<a id="footnotetag165" name="footnotetag165"></a><a href="#footnote165"><sup>165</sup></a></p> + +<p class="side">Beliefs of the natives of the Tully River in Queensland.</p> + +<p>The natives of the Tully River in Queensland associate +the principle of life both with the breath and with the +shadow. It departs from the body temporarily in sleep and +fainting-fits and permanently in death, after which it may be +heard at night tapping on the top of huts or creaking in the +branches of trees. It is everlasting, so far as these savages +have any idea of eternity, and further it is intangible; hence +in its disembodied state it needs no food, and none is set +out for it. The disposition of these disembodied spirits of +the dead is good or bad, according to their disposition in +life. Yet when a man is alone by himself, the spirit even of +one of his own dead kinsfolk will sometimes come and do him +a mischief. On the other hand it can do nothing to several +people together; there is safety in numbers. They may all +<span class="pagenum"><a name="page131" id="page131"></a>[pg 131]</span> +see and hear the ghost, but he will not attack them. Hence +these savages have been taught from childhood to beware of +going alone: solitary people are liable at any moment to be +assailed by the spirits of the dead. The only means they +know of warding off these ghostly assailants is by lighting +good fires.<a id="footnotetag166" name="footnotetag166"></a><a href="#footnote166"><sup>166</sup></a></p> + +<p class="side">Belief of the Australian aborigines that their dead are +reborn in white people.</p> + +<p>I have mentioned the belief of the Cape Bedford natives +that the spirits of their dead are sometimes reincarnated in +white people. A similar notion is reported from other and +widely separated parts of Australia, and wherever it exists +may be taken as evidence of a general belief as to the +rebirth or reincarnation of the dead, even where such a belief +is not expressly recorded. This superstition has sometimes +proved of service to white people who have been cast among +the blacks, for it has ensured them a hospitable and even +affectionate welcome, where otherwise they might have +encountered suspicion and hostility, if not open violence. +Thus, for example, the convict Buckley, who escaped from +the penal settlement on Port Phillip Bay in 1803, was +found by some of the Wudthaurung tribe carrying a piece +of a broken spear, which he had abstracted from the grave +of one of their people. So they took him to be the dead +man risen from the grave; he received the name of the +deceased, was adopted by his relations, and lived with the +tribe for thirty-two years without ever conversing with a +white man; when at last he met one, he had forgotten the +English language.<a id="footnotetag167" name="footnotetag167"></a><a href="#footnote167"><sup>167</sup></a> Again, a Mr. Naseby, who lived in the +Kamilaroi country for fifty years, happened to have the +marks of cupping on his back, and the natives could not be +persuaded that he was not one of themselves come to life +again with the family scars on his body,<a id="footnotetag168" name="footnotetag168"></a><a href="#footnote168"><sup>168</sup></a> for the Australian +aborigines commonly raise scars on the bodies of young +men at initiation. The late Sir George Grey was identified +by an old Australian woman as her dead son come to +life again. It may be worth while to quote his account +of this unlooked-for meeting with his long-lost mother; for +<span class="pagenum"><a name="page132" id="page132"></a>[pg 132]</span> +it will impress on you, better than any words of mine could +do, the firmness of the faith which these savages repose in the +resurrection of the body, or at all events in the reincarnation +of the soul. Grey writes as follows:—</p> + +<p class="side">Experience of Sir George Grey.</p> + +<p>"After we had tethered the horses, and made ourselves +tolerably comfortable, we heard loud voices from +the hills above us: the effect was fine,—for they really +almost appeared to float in the air; and as the wild cries of +the women, who knew not our exact position, came by upon +the wind, I thought it was well worth a little trouble to hear +these savage sounds under such circumstances. Our guides +shouted in return, and gradually the approaching cries came +nearer and nearer. I was, however, wholly unprepared for +the scene that was about to take place. A sort of procession +came up, headed by two women, down whose cheeks tears +were streaming. The eldest of these came up to me, and +looking for a moment at me, said,—'<i>Gwa, gwa, bundo, bal</i>,'—'Yes, +yes, in truth it is him'; and then throwing her +arms round me, cried bitterly, her head resting on my +breast; and although I was totally ignorant of what their +meaning was, from mere motives of compassion, I offered no +resistance to her caresses, however disagreeable they might +be, for she was old, ugly, and filthily dirty; the other +younger one knelt at my feet, also crying. At last the +old lady, emboldened by my submission, deliberately kissed +me on each cheek, just in the manner a Frenchwoman +would have done; she then cried a little more, and at length +relieving me, assured me that I was the ghost of her son, +who had some time before been killed by a spear-wound in +his breast. The younger female was my sister; but she, +whether from motives of delicacy, or from any imagined +backwardness on my part, did not think proper to kiss me. +My new mother expressed almost as much delight at my +return to my family, as my real mother would have done, +had I been unexpectedly restored to her. As soon as she +left me, my brothers, and father (the old man who had +previously been so frightened), came up and embraced me +after their manner,—that is, they threw their arms round my +waist, placed their right knee against my right knee, and +their breast against my breast, holding me in this way for +<span class="pagenum"><a name="page133" id="page133"></a>[pg 133]</span> +several minutes. During the time that the ceremony lasted, +I, according to the native custom, preserved a grave and +mournful expression of countenance. This belief, that white +people are the souls of departed blacks, is by no means an +uncommon superstition amongst them; they themselves never +having an idea of quitting their own land, cannot imagine +others doing it;—and thus, when they see white people suddenly +appear in their country, and settling themselves down +in particular spots, they imagine that they must have formed +an attachment for this land in some other state of existence; +and hence conclude the settlers were at one period black +men and their own relations. Likenesses, whether real or +imagined, complete the delusion; and from the manner of +the old woman I have just alluded to, from her many +tears, and from her warm caresses, I feel firmly convinced +that she really believed I was her son, whose first thought, +upon his return to earth, had been to re-visit his old mother, +and bring her a present."<a id="footnotetag169" name="footnotetag169"></a><a href="#footnote169"><sup>169</sup></a></p> + +<p class="side">In South-eastern Australia the natives believed that the +souls of the dead were not reborn but went up to the sky.</p> + +<p>On the whole then we may conclude that a belief +in the reincarnation of the dead has not been confined +to the tribes of Central Australia, but has been held by +the tribes in many, perhaps at one time in all, other +parts of the continent. Yet, if we may judge from the +imperfect records which we possess, this faith in the +return of the dead to life in human form would seem +to have given way and been replaced to some extent by +a different creed among many tribes of South-eastern +Australia. In this part of the continent it appears to have +been often held by the natives that after death the soul is +not born again among men, but goes away for ever to +some distant country either in the sky or beyond the sea, +where all the spirits of the dead congregate. Thus +Lieutenant-Colonel Collins, who was Governor of New +South Wales in the early days of the colony, at the end of +the eighteenth century, reports that when the natives were +often questioned "as to what became of them after their +decease, some answered that they went either on or beyond +the great water; but by far the greater number signified, +<span class="pagenum"><a name="page134" id="page134"></a>[pg 134]</span> +that they went to the clouds."<a id="footnotetag170" name="footnotetag170"></a><a href="#footnote170"><sup>170</sup></a> Again, the Narrinyeri tribe +of South Australia believed that all the dead went up to the +sky and that some of them at least became stars. We +possess an excellent description of the beliefs and customs +of this tribe from the pen of a missionary, the Rev. George +Taplin, who lived among them for many years. His account +of their theory of the state of the dead is instructive. It +runs thus:—</p> + +<p class="side">Beliefs of the Narrinyeri concerning the dead.</p> + +<p>"The Narrinyeri point out several stars, and say that +they are deceased warriors who have gone to heaven +(<i>Wyirrewarre</i>). There are Wyungare, and Nepalle, and the +Manchingga, and several others. Every native expects to +go to <i>Wyirrewarre</i> after death. They also believe that the +dead descend from thence, and walk the earth; and that +they are able to injure those whom they dislike. Consequently, +men who have been notorious in life for a +domineering and revengeful disposition are very much +dreaded after death. For instance, there is Karungpe, who +comes in the dead of night, when the camp fire has +burned low, and like a rushing wind scatters the dying +embers, and then takes advantage of the darkness to rob +some sleeper of life; and it is considered dangerous to +whistle in the dark, for Karungpe is especially attracted +by a whistle. There is another restless spirit—the deceased +father of a boy whom I well know—who is said to rove +about armed with a rope, with which he catches people. +All the Narrinyeri, old and young, are dreadfully afraid of +seeing ghosts, and none of them will venture into the scrub +after dark, lest he should encounter the spirits which are +supposed to roam there. I have heard some admirable +specimens of ghost stories from them. In one case I +remember the ghost was represented to have set fire to a +<i>wurley</i> [hut], and ascended to heaven in the flame. The +Narrinyeri regard the disapprobation of the spirits of the +dead as a thing to be dreaded; and if a serious quarrel takes +place between near relatives, some of the friends are sure to +interpose with entreaties to the contentious parties to be +reconciled, lest the spirits of the dead should be offended +<span class="pagenum"><a name="page135" id="page135"></a>[pg 135]</span> +at unseemly disputes between those who ought to be at +peace. The name of the dead must not be mentioned until +his body has decayed, lest a want of sorrow should seem to +be indicated by the common and flippant use of his name. +A native would have the deceased believe that he cannot +hear or speak his name without weeping."<a id="footnotetag171" name="footnotetag171"></a><a href="#footnote171"><sup>171</sup></a></p> + +<p class="side">Narrinyeri fear of the dead. Mourning customs.</p> + +<p>From this account it would appear that the Narrinyeri +have no belief in the reincarnation of the dead; they +suppose that the souls of the departed live up aloft in the +sky, from which they descend at night in the form of +ghosts to haunt and trouble the living. On the whole +the attitude of the Narrinyeri towards their dead kinsfolk +seems to be dominated by fear; of affection there is +apparently little or no trace. It is true that like most +Australian tribes they indulge in extravagant demonstrations +of grief at the death of their kinsfolk. A great lamentation +and wailing is made by all the relations and friends of the +deceased. They cut off their hair close to the head and +besmudge themselves with oil and pounded charcoal. The +women besmear themselves with the most disgusting filth. +All beat and cut themselves and make a violent show of +sorrow; and all the time that the corpse, rubbed over with +grease and red ochre, is being dried over a slow fire in the +hut, the women take it by turns to weep and wail before it, +so that the lamentation never ceases for days. Yet Mr. +Taplin was persuaded "that fear has more to do with most +of these exhibitions than grief"; and he tells us that "for +one minute a woman will appear in the deepest agony of +grief and tears; a few minutes after, the conventional amount +of weeping having been accomplished, they will laugh and +talk with the merriest."<a id="footnotetag172" name="footnotetag172"></a><a href="#footnote172"><sup>172</sup></a> The principal motive, in fact, for +all this excessive display of sorrow would seem to be a fear +lest the jealous ghost should think himself slighted and +should avenge the slight on the cold-hearted relatives who +do not mourn sufficiently for the irreparable loss they have +sustained by his death. We may conjecture that the same +train of thought explains the ancient and widespread +<span class="pagenum"><a name="page136" id="page136"></a>[pg 136]</span> +custom of hiring professional mourners to wail over the +dead; the tears and lamentations of his kinsfolk are not +enough to soothe the wounded feelings of the departed, they +must be reinforced by noisier expressions of regret.</p> + +<p class="side">Deaths attributed by the Narrinyeri to sorcery.</p> + +<p>But there is another powerful motive for all these +violent demonstrations of grief, into the secret of which we +are let by Mr. Taplin. He says that "all the relatives +are careful to be present and not to be wanting in the +proper signs of sorrow, lest they should be suspected +of complicity in causing the death."<a id="footnotetag173" name="footnotetag173"></a><a href="#footnote173"><sup>173</sup></a> In fact the Narrinyeri, +like many other savages, attribute all, or most, +natural deaths to sorcery. When a person dies, they think +that he or she has been killed by the evil magic of some ill-wisher, +and one of the first things to be done is to discover +the culprit in order that his life may be taken in revenge. +For this purpose the Narrinyeri resort to a form of divination. +On the first night after the death the nearest relation +of the deceased sleeps with his head on the corpse, hoping +thus to dream of the sorcerer who has done the mischief. +Next day the corpse is placed on a sort of bier supported on +men's shoulders. The friends of the deceased gather round +and call out the names of suspected persons to see whether +the corpse will give any sign. At last the next of kin calls +out the name of the person of whom he has dreamed, and if +at the sound the corpse makes a movement towards him, +which the bearers say they cannot resist, it is regarded as a +clear token that the man so named is the malefactor. It +only remains for the kinsfolk of the dead to hunt down the +culprit and kill him.<a id="footnotetag174" name="footnotetag174"></a><a href="#footnote174"><sup>174</sup></a> Thus not only the relations but everybody +in the neighbourhood has the strongest motive for +assuming at least an appearance of sorrow at a death, lest +the suspicion of having caused it by sorcery should fall upon +him.</p> + +<p class="side">Pretence made by the Narrinyeri of avenging the death of +their friends on the guilty sorcerer.</p> + +<p>It deserves to be noted, that while the Narrinyeri +nominally acknowledged the duty of killing the sorcerer +who in their opinion had caused the death of their friend, +they by no means always discharged the duty, but sometimes +contented themselves with little more than a pretence +of revenge. Mr. Taplin's account of the proceedings observed +<span class="pagenum"><a name="page137" id="page137"></a>[pg 137]</span> +on such an occasion is instructive. It runs thus: +"The spirit of the dead is not considered to have been +appeased until his relatives have avenged his death. They +will kill the sorcerer who has caused it if they can catch +him; but generally they cannot catch him, and often do +not wish it. Most probably he belongs to some other tribe +of the Narrinyeri. Messengers pass between the tribes +relative to the affair, and the friends of the accused person +at last formally curse the dead man and all his dead +relatives. This constitutes a <i>casus belli</i>. Arrangements are +forthwith made for a pitched battle, and the two tribes meet +in company with their respective allies. The tribe to which +the dead man belongs weep and make a great lamentation +for him, and the opposing tribe sets some fellows to dance +about and play antics in derision of their enemies. Then +the whole tribe will set up a great laugh by way of further +provocation. If there is any other cause of animosity +between the tribes besides the matter of avenging the dead +there will now be a pretty severe fight with spears. If, +however, the tribes have nothing but the dead man to fight +about, they will probably throw a few spears, indulge in +considerable abuse of each other, perhaps one or two will +get slightly wounded, and then some of the old men will +declare that enough has been done. The dead man is considered +to have been appeased by the efforts of his friends +to avenge his death by fighting, and the two tribes are +friendly again. In such a case the fight is a mere ceremony."<a id="footnotetag175" name="footnotetag175"></a><a href="#footnote175"><sup>175</sup></a> +Thus among the Narrinyeri the duty of blood +revenge was often supposed to be sufficiently discharged by +a sham fight performed apparently for the satisfaction of +the ghost, who was supposed to be looking on and to be +gratified by the sight of his friends hurling spears at the +author of his death. Merciful pretences of the same sort +have been practised by other savages in order to satisfy the +vengeful ghost without the effusion of blood. Examples of +them will come before us later on.<a id="footnotetag176" name="footnotetag176"></a><a href="#footnote176"><sup>176</sup></a></p> + +<p class="side">Magical virtue ascribed to the hair of the dead.</p> + +<p>However, the attitude of the Narrinyeri towards their +dead was not purely one of fear and aversion. They +imagined that they could derive certain benefits from their +<span class="pagenum"><a name="page138" id="page138"></a>[pg 138]</span> +departed kinsfolk, and the channel through which these +benefits flowed was furnished by their hair. They cut off +the hair of the dead and spun it into a cord, and this cord +was commonly worn by the men as a head-band. They +said that thereby they "smelled the dead," and that the +smell made their eyes large and their sight keen, so that in +a fight they could see the spears coming and could parry or +avoid them.<a id="footnotetag177" name="footnotetag177"></a><a href="#footnote177"><sup>177</sup></a> Similar magical virtues are ascribed to the +hair of the dead by the Arunta. Among them the hair of +a dead man is cut off and made into a magic girdle, which +is a valued possession and is only worn when a man is +going out to engage in a tribal fight or to stalk a foe for +the purpose of destroying him by witchcraft. The girdle is +supposed to be endowed with magic power and to impart +to its possessor all the warlike qualities of the dead man +from whose hair it was made; in particular, it is thought to +ensure accuracy of aim in the wearer, while at the same +time it destroys that of his adversary.<a id="footnotetag178" name="footnotetag178"></a><a href="#footnote178"><sup>178</sup></a> Hence the girdle is +worn by the man who takes the lead in avenging the death +of the deceased on his supposed murderer; the mere sight +of it, they think, so terrifies the victim that his legs tremble +under him, he becomes incapable of fighting, and is easily +speared.<a id="footnotetag179" name="footnotetag179"></a><a href="#footnote179"><sup>179</sup></a></p> + +<p class="side">Belief that the souls of the dead go up to the sky.</p> + +<p>Among the tribes of South-eastern Australia the +Narrinyeri were not alone in holding the curious belief +that the souls of the dead go up into the sky to live +there for ever, but that their ghosts come down again from +time to time, roam about their old haunts on earth, and +communicate with the living. This, for example, was the +belief of the Dieri, the Buandik, the Kurnai, and the Kulin +tribes.<a id="footnotetag180" name="footnotetag180"></a><a href="#footnote180"><sup>180</sup></a> The Buandik thought that everything in skyland +was better than on earth; a fat kangaroo, for example, was +compared to a kangaroo of heaven, where, of course, the +animals might be expected to abound.<a id="footnotetag181" name="footnotetag181"></a><a href="#footnote181"><sup>181</sup></a> The Kulin imagined +<span class="pagenum"><a name="page139" id="page139"></a>[pg 139]</span> +that the spirits of the dead ascended to heaven by the bright +rays of the setting sun.<a id="footnotetag182" name="footnotetag182"></a><a href="#footnote182"><sup>182</sup></a> The Wailwun natives in New +South Wales used to bury their dead in hollow trees, and +when they dropped the body into its place, the bearers and +the bystanders joined in a loud whirring sound, like the rush +of the wind. They said that this represented the upward +flight of the soul to the sky.<a id="footnotetag183" name="footnotetag183"></a><a href="#footnote183"><sup>183</sup></a></p> + +<p class="side">Appearance of the dead to the living, especially in dreams.</p> + +<p>With regard to the ghosts on earth, some tribes of +South-eastern Australia believe that they can be seen by +the living, can partake of food, and can warm themselves +at a fire. It is especially the graves, where their mouldering +bodies are deposited, that these restless spirits are supposed +to haunt; it is there that they shew themselves either +to people generally or to such as have the second +sight.<a id="footnotetag184" name="footnotetag184"></a><a href="#footnote184"><sup>184</sup></a> But it is most commonly in dreams that they +appear to the living and hold communication with them. +Often these communications are believed to be helpful. +Thus the tribes of the Wotjobaluk nation thought that the +ghosts of their dead relations could visit them in sleep to +protect them. A Mukjarawaint man told Dr. Howitt that +his father came to him in a dream and warned him to beware +or he would be killed. This, the man believed, was the +saving of his life; for he afterwards came to the place which +he had seen in his dream; whereupon, instead of going on, +he turned back, so that his enemies, who might have been +waiting for him there, did not catch him.<a id="footnotetag185" name="footnotetag185"></a><a href="#footnote185"><sup>185</sup></a> Another man +informed Dr. Howitt that his dead uncle appeared to him in +sleep and taught him charms against sickness and other +evils; and the Chepara tribe similarly believed that male +ancestors visited sleepers and imparted to them charms to +avert evil magic.<a id="footnotetag186" name="footnotetag186"></a><a href="#footnote186"><sup>186</sup></a></p> + +<p class="side">Savage faith in the truth of dreams. Association of the stars +with the souls of the dead.</p> + +<p>Such notions follow naturally from the savage theory +of dreams. Almost all savages appear to believe firmly +in the truth of dreams; they fail to draw the distinction, +which to us seems obvious, between the imaginary creations +of the mind in sleep and the waking realities of the +<span class="pagenum"><a name="page140" id="page140"></a>[pg 140]</span> +physical world. Whatever they dream of must, they think, +be actually existing; for have they not seen it with their +own eyes? To argue that the visions of sleep have no real +existence is, therefore, in their opinion, to argue against the +plain evidence of their senses; and they naturally treat +such exaggerated scepticism with incredulity and contempt. +Hence when they dream of their dead friends and relations +they necessarily conclude that these persons are still alive +somewhere and somehow, though they do not commonly +appear by daylight to people in their waking hours. Unquestionably +this savage faith in the reality of dreams has +been one of the principal sources of the widespread, almost +universal, belief in the survival of the human soul after death. +It explains why ghosts are supposed to appear rather by +night than by day, since it is chiefly by night that men sleep +and dream dreams. Perhaps it may also partly account for +the association of the stars with the souls of the dead. For +if the dead appear to the living mainly in the hours of darkness, +it seems not unnatural to imagine that the bright +points of light which then bespangle the canopy of heaven +are either the souls of the departed or fires kindled by them +in their home aloft. For example, the Central Australian +aborigines commonly suppose the stars to be the camp-fires +of natives who live on the banks of the great river which we +civilised men, by a survival of primitive mythology, call the +Milky Way. However, these rude savages, we are told, +as a general rule "appear to pay very little attention to the +stars in detail, probably because they enter very little into +anything which is connected with their daily life, and more +especially with their food supply."<a id="footnotetag187" name="footnotetag187"></a><a href="#footnote187"><sup>187</sup></a> The same observation +which Messrs. Spencer and Gillen here make as to the +natives of Central Australia might be applied to most +savages who have remained in the purely hunting stage of +social development. Such men are not much addicted to +star-gazing, since the stars have little or nothing to tell them +that they wish to know. It is not till people have betaken +themselves to sowing and reaping crops that they begin to +scan the heavens more carefully in order to determine the +season of sowing by observation of the great celestial +<span class="pagenum"><a name="page141" id="page141"></a>[pg 141]</span> +time-keepers, the rising and setting of certain constellations, +above all, apparently, of the Pleiades.<a id="footnotetag188" name="footnotetag188"></a><a href="#footnote188"><sup>188</sup></a> In short, the rise of +agriculture favours the rise of astronomy.</p> + +<p class="side">Creed of the South-eastern Australians touching the dead.</p> + +<p>But to return to the ideas of the Australian aborigines +concerning the dead, we may say of the natives of the +south-eastern part of the continent, in the words of Dr. +Howitt, that "there is a universal belief in the existence of +the human spirit after death, as a ghost, which is able to +communicate with the living when they sleep. It finds its +way to the sky-country, where it lives in a land like the +earth, only more fertile, better watered, and plentifully supplied +with game."<a id="footnotetag189" name="footnotetag189"></a><a href="#footnote189"><sup>189</sup></a> This belief is very different from that +of the Central Australian natives, who think that the souls +of the dead tarry on earth in their old familiar haunts until +the time comes for them to be born again into the world. +Of the two different creeds that of the south-eastern tribes +may be regarded as the more advanced, since it admits that +the dead do not return to life, and that their disembodied +spirits do not haunt perpetually a multitude of spiritual +parks or reservations dotted over the face of the country.</p> + +<p class="side">The creed seems to form part of a general advance of culture +in this part of the continent.</p> + +<p>But how are we to account for this marked difference +of belief between the natives of the Centre and the natives +of the South-east? Perhaps the most probable explanation +is that the creed of the south-eastern tribes in this +respect is part of a general advance of culture brought +about by the more favourable natural conditions under which +they live as compared with the forlorn state of the rude +inhabitants of the Central deserts. That advance of culture +manifests itself in a variety of ways. On the material side +it is seen in more substantial and permanent dwellings and +in warmer and better clothing. On the social side it is seen +in an incipient tendency to the rise of a regular chieftainship, +a thing which is quite unknown among the democratic or +rather oligarchic savages of the Centre, who are mainly +governed by the old men in council.<a id="footnotetag190" name="footnotetag190"></a><a href="#footnote190"><sup>190</sup></a> But the rise of +chieftainship is a great step in political progress; since a +<span class="pagenum"><a name="page142" id="page142"></a>[pg 142]</span> +monarchical government of some sort appears to be essential +to the emergence of mankind from savagery. On the whole, +then, the beliefs of the South-eastern Australian aborigines +seem to mark a step on the upward road towards civilisation.</p> + +<p class="side">Possible influence of European teaching on native beliefs.</p> + +<p>At the same time we must not forget that these beliefs +may have been influenced by the lessons which they have +learned from white settlers with whom in this part of +Australia they have been so long in contact. The possibility +of such a transfusion of the new wine of Europe into the old +bottles of Australia did not escape the experienced Mr. +James Dawson, an early settler in Victoria, who has given +us a valuable account of the natives of that region in the +old days when they were still comparatively little contaminated +by intercourse with the whites. He describes as +follows the views which prevailed as to the dead among the +tribes of Western Victoria:—"After the disposal of the body +of a good person, its shade walks about for three days; and +although it appears to people, it holds no communication +with them. Should it be seen and named by anyone during +these three days, it instantly disappears. At the expiry of +three days it goes off to a beautiful country above the clouds, +abounding with kangaroo and other game, where life will be +enjoyed for ever. Friends will meet and recognize each +other there; but there will be no marrying, as the bodies +have been left on earth. Children under four or five years +have no souls and no future life. The shades of the wicked +wander miserably about the earth for one year after death, +frightening people, and then descend to Ummekulleen, +never to return." After giving us this account of the +native creed Mr. Dawson adds very justly: "Some of +the ideas described above may possibly have originated +with the white man, and been transmitted from Sydney +by one tribe to another."<a id="footnotetag191" name="footnotetag191"></a><a href="#footnote191"><sup>191</sup></a> The probability of white +influence on this particular doctrine of religion is increased +<span class="pagenum"><a name="page143" id="page143"></a>[pg 143]</span> +by the frank confession which these same natives made of +the religious deterioration (as they regarded it) which they +had suffered in another direction through the teaching of the +missionaries. On this subject, to quote again from Mr. +Dawson, the savages are of opinion that "the good spirit, +Pirnmeheeal, is a gigantic man, living above the clouds; +and as he is of a kindly disposition, and harms no one, he is +seldom mentioned, but always with respect. His voice, the +thunder, is listened to with pleasure, as it does good to man +and beast, by bringing rain, and making grass and roots +grow for their benefit. But the aborigines say that the +missionaries and government protectors have given them a +dread of Pirnmeheeal; and they are sorry that the young +people, and many of the old, are now afraid of a being who +never did any harm to their forefathers."<a id="footnotetag192" name="footnotetag192"></a><a href="#footnote192"><sup>192</sup></a></p> + +<p class="side">Vagueness and inconsistency of native beliefs as to the state +of the dead. Custom or ritual as the interpreter of belief.</p> + +<p>However, it is very difficult to ascertain the exact beliefs +of savages as to the dead. The thought of the savage is +apt to be vague and inconsistent; he neither represents his +ideas clearly to his own mind nor can he express them +lucidly to others, even if he wishes to do so. And his +thought is not only vague and inconsistent; it is fluid and +unstable, liable to shift and change under alien influence. +For these and other reasons, such as the distrust of strangers +and the difficulty of language, which often interposes a +formidable barrier between savage man and the civilised +enquirer, the domain of primitive beliefs is beset by so +many snares and pitfalls that we might almost despair of +arriving at the truth, were it not that we possess a clue to +guide us on the dark and slippery way. That clue is +action. While it is generally very difficult to ascertain +what any man thinks, it is comparatively easy to ascertain +what he does; and what a man does, not what he +says, is the surest touchstone to his real belief. Hence +when we attempt to study the religion of backward races, +the ritual which they practise is generally a safer indication +of their actual creed than the loudest profession of faith. +In regard to the state of the human soul after death the +beliefs of the Australian aborigines are clearly reflected in +many of the customs which they observe at the death and +<span class="pagenum"><a name="page144" id="page144"></a>[pg 144]</span> +burial of their friends and enemies, and it is accordingly +with an account of some of these customs that I propose to +conclude this part of my subject.</p> + +<p class="side">Burial customs of the Australian aborigines as evidence of +their beliefs concerning the state of the soul after death. Food placed +on the grave for the use of the ghost and fires kindled to warm him.</p> + +<p>Now some of the burial customs observed by the +Australian savages reveal in the clearest manner their +belief that the human soul survives the death of the body, +that in its disembodied state it retains consciousness and +feeling, and can do a mischief to the living; in short, they +shew that in the opinion of these people the departed live +in the form of dangerous ghosts. Thus, for example, when +the deceased is a person of importance, the Dieri place food +for many days on the grave, and in winter they kindle a +fire in order that the ghost may warm himself at it. If the +food remains untouched on the grave, they think that the +dead is not hungry.<a id="footnotetag193" name="footnotetag193"></a><a href="#footnote193"><sup>193</sup></a> The Blanch-water section of that +tribe fear the spirits of the dead and accordingly take steps +to prevent their resurrection. For that purpose they tie +the toes of the corpse together and the thumbs behind the +back, which must obviously make it difficult for the dead +man to arise in his might and pursue them. Moreover, for +a month after the death they sweep a clear space round +the grave at dusk every evening, and inspect it every +morning. If they find any tracks on it, they assume that +they have been made by the restless ghost in his nocturnal +peregrinations, and accordingly they dig up his mouldering +remains and bury them in some other place, where they +hope he will sleep sounder.<a id="footnotetag194" name="footnotetag194"></a><a href="#footnote194"><sup>194</sup></a> The Kukata tribe think that +the ghost may be thirsty, so they obligingly leave a drinking +vessel on the grave, that he may slake his thirst. Also +they deposit spears and other weapons on the spot, together +with a digging-stick, which is specially intended to ward +off evil spirits who may be on the prowl.<a id="footnotetag195" name="footnotetag195"></a><a href="#footnote195"><sup>195</sup></a> The ghosts of +the natives on the Maranoa river were also thirsty souls, +so vessels full of water were sometimes suspended for their +use over the grave.<a id="footnotetag196" name="footnotetag196"></a><a href="#footnote196"><sup>196</sup></a> A custom of lighting a fire on the +<span class="pagenum"><a name="page145" id="page145"></a>[pg 145]</span> +grave to warm the poor shivering ghost seems to have +been not uncommon among the aboriginal Australians. +The Western Victorians, for example, kept up large fires +all night for this purpose.<a id="footnotetag197" name="footnotetag197"></a><a href="#footnote197"><sup>197</sup></a> In the Wiimbaio tribe two +fires were kept burning for a whole month on the grave, +one to the right and the other to the left, in order that the +ghost might come out and warm himself at them in the +chill night air. If they found tracks near the grave, they +inferred, like the Dieri, that the perturbed spirit had quitted +his narrow bed to pace to and fro in the long hours of +darkness; but if no footprints were visible they thought +that he slept in peace.<a id="footnotetag198" name="footnotetag198"></a><a href="#footnote198"><sup>198</sup></a> In some parts of Western Australia +the natives maintained fires on the grave for more than a +month for the convenience of the ghost; and they clearly +expected him to come to life again, for they detached the +nails from the thumb and forefinger of the corpse and +deposited them in a small hole beside the grave, in order +that they might know their friend at his resurrection.<a id="footnotetag199" name="footnotetag199"></a><a href="#footnote199"><sup>199</sup></a> The +length of time during which fires were maintained or +kindled daily on the grave is said to have varied, according +to the estimation in which the man was held, from a few +days to three or four years.<a id="footnotetag200" name="footnotetag200"></a><a href="#footnote200"><sup>200</sup></a> We have seen that the Dieri +laid food on the grave for the hungry ghost to partake of, +and the same custom was observed by the Gournditch-mara +tribe.<a id="footnotetag201" name="footnotetag201"></a><a href="#footnote201"><sup>201</sup></a> However, some intelligent old aborigines of Western +Victoria derided the custom as "white fellow's gammon."<a id="footnotetag202" name="footnotetag202"></a><a href="#footnote202"><sup>202</sup></a></p> + +<p class="side">Property of the dead buried with them.</p> + +<p>Further, in some tribes of South-eastern Australia it +was customary to deposit the scanty property of the +deceased, usually consisting of a few rude weapons or +implements, on the grave or to bury it with him. Thus +the natives of Western Victoria buried all a dead man's ornaments, +weapons, and property with him in the grave, only +reserving his stone axes, which were too valuable to be thus +<span class="pagenum"><a name="page146" id="page146"></a>[pg 146]</span> +sacrificed: these were inherited by the next of kin.<a id="footnotetag203" name="footnotetag203"></a><a href="#footnote203"><sup>203</sup></a> The +Wurunjerri also interred the personal property of the dead +with him; if the deceased was a man, his spear-thrower +was stuck in the ground at the head of the grave; if +the deceased was a woman, the same thing was done with +her digging-stick. That these implements were intended +for the use of the ghost and not merely as headstones +to mark the situation of the tomb and the sex of the +departed, is clear from a significant exception to the custom. +When the departed brother was a man of violent temper, +who had been quarrelsome and a brawler in his life, no +weapons were buried with him, obviously lest in a fit of +ill-temper he should sally from the grave and assault +people with them.<a id="footnotetag204" name="footnotetag204"></a><a href="#footnote204"><sup>204</sup></a> Similarly the Turrbal tribe, who +deposited their dead in the forks of trees, used to leave +a spear and club near the corpse "that the spirit of the +dead might have weapons wherewith to kill game for his +sustenance in the future state. A yam-stick was placed in +the ground at a woman's grave, so that she might go away +at night and seek for roots."<a id="footnotetag205" name="footnotetag205"></a><a href="#footnote205"><sup>205</sup></a> The Wolgal tribe were very +particular about burying everything that belonged to a +dead man with him; spears and nets, though valuable +articles of property, were thus sacrificed; even a canoe has +been known to be cut up in order that the pieces of it +might be deposited in the grave. In fact "everything +belonging to a dead man was put out of sight."<a id="footnotetag206" name="footnotetag206"></a><a href="#footnote206"><sup>206</sup></a> Similarly +in the Geawe-gal tribe all the implements and inanimate +property of a warrior were interred with him.<a id="footnotetag207" name="footnotetag207"></a><a href="#footnote207"><sup>207</sup></a> In the +Gringai country not only was all a man's property buried +with him, but every native present at the burial contributed +something, and these contributions were piled together at +the head of the corpse before the grave was filled in.<a id="footnotetag208" name="footnotetag208"></a><a href="#footnote208"><sup>208</sup></a> +Among the tribes of Southern Victoria, when the grave +has been dug and lined with fresh leaves and twigs so as +to make a soft bed, the dead man's property is brought in +two bags, and the sorcerer shakes out the contents. They +<span class="pagenum"><a name="page147" id="page147"></a>[pg 147]</span> +consist of such small articles as pieces of hard stone suitable +for cutting or paring skins, bones for boring holes, twine +made of opossum wool, and so forth. These are placed in +the grave, and the bags and rugs of the deceased are torn +up and thrown in likewise. Then the sorcerer asks whether +the dead man had any other property, and if he had, it is +brought forward and laid beside the torn fragments of the +bags and rugs. Everything that a man owned in life must +be laid beside him in death.<a id="footnotetag209" name="footnotetag209"></a><a href="#footnote209"><sup>209</sup></a> Again, among the tribes of +the Lower Murray, Lachlan, and Darling rivers in New +South Wales, all a dead man's property, including his +weapons and nets, was buried with his body in the grave.<a id="footnotetag210" name="footnotetag210"></a><a href="#footnote210"><sup>210</sup></a> +Further, we are told that among the natives of Western +Australia the weapons and personal property of the deceased +are placed on the grave, "so that when he rises from the +dead they may be ready to his hand."<a id="footnotetag211" name="footnotetag211"></a><a href="#footnote211"><sup>211</sup></a> In the Boulia +district of Queensland the things which belonged to a dead +man, such as his boomerangs and spears, are either buried +with him, destroyed by fire, or sometimes, though rarely, +distributed among his tribal brothers, but never among his +children.<a id="footnotetag212" name="footnotetag212"></a><a href="#footnote212"><sup>212</sup></a></p> + +<p class="side">Intention of destroying the property of the dead. The +property of the dead not destroyed in Central Australia.</p> + +<p>Thus among certain tribes of Australia, especially in the +south-eastern part of the continent, it appears that the +custom of burying or destroying a dead man's property has +been very common. That the intention of the custom in +some cases is to supply the supposed needs of the ghost, +seems to be fairly certain; but we may doubt whether this +explanation would apply to the practice of burning or +otherwise destroying the things which had belonged to the +deceased. More probably such destruction springs from an +overpowering dread of the ghost and a wish to sever all +connexion with him, so that he may have no excuse for +returning and haunting the survivors, as he might do if his +<span class="pagenum"><a name="page148" id="page148"></a>[pg 148]</span> +property were either kept by them or deposited in the +grave. Whatever the motive for the burial or destruction +of a dead man's property may be, the custom appears not +to prevail among the tribes of Central Australia. In the +eastern Arunta tribe, indeed, it is said that sometimes a +little wooden vessel used in camp for holding small objects +may be buried with the man, but this is the only instance +which Messrs. Spencer and Gillen could hear of in which +any article of ordinary use is buried in the grave. Far from +wasting property in that way, these economical savages +preserve even a man's personal ornaments, such as his +necklaces, armlets, and the fur string which he wore round +his head; indeed, as we have seen, they go so far as to cut +off the hair from the head of the deceased and to keep +it for magical uses.<a id="footnotetag213" name="footnotetag213"></a><a href="#footnote213"><sup>213</sup></a> In the Warramunga tribe all the +belongings of a dead man go to the tribal brothers of his +mother.<a id="footnotetag214" name="footnotetag214"></a><a href="#footnote214"><sup>214</sup></a></p> + +<p class="side">Property of the dead hung up on trees, then washed and +distributed. Economic loss entailed by sacrifices to the dead.</p> + +<p>The difference in this respect between the practice of the +Central tribes and that of the tribes nearer the sea, especially +in Victoria and New South Wales, is very notable. A custom +intermediate between the two is observed by some tribes of +the Darling River, who hang up the weapons, nets, and other +property of the deceased on trees for about two months, then +wash them, and distribute them among the relations.<a id="footnotetag215" name="footnotetag215"></a><a href="#footnote215"><sup>215</sup></a> The +reason for hanging the things up and washing them is no +doubt to rid them of the infection of death in order that they +may be used with safety by the survivors. Such a custom +points clearly to a growing fear of the dead; and that fear +or reverence comes out still more clearly in the practice +of either burying the property of the dead with them or +destroying it altogether, which is observed by the aborigines +of Victoria and other parts of Australia who live under +more favourable conditions of life than the inhabitants of +the Central deserts. This confirms the conclusion which we +have reached on other grounds, that among the aboriginal +population of Australia favourable natural conditions in +<span class="pagenum"><a name="page149" id="page149"></a>[pg 149]</span> +respect of climate, food, and water have exercised a most +important influence in stimulating social progress in many +directions, and not least in the direction of religion. At the +same time, while we recognise that the incipient tendency to +a worship of the dead which may be detected in these regions +marks a step forward in religious development, we must +acknowledge that the practice of burying or destroying the +property of the dead, which is one of the ways in which +the tendency manifests itself, is, regarded from the side of +economic progress, a decided step backward. It marks, in +fact, the beginning of a melancholy aberration of the human +mind, which has led mankind to sacrifice the real interests +of the living to the imaginary interests of the dead. With the +general advance of society and the accompanying accumulation +of property these sacrifices have at certain stages of evolution +become heavier and heavier, as the demands of the +ghosts became more and more exacting. The economic +waste which the belief in the immortality of the soul has +entailed on the world is incalculable. When we contemplate +that waste in its small beginnings among the rude savages +of Australia it appears insignificant enough; the world is +not much the poorer for the loss of a parcel of boomerangs, +spears, fur string, and skin rugs. But when we pass from +the custom in this its feeble source and follow it as it swells +in volume through the nations of the world till it attains the +dimensions of a mighty river of wasted labour, squandered +treasure, and spilt blood, we cannot but wonder at the +strange mixture of good and evil in the affairs of mankind, +seeing in what we justly call progress so much hardly +earned gain side by side with so much gratuitous loss, such +immense additions to the substantial value of life to be set +off against such enormous sacrifices to the shadow of a +shade.</p> + +<blockquote class="footnote"><a id="footnote160" name="footnote160"></a><b>Footnote 160:</b><a href="#footnotetag160"> (return) </a><p> W. E. Roth, <i>North Queensland Ethnography, Bulletin No. +5, Superstition, Magic, and Medicine</i> (Brisbane, 1903), pp. 18, 23, +§§ 68, 83.</p></blockquote> + +<blockquote class="footnote"><a id="footnote161" name="footnote161"></a><b>Footnote 161:</b><a href="#footnotetag161"> (return) </a><p>Homer, <i>Odyssey</i>, xix. 163.</p></blockquote> + +<blockquote class="footnote"><a id="footnote162" name="footnote162"></a><b>Footnote 162:</b><a href="#footnotetag162"> (return) </a><p>W. E. Roth, <i>ll. cc.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote163" name="footnote163"></a><b>Footnote 163:</b><a href="#footnotetag163"> (return) </a><p> W. E. Roth, <i>North Queensland +Ethnography, Bulletin No. 5</i> (Brisbane, +1903), p. 29. § 116.</p></blockquote> + +<blockquote class="footnote"><a id="footnote164" name="footnote164"></a><b>Footnote 164:</b><a href="#footnotetag164"> (return) </a><p>W. E. Roth. <i>op. cit.</i> p. 18, § 68.</p></blockquote> + +<blockquote class="footnote"><a id="footnote165" name="footnote165"></a><b>Footnote 165:</b><a href="#footnotetag165"> (return) </a><p>W. E. Roth, <i>op. cit.</i> pp. 17, 29, §§ 65, 116.</p></blockquote> + +<blockquote class="footnote"><a id="footnote166" name="footnote166"></a><b>Footnote 166:</b><a href="#footnotetag166"> (return) </a><p>W. E. Roth, <i>op. cit.</i> p. 17, § 65.</p></blockquote> + +<blockquote class="footnote"><a id="footnote167" name="footnote167"></a><b>Footnote 167:</b><a href="#footnotetag167"> (return) </a><p> J. Dawson, <i>Australian Aborigines</i> (Melbourne, +Sydney, and Adelaide, 1881), pp. 110 <i>sq.</i>; A. W. Howitt, <i>Native +Tribes of South-East Australia</i> (London, 1904), p. 442.</p></blockquote> + +<blockquote class="footnote"><a id="footnote168" name="footnote168"></a><b>Footnote 168:</b><a href="#footnotetag168"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> p. 445.</p></blockquote> + +<blockquote class="footnote"><a id="footnote169" name="footnote169"></a><b>Footnote 169:</b><a href="#footnotetag169"> (return) </a><p> (Sir) George Grey, <i>Journals of Two Expeditions of +Discovery in North-West and Western Australia</i> (London, 1841), i. +301-303.</p></blockquote> + +<blockquote class="footnote"><a id="footnote170" name="footnote170"></a><b>Footnote 170:</b><a href="#footnotetag170"> (return) </a><p> Lieutenant-Colonel David Collins, <i>An Account of the +English Colony in New South Wales</i>, Second Edition (London, 1804), p. +354.</p></blockquote> + +<blockquote class="footnote"><a id="footnote171" name="footnote171"></a><b>Footnote 171:</b><a href="#footnotetag171"> (return) </a><p> Rev. G. Taplin, "The Narrinyeri," +in <i>Native Tribes of South +Australia</i> (Adelaide, 1879), pp. 18 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote172" name="footnote172"></a><b>Footnote 172:</b><a href="#footnotetag172"> (return) </a><p> Rev. G. Taplin, "The Narrinyeri," +<i>op. cit.</i> pp. 20 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote173" name="footnote173"></a><b>Footnote 173:</b><a href="#footnotetag173"> (return) </a><p>Rev. G. Taplin, <i>op. cit.</i> p. 20.</p></blockquote> + +<blockquote class="footnote"><a id="footnote174" name="footnote174"></a><b>Footnote 174:</b><a href="#footnotetag174"> (return) </a><p>Rev. G. Taplin, <i>op. cit.</i> pp. 19 <i>sq.</i>, 21.</p></blockquote> + +<blockquote class="footnote"><a id="footnote175" name="footnote175"></a><b>Footnote 175:</b><a href="#footnotetag175"> (return) </a><p>Rev. G. Taplin, <i>op. cit.</i> p. 21.</p></blockquote> + +<blockquote class="footnote"><a id="footnote176" name="footnote176"></a><b>Footnote 176:</b><a href="#footnotetag176"> (return) </a><p>See below, pp. 235 <i>sqq.</i>, 327 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote177" name="footnote177"></a><b>Footnote 177:</b><a href="#footnotetag177"> (return) </a><p>Rev. G. Taplin, <i>op. cit.</i> p. 21.</p></blockquote> + +<blockquote class="footnote"><a id="footnote178" name="footnote178"></a><b>Footnote 178:</b><a href="#footnotetag178"> (return) </a><p> Spencer and Gillen, <i>Native Tribes of Central +Australia</i>, pp. 538 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote179" name="footnote179"></a><b>Footnote 179:</b><a href="#footnotetag179"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, pp. 544 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote180" name="footnote180"></a><b>Footnote 180:</b><a href="#footnotetag180"> (return) </a><p> A. W. Howitt, <i>Native Tribes of South-East +Australia</i>, pp. 434, 436, 437, 438. Compare E. J. Eyre, <i>Journals +of Expeditions of Discovery into Central Australia</i> (London, 1845), +ii. 357.</p></blockquote> + +<blockquote class="footnote"><a id="footnote181" name="footnote181"></a><b>Footnote 181:</b><a href="#footnotetag181"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> p. 434.</p></blockquote> + +<blockquote class="footnote"><a id="footnote182" name="footnote182"></a><b>Footnote 182:</b><a href="#footnotetag182"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> p. 438.</p></blockquote> + +<blockquote class="footnote"><a id="footnote183" name="footnote183"></a><b>Footnote 183:</b><a href="#footnotetag183"> (return) </a><p>Rev. W. Ridley, <i>Kamilaroi</i> (Sydney, 1875), p. 160.</p></blockquote> + +<blockquote class="footnote"><a id="footnote184" name="footnote184"></a><b>Footnote 184:</b><a href="#footnotetag184"> (return) </a><p> A. W. Howitt, <i>Native Tribes of South-East +Australia</i>, pp. 434, 438, 439; J. Dawson, <i>Australian +Aborigines</i>, p. 50.</p></blockquote> + +<blockquote class="footnote"><a id="footnote185" name="footnote185"></a><b>Footnote 185:</b><a href="#footnotetag185"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> p. 435.</p></blockquote> + +<blockquote class="footnote"><a id="footnote186" name="footnote186"></a><b>Footnote 186:</b><a href="#footnotetag186"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> p. 437.</p></blockquote> + +<blockquote class="footnote"><a id="footnote187" name="footnote187"></a><b>Footnote 187:</b><a href="#footnotetag187"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, p. 628.</p></blockquote> + +<blockquote class="footnote"><a id="footnote188" name="footnote188"></a><b>Footnote 188:</b><a href="#footnotetag188"> (return) </a><p> As to the place occupied by the Pleiades in primitive +calendars, see <i>Spirits of the Corn and of the Wild</i>, i. 309-319.</p></blockquote> + +<blockquote class="footnote"><a id="footnote189" name="footnote189"></a><b>Footnote 189:</b><a href="#footnotetag189"> (return) </a><p> A. W. Howitt, <i>Native Tribes of +South-East Australia</i>, pp. 439 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote190" name="footnote190"></a><b>Footnote 190:</b><a href="#footnotetag190"> (return) </a><p>See <i>Totemism and Exogamy</i>, i. 314 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote191" name="footnote191"></a><b>Footnote 191:</b><a href="#footnotetag191"> (return) </a><p> J. Dawson, <i>Australian Aborigines</i>, p. 51. A man of +the Ta-ta-thi tribe in New South Wales informed Mr. A. L. P. Cameron +that the natives believed in a pit of fire where bad men were roasted +after death. This reported belief, resting apparently on the testimony +of a single informant, may without doubt be ascribed to the influence of +Christian teaching. See A. L. P. Cameron, "Notes on some Tribes of New +South Wales," <i>Journal of the Anthropological Institute</i>, xiv. +(1885) pp. 364 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote192" name="footnote192"></a><b>Footnote 192:</b><a href="#footnotetag192"> (return) </a><p>J. Dawson, <i>Australian Aborigines</i>, p. 49.</p></blockquote> + +<blockquote class="footnote"><a id="footnote193" name="footnote193"></a><b>Footnote 193:</b><a href="#footnotetag193"> (return) </a><p> A. W. Howitt, <i>Native Tribes of South-East +Australia</i>, p. 448.</p></blockquote> + +<blockquote class="footnote"><a id="footnote194" name="footnote194"></a><b>Footnote 194:</b><a href="#footnotetag194"> (return) </a><p> A. W. Howitt, <i>op. cit.</i>. p. 449. Compare E. M. +Curr, <i>The Australian Race</i>, i. 87: "The object sought in tying up +the remains of the dead is to prevent the deceased from escaping from +the tomb and frightening or injuring the survivors."</p></blockquote> + +<blockquote class="footnote"><a id="footnote195" name="footnote195"></a><b>Footnote 195:</b><a href="#footnotetag195"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> p. 451.</p></blockquote> + +<blockquote class="footnote"><a id="footnote196" name="footnote196"></a><b>Footnote 196:</b><a href="#footnotetag196"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> p. 467.</p></blockquote> + +<blockquote class="footnote"><a id="footnote197" name="footnote197"></a><b>Footnote 197:</b><a href="#footnotetag197"> (return) </a><p>J. Dawson, <i>Australian Aborigines</i>, p. 50.</p></blockquote> + +<blockquote class="footnote"><a id="footnote198" name="footnote198"></a><b>Footnote 198:</b><a href="#footnotetag198"> (return) </a><p> A. W. Howitt, <i>Native Tribes of South-East +Australia</i>, p. 452.</p></blockquote> + +<blockquote class="footnote"><a id="footnote199" name="footnote199"></a><b>Footnote 199:</b><a href="#footnotetag199"> (return) </a><p> R. Salvado, <i>Mémoires historiques sur l' Australie</i> +(Paris, 1854), p. 261; <i>Missions Catholiques</i>, x. (1878) p. 247. +For more evidence as to the lighting of fires for this purpose see A. W. +Howitt, <i>op. cit.</i> pp. 455, 470.</p></blockquote> + +<blockquote class="footnote"><a id="footnote200" name="footnote200"></a><b>Footnote 200:</b><a href="#footnotetag200"> (return) </a><p> A. Oldfield, "The Aborigines of Australia," +<i>Transactions of the Ethnological Society of London</i>, New Series, +iii. (1865) p. 245.</p></blockquote> + +<blockquote class="footnote"><a id="footnote201" name="footnote201"></a><b>Footnote 201:</b><a href="#footnotetag201"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> p. 455.</p></blockquote> + +<blockquote class="footnote"><a id="footnote202" name="footnote202"></a><b>Footnote 202:</b><a href="#footnotetag202"> (return) </a><p> J. Dawson, <i>Australian Aborigines</i>, pp. 50 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote203" name="footnote203"></a><b>Footnote 203:</b><a href="#footnotetag203"> (return) </a><p>J. Dawson, <i>op. cit.</i> p. 63.</p></blockquote> + +<blockquote class="footnote"><a id="footnote204" name="footnote204"></a><b>Footnote 204:</b><a href="#footnotetag204"> (return) </a><p> A. W. Howitt, <i>Native Tribes of +South-East Australia</i>, p. 458.</p></blockquote> + +<blockquote class="footnote"><a id="footnote205" name="footnote205"></a><b>Footnote 205:</b><a href="#footnotetag205"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> p. 470.</p></blockquote> + +<blockquote class="footnote"><a id="footnote206" name="footnote206"></a><b>Footnote 206:</b><a href="#footnotetag206"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> pp. 461 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote207" name="footnote207"></a><b>Footnote 207:</b><a href="#footnotetag207"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> p. 464.</p></blockquote> + +<blockquote class="footnote"><a id="footnote208" name="footnote208"></a><b>Footnote 208:</b><a href="#footnotetag208"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> p. 464.</p></blockquote> + +<blockquote class="footnote"><a id="footnote209" name="footnote209"></a><b>Footnote 209:</b><a href="#footnotetag209"> (return) </a><p> R. Brough Smyth, <i>The Aborigines of Victoria</i>, i. +104.</p></blockquote> + +<blockquote class="footnote"><a id="footnote210" name="footnote210"></a><b>Footnote 210:</b><a href="#footnotetag210"> (return) </a><p> P. Beveridge, "Of the Aborigines Inhabiting the Great +Lacustrine and Riverine Depression of the Lower Murray, Lower +Murrumbidgee, Lower Lachlan, and Lower Darling," <i>Journal and +Proceedings of the Royal Society of New South Wales</i>, xvii. (1883) p. +29.</p></blockquote> + +<blockquote class="footnote"><a id="footnote211" name="footnote211"></a><b>Footnote 211:</b><a href="#footnotetag211"> (return) </a><p> A. Oldfield, "The Aborigines of Australia," +<i>Transactions of the Ethnological Society of London</i>, New Series, +iii. (1865) p. 245.</p></blockquote> + +<blockquote class="footnote"><a id="footnote212" name="footnote212"></a><b>Footnote 212:</b><a href="#footnotetag212"> (return) </a><p> W. E. Roth, <i>Ethnological Studies among the +North-West-Central Queensland Aborigines</i> (Brisbane and London, +1897), p. 164.</p></blockquote> + +<blockquote class="footnote"><a id="footnote213" name="footnote213"></a><b>Footnote 213:</b><a href="#footnotetag213"> (return) </a><p> Spencer and Gillen, <i>Native Tribes of Central +Australia</i>, pp. 466, 497 <i>sq.</i>, 538 <i>sq.</i> See above, p. +138.</p></blockquote> + +<blockquote class="footnote"><a id="footnote214" name="footnote214"></a><b>Footnote 214:</b><a href="#footnotetag214"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, p. 524.</p></blockquote> + +<blockquote class="footnote"><a id="footnote215" name="footnote215"></a><b>Footnote 215:</b><a href="#footnotetag215"> (return) </a><p> F. Bonney, "On some Customs +of the Aborigines of the River Darling, +New South Wales," <i>Journal of the +Anthropological Institute</i>, xiii. (1884) +p. 135.</p></blockquote> + +<span class="pagenum"><a name="page150" id="page150"></a>[pg 150]</span> + + + + +<h2><a name="lecture-vii" id="lecture-vii"></a>LECTURE VII</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE ABORIGINES +OF AUSTRALIA (<i>concluded</i>)</h3> + + +<p class="side">Attention to the comfort of the dead. Huts erected on graves +for the use of the ghosts.</p> + +<p>In the last lecture I shewed that in the maritime regions of +Australia, where the conditions of life are more favourable +than in the Central deserts, we may detect the germs of +a worship of the dead in certain attentions which the living +pay to the spirits of the departed, for example by kindling +fires on the grave for the ghost to warm himself at, by leaving +food and water for him to eat and drink, and by depositing +his weapons and other property in the tomb for his use +in the life after death. Another mark of respect shewn to +the dead is the custom of erecting a hut on the grave for +the accommodation of the ghost. Thus among the tribes of +South Australia we are told that "upon the mounds, or +tumuli, over the graves, huts of bark, or boughs, are generally +erected to shelter the dead from the rain; they are also +frequently wound round with netting."<a id="footnotetag216" name="footnotetag216"></a><a href="#footnote216"><sup>216</sup></a> Again, in Western +Australia a small hut of rushes, grass, and so forth is said to +have been set up by the natives over the grave.<a id="footnotetag217" name="footnotetag217"></a><a href="#footnote217"><sup>217</sup></a> Among +the tribes of the Lower Murray, Lower Lachlan, and Lower +Darling rivers, when a person died who had been highly +esteemed in life, a neat hut was erected over his grave so as +to cover it entirely. The hut was of oval shape, about five +feet high, and roofed with thatch, which was firmly tied to +the framework by cord many hundreds of yards in length. +<span class="pagenum"><a name="page151" id="page151"></a>[pg 151]</span> +Sometimes the whole hut was enveloped in a net. At the +eastern end of the hut a small opening was left just large +enough to allow a full-grown man to creep in, and the floor +was covered with grass, which was renewed from time to +time as it became withered. Each of these graves was +enclosed by a fence of brushwood forming a diamond-shaped +enclosure, within which the tomb stood exactly in the +middle. All the grass within the fence was neatly shaved +off and the ground swept quite clean. Sepulchres of this +sort were kept up for two or three years, after which they were +allowed to fall into disrepair, and when a few more years had +gone by the very sites of them were forgotten.<a id="footnotetag218" name="footnotetag218"></a><a href="#footnote218"><sup>218</sup></a> The intention +of erecting huts on graves is not mentioned in these +cases, but on analogy we may conjecture that they are intended +for the convenience and comfort of the ghost. This +is confirmed by an account given of a native burial on the +Vasse River in Western Australia. We are told that when +the grave had been filled in, the natives piled logs on it to +a considerable height and then constructed a hut upon the +logs, after which one of the male relations went into the +hut and said, "I sit in his house."<a id="footnotetag219" name="footnotetag219"></a><a href="#footnote219"><sup>219</sup></a> Thus it would seem +that the hut on the grave is regarded as the house of the +dead man. If only these sepulchral huts were kept up +permanently, they might develop into something like temples, +in which the spirits of the departed might be invoked and +propitiated with prayer and sacrifice. It is thus that the +great round huts, in which the remains of dead kings of +Uganda are deposited, have grown into sanctuaries or shrines, +where the spirits of the deceased monarchs are consulted as +oracles through the medium of priests.<a id="footnotetag220" name="footnotetag220"></a><a href="#footnote220"><sup>220</sup></a> But in Australia +this development is prevented by the simple forgetfulness +of the savages. A few years suffice with them to wipe +out the memory of the deceased and with it his chance of +developing into an ancestral deity. Like most savages, the +Australian aborigines seem to fear only the ghosts of the +recently departed; one writer tells us that they have no +<span class="pagenum"><a name="page152" id="page152"></a>[pg 152]</span> +fear of the ghost of a man who has been dead say forty +years.<a id="footnotetag221" name="footnotetag221"></a><a href="#footnote221"><sup>221</sup></a></p> + +<p class="side">Fear of the dead and precautions taken by the living against +them.</p> + +<p>The burial customs of the Australian aborigines which I +have described betray not only a belief in the existence of +the ghost, but also a certain regard for his comfort and +convenience. However, we may suspect that in most, if not +in all, cases the predominant motive of these attentions is +fear rather than affection. The survivors imagine that any +want of respect for the dead, any neglect of his personal +comforts in the grave, would excite his resentment and draw +down on them his vengeance. That these savages are +really actuated by fear of the dead is expressly affirmed of +some tribes. Thus we are told that the Yuin "were always +afraid that the dead man might come out of the grave and +follow them."<a id="footnotetag222" name="footnotetag222"></a><a href="#footnote222"><sup>222</sup></a> After burying a body the Ngarigo were +wont to cross a river in order to prevent the ghost from +pursuing them;<a id="footnotetag223" name="footnotetag223"></a><a href="#footnote223"><sup>223</sup></a> obviously they shared the common opinion +that ghosts for some reason are unable to cross water. The +Wakelbura took other measures to throw the poor ghost off +the scent. They marked all the trees in a circle round the +place where the dead man was buried; so that when he +emerged from the grave and set off in pursuit of his retiring +relations, he would follow the marks on the trees in a circle +and always come back to the point from which he had +started. And to make assurance doubly sure they put +coals in the dead man's ears, which, by bunging up these +apertures, were supposed to keep his ghost in the body till +his friends had got a good start away from him. As a +further precaution they lit fires and put bushes in the forks +of trees, with the idea that the ghost would roost in the +bushes and warm himself at the fires, while they were +hastening away.<a id="footnotetag224" name="footnotetag224"></a><a href="#footnote224"><sup>224</sup></a> Here, therefore, we see that the real +motive for kindling fires for the use of the dead is fear, not +affection. In this respect the burial customs of the tribes +at the Herbert River are still more significant. These +savages buried with the dead man his weapons, his ornaments, +and indeed everything he had used in life; moreover, +<span class="pagenum"><a name="page153" id="page153"></a>[pg 153]</span> +they built a hut on the grave, put a drinking-vessel in the +hut, and cleared a path from it down to the water for the +use of the ghost; and often they placed food and water on +the grave. So far, these measures might be interpreted as +marks of pure and disinterested affection for the soul of the +departed. But such an interpretation is totally excluded +by the ferocious treatment which these savages meted out to +the corpse. To frighten the spirit, lest he should haunt the +camp, the father or brother of the deceased, or the husband, +if it was a woman, took a club and mauled the body with +such violence that he often smashed the bones; further, he +generally broke both its legs in order to prevent it from +wandering of nights; and as if that were not enough, he +bored holes in the stomach, the shoulders, and the lungs, and +filled the holes with stones, so that even if the poor ghost +should succeed by a desperate effort in dragging his mangled +body out of the grave, he would be so weighed down by this +ballast of stones that he could not get very far. However, +after roaming up and down in this pitiable condition for a +time in their old haunts, the spirits were supposed at last to +go up aloft to the Milky Way.<a id="footnotetag225" name="footnotetag225"></a><a href="#footnote225"><sup>225</sup></a> The Kwearriburra tribe, +on the Lynd River, in Queensland, also took forcible measures +to prevent the resurrection of the dead. Whenever a person +died, they cut off his or her head, roasted it in a fire on the +grave, and when it was thoroughly charred they smashed it +in bits and left the fragments among the hot coals. They +calculated that when the ghost rose from the grave with the +view of following the tribe, he would miss his head and go +groping blindly about for it till he scorched himself in the +embers of the fire and was glad to shrink back into his +narrow bed.<a id="footnotetag226" name="footnotetag226"></a><a href="#footnote226"><sup>226</sup></a></p> + +<p>Thus even among those Australian tribes which have +progressed furthest in the direction of religion, such approaches +as they have made towards a worship of the dead +appear to be determined far more by fear than by affection and +reverence. And we are told that it is the nearest relations +and the most influential men whose ghosts are most dreaded.<a id="footnotetag227" name="footnotetag227"></a><a href="#footnote227"><sup>227</sup></a></p> + +<span class="pagenum"><a name="page154" id="page154"></a>[pg 154]</span> + +<p class="side">Cuttings and brandings of the flesh of the living in honour +of the dead.</p> + +<p>There is another custom observed by the Australian +aborigines in mourning which deserves to be mentioned. +We all know that the Israelites were forbidden to make +cuttings in their flesh for the dead.<a id="footnotetag228" name="footnotetag228"></a><a href="#footnote228"><sup>228</sup></a> The custom was probably +practised by the heathen Canaanites, as it has been by +savages in various parts of the world. Nowhere, perhaps, +has the practice prevailed more generally or been carried +out with greater severity than in aboriginal Australia. For +example, with regard to the tribes in the central part of +Victoria we are told that "the parents of the deceased +lacerate themselves fearfully, especially if it be an only son +whose loss they deplore. The father beats and cuts his +head with a tomahawk until he utters bitter groans. The +mother sits by the fire and burns her breasts and abdomen +with a small fire-stick till she wails with pain; then she +replaces the stick in the fire, to use again when the pain is +less severe. This continues for hours daily, until the time +of lamentation is completed; sometimes the burns thus +inflicted are so severe as to cause death."<a id="footnotetag229" name="footnotetag229"></a><a href="#footnote229"><sup>229</sup></a> It is especially +the women, and above all the widows, who torture themselves +in this way. Speaking of the tribes of Victoria, a +writer tells us that on the death of her husband a widow, +"becoming frantic, seizes fire-sticks and burns her breasts, +arms, legs, and thighs. Rushing from one place to another, +and intent only on injuring herself, and seeming to delight +in the self-inflicted torture, it would be rash and vain to +interrupt her. She would fiercely turn on her nearest relative +or friend and burn him with her brands. When exhausted, +and when she can scarcely walk, she yet endeavours to kick +the embers of the fire, and to throw them about. Sitting +down, she takes the ashes in her hands, rubs them into her +wounds, and then scratches her face (the only part not +touched by the fire-sticks) until the blood mingles with the +ashes which partly hide her cruel wounds."<a id="footnotetag230" name="footnotetag230"></a><a href="#footnote230"><sup>230</sup></a> Among the +Kurnai of South-eastern Victoria the relations of the dead +would cut and gash themselves with sharp stones and tomahawks +<span class="pagenum"><a name="page155" id="page155"></a>[pg 155]</span> +until their heads and bodies streamed with blood.<a id="footnotetag231" name="footnotetag231"></a><a href="#footnote231"><sup>231</sup></a> +In the Mukjarawaint tribe, when a man died, his kinsfolk +wept over him and slashed themselves with tomahawks and +other sharp instruments for about a week.<a id="footnotetag232" name="footnotetag232"></a><a href="#footnote232"><sup>232</sup></a> In the tribes of +the Lower Murray and Lower Darling rivers mourners scored +their backs and arms, sometimes even their faces, with red-hot +brands, which raised hideous ulcers; afterwards they +flung themselves prone on the grave, tore out their hair by +handfuls, rubbed earth over their heads and bodies in great +profusion, and ripped up their green ulcers till the mingled +blood and grime presented a ghastly spectacle. These +self-inflicted sores remained long unhealed.<a id="footnotetag233" name="footnotetag233"></a><a href="#footnote233"><sup>233</sup></a> Among the +Kamilaroi, a large tribe of eastern New South Wales, the +mourners, and especially the women, used to cut their heads +with tomahawks and allow the blood to dry on them.<a id="footnotetag234" name="footnotetag234"></a><a href="#footnote234"><sup>234</sup></a> +Speaking of a native burial on the Murray River, a writer +says that "around the bier were many women, relations of +the deceased, wailing and lamenting bitterly, and lacerating +their thighs, backs, and breasts, with shells or flint, until the +blood flowed copiously from the gashes."<a id="footnotetag235" name="footnotetag235"></a><a href="#footnote235"><sup>235</sup></a> In the Boulia +district of Queensland women in mourning score their thighs, +both inside and outside, with sharp stones or bits of glass, +so as to make a series of parallel cuts; in neighbouring +districts of Queensland the men make much deeper cross-shaped +cuts on their thighs.<a id="footnotetag236" name="footnotetag236"></a><a href="#footnote236"><sup>236</sup></a> In the Arunta tribe of Central +Australia a man is bound to cut himself on the shoulder in +mourning for his father-in-law; if he does not do so, his wife +may be given away to another man in order to appease the +wrath of the ghost at his undutiful son-in-law. Arunta men +regularly bear on their shoulders the raised scars which +shew that they have done their duty by their dead fathers-in-law.<a id="footnotetag237" name="footnotetag237"></a><a href="#footnote237"><sup>237</sup></a> +The female relations of a dead man in the Arunta +tribe also cut and hack themselves in token of sorrow, +working themselves up into a sort of frenzy as they do so; +<span class="pagenum"><a name="page156" id="page156"></a>[pg 156]</span> +yet in all their apparent excitement they take care never to +wound a vital part, but vent their fury on their scalps, their +shoulders, and their legs.<a id="footnotetag238" name="footnotetag238"></a><a href="#footnote238"><sup>238</sup></a></p> + +<p class="side">Cuttings for the dead among the Warramunga.</p> + +<p>In the Warramunga tribe of Central Australia Messrs. +Spencer and Gillen witnessed the mourning for a dead man. +Even before the sufferer had breathed his last the lamentations +and self-inflicted wounds began. When it was known +that the end was near, all the native men ran at full speed +to the spot, and Messrs. Spencer and Gillen followed them +to see what was to be seen. What they saw, or part of +what they saw, was this. Some of the women, who had +gathered from all directions, were lying prostrate on the +body of the dying man, while others were standing or +kneeling around, digging the sharp ends of yam-sticks into +the crown of their heads, from which the blood streamed +down over their faces, while all the time they kept up a loud +continuous wail. Many of the men, rushing up to the scene +of action, flung themselves also higgledy-piggledy on the +sufferer, the women rising and making way for them, till +nothing was to be seen but a struggling mass of naked bodies +all mixed up together. Presently up came a man yelling +and brandishing a stone knife. On reaching the spot he +suddenly gashed both his thighs with the knife, cutting right +across the muscles, so that, unable to stand, he dropped +down on the top of the struggling bodies, till his mother, +wife, and sisters dragged him out of the scrimmage, and immediately +applied their mouths to his gaping wounds, while +he lay exhausted and helpless on the ground. Gradually +the struggling mass of dusky bodies untwined itself, disclosing +the unfortunate sick man, who was the object, or rather the +victim, of this well-meant demonstration of affection and +sorrow. If he had been ill before, he was much worse when +his friends left him: indeed it was plain that he had not +long to live. Still the weeping and wailing went on; the +sun set, darkness fell on the camp, and later in the evening +the man died. Then the wailing rose louder than before, +and men and women, apparently frantic with grief, rushed +about cutting themselves with knives and sharp-pointed +sticks, while the women battered each other's heads with +<span class="pagenum"><a name="page157" id="page157"></a>[pg 157]</span> +clubs, no one attempting to ward off either cuts or blows. +An hour later a funeral procession set out by torchlight +through the darkness, carrying the body to a wood about a +mile off, where it was laid on a platform of boughs in a low +gum-tree. When day broke next morning, not a sign of +human habitation was to be seen in the camp where the +man had died. All the people had removed their rude huts +to some distance, leaving the place of death solitary; for +nobody wished to meet the ghost of the deceased, who +would certainly be hovering about, along with the spirit of +the living man who had caused his death by evil magic, +and who might be expected to come to the spot in the +outward form of an animal to gloat over the scene of his +crime. But in the new camp the ground was strewed with +men lying prostrate, their thighs gashed with the wounds +which they had inflicted on themselves with their own hands. +They had done their duty by the dead and would bear to +the end of their life the deep scars on their thighs as badges +of honour. On one man Messrs. Spencer and Gillen counted +the dints of no less than twenty-three wounds which he had +inflicted on himself at various times. Meantime the women +had resumed the duty of lamentation. Forty or fifty of +them sat down in groups of five or six, weeping and wailing +frantically with their arms round each other, while the actual +and tribal wives, mothers, wives' mothers, daughters, sisters, +mothers' mothers, sisters' husbands' mothers, and grand-daughters, +according to custom, once more cut their scalps +open with yam-sticks, and the widows afterwards in addition +seared the scalp wounds with red-hot fire-sticks.</p> + +<p class="side">Cuttings for the dead strictly regulated by custom.</p> + +<p>In these mourning customs, wild and extravagant as the +expression of sorrow appears to be, everything is regulated +by certain definite rules; and a woman who did not thus +maul herself when she ought to do so would be severely +punished, or even killed, by her brother. Similarly with the +men, it is only those who stand in certain relationships to +the deceased who must cut and hack themselves in his +honour, and these relationships are determined by the particular +exogamous class to which the dead man happened to +belong. Of such classes there are eight in the Warramunga +tribe. On the occasion described by Messrs. Spencer and +<span class="pagenum"><a name="page158" id="page158"></a>[pg 158]</span> +Gillen it was a man of the Tjunguri class who died; and +the men who gashed their thighs stood to him in one or +other of the following relationships: grandfather on the +mother's side, mother's brother, brother of the dead man's +wife, and her mother's brother.<a id="footnotetag239" name="footnotetag239"></a><a href="#footnote239"><sup>239</sup></a></p> + +<p class="side">The cuttings and brandings which mourners inflict on +themselves may be intended to convince the ghost of the sincerity of +their sorrow.</p> + +<p>We naturally ask, What motive have these savages for +inflicting all this voluntary and, as it seems to us, wholly +superfluous suffering on themselves? It can hardly be that +these wounds and burns are merely a natural and unfeigned +expression of grief. We have seen that by experienced +observers such extravagant demonstrations of sorrow are set +down rather to fear than to affection. Similarly Messrs. +Spencer and Gillen suggest that at least one motive is a fear +entertained by the native lest, if he does not make a sufficient +display of grief, the ghost of the dead man will be offended +and do him a mischief.<a id="footnotetag240" name="footnotetag240"></a><a href="#footnote240"><sup>240</sup></a> In the Kaitish tribe of Central +Australia it is believed that if a woman does not keep her +body covered with ashes from the camp fire during the +whole time of mourning, the spirit of her deceased husband, +who constantly follows her about, will kill her and strip all +the flesh from her bones.<a id="footnotetag241" name="footnotetag241"></a><a href="#footnote241"><sup>241</sup></a> Again, in the Arunta tribe +mourners smear themselves with white pipeclay, and the +motive for this custom is said to be to render themselves +more conspicuous, so that the ghost may see and be satisfied +that he is being properly mourned for.<a id="footnotetag242" name="footnotetag242"></a><a href="#footnote242"><sup>242</sup></a> Thus the fear of the +ghost, who, at least among the Australian aborigines, is +commonly of a jealous temper and stands very firmly on his +supposed rights, may suffice to explain the practice of self-mutilation +at mourning.</p> + +<p class="side">Custom of allowing the blood of mourners to drip on the +corpse or into the grave.</p> + +<p>But it is possible that another motive underlies the +drawing of blood on these occasions. For it is to be +observed that the blood of the mourners is often allowed to +drop directly either on the dead body or into the grave. +Thus, for example, among the tribes on the River Darling +several men used to stand by the open grave and cut each +other's heads with a boomerang; then they held their bleeding +heads over the grave so that the blood dripped on the +<span class="pagenum"><a name="page159" id="page159"></a>[pg 159]</span> +corpse lying in it. If the deceased was highly esteemed, the +bleeding was repeated after some earth had been thrown on +the body.<a id="footnotetag243" name="footnotetag243"></a><a href="#footnote243"><sup>243</sup></a> Among the Arunta it is customary for the women +kinsfolk of the dead to cut their own and each other's heads +so severely with clubs and digging-sticks that blood streams +from them on the grave.<a id="footnotetag244" name="footnotetag244"></a><a href="#footnote244"><sup>244</sup></a> Again, at a burial on the Vasse +River, in Western Australia, a writer describes how, when +the grave was dug, the natives placed the corpse beside it, +then "gashed their thighs, and at the flowing of the blood +they all said, 'I have brought blood,' and they stamped the +foot forcibly on the ground, sprinkling the blood around +them; then wiping the wounds with a wisp of leaves, they +threw it, bloody as it was, on the dead man."<a id="footnotetag245" name="footnotetag245"></a><a href="#footnote245"><sup>245</sup></a> With these +Australian practices we may compare a custom observed by +the civilised Greeks of antiquity. Every year the Peloponnesian +lads lashed themselves on the grave of Pelops at +Olympia, till the blood ran down their backs as a libation +in honour of the dead man.<a id="footnotetag246" name="footnotetag246"></a><a href="#footnote246"><sup>246</sup></a></p> + +<p class="side">The blood intended to strengthen the dead.</p> + +<p>Now what is the intention of thus applying the blood of +the living to the dead or pouring it into the grave? So far +as the ancient Greeks are concerned the answer is not +doubtful. We know from Homer that the ghosts of the +dead were supposed to drink the blood that was offered to +them and to be strengthened by the draught.<a id="footnotetag247" name="footnotetag247"></a><a href="#footnote247"><sup>247</sup></a> Similarly with +the Australian savages, their object can hardly be any other +than that of strengthening the spirit of the dead; for these +aborigines are in the habit of giving human blood to the +sick and the aged to drink for the purpose of restoring them +to health and strength;<a id="footnotetag248" name="footnotetag248"></a><a href="#footnote248"><sup>248</sup></a> hence it would be natural for +them to imagine that they could refresh and fortify the feeble +ghost in like manner. Perhaps the blood was intended +specially to strengthen the spirits of the dead for the +new birth or reincarnation, to which so many of these +savages look forward.</p> + +<span class="pagenum"><a name="page160" id="page160"></a>[pg 160]</span> + +<p class="side">Custom of burying people in the place where they were born. +The custom perhaps intended to facilitate the rebirth of the soul.</p> + +<p>The same motive may possibly explain the custom +observed by some Australian tribes of burying people, as +far as possible, at the place where they were born. Thus in +regard to the tribes of Western Victoria we are informed +that "dying persons, especially those dying from old age, +generally express an earnest desire to be taken to their +birthplace, that they may die and be buried there. If +possible, these wishes are always complied with by the +relatives and friends. Parents will point out the spot where +they were born, so that when they become old and infirm, +their children may know where they wish their bodies to be +disposed of."<a id="footnotetag249" name="footnotetag249"></a><a href="#footnote249"><sup>249</sup></a> Again, some tribes in the north and north-east +of Victoria "are said to be more than ordinarily scrupulous in +interring the dead. If practicable, they will bury the corpse +near the spot where, as a child, it first drew breath. A mother +will carry a dead infant for weeks, in the hope of being able +to bury it near the place where it was born; and a dead +man will be conveyed a long distance, in order that the last +rites may be performed in a manner satisfactory to the +tribe."<a id="footnotetag250" name="footnotetag250"></a><a href="#footnote250"><sup>250</sup></a> Another writer, speaking of the Australian +aborigines in general, says: "By what I could learn, it is +considered proper by many tribes that a black should be +buried at or near the spot where he or she was born, and for +this reason, when a black becomes seriously ill, the invalid +is carried a long distance to these certain spots to die, as +in this case. They apparently object to place a body in +strange ground." The same writer mentions the case of a +blackfellow, who began digging a grave close beside the +kitchen door of a Mr. Campbell. When Mr. Campbell +remonstrated with him, the native replied that he had no +choice, for the dead man had been born on that very spot. +With much difficulty Mr. Campbell persuaded him to bury +his deceased friend a little further off from the kitchen door.<a id="footnotetag251" name="footnotetag251"></a><a href="#footnote251"><sup>251</sup></a> +A practice of this sort would be intelligible on the theory of +the Central Australians, who imagine that the spirits of all +the dead return to the very spots where they entered into +<span class="pagenum"><a name="page161" id="page161"></a>[pg 161]</span> +their mothers' wombs, and that they wait there until another +opportunity presents itself to them of being born again into +the world. For if people really believe, as do many +Australian tribes, that when they die they will afterwards +come to life again as infants, it is perfectly natural that they +should take steps to ensure and facilitate the new birth. The +Unmatjera and Kaitish tribes of Central Australia do this +in the case of dead children. These savages draw a sharp +distinction between young children and very old men and +women. When very old people die, their bodies are at once +buried in the ground, but the bodies of children are placed +in wooden troughs and deposited on platforms of boughs in +the branches of trees, and the motive for treating a dead +child thus is, we are informed, the hope "that before very +long its spirit may come back again and enter into the body +of a woman—in all probability that of its former mother."<a id="footnotetag252" name="footnotetag252"></a><a href="#footnote252"><sup>252</sup></a> +The reason for drawing this distinction between the young +and the old by disposing of their bodies in different fashions, +is explained with great probability by Messrs. Spencer and +Gillen as follows: "In the Unmatjera and Kaitish tribes, +while every old man has certain privileges denied to the +younger men, yet if he be decidedly infirm and unable +to take his part in the performance of ceremonies which +are often closely concerned—or so at least the natives +believe them to be—with the general welfare of the tribe, +then the feeling undoubtedly is that there is no need to pay +any very special respect to his remains. This feeling is +probably vaguely associated with the idea that, as his body +is infirm, so to a corresponding extent will his spirit part be, +and therefore they have no special need to consider or +propitiate this, as it can do them no harm. On the other +hand they are decidedly afraid of hurting the feelings of any +strong man who might be capable of doing them some +mischief unless he saw that he was properly mourned for. +Acting under much the same feeling they pay respect to the +bodies of dead children and young women, in the hope that +the spirit will soon return and undergo reincarnation. It is +also worth noticing that they do not bury in trees any young +man who has violated tribal law by taking as wife a woman +<span class="pagenum"><a name="page162" id="page162"></a>[pg 162]</span> +who is forbidden to him; such an individual is always +buried directly in the ground."<a id="footnotetag253" name="footnotetag253"></a><a href="#footnote253"><sup>253</sup></a> Apparently these law-abiding +savages are not anxious that members of the criminal +classes should be born again and should have the opportunity +of troubling society once more.</p> + +<p class="side">Different modes of disposing of the dead adopted in the same +tribe.</p> + +<p>I would call your attention particularly to the different +modes of burial thus accorded by these two tribes to +different classes of persons. It is too commonly assumed +that each tribe has one uniform way of disposing of all +its dead, say either by burning or by burying, and on +that assumption certain general theories have been built +as to the different views taken of the state of the dead by +different tribes. But in point of fact the assumption is +incorrect. Not infrequently the same tribe disposes of +different classes of dead people in quite different ways; +for instance, it will bury some and burn others. Thus +amongst the Angoni of British Central Africa the corpses +of chiefs are burned with all their household belongings, but +the bodies of commoners are buried with all their belongings +in caves.<a id="footnotetag254" name="footnotetag254"></a><a href="#footnote254"><sup>254</sup></a> In various castes or tribes of India it is the +custom to burn the bodies of married people but to bury the +bodies of the unmarried.<a id="footnotetag255" name="footnotetag255"></a><a href="#footnote255"><sup>255</sup></a> With some peoples of India the +distinction is made, not between the married and the +unmarried, but between adults and children, especially +children under two years old; in such cases the invariable +practice appears to be to burn the old and bury the young. +Thus among the Malayalis of Malabar the bodies of men +and women are burned, but the bodies of children under two +years are buried, and so are the bodies of all persons +who have died of cholera or small-pox.<a id="footnotetag256" name="footnotetag256"></a><a href="#footnote256"><sup>256</sup></a> The same +distinctions are observed by the Nayars, Kadupattans, and +<span class="pagenum"><a name="page163" id="page163"></a>[pg 163]</span> +other castes or tribes of Cochin.<a id="footnotetag257" name="footnotetag257"></a><a href="#footnote257"><sup>257</sup></a> The old rule laid down +in the ancient Hindoo law-book <i>The Grihya-Sutras</i> was that +children who died under the age of two should be buried, +not burnt.<a id="footnotetag258" name="footnotetag258"></a><a href="#footnote258"><sup>258</sup></a> The Bhotias of the Himalayas bury all children +who have not yet obtained their permanent teeth, but +they burn all other people.<a id="footnotetag259" name="footnotetag259"></a><a href="#footnote259"><sup>259</sup></a> Among the Komars the young +are buried, and the old cremated.<a id="footnotetag260" name="footnotetag260"></a><a href="#footnote260"><sup>260</sup></a> The Coorgs bury the +bodies of women and of boys under sixteen years of age, +but they burn the bodies of men.<a id="footnotetag261" name="footnotetag261"></a><a href="#footnote261"><sup>261</sup></a> The Chukchansi Indians +of California are said to have burned only those who died a +violent death or were bitten by snakes, but to have buried +all others.<a id="footnotetag262" name="footnotetag262"></a><a href="#footnote262"><sup>262</sup></a> The Minnetaree Indians disposed of their dead +differently according to their moral character. Bad and +quarrelsome men they buried in the earth that the Master of +Life might not see them; but the bodies of good men they +laid on scaffolds, that the Master of Life might behold +them.<a id="footnotetag263" name="footnotetag263"></a><a href="#footnote263"><sup>263</sup></a> The Kolosh or Tlingit Indians of Alaska burn their +ordinary dead on a pyre, but deposit the bodies of shamans +in large coffins, which are supported on four posts.<a id="footnotetag264" name="footnotetag264"></a><a href="#footnote264"><sup>264</sup></a> The +ancient Mexicans thought that all persons who died of +infectious diseases were killed by the rain-god Tlaloc; so +they painted their bodies blue, which was the rain-god's +colour, and buried instead of burning them.<a id="footnotetag265" name="footnotetag265"></a><a href="#footnote265"><sup>265</sup></a></p> + +<p class="side">Special modes of burial adopted to prevent or facilitate the +return of the spirit.</p> + +<p>These examples may suffice to illustrate the different +ways in which the same people may dispose of their dead +according to the age, sex, social rank, or moral character of +the deceased, or the manner of his death. In some cases +the special mode of burial adopted seems clearly intended +<span class="pagenum"><a name="page164" id="page164"></a>[pg 164]</span> +to guard against the return of the dead, whether in the +form of ghosts or of children born again into the world. +Such, for instance, was obviously the intention of the old +English custom of burying a suicide at a cross-road with a +stake driven through his body. And if some burial customs +are plainly intended to pin down the dead in the earth, or +at least to disable him from revisiting the survivors, so +others appear to be planned with the opposite intention of +facilitating the departure of the spirit from the grave, in +order that he may repair to a more commodious lodging or +be born again into the tribe. For example, the Arunta +of Central Australia always bury their dead in the earth +and raise a low mound over the grave; but they leave a +depression in the mound on the side which faces towards +the spot where the spirit of the deceased is supposed to +have dwelt in the intervals between his successive reincarnations; +and we are expressly told that the purpose of leaving +this depression is to allow the spirit to go out and in easily; +for until the final ceremony of mourning has been performed +at the grave, the ghost is believed to spend his time partly +in watching over his near relations and partly in the +company of its <i>arumburinga</i> or spiritual double, who lives +at the old <i>nanja</i> spot, that is, at the place where the disembodied +soul tarries waiting to be born again.<a id="footnotetag266" name="footnotetag266"></a><a href="#footnote266"><sup>266</sup></a> Thus the +Arunta imagine that for some time after death the spirit +of the deceased is in a sort of intermediate state, partly +hovering about the abode of the living, partly visiting his +own proper spiritual home, to which on the completion of +the mourning ceremonies he will retire to await the new +birth. The final mourning ceremony, which marks the +close of this intermediate state, takes place some twelve +or eighteen months after the death. It consists mainly in +nothing more or less than a ghost hunt; men armed with +shields and spear-throwers assemble and with loud shouts +beat the air, driving the invisible ghost before them from +the spot where he died, while the women join in the shouts +and buffet the air with the palms of their hands to chase +away the dead man from the old camp which he loves to +<span class="pagenum"><a name="page165" id="page165"></a>[pg 165]</span> +haunt. In this way the beaters gradually advance towards +the grave till they have penned the ghost into it, when they +immediately dance on the top of it, beating the air downwards +as if to drive the spirit down, and stamping on the +ground as if to trample him into the earth. After that, the +women gather round the grave and cut each other's heads +with clubs till the blood streams down on it. This brings the +period of mourning to an end; and if the deceased was a man, +his widow is now free to marry again. In token that the days +of her sorrow are over, she wears at this final ceremony the +gay feathers of the ring-neck parrot in her hair. The spirit +of her dead husband, lying in the grave, is believed to +know the sign and to bid her a last farewell. Even after he +has thus been hunted into the grave and trampled down in it, +his spirit may still watch over his friends, guard them from +harm, and visit them in dreams.<a id="footnotetag267" name="footnotetag267"></a><a href="#footnote267"><sup>267</sup></a></p> + +<p class="side">Departure of the ghost supposed to coincide with the +disappearance of the flesh from his bones.</p> + +<p>We may naturally ask, Why should the spirit of the +dead be supposed at first to dwell more or less intermittently +near the spot where he died, and afterwards to take up his +abode permanently at his <i>nanja</i> spot till the time comes +for him to be born again? A good many years ago I +conjectured<a id="footnotetag268" name="footnotetag268"></a><a href="#footnote268"><sup>268</sup></a> that this idea of a change in the abode of the +ghost may be suggested by a corresponding change which +takes place, or is supposed to take place, about the same +time in the state of the body; in fact, that so long as the +flesh adheres to the bones, so long the soul of the dead man +may be thought to be detained in the neighbourhood of the +body, but that when the flesh has quite decayed, the soul is +completely liberated from its old tabernacle and is free to +repair to its true spiritual home. In confirmation of this +conjecture I pointed to the following facts. Some of the +Indians of Guiana bring food and drink to their dead so +long as the flesh remains on the bones; but when it has +mouldered away, they conclude that the man himself has +departed.<a id="footnotetag269" name="footnotetag269"></a><a href="#footnote269"><sup>269</sup></a> The Matacos Indians of the Gran Chaco in +Argentina believe that the soul of a dead man does not +<span class="pagenum"><a name="page166" id="page166"></a>[pg 166]</span> +pass down into the nether world until his body is decomposed +or burnt. Further, the Alfoors of Central Celebes +suppose that the spirits of the departed cannot enter the +spirit-land until all the flesh has been removed from their +bones; for until that has been done, the gods (<i>lamoa</i>) in +the other world could not bear the stench of the corpse. +Accordingly at a great festival the bodies of all who have +died within a certain time are dug up and the decaying +flesh scraped from the bones. Comparing these ideas, I +suggested that they may explain the widespread custom of +a second burial, that is, the practice of disinterring the dead +after a certain time and disposing of their bones otherwise.</p> + +<p class="side">Second burial of the bones among the tribes of Central +Australia. Final burial ceremony among the Warramunga.</p> + +<p>Now so far as the tribes of Central Australia are +concerned, my conjecture has been confirmed by the subsequent +researches of Messrs. Spencer and Gillen in that +region. For they have found that the tribes to the north +of the Arunta regularly give their dead a second burial, +that a change in the state of the ghosts is believed to +coincide with the second burial, and apparently also, though +this is not so definitely stated, that the time for the second +burial is determined by the disappearance of the flesh from +the bones. Amongst the tribes which practise a second +burial the custom is first to deposit the dead on platforms +among the branches of trees, till the flesh has quite mouldered +away, and then to bury the bones in the earth: in short, +they practise tree-burial first and earth-burial afterwards.<a id="footnotetag270" name="footnotetag270"></a><a href="#footnote270"><sup>270</sup></a> +For example, in the Unmatjera and Kaitish tribes, when a +man dies, his body is carried by his relations to a tree +distant a mile or two from the camp. There it is laid on a +platform by itself for some months. When the flesh has +disappeared from the bones, a kinsman of the deceased, in +strictness a younger brother (<i>itia</i>), climbs up into the tree, +<span class="pagenum"><a name="page167" id="page167"></a>[pg 167]</span> +dislocates the bones, places them in a wooden vessel, and +hands them down to a female relative. Then the bones +are laid in the grave with the head facing in the direction +in which his mother's brother is supposed to have camped +in days of old. After the bones have been thus interred, +the spirit of the dead man is believed to go away and to +remain in his old <i>alcheringa</i> home until such time as he +once more undergoes reincarnation.<a id="footnotetag271" name="footnotetag271"></a><a href="#footnote271"><sup>271</sup></a> But in these tribes, as +we saw, very old men and women receive only one burial, +being at once laid in an earthy grave and never set up on +a platform in a tree; and we have seen reason to think +that this difference in the treatment of the aged springs +from the indifference or contempt in which their ghosts +are held by comparison with the ghosts of the young and +vigorous. In the Warramunga tribe, who regularly deposit +their dead in trees first and in the earth afterwards, so long +as the corpse remains in the tree and the flesh has not +completely disappeared from the bones, the mother of the +deceased and the women who stand to him or her in the +relation of tribal motherhood are obliged from time to time +to go to the tree, and sitting under the platform to allow +its putrid juices to drip down on their bodies, into which +they rub them as a token of sorrow. This, no doubt, is +intended to please the jealous ghost; for we are told that +he is believed to haunt the tree and even to visit the camp, +in order, if he was a man, to see for himself that his widows +are mourning properly. The time during which the mouldering +remains are left in the tree is at least a year and may +be more.<a id="footnotetag272" name="footnotetag272"></a><a href="#footnote272"><sup>272</sup></a> The final ceremony which brings the period of +mourning to an end is curious and entirely different from the +one observed by the Arunta on the same occasion. When +the bones have been taken down from the tree, an arm-bone +is put carefully apart from the rest. Then the skull is +smashed, and the fragments together with all the rest of +the bones except the arm-bone, are buried in a hollow +ant-hill near the tree. Afterwards the arm-bone is wrapt +up in paper-bark and wound round with fur-string, so as to +<span class="pagenum"><a name="page168" id="page168"></a>[pg 168]</span> +make a torpedo-shaped parcel, which is kept by a tribal +mother of the deceased in her rude hovel of branches, till, +after the lapse of some days or weeks, the time comes for +the last ceremony of all. On that day a design emblematic +of the totem of the deceased is drawn on the ground, and +beside it a shallow trench is dug about a foot deep and +fifteen feet long. Over this trench a number of men, +elaborately decorated with down of various colours, stand +straddle-legged, while a line of women, decorated with red +and yellow ochre, crawl along the trench under the long +bridge made by the straddling legs of the men. The last +woman carries the arm-bone of the dead in its parcel, and +as soon as she emerges from the trench, the bone is snatched +from her by a kinsman of the deceased, who carries it to a +man standing ready with an uplifted axe beside the totemic +drawing. On receiving the bone, the man at once smashes +it, hastily buries it in a small pit beside the totemic emblem +of the departed, and closes the opening with a large flat +stone, signifying thereby that the season of mourning is +over and that the dead man or woman has been gathered +to his or her totem. The totemic design, beside which the +arm-bone is buried, represents the spot at which the totemic +ancestor of the deceased finally went down into the earth. +When once the arm-bone has thus been broken and laid in +its last resting-place, the soul of the dead person, which +they describe as being of about the size of a grain of sand, is +supposed to go back to the place where it camped long ago +in a previous incarnation, there to remain with the souls of +other men and women of the same totem until the time +comes for it to be born again.<a id="footnotetag273" name="footnotetag273"></a><a href="#footnote273"><sup>273</sup></a></p> + +<p class="side">General conclusion as to the belief in immortality and the +worship of the dead among the Australian aborigines.</p> + +<p>This must conclude what I have to say as to the belief +in immortality and the worship of the dead among the +aborigines of Australia. The evidence I have adduced is +sufficient to prove that these savages firmly believe both in +the existence of the human soul after death and in the +power which it can exert for good or evil over the survivors. +On the whole the dominant motive in their treatment of the +dead appears to be fear rather than affection. Yet the +attention which many tribes pay to the comfort of the +<span class="pagenum"><a name="page169" id="page169"></a>[pg 169]</span> +departed by providing them with huts, food, water, fire, +clothing, implements and weapons, may not be dictated by +purely selfish motives; in any case they are clearly intended +to please and propitiate the ghosts, and therefore contain +the germs of a regular worship of the dead.</p> + +<blockquote class="footnote"><a id="footnote216" name="footnote216"></a><b>Footnote 216:</b><a href="#footnotetag216"> (return) </a><p> E. J. Eyre, <i>Journals of Expeditions of Discovery into +Central Australia</i> (London, 1845), ii. 349.</p></blockquote> + +<blockquote class="footnote"><a id="footnote217" name="footnote217"></a><b>Footnote 217:</b><a href="#footnotetag217"> (return) </a><p> A. Oldfield, "The Aborigines of Victoria," +<i>Transactions of the Ethnological Society of London</i>, N.S. iii. +(1865) p. 245.</p></blockquote> + +<blockquote class="footnote"><a id="footnote218" name="footnote218"></a><b>Footnote 218:</b><a href="#footnotetag218"> (return) </a><p> P. Beveridge, in <i>Journal and Proceedings of the Royal +Society of New South Wales</i>, xvii. (1883) pp. 29 <i>sq.</i> Compare +R. Brough Smyth, <i>Aborigines of Victoria</i>, i. 100 note.</p></blockquote> + +<blockquote class="footnote"><a id="footnote219" name="footnote219"></a><b>Footnote 219:</b><a href="#footnotetag219"> (return) </a><p> (Sir) G. Grey, <i>Journals of Two Expeditions of +Discovery</i>, ii. 332 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote220" name="footnote220"></a><b>Footnote 220:</b><a href="#footnotetag220"> (return) </a><p> Rev. J. Roscoe, <i>The Baganda</i> (London, 1911), pp. +109 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote221" name="footnote221"></a><b>Footnote 221:</b><a href="#footnotetag221"> (return) </a><p> E. M. Curr, <i>The Australian Race</i> (Melbourne and +London, 1886-1887), i. 87.</p></blockquote> + +<blockquote class="footnote"><a id="footnote222" name="footnote222"></a><b>Footnote 222:</b><a href="#footnotetag222"> (return) </a><p> A. W. Howitt, <i>Native Tribes of South-East +Australia</i>, p. 463.</p></blockquote> + +<blockquote class="footnote"><a id="footnote223" name="footnote223"></a><b>Footnote 223:</b><a href="#footnotetag223"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> p. 461.</p></blockquote> + +<blockquote class="footnote"><a id="footnote224" name="footnote224"></a><b>Footnote 224:</b><a href="#footnotetag224"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> p. 473.</p></blockquote> + +<blockquote class="footnote"><a id="footnote225" name="footnote225"></a><b>Footnote 225:</b><a href="#footnotetag225"> (return) </a><p>A. W. Howitt, <i>op. cit.</i> p. 474.</p></blockquote> + +<blockquote class="footnote"><a id="footnote226" name="footnote226"></a><b>Footnote 226:</b><a href="#footnotetag226"> (return) </a><p> F. C. Urquhart, "Legends of the Australian Aborigines," +<i>Journal of the Anthropological Institute</i>, xiv. (1885) p. 88.</p></blockquote> + +<blockquote class="footnote"><a id="footnote227" name="footnote227"></a><b>Footnote 227:</b><a href="#footnotetag227"> (return) </a><p> E. M. Curr, <i>The Australian Race</i>, +i. 87.</p></blockquote> + +<blockquote class="footnote"><a id="footnote228" name="footnote228"></a><b>Footnote 228:</b><a href="#footnotetag228"> (return) </a><p>Leviticus xix. 28; Deuteronomy xiv. 1.</p></blockquote> + +<blockquote class="footnote"><a id="footnote229" name="footnote229"></a><b>Footnote 229:</b><a href="#footnotetag229"> (return) </a><p> W. Stanbridge, "Tribes in the Central Part of Victoria," +<i>Transactions of the Ethnological Society of London</i>, N.S. i. +(1861) p. 298.</p></blockquote> + +<blockquote class="footnote"><a id="footnote230" name="footnote230"></a><b>Footnote 230:</b><a href="#footnotetag230"> (return) </a><p>R. Brough Smyth, <i>Aborigines of Victoria</i>, i. 105.</p></blockquote> + +<blockquote class="footnote"><a id="footnote231" name="footnote231"></a><b>Footnote 231:</b><a href="#footnotetag231"> (return) </a><p> A. W. Howitt, <i>Native Tribes of South-East +Australia</i>, p. 459.</p></blockquote> + +<blockquote class="footnote"><a id="footnote232" name="footnote232"></a><b>Footnote 232:</b><a href="#footnotetag232"> (return) </a><p>A. W. Howitt, <i>op. cit</i>. p. 453.</p></blockquote> + +<blockquote class="footnote"><a id="footnote233" name="footnote233"></a><b>Footnote 233:</b><a href="#footnotetag233"> (return) </a><p> P. Beveridge, in <i>Journal and Proceedings of the Royal +Society of New South Wales</i>, xvii. (1883) pp. 28, 29.</p></blockquote> + +<blockquote class="footnote"><a id="footnote234" name="footnote234"></a><b>Footnote 234:</b><a href="#footnotetag234"> (return) </a><p>A. W. Howitt, <i>op. cit</i>. p. 466.</p></blockquote> + +<blockquote class="footnote"><a id="footnote235" name="footnote235"></a><b>Footnote 235:</b><a href="#footnotetag235"> (return) </a><p> E. J. Eyre, <i>Journals of Expeditions of Discovery into +Central Australia</i> (London, 1845), ii. 347.</p></blockquote> + +<blockquote class="footnote"><a id="footnote236" name="footnote236"></a><b>Footnote 236:</b><a href="#footnotetag236"> (return) </a><p> W. E. Roth, <i>Studies among the North-West-Central +Queensland Aborigines</i> (Brisbane and London, 1897), p. 164; compare +p. 165.</p></blockquote> + +<blockquote class="footnote"><a id="footnote237" name="footnote237"></a><b>Footnote 237:</b><a href="#footnotetag237"> (return) </a><p> Spencer and Gillen, <i>Native Tribes of Central +Australia</i>, p. 500.</p></blockquote> + +<blockquote class="footnote"><a id="footnote238" name="footnote238"></a><b>Footnote 238:</b><a href="#footnotetag238"> (return) </a><p>Spencer and Gillen, <i>op. cit.</i> p. 510.</p></blockquote> + +<blockquote class="footnote"><a id="footnote239" name="footnote239"></a><b>Footnote 239:</b><a href="#footnotetag239"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes +of Central Australia</i>, pp. 516-552.</p></blockquote> + +<blockquote class="footnote"><a id="footnote240" name="footnote240"></a><b>Footnote 240:</b><a href="#footnotetag240"> (return) </a><p>Spencer and Gillen, <i>Native Tribes</i>, p. 510.</p></blockquote> + +<blockquote class="footnote"><a id="footnote241" name="footnote241"></a><b>Footnote 241:</b><a href="#footnotetag241"> (return) </a><p>Spencer and Gillen, <i>Northern Tribes</i>, p. 507.</p></blockquote> + +<blockquote class="footnote"><a id="footnote242" name="footnote242"></a><b>Footnote 242:</b><a href="#footnotetag242"> (return) </a><p>Spencer and Gillen, <i>Native Tribes</i>, p. 511.</p></blockquote> + +<blockquote class="footnote"><a id="footnote243" name="footnote243"></a><b>Footnote 243:</b><a href="#footnotetag243"> (return) </a><p> F. Bonney, "On some Customs of the Aborigines of the +River Darling," <i>Journal of the Anthropological Institute</i>, xiii. +(1884) pp. 134 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote244" name="footnote244"></a><b>Footnote 244:</b><a href="#footnotetag244"> (return) </a><p> Spencer and Gillen, <i>Native Tribes of Central +Australia</i>, pp. 507, 509 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote245" name="footnote245"></a><b>Footnote 245:</b><a href="#footnotetag245"> (return) </a><p> (Sir) G. Grey, <i>Journals of Two Expeditions of +Discovery</i>, ii. 332, quoting Mr. Bussel.</p></blockquote> + +<blockquote class="footnote"><a id="footnote246" name="footnote246"></a><b>Footnote 246:</b><a href="#footnotetag246"> (return) </a><p>Scholiast on Pindar, <i>Olymp.</i> i. 146.</p></blockquote> + +<blockquote class="footnote"><a id="footnote247" name="footnote247"></a><b>Footnote 247:</b><a href="#footnotetag247"> (return) </a><p>Homer, <i>Odyssey</i>, xi. 23 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote248" name="footnote248"></a><b>Footnote 248:</b><a href="#footnotetag248"> (return) </a><p> <i>The Magic Art and the Evolution +of Kings</i>, i. 91 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote249" name="footnote249"></a><b>Footnote 249:</b><a href="#footnotetag249"> (return) </a><p>J. Dawson, <i>Australian Aborigines</i>, p. 62.</p></blockquote> + +<blockquote class="footnote"><a id="footnote250" name="footnote250"></a><b>Footnote 250:</b><a href="#footnotetag250"> (return) </a><p>R. Brough Smyth, <i>Aborigines of Victoria</i>, i. 108.</p></blockquote> + +<blockquote class="footnote"><a id="footnote251" name="footnote251"></a><b>Footnote 251:</b><a href="#footnotetag251"> (return) </a><p> J. F. Mann, "Notes on the Aborigines of Australia," +<i>Proceedings of the Geographical Society of Australasia</i>, i. +(Sydney, 1885) p. 48.</p></blockquote> + +<blockquote class="footnote"><a id="footnote252" name="footnote252"></a><b>Footnote 252:</b><a href="#footnotetag252"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, p. 506.</p></blockquote> + +<blockquote class="footnote"><a id="footnote253" name="footnote253"></a><b>Footnote 253:</b><a href="#footnotetag253"> (return) </a><p>Spencer and Gillen, <i>Northern Tribes</i>, p. 512.</p></blockquote> + +<blockquote class="footnote"><a id="footnote254" name="footnote254"></a><b>Footnote 254:</b><a href="#footnotetag254"> (return) </a><p> R. Sutherland Rattray, <i>Some Folk-lore Stories and +Songs in Chinyanja</i> (London, 1907), pp. 99-101, 182.</p></blockquote> + +<blockquote class="footnote"><a id="footnote255" name="footnote255"></a><b>Footnote 255:</b><a href="#footnotetag255"> (return) </a><p> F. Fawcett, "The Kondayamkottai Maravars, a Dravidian +Tribe of Tinnevelly, Southern India," <i>Journal of the Anthropological +Institute</i>, xxxiii. (1903) p. 64; Captain Wolsley Haig, "Notes on the +Rangari Caste in Barar," <i>Journal of the Asiatic Society of +Bengal</i>, lxx. Part iii. (1901) p. 8; E. Thurston, <i>Castes and +Tribes of Southern India</i> (Madras, 1909), iv. 226 (as to the +Lambadis), vi. 244 (as to the Raniyavas); compare <i>id.</i>, +<i>Ethnographic Notes in Southern India</i> (Madras, 1906), p. 155.</p></blockquote> + +<blockquote class="footnote"><a id="footnote256" name="footnote256"></a><b>Footnote 256:</b><a href="#footnotetag256"> (return) </a><p> E. Thurston, <i>Ethnographic Notes in Southern India</i>, +p. 207.</p></blockquote> + +<blockquote class="footnote"><a id="footnote257" name="footnote257"></a><b>Footnote 257:</b><a href="#footnotetag257"> (return) </a><p> L. K. Anantha Krishna Iyer, <i>The Cochin Tribes and +Castes</i> (Madras, 1909-1912), ii. 91, 112, 157, 360, 378.</p></blockquote> + +<blockquote class="footnote"><a id="footnote258" name="footnote258"></a><b>Footnote 258:</b><a href="#footnotetag258"> (return) </a><p> <i>The Grihya Sutras</i>, translated by H. Oldenberg, +Part i. p. 355 (<i>Sacred Books of the East</i>, vol. xxix.). Compare W. +Crooke, <i>Popular Religion and Folk-lore of Northern India</i> +(Westminster, 1896), i. 245.</p></blockquote> + +<blockquote class="footnote"><a id="footnote259" name="footnote259"></a><b>Footnote 259:</b><a href="#footnotetag259"> (return) </a><p> Ch. A. Sherring, <i>Western Tibet and the British +Borderland</i> (London, 1906), pp. 123 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote260" name="footnote260"></a><b>Footnote 260:</b><a href="#footnotetag260"> (return) </a><p> P. N. Bose, "Chhattisgar," <i>Journal of the Asiatic +Society of Bengal</i>, lix., Part i. (1891) p. 290.</p></blockquote> + +<blockquote class="footnote"><a id="footnote261" name="footnote261"></a><b>Footnote 261:</b><a href="#footnotetag261"> (return) </a><p> E. Thurston, <i>Ethnographic Notes in Southern India</i>, +p. 205.</p></blockquote> + +<blockquote class="footnote"><a id="footnote262" name="footnote262"></a><b>Footnote 262:</b><a href="#footnotetag262"> (return) </a><p> S. Powers, <i>Tribes of California</i> (Washington, +1877), p. 383.</p></blockquote> + +<blockquote class="footnote"><a id="footnote263" name="footnote263"></a><b>Footnote 263:</b><a href="#footnotetag263"> (return) </a><p> Maximilian Prinz zu Wied, <i>Reise in das Innere +Nord-America</i> (Coblenz, 1839-1841), ii. 235.</p></blockquote> + +<blockquote class="footnote"><a id="footnote264" name="footnote264"></a><b>Footnote 264:</b><a href="#footnotetag264"> (return) </a><p> T. de Pauly, <i>Description Ethnographique des Peuples de +la Russie, Peuples de l'Amérique Russe</i> (St. Petersburg, 1862), p. +13.</p></blockquote> + +<blockquote class="footnote"><a id="footnote265" name="footnote265"></a><b>Footnote 265:</b><a href="#footnotetag265"> (return) </a><p> E. Seler, <i>Altmexikanische Studien</i>, ii. (Berlin, +1899) p. 42 (<i>Veröffentlichungen aus dem Königlichen Museum für +Völkerkunde</i>, vi. 2/4).</p></blockquote> + +<blockquote class="footnote"><a id="footnote266" name="footnote266"></a><b>Footnote 266:</b><a href="#footnotetag266"> (return) </a><p> Spencer and Gillen, <i>Native Tribes +of Central Australia</i>, p. 497; <i>id.</i>, +<i>Northern Tribes of Central Australia</i>, p. 506.</p></blockquote> + +<blockquote class="footnote"><a id="footnote267" name="footnote267"></a><b>Footnote 267:</b><a href="#footnotetag267"> (return) </a><p> Spencer and Gillen, <i>Native Tribes +of Central Australia</i>, pp. 503-508. +The name of the final mourning ceremony +among the Arunta is <i>urpmilchima</i>.</p></blockquote> + +<blockquote class="footnote"><a id="footnote268" name="footnote268"></a><b>Footnote 268:</b><a href="#footnotetag268"> (return) </a><p> <i>The Golden Bough</i>, Second Edition (London, 1900), +i. 434 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote269" name="footnote269"></a><b>Footnote 269:</b><a href="#footnotetag269"> (return) </a><p> A. Biet, <i>Voyage de la France Equinoxiale en l'Isle de +Cayenne</i> (Paris, 1664), p. 392.</p></blockquote> + +<blockquote class="footnote"><a id="footnote270" name="footnote270"></a><b>Footnote 270:</b><a href="#footnotetag270"> (return) </a><p> Spencer and Gillen, <i>Northern +Tribes of Central Australia</i>, pp. 505 +<i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote271" name="footnote271"></a><b>Footnote 271:</b><a href="#footnotetag271"> (return) </a><p> Spencer and Gillen, <i>Northern +Tribes of Central Australia</i>, pp. 506-508.</p></blockquote> + +<blockquote class="footnote"><a id="footnote272" name="footnote272"></a><b>Footnote 272:</b><a href="#footnotetag272"> (return) </a><p> Spencer and Gillen, <i>Northern +Tribes of Central Australia</i>, p. 530.</p></blockquote> + +<blockquote class="footnote"><a id="footnote273" name="footnote273"></a><b>Footnote 273:</b><a href="#footnotetag273"> (return) </a><p> Spencer and Gillen, <i>Northern Tribes of Central +Australia</i>, pp. 530-543.</p></blockquote> + +<span class="pagenum"><a name="page170" id="page170"></a>[pg 170]</span> + + + + +<h2><a name="lecture-viii" id="lecture-viii"></a>LECTURE VIII</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE NATIVES +OF THE TORRES STRAITS ISLANDS</h3> + + +<p class="side">The Islanders of Torres Straits. The Cambridge +Anthropological Expedition to Torres Straits.</p> + +<p>In the last lecture I concluded my account of the belief in +immortality and worship of the dead, or rather of the +elements out of which such a worship might have grown, +among the aborigines of Australia. To-day we pass to the +consideration of a different people, the islanders of Torres +Straits. As you may know, Torres Straits are the broad +channel which divides Australia on the south from the great +island of New Guinea on the north. The small islands +which are scattered over the strait fall roughly into two +groups, a Western and an Eastern, of which the eastern +is at once the more isolated and the more fertile. In +appearance, character, and customs the inhabitants of all +these islands belong to the Papuan family, which inhabits +the western half of New Guinea, but in respect of language +there is a marked difference between the natives of the two +groups; for while the speech of the Western Islanders is +akin to that of the Australians, the speech of the Eastern +Islanders is akin to that of the Papuans of New Guinea. +The conclusion to be drawn from these facts appears to be +that the Western Islands of Torres Straits were formerly +inhabited by aborigines of the Australian family, and that +at a later time they were occupied by immigrants from New +Guinea, who adopted the language of the aboriginal inhabitants, +but gradually extinguished the aboriginal type +and character either by peaceful absorption or by conquest +and extermination.<a id="footnotetag274" name="footnotetag274"></a><a href="#footnote274"><sup>274</sup></a> Hence the Western Islanders of +<span class="pagenum"><a name="page171" id="page171"></a>[pg 171]</span> +Torres Straits form a transition both geographically and +ethnographically between the aborigines of Australia on the +one side and the aborigines of New Guinea on the other +side. Accordingly in our survey of the belief in immortality +among the lower races we may appropriately consider the +Islanders of Torres Straits immediately after the aborigines +of Australia and before we pass onward to other and more +distant races. These Islanders have a special claim on the +attention of a Cambridge lecturer, since almost all the exact +knowledge we possess of them we owe to the exertions of +Cambridge anthropologists and especially to Dr. A. C. +Haddon, who on his first visit to the islands in 1888 +perceived the urgent importance of procuring an accurate +record of the old beliefs and customs of the natives before +it was too late, and who never rested till that record was +obtained, as it happily has been, first by his own unaided +researches in the islands, and afterwards by the united +researches of a band of competent enquirers. In the history +of anthropology the Cambridge Expedition to Torres Straits +in 1898 will always hold an honourable place, to the credit +of the University which promoted it and especially to that of +the zealous and devoted investigator who planned, organised, +and carried it to a successful conclusion. Practically all +that I shall have to tell you as to the beliefs and practices +of the Torres Straits Islanders is derived from the accurate +and laborious researches of Dr. Haddon and his colleagues.</p> + +<p class="side">Social culture of the Torres Straits Islanders.</p> + +<p>While the natives of Torres Straits are, or were at the +time of their discovery, in the condition which we call +savagery, they stand on a far higher level of social and +intellectual culture than the rude aborigines of Australia. +To indicate roughly the degree of advance we need only say +that, whereas the Australians are nomadic hunters and +fishers, entirely ignorant of agriculture, and destitute to a +great extent not only of houses but even of clothes, the +natives of Torres Straits live in settled villages and diligently +till the soil, raising a variety of crops, such as yams, sweet +potatoes, bananas, sugar-cane, and tobacco.<a id="footnotetag275" name="footnotetag275"></a><a href="#footnote275"><sup>275</sup></a> Of the two +<span class="pagenum"><a name="page172" id="page172"></a>[pg 172]</span> +groups of islands the eastern is the more fertile and the +inhabitants are more addicted to agriculture than are the +natives of the western islands, who, as a consequence of the +greater barrenness of the soil, have to eke out their subsistence +to a considerable extent by fishing.<a id="footnotetag276" name="footnotetag276"></a><a href="#footnote276"><sup>276</sup></a> And there is other +evidence to shew that the Eastern Islanders have attained +to a somewhat higher stage of social evolution than their +Western brethren;<a id="footnotetag277" name="footnotetag277"></a><a href="#footnote277"><sup>277</sup></a> the more favourable natural conditions +under which they live may possibly have contributed to +raise the general level of culture. One of the most marked +distinctions in this respect between the inhabitants of the +two groups is that, whereas a regular system of totemism +with its characteristic features prevails among the Western +Islanders, no such system nor even any very clear evidence +of its former existence is to be found among the Eastern +Islanders, whether it be that they never had it or, what is +more likely, that they once had but have lost it.<a id="footnotetag278" name="footnotetag278"></a><a href="#footnote278"><sup>278</sup></a></p> + +<p class="side">Belief of the Torres Straits Islanders in the existence of +the human spirit after death.</p> + +<p>On the other hand, so far as regards our immediate +subject, the belief in immortality and the worship of the +dead, a general resemblance may be traced between the +creed and customs of the Eastern and Western tribes. +Both of them, like the Australian aborigines, firmly believe +in the existence of the human spirit after death, but unlike +the Australians they seem to have no idea that the souls of +the departed are ever born again into the world; the doctrine +of reincarnation, so widespread among the natives of Australia, +appears to have no place in the creed of their near neighbours +the Torres Straits Islanders, whose dead, like our own, +though they may haunt the living for a time, are thought +to depart at last to a distant spirit-land and to return no +more. At the same time neither in the one group nor in +the other is there any clear evidence of what may be called +a worship of the dead in the strict sense of the word, unless +we except the cults of certain more or less mythical heroes. +On this point the testimony of Dr. Haddon is definite as to the +Western Islanders. He says: "In no case have I obtained +<span class="pagenum"><a name="page173" id="page173"></a>[pg 173]</span> +in the Western Islands an indication of anything approaching +a worship of deceased persons ancestral or otherwise, with the +exception of the heroes shortly to be mentioned; neither is +there any suggestion that their own ancestors have been in +any way apotheosized."<a id="footnotetag279" name="footnotetag279"></a><a href="#footnote279"><sup>279</sup></a></p> + +<p class="side">Fear of the ghosts of the recently departed.</p> + +<p>But if these savages have not, with the possible exception +of the cult of certain heroes, any regular worship of the +dead, they certainly have the germ out of which such +a worship might be developed, and that is a firm belief +in ghosts and in the mischief which they may do to +the living. The word for a ghost is <i>mari</i> in the West +and <i>mar</i> in the East: it means also a shadow or reflection,<a id="footnotetag280" name="footnotetag280"></a><a href="#footnote280"><sup>280</sup></a> +which seems to shew that these savages, like many others, +have derived their notion of the human soul from the +observation of shadows and reflections cast by the body on +the earth or on water. Further, the Western Islanders appear +to distinguish the ghosts of the recently departed (<i>mari</i>) from +the spirits of those who have been longer dead, which they +call <i>markai</i>;<a id="footnotetag281" name="footnotetag281"></a><a href="#footnote281"><sup>281</sup></a> and if we accept this distinction "we may +assert," according to Dr. Haddon, "that the Torres Straits +Islanders feared the ghosts but believed in the general +friendly disposition of the spirits of the departed."<a id="footnotetag282" name="footnotetag282"></a><a href="#footnote282"><sup>282</sup></a> Similarly +we saw that the Australian aborigines regard with fear the +ghosts of those who have just died, while they are either +indifferent to the spirits of those who have died many years +ago or even look upon them as beings of higher powers than +their descendants, whom they can benefit in various ways. +This sharp distinction between the spirits of the dead, +according to the date at which they died, is widespread, +perhaps universal among mankind. However truly the +dead were loved in their lifetime, however bitterly they were +mourned at their death, no sooner have they passed beyond +our ken than the thought of their ghosts seems to inspire +the generality of mankind with an instinctive fear and +horror, as if the character of even the best friends and +<span class="pagenum"><a name="page174" id="page174"></a>[pg 174]</span> +nearest relations underwent a radical change for the worse +as soon as they had shuffled off the mortal coil. But among +savages this belief in the moral deterioration of ghosts is +certainly much more marked than among civilised races. +Ghosts are dreaded both by the Western and the Eastern tribes +of Torres Straits. Thus in Mabuiag, one of the Western +Islands, the corpse was carried out of camp feet foremost, +else it was thought that the ghost would return and trouble +the survivors. Further, when the body had been laid upon +a stage or platform on clear level ground away from the +dwelling, the remains of any food and water of which the +deceased might have been partaking in his last moments +were carried out and placed beside the corpse lest the ghost +should come back to fetch them for himself, to the annoyance +and terror of his relations. This is the reason actually +alleged by the natives for what otherwise might have been +interpreted as a delicate mark of affection and thoughtful +care for the comfort of the departed. If next morning the +food was found scattered, the people said that the ghost was +angry and had thrown it about.<a id="footnotetag283" name="footnotetag283"></a><a href="#footnote283"><sup>283</sup></a> Further, on the day of +the death the mourners went into the gardens, slashed at the +taro, knocked down coco-nuts, pulled up sweet potatoes, and +destroyed bananas. We are told that "the food was +destroyed for the sake of the dead man, it was 'like good-bye.'"<a id="footnotetag284" name="footnotetag284"></a><a href="#footnote284"><sup>284</sup></a> +We may suspect that the real motive for the +destruction was the same as that for laying food and water +beside the corpse, namely, a wish to give the ghost no +excuse for returning to haunt and pester his surviving +relatives. How could he have the heart to return to the +desolated garden which in his lifetime it had been his pride +and joy to cultivate?</p> + +<p class="side">Fear of the ghosts of the recently departed among the Murray +Islanders.</p> + +<p>In Murray Island, also, which belongs to the Eastern +group, the ghost of a recently deceased person is much +dreaded; it is supposed to haunt the neighbourhood for +two or three months, and the elaborate funeral ceremonies +which these savages perform appear to be based on this +belief and to be intended, in fact, to dismiss the ghost from +the land of the living, where he is a very unwelcome visitor, +<span class="pagenum"><a name="page175" id="page175"></a>[pg 175]</span> +to his proper place in the land of the dead.<a id="footnotetag285" name="footnotetag285"></a><a href="#footnote285"><sup>285</sup></a> "The Murray +Islanders," says Dr. Haddon, "perform as many as possible +of the necessary ceremonies in order that the ghost of the +deceased might not feel slighted, for otherwise it was sure +to bring trouble on the relatives by causing strong winds to +destroy their gardens and break down their houses."<a id="footnotetag286" name="footnotetag286"></a><a href="#footnote286"><sup>286</sup></a> These +islanders still believe that a ghost may feel resentment when +his children are neglected or wronged, or when his lands or +goods are appropriated by persons who have no claim to +them. And this fear of the wrath of the ghost, Dr. Haddon +tells us, no doubt in past times acted as a wholesome deterrent +on evil-doers and helped to keep the people from crime, +though now-a-days they look rather to the law than to +ghosts for the protection of their rights and the avenging +of their wrongs.<a id="footnotetag287" name="footnotetag287"></a><a href="#footnote287"><sup>287</sup></a> Yet here, as in so many places, it would +seem that superstition has proved a useful crutch on which +morality can lean until it is strong enough to walk alone. +In the absence of the police the guardianship of law and +morality may be provisionally entrusted to ghosts, who, if +they are too fickle and uncertain in their temper to make +ideal constables, are at least better than nothing. With this +exception it does not appear that the moral code of the +Torres Straits Islanders derived any support or sanction +from their religion. No appeal was made by them to +totems, ancestors, or heroes; no punishment was looked for +from these quarters for any infringement of the rules and +restraints which hold society together.<a id="footnotetag288" name="footnotetag288"></a><a href="#footnote288"><sup>288</sup></a></p> + +<p class="side">The island home of the dead.</p> + +<p>The land of the dead to which the ghosts finally depart +is, in the opinion of the Torres Straits Islanders, a mythical +island in the far west or rather north-west. The Western +Islanders name it Kibu; the Eastern Islanders call it Boigu. +The name Kibu means "sundown." It is natural enough +that islanders should place the home of the dead in some +far island of the sea to which no canoe of living men has +ever sailed, and it is equally natural that the fabulous island +should lie to westward where the sun goes down; for it +<span class="pagenum"><a name="page176" id="page176"></a>[pg 176]</span> +seems to be a common thought that the souls of the dead +are attracted by the great luminary, like moths by a candle, +and follow him when he sinks in radiant glory into the sea. +To take a single example, in the Maram district of Assam +it is forbidden to build houses facing westward, because that +is the direction in which the spirits of the dead go to their +long home.<a id="footnotetag289" name="footnotetag289"></a><a href="#footnote289"><sup>289</sup></a> But the Torres Straits Islanders have a special +reason, as Dr. Haddon has well pointed out, for thinking +that the home of the dead is away in the north-west; and the +reason is that in these latitudes the trade wind blows steady +and strong from the south-east for seven or eight months of +the year; so that for the most part the spirits have only to +let themselves go and the wind will sweep them away on its +pinions to their place of rest. How could the poor fluttering +things beat up to windward in the teeth of the blast?<a id="footnotetag290" name="footnotetag290"></a><a href="#footnote290"><sup>290</sup></a></p> + +<p class="side">Elaborate funeral ceremonies observed by the Torres Straits +Islanders.</p> + +<p>The funeral ceremonies observed by the Torres Straits +Islanders were numerous and elaborate, and they present +some features of special interest. They succeeded each +other at intervals, sometimes of months, and amongst the +Eastern Islanders in particular there were so many of them +that, were it not that the bodies of the very young and the +very old were treated less ceremoniously, the living would +have been perpetually occupied in celebrating the obsequies +of the dead.<a id="footnotetag291" name="footnotetag291"></a><a href="#footnote291"><sup>291</sup></a> The obsequies differed somewhat from each +other in the East and the West, but they had two characteristics +in common: first, the skulls of the dead were commonly +preserved apart from the bodies and were consulted as +oracles; and, second, the ghosts of the recently deceased +were represented in dramatic ceremonies by masked men, +who mimicked the gait and gestures of the departed and +were thought by the women and children to be the very +ghosts themselves. But in details there were a good many +variations between the practice of the Eastern and the +Western Islanders. We will begin with the customs of the +Western Islanders.</p> + +<span class="pagenum"><a name="page177" id="page177"></a>[pg 177]</span> + +<p class="side">Funeral ceremonies observed by the Western Islanders. Removal +and preservation of the skull. Skulls used in divination.</p> + +<p>When a death had taken place, the corpse was carried +out of the house and set on a staging supported by four +forked posts and covered by a roof of mats. The office of +attending to the body devolved properly on the brothers-in-law +(<i>imi</i>) of the deceased, who, while they were engaged in +the duties of the office, bore the special title of <i>mariget</i> or +"ghost-hand." It deserves to be noticed that these men +were always of a different totem from the deceased; for if +the dead person was a man, the <i>mariget</i> were his wife's +brothers and therefore had the same totem as the dead +man's wife, which, on account of the law of exogamy, always +differed from the totem of her husband. And if the dead +person was a woman, the <i>mariget</i> were her husband's brothers +and therefore had his totem, which necessarily differed from +hers. When they had discharged the preliminary duties to +the corpse, the brothers-in-law went and informed the relations +and friends. This they did not in words but by a +prescribed pantomime. For example, if the deceased had +had the crocodile for his totem, they imitated the ungainly +gait of crocodiles waddling and resting, if the deceased had +the snake for his totem, they in like manner mimicked the +crawling of a snake. The relations then painted their bodies +with white coral mud, cut their hair, plastered mud over their +heads, and cut off their ear ornaments or severed the distended +lobe of the ear as a sign of mourning. Then, armed +with bows and arrows, they came out to the stage where the +corpse was lying and let fly arrows at the men who were +in attendance on it, that is, at the brothers-in-law of the +deceased, who warded off the shafts as best they could.<a id="footnotetag292" name="footnotetag292"></a><a href="#footnote292"><sup>292</sup></a> +The meaning of this sham attack on the men who were +discharging the last offices of respect to the dead comes +out clearly in another ceremony which was performed some +time afterwards, as we shall see presently. For five or six +days the corpse remained on the platform or bier watched +by the brothers-in-law, who had to prevent certain large +lizards from devouring it and to frighten away any prowling +ghosts that might be lured to the spot by the stench. After +the lapse of several days the relations returned to the body, +mourned, and beat the roof of the bier, while they raised a +<span class="pagenum"><a name="page178" id="page178"></a>[pg 178]</span> +shout to drive off any part of the dead man's spirit that +might be lingering about his mouldering remains. The +reason for doing so was, that the time had now arrived +for cutting off the head of the corpse, and they thought that +the head would not come off easily if the man's spirit were +still in the body; he might reasonably be expected to hold +on tight to it and not to resign, without a struggle, so +valuable a part of his person. When the poor ghost had +thus been chased away with shouts and blows, the principal +brother-in-law came forward and performed the amputation +by sawing off the head. Having done so, he usually placed +it in a nest of termites or white ants in order that the insects +might pick it clean; but sometimes for the same purpose he +deposited it in a creek. When it was thoroughly clean, the +grinning white skull was painted red all over and placed in +a decorated basket. Then followed the ceremony of formally +handing over this relic of the dead to the relations. The +brothers-in-law, who had been in attendance on the body, +painted themselves black all over, covered their heads with +leaves, and walked in solemn procession, headed by the chief +brother-in-law, who carried the skull in the basket. Meantime +the male relatives were awaiting them, seated on a large +mat in the ceremonial ground, while the women grouped +themselves in the background. As the procession of men +approached bearing the skull, the mourners shot arrows over +their heads as a sign of anger at them for having decapitated +their relation. But this was a mere pretence, probably intended +to soothe and flatter the angry ghost: the arrows +flew over the men without hurting them.<a id="footnotetag293" name="footnotetag293"></a><a href="#footnote293"><sup>293</sup></a> Similarly in +ancient Egypt the man who cut open a corpse for embalmment +had no sooner done his office than he fled precipitately, +pursued by the relations with stones and curses, because he +had wounded and mangled the body of their kinsman.<a id="footnotetag294" name="footnotetag294"></a><a href="#footnote294"><sup>294</sup></a> +Sometimes the skull was made up to resemble the head +of a living man: an artificial nose of wood and beeswax +supplied the place of a nose of flesh; pearl-shells were +inserted in the empty eye-balls; and any teeth that might +be missing were represented by pieces of wood, while the +<span class="pagenum"><a name="page179" id="page179"></a>[pg 179]</span> +lower jaw was lashed firmly to the cranium.<a id="footnotetag295" name="footnotetag295"></a><a href="#footnote295"><sup>295</sup></a> Whether thus +decorated or not, the skulls of the dead were preserved and +used in divination. Whenever a skull was to be thus consulted, +it was first cleaned, repainted, and either anointed +with certain plants or placed upon them. Then the +enquirer enjoined the skull to speak the truth, and placing +it on his pillow at night went to sleep. The dream which +he dreamed that night was the answer of the skull, which +spoke with a clappering noise like that of teeth chattering +together. When people went on voyages, they used to take a +divining skull with them in the stern of the canoe.<a id="footnotetag296" name="footnotetag296"></a><a href="#footnote296"><sup>296</sup></a></p> + +<p class="side">Great death-dance of the Western Islanders. The dead +personated by masked actors.</p> + +<p>The great funeral ceremony, or rather death-dance, of +the Western Islanders took place in the island of Pulu. +When the time came for it, a few men would meet and +make the necessary preparations. The ceremony was +always performed on the sacred or ceremonial ground +(<i>kwod</i>), and the first thing to do was to enclose this +ground, for the sake of privacy, with a screen of mats +hung on a framework of wood and bamboos. When the +screen had been erected, the drums which were to be used +by the orchestra were placed in position beside it. Then +the relations were summoned to attend the performance. +The ceremony might be performed for a number of recently +deceased people at once, and it varied in importance and +elaboration according to the importance and the number +of the deceased whose obsequies were being celebrated. +The chief differences were in the number of the performers +and the greater or less display of scenic apparatus. The +head-dresses or leafy masks worn by the actors in the +sacred drama were made secretly in the bush; no woman +or uninitiated man might witness the operation. When +all was ready, and the people were assembled, the men +being stationed in front and the women and children in +the background, the disguised actors appeared on the +scene and played the part of the dead, each one of them +mimicking the gait and actions of the particular man or +woman whom he personated; for all the parts were played +by men, no woman might act in these ceremonies. The +<span class="pagenum"><a name="page180" id="page180"></a>[pg 180]</span> +order in which the various ghosts were to appear on the +scene was arranged beforehand; so that when the actors +came forward from behind the screen, the spectators knew +which of the dead they were supposed to have before them. +The performers usually danced in pairs, and vanished behind +the screen when their dance was finished. Thus one pair +would follow another till the play was over. Besides the +actors who played the serious and solemn part of the dead, +there was usually a clown who skipped about and cut capers, +tumbling down and getting up again, to make the spectators +laugh and so to relieve the strain on their emotions, which +were deeply stirred by this dance of death. The beat of +the drums proclaimed that the sacred drama was at an end. +Then followed a great feast, at which special portions of food +were assigned by the relatives of the deceased to the actors +who had personated them.<a id="footnotetag297" name="footnotetag297"></a><a href="#footnote297"><sup>297</sup></a></p> + +<p class="side">Intention of the ceremonies.</p> + +<p>As to the intention of these curious dramatic performances +we have no very definite information. Dr. Haddon +says: "The idea evidently was to convey to the mourners +the assurance that the ghost was alive and that in the person +of the dancer he visited his friends; the assurance of his life +after death comforted the bereaved ones."<a id="footnotetag298" name="footnotetag298"></a><a href="#footnote298"><sup>298</sup></a></p> + +<p class="side">Funeral ceremonies observed by the Eastern Islanders. The +soul of the dead carried away by a masked actor.</p> + +<p>In the Eastern Islands of Torres Straits the funeral ceremonies +seem to have been even more numerous and elaborate. +The body was at first laid on the ground on a mat outside the +house, if the weather were fine. There friends wept and wailed +over it, the nearest relations, such as the wife and mother, +sitting at the head of the corpse. About an hour after the +sun had set, the drummers and singers arrived. All night +the drums beat and the people sang, but just as the dawn was +breaking the wild music died away into silence. The wants +of the living were now attended to: the assembled people +breakfasted on green coco-nuts; and then, about an hour +after sunrise, they withdrew from the body and took up a +position a little further off to witness the next act of the +drama of death. The drums now struck up again in quicker +time to herald the approach of an actor, who could be heard, +but not seen, shaking his rattle in the adjoining forest. +<span class="pagenum"><a name="page181" id="page181"></a>[pg 181]</span> +Faster and faster beat the drums, louder and louder rose the +singing, till the spectators were wound up to a pitch of +excitement bordering on frenzy. Then at last a strange +figure burst from the forest and came skipping and posturing +towards the corpse. It was Terer, a spirit or mythical being +who had come to fetch the soul of the departed and to bear +it far away to its place of rest in the island beyond the sea. +On his head he wore a wreath of leaves: a mask made of +the mid-ribs of coco-nut leaves or of croton leaves hid his +face: a long feather of the white tern nodded on his brow; +and a mantle of green coco-nut leaves concealed his body +from the shoulders to the knees. His arms were painted +red: round his neck he wore a crescent of pearl-shell: in +his left hand he carried a bow and arrows, and in his +mouth a piece of wood, to which were affixed two rings +of green coco-nut leaf. Thus attired he skipt forwards, +rattling a bunch of nuts in his right hand, bending his head +now to one side and now to another, swaying his body backwards +and forwards, but always keeping time to the measured +beat of the drums. At last, after a series of rapid jumps +from one foot to the other, he ended his dance, and turning +round fled away westward along the beach. He had taken +the soul of the dead and was carrying it away to the spirit-land. +The excitement of the women now rose to the +highest pitch. They screamed and jumped from the ground +raising their arms in air high above their heads. Shrieking +and wailing all pursued the retreating figure along the beach, +the mother or widow of the dead man casting herself again +and again prostrate on the sand and throwing it in handfuls +over her head. Among the pursuers was another masked +man, who represented Aukem, the mother of Terer. She, +or rather he, was dressed in dried banana leaves: long +tufts of grass hung from her head over her face and shoulders; +and in her mouth she carried a lighted bundle of dry coco-nut +fibre, which emitted clouds of smoke. With an unsteady +rickety gait the beldame hobbled after her rapidly retreating +son, who turned round from time to time, skipping and +posturing derisively as if to taunt her, and then hurrying +away again westward. Thus the two quaint figures retreated +further and further, he in front and she behind, till they were +<span class="pagenum"><a name="page182" id="page182"></a>[pg 182]</span> +lost to view. But still the drums continued to beat and the +singers to chant their wild song, when nothing was to be +seen but the deserted beach with the sky and the drifting +clouds above and the white waves breaking on the strand. +Meantime the two actors in the sacred drama made their +way westward till their progress was arrested by the sea. +They plunged into it and swimming westward unloosed their +leafy envelopes and let them float away to the spirit-land in +the far island beyond the rolling waters. But the men +themselves swam back to the beach, resumed the dress of +ordinary mortals, and quietly mingled with the assembly of +mourners.<a id="footnotetag299" name="footnotetag299"></a><a href="#footnote299"><sup>299</sup></a></p> + +<p class="side">Personation of ghosts by masked men.</p> + +<p>Such was the first act of the drama. The second +followed immediately about ten o'clock in the morning. +The actors in it were twenty or thirty men disguised as +ghosts or spirits of the dead (<i>zera markai</i>). Their bodies +were blackened from the neck to the ankles, but the lower +part of their faces and their feet were dyed bright red, and a +red triangle was painted on the front of their bodies. They +wore head-dresses of grass with long projecting ribs of coco-nut +leaves, and a long tail of grass behind reaching down to +the level of the knees. In their hands they held long ribs +of coco-nut leaf. They were preceded by a curious figure +called <i>pager</i>, a man covered from head to foot with dry grass +and dead banana leaves, who sidled along with an unsteady +rolling gait in a zigzag course, keeping his head bowed, his +red-painted hands clasped in front of his face, and his elbows +sticking out from both sides of his body. In spite of his +erratic course and curious mode of progression he drew away +from the troop of ghosts behind him and came on towards +the spectators, jerking his head from side to side, his hands +shaking, and wailing as he went. Behind him marched +the ghosts, with their hands crossed behind their backs and +their faces looking out to sea. When they drew near to the +orchestra, who were singing and drumming away, they halted +and formed in two lines facing the spectators. They now +all assumed the familiar attitude of a fencer on guard, one +foot and arm advanced, the other foot and arm drawn back, +and lunged to right and left as if they were stabbing something +<span class="pagenum"><a name="page183" id="page183"></a>[pg 183]</span> +with the long ribs of the coco-nut leaves which they +held in their hands. This manœuvre they repeated several +times, the orchestra playing all the time. Then they +retreated into the forest, but only to march out again, form +in line, stand on guard, and lunge again and again at the +invisible foe. This appears to have been the whole of the +second act of the drama. No explanation of it is given. +We can only conjecture that the band of men, who seem +from their name (<i>zera markai</i>) to have represented the ghosts +or spirits of the dead, came to inform the living that the +departed brother or sister had joined the majority, and that +any attempt to rescue him or her would be vain. That +perhaps was the meaning of the solemn pantomime of the +lines of actors standing on guard and lunging again and +again towards the spectators. But I must acknowledge that +this is a mere conjecture of my own.<a id="footnotetag300" name="footnotetag300"></a><a href="#footnote300"><sup>300</sup></a></p> + +<p class="side">Blood and hair offered to the dead.</p> + +<p>Be that as it may, when this act of the drama was +over, the mourners took up the body and with weeping and +wailing laid it on a wooden framework resting on four posts +at a little distance from the house of the deceased. Youths +who had lately been initiated, and girls who had attained to +puberty, now had the lobes of their ears cut. The blood +streamed down over their faces and bodies and was allowed +to drip on the feet of the corpse as a mark of pity or sorrow.<a id="footnotetag301" name="footnotetag301"></a><a href="#footnote301"><sup>301</sup></a> +The other relatives cut their hair and left the shorn locks in +a heap under the body. Blood and hair were probably +regarded as offerings made to the departed kinsman or kinswoman. +We saw that the Australian aborigines in like +manner cut themselves and allow the blood to drip on +the corpse; and they also offer their hair to the dead, +cutting off parts of their beards, singeing them, and throwing +them on the corpse.<a id="footnotetag302" name="footnotetag302"></a><a href="#footnote302"><sup>302</sup></a> Having placed the body on the stage +and deposited their offerings of hair under it, the relatives +took some large yams, cut them in pieces, and laid the pieces +beside the body in order to serve as food for the ghost, +who was supposed to eat it at night.<a id="footnotetag303" name="footnotetag303"></a><a href="#footnote303"><sup>303</sup></a> This notion seems +<span class="pagenum"><a name="page184" id="page184"></a>[pg 184]</span> +inconsistent with the belief that the soul of the departed +had already been carried off to Boigu, the island of the dead; +but consistency in such matters is as little to be looked for +among savages as among ourselves.</p> + +<p class="side">Mummification of the corpse.</p> + +<p>When the body had remained a few days on the stage +in the open air, steps were taken to convert it into a +mummy. For this purpose it was laid in a small canoe +manned by some young people of the same sex as the +deceased. They paddled it across the lagoon to the reef +and there rubbed off the skin, extracted the bowels from +the abdomen and the brain from the skull, and having sewed +up the hole in the abdomen and thrown the bowels into +the sea, they brought the remains back to land and lashed +them to the wooden framework with string, while they fixed +a small stick to the lower jaw to keep it from drooping. +The framework with its ghastly burden was fastened vertically +to two posts behind the house, where it was concealed +from public view by a screen of coco-nut leaves. Holes were +pricked with an arrow between the fingers and toes to allow +the juices of decomposition to escape, and a fire was kindled +and kept burning under the stage to dry up the body.<a id="footnotetag304" name="footnotetag304"></a><a href="#footnote304"><sup>304</sup></a></p> + +<p class="side">Garb of mourners. Cuttings for the dead.</p> + +<p>About ten days after the death a feast of bananas, +yams, and germinating coco-nuts was partaken of by the +relations and friends, and portions were distributed to the +assembled company, who carried them home in baskets. It +was on this occasion that kinsfolk and friends assumed +the garb of mourners. Their faces and bodies were +smeared with a mixture of greyish earth and water: the +ashes of a wood fire were strewn on their heads; and fringes +of sago leaves were fastened on their arms and legs. A +widow wore besides a special petticoat made of the inner +bark of the fig-tree; the ends of it were passed between her +legs and tucked up before and behind. She had to leave +her hair unshorn during the whole period of her widowhood; +and in time it grew into a huge mop of a light yellow colour +in consequence of the ashes with which it was smeared. +This coating of ashes, as well as the grey paint on her face +and body, she was expected to renew from time to time.<a id="footnotetag305" name="footnotetag305"></a><a href="#footnote305"><sup>305</sup></a> +It was also on the occasion of this feast, on or about the tenth +<span class="pagenum"><a name="page185" id="page185"></a>[pg 185]</span> +day after death, that young kinsfolk of the deceased had +certain patterns cut in their flesh by a sharp shell. The +persons so operated on were young adults of both sexes +nearly related to the dead man or woman. Women generally +operated on women and men on men. The patients +were held down during the operation, which was painful, and +they sometimes fainted under it. The patterns were first +drawn on the skin in red paint and then cut in with the +shell. They varied a good deal in shape. Some consisted +of arrangements of lines and scrolls; a favourite one, which +was only carved on women, represented a centipede. The +blood which flowed from the wounds was allowed to drip on +the corpse, thus forming a sacrifice or tribute to the dead.<a id="footnotetag306" name="footnotetag306"></a><a href="#footnote306"><sup>306</sup></a></p> + +<p class="side">The Dance of Death. The nocturnal dance.</p> + +<p>When the body had remained some time, perhaps +four or six months, on the scaffold, and the process of +mummification was far advanced, a dance of death was +held to celebrate the final departure of the spirit for its +long home. Several men, seldom exceeding four in +number, were chosen to act the part of ghosts, including +the ghost of him or her in whose honour the performance +was specially held. Further, about a dozen men were +selected to form a sort of chorus; their business was +to act as intermediaries between the living and the dead, +summoning up the shades, serving as their messengers, +and informing the people of their presence. The costume +of the ghosts was simple, consisting of nothing but a head-dress +and shoulder-band of leaves. The chorus, if we +may call them so, wore girdles of leaves round their +waists and wreaths of leaves on their heads. When +darkness had fallen, the first act of the drama was played. +The chorus stood in line opposite the mummy. Beyond +them stood or sat the drummers, and beyond them again +the audience was crowded on the beach, the women +standing furthest from the mummy and nearest to the sea. +The drummers now struck up, chanting at the same time +to the beat of the drums. This was the overture. Then +a shrill whistle in the forest announced the approach of +a ghost. The subdued excitement among the spectators, +especially among the women, was intense. Meantime the +<span class="pagenum"><a name="page186" id="page186"></a>[pg 186]</span> +chorus, holding each other's hands, advanced sidelong +towards the mummy with strange gestures, the hollow +thud of their feet as they stamped on the ground being +supposed to be the tread of the ghosts. Thus they +advanced to the red-painted mummy with its grinning +mouth. Behind it by this time stood one of the ghosts, +and between him and the chorus a dialogue ensued. +"Whose ghost is there?" called out the chorus; and a +strident voice answered from the darkness, "The ghost +of so and so is here." At that the chorus retreated in the +same order as they had advanced, and again the hollow +thud of their feet sounded in the ears of the excited +spectators as the tramp of the dead. On reaching the +drummers in their retreat the chorus called out some +words of uncertain meaning, which have been interpreted, +"Spirit of so-and-so, away at sea, loved little." At all +events, the name of a dead person was pronounced, and +at the sound the women, thrilled with excitement, leaped +from the ground, holding their hands aloft; then hurled +themselves prone on the sand, throwing it over their heads +and wailing. The drums now beat faster and a wild weird +chant rose into the air, then died away and all was silent, +except perhaps for the lapping of the waves on the sand +or the muffled thunder of the surf afar off on the barrier +reef. Thus one ghost after another was summoned from +the dusty dead and vanished again into the darkness. +When all had come and gone, the leader of the chorus, +who kept himself invisible behind the screen save for a +moment when he was seen by the chorus to glide behind +the mummy on its stage, blew a whistle and informed the +spectators in a weird voice that all the ghosts that had +been summoned that night would appear before them in +broad day light on the morrow. With that the audience +dispersed. But the men who had played the parts of the +ghosts came forward and sat down with the chorus and +the drummers on mats beside the body. There they +remained singing to the beat of the drums till the first faint +streaks of dawn glimmered in the east.</p> + +<p class="side">The noonday dance. The ghosts represented by masked actors.</p> + +<p>Next morning the men assembled beside the body +to inspect the actors who were to personate the ghosts, +<span class="pagenum"><a name="page187" id="page187"></a>[pg 187]</span> +in order to make sure that they had learned their parts +well and could mimick to the life the figure and gait of +the particular dead persons whom they represented. By +the time that these preparations were complete, the +morning had worn on to noon. The audience was already +assembled on the beach and on the long stretch of sand +left by the ebbing tide; for the hour of the drama was +always fixed at low water so as to allow ample space for +the spectators to stand at a distance from the players, +lest they should detect the features of the living under +the masks of the dead. All being ready, the drummers +marched in and took up their position just above the +beach, facing the audience. The overture having been +concluded, the first ghost was seen to glide from the forest +and come dancing towards the beach. If he represented +a woman, his costume was more elaborate than it had +been under the shades of evening the night before. His +whole body was painted red. A petticoat of leaves +encircled his waist: a mask of leaves, surmounted by tufts +of cassowary and pigeon feathers, concealed his head; +and in his hands he carried brooms of coco-nut palm leaf. +If he personated a man, he held a bow in one hand and +an arrow in the other, and his costume was the usual +dress of a dancer, with the addition of a head-dress +of leaves and feathers and a diamond-shaped ornament +of bamboo, which he held in his teeth and which entirely +concealed his features. He approached dancing and +mimicking the gestures of the person whom he represented. +At the sight the women wailed, and the widow would cry +out, "That's my husband," the mother would cry out, +"That's my son." Then suddenly the drummers would +call out, "Ah! Ah! Ai! Ai!" at which the women would fall +to the ground, while the dancer retreated into the forest. +In this way one ghost after the other would make his +appearance, play his part, and vanish. Occasionally two +of them would appear and dance together. The women +and children, we are told, really believed that the actors +were the ghosts of their dead kinsfolk. When the first +dancer had thus danced before the people, he advanced +with the drummers towards the framework on which the +<span class="pagenum"><a name="page188" id="page188"></a>[pg 188]</span> +mummy was stretched, and there he repeated his dance +before it. But the people were not allowed to witness +this mystery; they remained wailing on the beach, for +this was the moment at which the ghost of the dead man +or woman was supposed to be departing for ever to the +land of shades.<a id="footnotetag307" name="footnotetag307"></a><a href="#footnote307"><sup>307</sup></a></p> + +<p class="side">Preservation of the mummy.</p> + +<p>Some days afterwards the mummy was affixed to a new +framework of bamboo and carried into the hut. In former +times the huts were of a beehive shape, and the framework +which supported the mummy was fastened to the central +post on which the roof rested. The body thus stood erect +within the house. Its dried skin had been painted red. +The empty orbits of the eyes had been filled with pieces of +pearl-shell of the nautilus to imitate eyes, two round spots +of black beeswax standing for the pupils. The ears were +decorated with shreds of the sago-palm or with grey seeds. +A frontlet of pearl-shell nautilus adorned the head, and a +crescent of pearl-shell the breast. In the darkness of the +old-fashioned huts the body looked like a living person. +In course of time it became almost completely mummified +and as light as if it were made of paper. Swinging to and +fro with every breath of wind, it turned its gleaming eyes +at each movement of the head. The hut was now +surrounded by posts and ropes to prevent the ghost from +making his way into it and taking possession of his old +body. Ghosts were supposed to appear only at night, and +it was imagined that in the dark they would stumble against +the posts and entangle themselves in the ropes, till in despair +they desisted from the attempt to penetrate into the hut. +In time the mummy mouldered away and fell to pieces. If +the deceased was a male, the head was removed and a wax +model of it made and given to the brother, whether blood +or tribal brother, of the dead man. The head thus prepared +or modelled in wax, with eyes of pearl-shell, was used in +divination. The decaying remains of the body were taken +to the beach and placed on a platform supported by four +posts. That was their last resting-place.<a id="footnotetag308" name="footnotetag308"></a><a href="#footnote308"><sup>308</sup></a></p> + +<span class="pagenum"><a name="page189" id="page189"></a>[pg 189]</span> + +<p class="side">General summary. Dramas of the dead.</p> + +<p>To sum up the foregoing evidence, we may say that if +the beliefs and practices of the Torres Straits Islanders +which I have described do not amount to a worship of the +dead, they contain the elements out of which such a worship +might easily have been developed. The preservation of the +bodies of the dead, or at least their skulls, in the houses, and +the consultation of them as oracles, prove that the spirits of +the dead are supposed to possess knowledge which may be +of great use to the living; and the custom suggests that in +other countries the images of the gods may perhaps have +been evolved out of the mummies of the dead. Further, the +dramatic representation of the ghosts in a series of striking +and impressive performances indicates how a sacred and in +time a secular drama may elsewhere have grown out of a +purely religious celebration concerned with the souls of the +departed. In this connexion we are reminded of Professor +Ridgeway's theory that ancient Greek tragedy originated in +commemorative songs and dances performed at the tomb for +the purpose of pleasing and propitiating the ghost of the +mighty dead.<a id="footnotetag309" name="footnotetag309"></a><a href="#footnote309"><sup>309</sup></a> Yet the mortuary dramas of the Torres +Straits Islanders can hardly be adduced to support that +theory by analogy so long as we are ignorant of the precise +significance which the natives themselves attached to these +remarkable performances. There is no clear evidence that +the dramas were acted for the amusement and gratification +of the ghost rather than for the edification of the spectators. +One important act certainly represented, and might well be +intended to facilitate, the final departure of the spirit of the +deceased to the land of souls. But the means taken to +effect that departure might be adopted in the interests of +the living quite as much as out of a tender regard for the +welfare of the dead, since the ghost of the recently departed +is commonly regarded with fear and aversion, and his +surviving relations resort to many expedients for the purpose +of ridding themselves of his unwelcome presence.</p> + +<blockquote class="footnote"><a id="footnote274" name="footnote274"></a><b>Footnote 274:</b><a href="#footnotetag274"> (return) </a><p> S. H. Ray, in <i>Reports of the Cambridge Anthropological +Expedition to Torres Straits</i>, iii. (Cambridge, 1907) pp. 509-511; A. +C. Haddon, "The Religion of the Torres Straits Islanders," +<i>Anthropological Essays presented to E. B. Tyler</i> (Oxford, 1907), +p. 175.</p></blockquote> + +<blockquote class="footnote"><a id="footnote275" name="footnote275"></a><b>Footnote 275:</b><a href="#footnotetag275"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, iv. 92 <i>sqq.</i>, 144 <i>sqq.</i>, v. 346, vi. 207 +<i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote276" name="footnote276"></a><b>Footnote 276:</b><a href="#footnotetag276"> (return) </a><p> A. C. Haddon, in <i>Anthropological Essays presented to +E. B. Tylor</i>, p. 186.</p></blockquote> + +<blockquote class="footnote"><a id="footnote277" name="footnote277"></a><b>Footnote 277:</b><a href="#footnotetag277"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, vi. 254 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote278" name="footnote278"></a><b>Footnote 278:</b><a href="#footnotetag278"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, vi. 254 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote279" name="footnote279"></a><b>Footnote 279:</b><a href="#footnotetag279"> (return) </a><p> A. C. Haddon, in <i>Anthropological Essays presented to +E. B. Tylor</i>, p. 181.</p></blockquote> + +<blockquote class="footnote"><a id="footnote280" name="footnote280"></a><b>Footnote 280:</b><a href="#footnotetag280"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, v. 355 <i>sq.</i>, vi. 251; A. C. Haddon, in +<i>Anthropological Essays presented to E. B. Tylor</i>, p. 179.</p></blockquote> + +<blockquote class="footnote"><a id="footnote281" name="footnote281"></a><b>Footnote 281:</b><a href="#footnotetag281"> (return) </a><p> For authorities see the references in the preceding +note.</p></blockquote> + +<blockquote class="footnote"><a id="footnote282" name="footnote282"></a><b>Footnote 282:</b><a href="#footnotetag282"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, vi. 253.</p></blockquote> + +<blockquote class="footnote"><a id="footnote283" name="footnote283"></a><b>Footnote 283:</b><a href="#footnotetag283"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, v. 248, 249.</p></blockquote> + +<blockquote class="footnote"><a id="footnote284" name="footnote284"></a><b>Footnote 284:</b><a href="#footnotetag284"> (return) </a><p><i>Id.</i>, p. 250.</p></blockquote> + +<blockquote class="footnote"><a id="footnote285" name="footnote285"></a><b>Footnote 285:</b><a href="#footnotetag285"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, vi. 253; A. C. Haddon, in <i>Anthropological Essays +presented to E. B. Tylor</i>, p. 180.</p></blockquote> + +<blockquote class="footnote"><a id="footnote286" name="footnote286"></a><b>Footnote 286:</b><a href="#footnotetag286"> (return) </a><p>A. C. Haddon, <i>l.c.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote287" name="footnote287"></a><b>Footnote 287:</b><a href="#footnotetag287"> (return) </a><p> A. C. Haddon, <i>op. cit.</i> pp. 182 <i>sq.</i>; +<i>Cambridge Anthropological Expedition to Torres Straits</i>, vi. 127.</p></blockquote> + +<blockquote class="footnote"><a id="footnote288" name="footnote288"></a><b>Footnote 288:</b><a href="#footnotetag288"> (return) </a><p>A. C. Haddon, <i>op. cit.</i> p. 183.</p></blockquote> + +<blockquote class="footnote"><a id="footnote289" name="footnote289"></a><b>Footnote 289:</b><a href="#footnotetag289"> (return) </a><p> T. C. Hodson, <i>The Naga Tribes +of Manipur</i> (London, 1911), p. 43.</p></blockquote> + +<blockquote class="footnote"><a id="footnote290" name="footnote290"></a><b>Footnote 290:</b><a href="#footnotetag290"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, v. 355 <i>sq.</i>, vi. 252. In the former passage Dr. +Haddon seems to identify Boigu with the island of that name off the +south coast of New Guinea; in the latter he prefers to regard it as +mythical.</p></blockquote> + +<blockquote class="footnote"><a id="footnote291" name="footnote291"></a><b>Footnote 291:</b><a href="#footnotetag291"> (return) </a><p> <i>Cambridge Anthropological Expedition +to Torres Straits</i>, vi. 127.</p></blockquote> + +<blockquote class="footnote"><a id="footnote292" name="footnote292"></a><b>Footnote 292:</b><a href="#footnotetag292"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, v. 248 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote293" name="footnote293"></a><b>Footnote 293:</b><a href="#footnotetag293"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, v. 250 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote294" name="footnote294"></a><b>Footnote 294:</b><a href="#footnotetag294"> (return) </a><p>Diodorus Siculus, i. 91.</p></blockquote> + +<blockquote class="footnote"><a id="footnote295" name="footnote295"></a><b>Footnote 295:</b><a href="#footnotetag295"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, v. 258.</p></blockquote> + +<blockquote class="footnote"><a id="footnote296" name="footnote296"></a><b>Footnote 296:</b><a href="#footnotetag296"> (return) </a><p><i>Id.</i>, p. 362.</p></blockquote> + +<blockquote class="footnote"><a id="footnote297" name="footnote297"></a><b>Footnote 297:</b><a href="#footnotetag297"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, v. 252-256.</p></blockquote> + +<blockquote class="footnote"><a id="footnote298" name="footnote298"></a><b>Footnote 298:</b><a href="#footnotetag298"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, v. 256.</p></blockquote> + +<blockquote class="footnote"><a id="footnote299" name="footnote299"></a><b>Footnote 299:</b><a href="#footnotetag299"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, vi. 129-133.</p></blockquote> + +<blockquote class="footnote"><a id="footnote300" name="footnote300"></a><b>Footnote 300:</b><a href="#footnotetag300"> (return) </a><p> <i>Cambridge Anthropological Expedition +to Torres Straits</i>, vi. 133 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote301" name="footnote301"></a><b>Footnote 301:</b><a href="#footnotetag301"> (return) </a><p><i>Id.</i>, pp. 135, 154.</p></blockquote> + +<blockquote class="footnote"><a id="footnote302" name="footnote302"></a><b>Footnote 302:</b><a href="#footnotetag302"> (return) </a><p> (Sir) George Grey, <i>Journals of Two Expeditions of +Discovery in North-West and Western Australia</i> (London, 1841), ii. +335.</p></blockquote> + +<blockquote class="footnote"><a id="footnote303" name="footnote303"></a><b>Footnote 303:</b><a href="#footnotetag303"> (return) </a><p> <i>Cambridge Anthropological Expedition to Torres +Straits</i>, vi. 135.</p></blockquote> + +<blockquote class="footnote"><a id="footnote304" name="footnote304"></a><b>Footnote 304:</b><a href="#footnotetag304"> (return) </a><p><i>Op. cit.</i> p. 136.</p></blockquote> + +<blockquote class="footnote"><a id="footnote305" name="footnote305"></a><b>Footnote 305:</b><a href="#footnotetag305"> (return) </a><p><i>Op. cit.</i> pp. 138, 153, 157 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote306" name="footnote306"></a><b>Footnote 306:</b><a href="#footnotetag306"> (return) </a><p><i>Op. cit.</i> pp. 154 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote307" name="footnote307"></a><b>Footnote 307:</b><a href="#footnotetag307"> (return) </a><p> <i>Cambridge Anthropological Expedition +to Torres Straits</i>, vi. 139-141.</p></blockquote> + +<blockquote class="footnote"><a id="footnote308" name="footnote308"></a><b>Footnote 308:</b><a href="#footnotetag308"> (return) </a><p> <i>Cambridge Anthropological Expedition +to Torres Straits</i>, vi. 148 <i>sq.</i> +As to divination with skulls or waxen +models, see <i>id.</i>, pp. 266 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote309" name="footnote309"></a><b>Footnote 309:</b><a href="#footnotetag309"> (return) </a><p> W. Ridgeway, <i>The Origin of +Tragedy, with special reference to the +Greek Tragedians</i> (Cambridge, 1910), +pp. 26 <i>sqq.</i></p></blockquote> + +<span class="pagenum"><a name="page190" id="page190"></a>[pg 190]</span> + + + + +<h2><a name="lecture-ix" id="lecture-ix"></a>LECTURE IX</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE NATIVES OF BRITISH NEW +GUINEA</h3> + + +<p class="side">The two races of New Guinea, the Papuan and the Melanesian.</p> + +<p>In my last lecture I dealt with the islanders of Torres Straits, +and shewed that these savages firmly believe in the existence +of the human soul after death, and that if their beliefs and +customs in this respect do not always amount to an actual +worship of the departed, they contain at least the elements out +of which such a worship might easily be developed. To-day +we pass from the small islands of Torres Straits to the vast +neighbouring island, almost continent, of New Guinea, the +greater part of which is inhabited by a race related by +physical type and language to the Torres Straits Islanders, +and exhibiting approximately the same level of social and +intellectual culture. New Guinea, roughly speaking, appears +to be occupied by two different races, to which the names of +Papuan and Melanesian are now given; and it is to the +Papuan race, not to the Melanesian, that the Torres Straits +Islanders are akin. The Papuans, a tall, dark-skinned, +frizzly-haired race, inhabit apparently the greater part of +New Guinea, including the whole of the western and +central portions of the island. The Melanesians, a smaller, +lighter-coloured, frizzly-haired race, inhabit the long eastern +peninsula, including the southern coast from about Cape +Possession eastward,<a id="footnotetag310" name="footnotetag310"></a><a href="#footnote310"><sup>310</sup></a> and tribes speaking a Melanesian +language are also settled about Finsch Harbour and Huon +Gulf in German New Guinea.<a id="footnotetag311" name="footnotetag311"></a><a href="#footnote311"><sup>311</sup></a> These Melanesians are +most probably immigrants who have settled in New +<span class="pagenum"><a name="page191" id="page191"></a>[pg 191]</span> +Guinea from the north and east, where the great chain +of islands known as Melanesia stretches in an immense +semicircle from New Ireland on the north to New +Caledonia on the south-east. The natives of this chain of +islands or series of archipelagoes are the true Melanesians; +their kinsmen in New Guinea have undergone admixture +with the Papuan aborigines, and accordingly should rather +be called Papuo-Melanesians than Melanesians simply. Their +country appears to be wholly comprised within the limits of +British and German New Guinea; so far as I am aware, +the vast area of Dutch New Guinea is inhabited solely by +tribes of the Papuan race. In respect of material culture +both races stand approximately on the same level: they live +in settled villages, they practise agriculture, they engage in +commerce, and they have a fairly developed barbaric art. +Thus they have made some progress in the direction of +civilisation; certainly they have far outstripped the wandering +savages of Australia, who subsist entirely on the products +of the chase and on the natural fruits of the earth.</p> + +<p class="side">Scantiness of our information as to the natives of New +Guinea.</p> + +<p>But although the natives of New Guinea have now +been under the rule of European powers, Britain, Germany, +and Holland, for many years, we unfortunately possess little +detailed information as to their mental and social condition. +It is true that the members of the Cambridge Anthropological +Expedition to Torres Straits visited some parts +of the southern coasts of British New Guinea, and several +years later, in 1904, Dr. Seligmann was able to devote +somewhat more time to the investigation of the same region +and has given us the results of his enquiries in a valuable +book. But the time at his disposal did not suffice for a +thorough investigation of this large region; and accordingly +his information, eked out though it is by that of +Protestant and Catholic missionaries, still leaves us in the +dark as to much which we should wish to know. Among the +natives of British New Guinea our information is especially +defective in regard to the Papuans, who occupy the greater +part of the possession, including the whole of the western +region; for Dr. Seligmann's book, which is the most detailed +and systematic work yet published on the ethnology of British +New Guinea, deals almost exclusively with the Melanesian +<span class="pagenum"><a name="page192" id="page192"></a>[pg 192]</span> +portion of the population. Accordingly I shall begin what +I have to say on this subject with the Melanesian or rather +Papuo-Melanesian tribes of south-eastern New Guinea.</p> + +<p class="side">The Motu, their beliefs and customs concerning the dead.</p> + +<p>Amongst these people the best known are the Motu, a +tribe of fishermen and potters, who live in and about Port +Moresby in the Central District of British New Guinea. +Their language conforms to the Melanesian type. They +are immigrants, but the country from which they came is +unknown.<a id="footnotetag312" name="footnotetag312"></a><a href="#footnote312"><sup>312</sup></a> In their opinion the spirits of the dead dwell in +a happy land where parted friends meet again and never +suffer hunger. They fish, hunt, and plant, and are just like +living men, except that they have no noses. When they first +arrive in the mansions of the blest, they are laid out to dry on +a sort of gridiron over a slow fire in order to purge away the +grossness of the body and make them ethereal and light, as +spirits should be. Yet, oddly enough, though they have no +noses they cannot enter the realms of bliss unless their noses +were pierced in their lifetime. For these savages bore holes +in their noses and insert ornaments, or what they regard as +such, in the holes. The operation is performed on children +about the age of six years; and if children die before it has +been performed on them, the parents will bore a hole in the +nose of the corpse in order that the spirit of the child may +go to the happy land. For if they omitted to do so, the +poor ghost would have to herd with other whole-nosed ghosts +in a bad place called Tageani, where there is little food to +eat and no betelnuts to chew. The spirits of the dead are +very powerful and visit bad people with their displeasure. +Famine and scarcity of fish and game are attributed to the +anger of the spirits. But they hearken to prayer and appear +to their friends in dreams, sometimes condescending to give +them directions for their guidance in time of trouble.<a id="footnotetag313" name="footnotetag313"></a><a href="#footnote313"><sup>313</sup></a></p> + +<span class="pagenum"><a name="page193" id="page193"></a>[pg 193]</span> + +<p class="side">The Koita or Koitapu.</p> + +<p>Side by side with the Motu live the Koita or Koitapu, +who appear to be the aboriginal inhabitants of the country +and to belong to the Papuan stock. Their villages lie +scattered for a distance of about forty miles along the coast, +from a point about seven miles south-east of Port Moresby +to a point on Redscar Bay to the north-west of that settlement. +They live on friendly terms with the Motu and have +intermarried with them for generations. The villages of the +two tribes are usually built near to or even in direct continuity +with each other. But while the Motu are mainly +fishers and potters, the Koita are mainly tillers of the soil, +though they have learned some arts or adopted some customs +from their neighbours. They say to the Motu, "Yours is +the sea, the canoes, the nets; ours the land and the wallaby. +Give us fish for our flesh, and pottery for our yams and +bananas." The Motu look down upon the Koita, but fear +their power of sorcery, and apply to them for help in sickness +and for the weather they happen to require; for they +imagine that the Koita rule the elements and can make rain +or sunshine, wind or calm by their magic. Thus, as in so +many cases, the members of the immigrant race confess their +inability to understand and manage the gods or spirits of +the land, and have recourse in time of need to the magic +of the aboriginal inhabitants. While the Koita belong to +the Papuan stock and speak a Papuan language, most of +the men understand the Motu tongue, which is one of the +Melanesian family. Altogether these two tribes, the Koita +and the Motu, may be regarded as typical representatives +of the mixed race to which the name of Papuo-Melanesian +is now given.<a id="footnotetag314" name="footnotetag314"></a><a href="#footnote314"><sup>314</sup></a></p> + +<p class="side">Beliefs of the Koita concerning the human soul.</p> + +<p>The Koita believe that the human spirit or ghost, which +they call <i>sua</i>, leaves the body at death and goes away to live +with other ghosts on a mountain called Idu. But they think +that the spirit can quit the body and return to it during life; +<span class="pagenum"><a name="page194" id="page194"></a>[pg 194]</span> +it goes away, for example, in dreams, and if a sleeper should +unfortunately waken before his soul has had time to return, +he will probably fall sick. Sneezing is a sign that the soul +has returned to the body, and if a man does not sneeze for +many weeks together, his friends look on it as a grave +symptom; his soul, they imagine, must be a very long way +off.<a id="footnotetag315" name="footnotetag315"></a><a href="#footnote315"><sup>315</sup></a> Moreover, a man's soul may be enticed from his body +and detained by a demon or <i>tabu</i>, as the Koita call it. Thus, +when a man who has been out in the forest returns home +and shakes with fever, it is assumed that he has fallen down +and been robbed of his soul by a demon. In order to recover +that priceless possession, the sufferer and his friends repair +to the exact spot in the forest where the supposed robbery +was perpetrated. They take with them a long bamboo with +some valuable ornaments tied to it, and two men support it +horizontally over a pot which is filled with grass. A light +is put to the grass, and as it crackles and blazes a number of +men standing round the pot strike it with stones till it +breaks, whereat they all groan. Then the company returns +to the village, and the sick man lies down in his house with +the bamboo and its ornaments hung over him. This is +supposed to be all that is needed to effect a perfect cure; +for the demon has kindly accepted the soul of the ornaments +and released the soul of the sufferer, who ought to recover +accordingly.<a id="footnotetag316" name="footnotetag316"></a><a href="#footnote316"><sup>316</sup></a></p> + +<p class="side">Beliefs of the Koita concerning the state of the dead. +Alleged communications with the dead by means of mediums.</p> + +<p>However, at death the soul goes away for good and all; +at least there appears to be no idea that it will ever return +to life in the form of an infant, as the souls of the Central +Australian aborigines are supposed to do. All Koita ghosts +live together on Mount Idu, and their life is very like the +one they led here on earth. There is no distinction between +the good and the bad, the righteous and the wicked, the +strong and the weak, the young and the old; they all fare +alike in the spirit-land, with one exception. Like the Motu, +the Koita are in the habit of boring holes in their noses and +inserting ornaments in the holes; and they think that if any +person were so unfortunate as to be buried with his nose +whole and entire, his ghost would have to go about in the +<span class="pagenum"><a name="page195" id="page195"></a>[pg 195]</span> +other world with a creature like a slow-worm depending +from his nostrils on either side. Hence, when anybody dies +before the operation of nose-boring has been performed on +him or her, the friends take care to bore a hole in the nose of +the corpse in order that the ghost may not appear disfigured +among his fellows in dead man's land. There the ghosts +dwell in houses, cultivate gardens, marry wives, and amuse +themselves just as they did here on earth. They live a +long time, but not for ever; for they grow weaker and +weaker and at last die the second death, never to revive +again, not even as ghosts. The exact length of time they +live in the spirit-land has not been accurately ascertained; +but there seems to be a notion that they survive +only so long as their names and their memories survive +among the living. When these are utterly forgotten, the +poor ghosts cease to exist. If that is so, it is obvious that +the dead depend for their continued existence upon the +recollection of the living; their names are in a sense their +souls, so that oblivion of the name involves extinction of +the soul.<a id="footnotetag317" name="footnotetag317"></a><a href="#footnote317"><sup>317</sup></a> But though the spirits of the dead go away to +live for a time on Mount Idu, they often return to their +native villages and haunt the place of their death. On these +visits they shew little benevolence or lovingkindness to their +descendants. They punish any neglect in the performance +of the funeral rites and any infringement of tribal customs, +and the punishment takes the form of sickness or of bad +luck in hunting or fishing. This dread of the ghost commonly +leads the Koita to desert a house after a death and +to let it fall into decay; but sometimes the widow, or in rare +cases a brother or sister, will continue to inhabit the house +of the deceased. Children who play near dwellings which +have been deserted on account of death may fall sick; and +if people who are not members of the family partake of +food which has been hung up in such houses, they also may +sicken. It is in dreams that the ghosts usually appear to +the survivors; but occasionally they may be seen or at least +felt by people in the waking state. Some years ago four +Motuan girls persuaded many natives of Port Moresby that +they could evoke the spirit of a youth named Tamasi, who +<span class="pagenum"><a name="page196" id="page196"></a>[pg 196]</span> +had died three years before. The mother and other sorrowing +relatives of the deceased paid a high price to the principal +medium, a young woman named Mea, for an interview with +the ghost. The meeting took place in a house by night. +The relations and friends squatted on the ground in expectation; +and sure enough the ghost presented himself in the +darkness and went round shaking hands most affably with +the assembled company. However, a sceptic who happened +to assist at this spiritual sitting, had the temerity to hold on +tight to the proffered hand of the ghost, while another infidel +assisted him to obtain a sight as well as a touch of the +vanished hand by striking a light. It then turned out that +the supposed apparition was no spirit but the medium +Mea herself. She was brought before a magistrate, who +sentenced her to a short term of imprisonment and relieved +her of the property which she had amassed by the exercise +of her spiritual talents.<a id="footnotetag318" name="footnotetag318"></a><a href="#footnote318"><sup>318</sup></a> It is hardly for us, or at least +for some of us, to cast stones at the efforts of ignorant +savages to communicate by means of such intermediaries +with their departed friends. Similar attempts have been +made in our own country within our lifetime, and I believe +that they are still being made, in perfect good faith, by +educated ladies and gentlemen, who like their black brethren +and sisters in the faith are sometimes made the dupes of +designing knaves. If New Guinea has its Meas, Europe has +its Eusapias. Human credulity and vulgar imposture are +much the same all the world over.</p> + +<p class="side">Fear of the dead.</p> + +<p>The fear of the dead is strongly marked in some funeral +customs which are observed by the Roro-speaking tribes +who occupy a territory at the mouth of the St. Joseph river in +British New Guinea.<a id="footnotetag319" name="footnotetag319"></a><a href="#footnote319"><sup>319</sup></a> When a death takes place, the female +relations of the deceased lacerate their skulls, faces, breasts, +bellies, arms, and legs with sharp shells, till they stream +with blood and fall down exhausted. Moreover, a fire is +<span class="pagenum"><a name="page197" id="page197"></a>[pg 197]</span> +kindled on the grave and kept up almost continually for +months for the purpose, we are told, of warming the ghost.<a id="footnotetag320" name="footnotetag320"></a><a href="#footnote320"><sup>320</sup></a> +These attentions might be interpreted as marks of affection +rather than of fear; but in other customs of these people +the dread of the ghost is unmistakable. For when the +corpse has been placed in the grave a near kinsman strokes +it twice with a branch from head to foot in order to drive +away the dead man's spirit; and in Yule Island, when the +ghost has thus been brushed away from the body, he is pursued +by two men brandishing sticks and torches from the village +to the edge of the forest, where with a last curse they hurl +the sticks and torches after him.<a id="footnotetag321" name="footnotetag321"></a><a href="#footnote321"><sup>321</sup></a></p> + +<p class="side">Ghost of dead wife feared by widower.</p> + +<p>Among these people the visits of ghosts, though frequent, +are far from welcome, for all ghosts are supposed to be +mischievous and to take no delight but in injuring the living. +Hence, for example, a widower in mourning goes about +everywhere armed with an axe to defend himself against the +spirit of his dead wife, who might play him many an ill turn +if she caught him defenceless and off his guard. And he is +subject to many curious restrictions and has to lead the life +of an outcast from society, apparently because people fear +to come into contact with a man whose steps are dogged +by so dangerous a spirit.<a id="footnotetag322" name="footnotetag322"></a><a href="#footnote322"><sup>322</sup></a> This account of the terrors of +ghosts we owe to a Catholic missionary. But according to +the information collected by Dr. Seligmann among these +people the dread inspired by the souls of the dead is not +so absolute. He tells us, indeed, that ghosts are thought to +make people ill by stealing their souls; that the natives +fear to go alone outside the village in the dark lest they +should encounter a spectre; and that if too many quarrels +occur among the women, the spirits of the dead may +manifest their displeasure by visiting hunters and fishers +with bad luck, so that it may be necessary to conjure their +souls out of the village. On the other hand, it is said +<span class="pagenum"><a name="page198" id="page198"></a>[pg 198]</span> +that if the ghosts abandoned a village altogether, the luck of +the villagers would be gone, and if such a thing is supposed +to have happened, measures are taken to bring back the +spirits of the departed to the old home.<a id="footnotetag323" name="footnotetag323"></a><a href="#footnote323"><sup>323</sup></a></p> + +<p class="side">Beliefs of the Mafulu concerning the dead.</p> + +<p>Inland from the Roro-speaking tribes, among the mountains +at the head of the St. Joseph River, there is a tribe +known to their neighbours as the Mafulu, though they call +themselves Mambule. They speak a Papuan language, but +their physical characteristics are believed to indicate a strain +of Negrito blood.<a id="footnotetag324" name="footnotetag324"></a><a href="#footnote324"><sup>324</sup></a> The Mafulu hold that at death the +human spirit leaves the body and becomes a malevolent +ghost. Accordingly they drive it away with shouts. It is +supposed to go away to the tops of the mountains there to +become, according to its age, either a shimmering light on +the ground or a large sort of fungus, which is found only +on the mountains. Hence natives who come across such a +shimmering light or such a fungus are careful not to tread +on it; much less would they eat the fungus. However, in +spite of their transformation into these things, the ghosts +come down from the mountains and prowl about the villages +and gardens seeking what they may devour, and as their +intentions are always evil their visits are dreaded by the +people, who fill up the crevices and openings, except the +doors, of their houses at night in order to prevent the +incursions of these unquiet spirits. When a mission station +was founded in their country, the Mafulu were amazed that +the missionaries should sleep alone in rooms with open doors +and windows, through which the ghosts might enter.<a id="footnotetag325" name="footnotetag325"></a><a href="#footnote325"><sup>325</sup></a></p> + +<p class="side">Burial customs of the Mafulu.</p> + +<p>Common people among the Mafulu are buried in shallow +graves in the village, and pigs are killed at the funeral for +the purpose of appeasing the ghost. Mourners wear necklaces +of string and smear their faces, sometimes also their +bodies, with black, which they renew from time to time. +Instead of wearing a necklace, a widow, widower, or other +near relative may abstain during the period of mourning +from eating a favourite food of the deceased. A woman +<span class="pagenum"><a name="page199" id="page199"></a>[pg 199]</span> +who has lost a child, especially a first-born or dearly loved +child, will often amputate the first joint of one of her fingers +with an adze; and she may repeat the amputation if she +suffers another bereavement. A woman has been seen with +three of her fingers mutilated in this fashion.<a id="footnotetag326" name="footnotetag326"></a><a href="#footnote326"><sup>326</sup></a> The corpses +of chiefs, their wives, and other members of their families +are not buried in graves but laid in rude coffins, which are +then deposited either on rough platforms in the village or in +the fork of a species of fig-tree. This sort of tree, called by +the natives <i>gabi</i>, is specially used for such burials; one of +them has been seen supporting no less than six coffins, one +above the other. The Mafulu never cut down these trees, +and in seeking a new site for a village they will often choose +a place where one of them is growing. So long as the +corpse of a chief is rotting and stinking on the platform or +the tree, the village is deserted by the inhabitants; only two +men, relatives of the deceased, remain behind exposed to the +stench of the decaying body and the blood of the pigs which +were slaughtered at the funeral feast. When decomposition +is complete, the people return to the village. Should the +coffin fall to the ground through the decay of the platform +or the tree on which it rests, the people throw away all the +bones except the skull and the larger bones of the arms and +legs; these they bury in a shallow grave under the platform, +or put in a box on a burial tree, or hang up in the chief's +house.<a id="footnotetag327" name="footnotetag327"></a><a href="#footnote327"><sup>327</sup></a></p> + +<p class="side">Use made of the skulls and bones at a great festival.</p> + +<p>The skulls and leg and arm bones of chiefs, their wives, +and other members of their families, which have thus been +preserved, play a prominent part in the great feasts which +the inhabitants of a Mafulu village celebrate at intervals of +perhaps fifteen or twenty years. Great preparations are made +for such a celebration. A series of tall posts, one for each +household, is erected in the open space which intervenes +between the two rows of the village houses. Yams and +taro are fastened to the upper parts of the posts; and +below them are hung in circles the skulls and arm and +leg bones of dead chiefs, their wives, and kinsfolk, which +have been preserved in the manner described. Any skulls +<span class="pagenum"><a name="page200" id="page200"></a>[pg 200]</span> +and bones that remain over when all the posts have been +thus decorated are placed on a platform, which has either +served for the ordinary exposure of a chief's corpse or has +been specially erected for the purpose of the festival. At a +given moment of the ceremony the chief of the clan cuts +down the props which support the platform, so that the +skulls and bones roll on the ground. These are picked +up and afterwards distributed, along with some of the skulls +and bones from the posts, by the chief of the clan to the +more important of the invited guests, who wear them as +ornaments on their arms in a great dance. None but +certain of the male guests take part in the dance; the +villagers themselves merely look on. All the dancers are +arrayed in full dancing costume, including heavy head-dresses +of feathers, and they carry drums and spears, sometimes +also clubs or adzes. The dance lasts the whole night. +When it is over, the skulls and bones are hung up again on +the tall posts. Afterwards the fruits and vegetables which +have been collected in large quantities are divided among +the guests. On a subsequent morning a large number of +pigs are killed, and certain of the hosts take some of the +human bones from the posts and dip them in the blood +which flows from the mouths of the slaughtered pigs. +With these blood-stained bones they next touch the skulls +and all the other bones on the posts, which include all the +skulls and arm and leg bones of all the chiefs and members +of their families and other prominent persons who have been +buried in the village or in any other village of the community +since the last great feast was held. These relics of +mortality may afterwards be kept in the chief's house, or +hung on a tree, or simply thrown away in the forest; but in +no case are they ever again used for purposes of ceremony. +The slaughtered pigs are cut up and the portions distributed +among the guests, who carry them away for consumption in +their own villages.<a id="footnotetag328" name="footnotetag328"></a><a href="#footnote328"><sup>328</sup></a></p> + +<p class="side">Trace of ancestor worship among the Mafulu.</p> + +<p>This preservation of the skulls and bones of chiefs and +other notables for years, and the dipping of them in the +blood of pigs at a great festival, must apparently be designed +to propitiate or influence in some way the ghosts of the +<span class="pagenum"><a name="page201" id="page201"></a>[pg 201]</span> +persons to whom the skulls and bones belonged in their +lifetime. But Mr. R. W. Williamson, to whom we are +indebted for the description of this interesting ceremony, +was not able to detect any other clear indications of +ancestor worship among the people.<a id="footnotetag329" name="footnotetag329"></a><a href="#footnote329"><sup>329</sup></a></p> + +<p class="side">Worship of the dead among the natives of the Aroma district.</p> + +<p>However, a real worship of the dead, or something +approaching to it, is reported to exist among some of the +natives of the Aroma district in British New Guinea. Each +family is said to have a sacred place, whither they carry +offerings for the spirits of dead ancestors, whom they terribly +fear. Sickness in the family, death, famine, scarcity of fish, +and so forth, are all set down to the anger of these dreadful +beings, who must accordingly be propitiated. On certain +occasions the help of the spirits is especially invoked and +their favour wooed by means of offerings. Thus, when a +house is being built and the central post has been erected, +sacrifices of wallaby, fish, and bananas are presented to the +souls of the dead, and a prayer is put up that they will be +pleased to keep the house always full of food and to prevent +it from falling down in stormy weather. Again, when the +natives begin to plant their gardens, they first take a bunch +of bananas and sugar-cane and standing in the middle of the +garden call over the names of dead members of the family, +adding, "There is your food, your bananas and sugar-cane; +let our food grow well, and let it be plentiful. If it does not +grow well and plentifully, you all will be full of shame, and +so shall we." Again, before the people set out on a trading +expedition, they present food to the spirits at the central +post of the house and pray them to go before the traders and +prepare the people, so that the trade may be good. Once +more, when there is sickness in the family, a pig is killed +and its carcase carried to the sacred place, where the spirits +are asked to accept it. Sins, also, are confessed, such as +that people have gathered bananas or coco-nuts without +offering any of them to their dead ancestors. In presenting +the pig they say, "There is a pig; accept it, and remove +the sickness." But if prayers and sacrifices are vain, and +the patient dies, then, while the relatives all stand round the +open grave, the chief's sister or cousin calls out in a loud +<span class="pagenum"><a name="page202" id="page202"></a>[pg 202]</span> +voice: "You have been angry with us for the bananas or +the coco-nuts which we have gathered, and in your anger +you have taken away this child. Now let it suffice, and +bury your anger." So saying they lower the body into +the grave and shovel in the earth on the top of it. The +spirits of the departed, on quitting their bodies, paddle in +canoes across the lagoon and go away to the mountains, +where they live in perfect bliss, with no work to do and no +trouble to vex them, chewing betel, dancing all night and +resting all day.<a id="footnotetag330" name="footnotetag330"></a><a href="#footnote330"><sup>330</sup></a></p> + +<p class="side">The Hood Peninsula. The town of Kalo.</p> + +<p>Between the Aroma District in the south-east and Port +Moresby on the north-west is situated the Hood Peninsula +in the Central District of British New Guinea. It is +inhabited by the Bulaa, Babaka, Kamali, and Kalo tribes, +which all speak dialects of one language.<a id="footnotetag331" name="footnotetag331"></a><a href="#footnote331"><sup>331</sup></a> The village or +town of Kalo, built at the base of the peninsula, close to +the mouth of the Vanigela or Kemp Welch River, is said +to be the wealthiest village in British New Guinea. It +includes some magnificent native houses, all built over the +water on piles, some of which are thirty feet high. The +sight of these great houses perched on such lofty and +massive props is very impressive. In front of each house +is a series of large platforms like gigantic steps. Some +of the posts and under-surfaces of the houses are carved +with figures of crocodiles and so forth. The labour of +cutting the huge planks for the flooring of the houses and +the platforms must be immense, and must have been still +greater in the old days, when the natives had only stone +tools to work with. Many of the planks are cut out of the +slab-like buttresses of tall forest trees which grow inland. So +hard is the wood that the boards are handed down as heirlooms +from father to son, and the piles on which the houses +are built last for generations. The inhabitants of Kalo +possess gardens, where the rich alluvial soil produces a +superabundance of coco-nuts, bananas, yams, sweet potatoes, +and taro. Areca palms also flourish and produce the betel +<span class="pagenum"><a name="page203" id="page203"></a>[pg 203]</span> +nuts, which are in great demand for chewing with quick-lime +and so constitute a source of wealth. Commanding the +mouth of the Vanigela River, the people of Kalo absorb +the trade with the interior; and their material prosperity is +said to have rendered them conceited and troublesome.<a id="footnotetag332" name="footnotetag332"></a><a href="#footnote332"><sup>332</sup></a></p> + +<p class="side">Beliefs and customs concerning the dead among the natives of +the Hood Peninsula. Seclusion of the widow or widower.</p> + +<p>The tribes inhabiting the Hood Peninsula are reported +to have no belief in any good spirit but an unlimited +faith in bad spirits, amongst whom they include the souls +of their dead ancestors. At death the ghosts join their forefathers +in a subterranean region, where they have splendid +gardens, houses, and so forth. Yet not content with their +life in the underworld, they are always on the watch to +deal out sickness and death to their surviving friends and +relations, who may have the misfortune to incur their +displeasure. So the natives are most careful to do nothing +that might offend these touchy and dangerous spirits. Like +many other savages, they do not believe that anybody dies +a natural death; they think that all the deaths which +we should call natural are brought about either by an +ancestral ghost (<i>palagu</i>) or by a sorcerer or witch (<i>wara</i>). +Even when a man dies of snake-bite, they detect in the discoloration +of the body the wounds inflicted upon him by +the fell art of the magician.<a id="footnotetag333" name="footnotetag333"></a><a href="#footnote333"><sup>333</sup></a> On the approach of death the +house of the sick man is filled by anxious relatives and +friends, who sit around watching for the end. When it +comes, there is a tremendous outburst of grief. The men +beat their faces with their clenched fists; the women +tear their cheeks with their nails till the blood streams +down. They usually bury their dead in graves, which +among the inland tribes are commonly dug near the houses +of the deceased. The maritime tribes, who live in houses +built on piles over the water, sometimes inter the corpse +in the forest. But at other times they place it in a +canoe, which they anchor off the village. Then, when the +body has dried up, they lay it on a platform in a tree. +Finally, they collect and clean the bones, tie them in a +bundle, and place them on the roof of the house. When the +corpse is buried, a temporary hut is erected over the grave, +<span class="pagenum"><a name="page204" id="page204"></a>[pg 204]</span> +and in it the widow or widower lives in seclusion for two or +three months. During her seclusion the widow employs +herself in fashioning her widow's weeds, which consist of a +long grass petticoat reaching to the ankles. She wears a +large head-dress made of shells; her head is shaved, and her +body blackened. Further, she wears round her neck the +waistband of her deceased husband with his lower jaw-bone +attached to it. The costume of a widower is somewhat +similar, though he does not wear a long grass petticoat. +Instead of it he has a graceful fringe, which hangs from his +waist half way to the knees. On his head he wears an +elaborate head-dress made of shells, and on his arms he has +armlets of the same material. His hair is cut off and his +whole skin blackened. Round his neck is a string, from +which depends his dead wife's petticoat. It is sewn up into +small bulk and hangs under his right arm. While the +widow or widower is living in seclusion on the grave, he or +she is supplied with food by relations. At sundown on the +day of the burial, a curious ceremony is performed. An old +woman or man, supposed to be gifted with second-sight, is +sent for. Seating herself at the foot of the grave she peers +into the deepening shadows under the coco-nut palms. At +first she remains perfectly still, while the relations of the +deceased watch her with painful anxiety. Soon her look +becomes more piercing, and lowering her head, while she still +gazes into the depth of the forest, she says in low and +solemn tones, "I see coming hither So-and-So's grandfather" +(mentioning the name of the dead person). "He says he is +glad to welcome his grandson to his abode. I see now his +father and his own little son also, who died in infancy." +Gradually, she grows more and more excited, waving her +arms and swaying her body from side to side. "Now they +come," she cries, "I can see all our forefathers in a fast-gathering +crowd. They are coming closer and yet closer. +Make room, make room for the spirits of our departed +ancestors." By this time she has worked herself up into a +frenzy. She throws herself on the ground, beating her head +with her clenched fists. Foam flies from her lips, her eyes +become fixed, and she rolls over insensible. But the fit +lasts only a short time. She soon comes to herself; +<span class="pagenum"><a name="page205" id="page205"></a>[pg 205]</span> +the vision is past, and the visionary is restored to common +life.<a id="footnotetag334" name="footnotetag334"></a><a href="#footnote334"><sup>334</sup></a></p> + +<p class="side">Application of the juices of the dead to the persons of the +living.</p> + +<p>Some of the inland tribes of this district have a peculiar +way of disposing of their dead. A double platform about +ten feet high is erected near the village. On the upper +platform the corpse is placed, and immediately below it the +widow or widower sleeps on the lower platform, allowing +juices of the decaying body to stream down on her or +him. This application of the decomposing juices of a +corpse to the persons of the living is not uncommon among +savages; it appears to be a form of communion with the +dead, the survivors thus in a manner identifying themselves +with their departed kinsfolk by absorbing a portion of +their bodily substance. Among the tribes in question a +widower marks his affection for his dead wife by never +washing himself during the period of mourning; he +would not rid himself of those products of decomposition +which link him, however sadly, with her whom he has lost. +Every day, too, reeking with these relics of mortality, he +solemnly stalks through the village.<a id="footnotetag335" name="footnotetag335"></a><a href="#footnote335"><sup>335</sup></a></p> + +<p class="side">Precautions taken by man-slayers against the ghosts of their +victims.</p> + +<p>But there is a distinction between ghosts. If all of +them are feared, some are more dreadful than others, and +amongst the latter may naturally be reckoned the ghosts +of slain enemies. Accordingly the slayer has to observe +special precautions to guard against the angry and vengeful +spirit of his victim. Amongst these people, we are told, +a man who has taken life is held to be impure until he +has undergone certain ceremonies. As soon as possible +after the deed is done, he cleanses himself and his weapon. +Then he repairs to his village and seats himself on the +logs of sacrificial staging. No one approaches him or takes +any notice whatever of him. Meantime a house is made +ready, in which he must live by himself for several days, +waited on only by two or three small boys. He may eat +nothing but toasted bananas, and only the central parts of +them; the ends are thrown away. On the third day a +small feast is prepared for him by his friends, who also +provide him with some new waistbands. Next day, arrayed +in all his finery and wearing the badges which mark him as +<span class="pagenum"><a name="page206" id="page206"></a>[pg 206]</span> +a homicide, he sallies forth fully armed and parades the +village. Next day a hunt takes place, and from the game +captured a kangaroo is selected. It is cut open, and with +its spleen and liver the back of the homicide is rubbed. +Then he walks solemnly down to the nearest water and +standing straddle-legs in it washes himself. All young +untried warriors then swim between his legs, which is supposed +to impart his courage and strength to them. Next +day at early dawn he dashes out of his house fully armed +and calls aloud the name of his victim. Having satisfied +himself that he has thoroughly scared the ghost of the +dead man, he returns to his house. Further, floors are +beaten and fires kindled for the sake of driving away the +ghost, lest he should still be lingering in the neighbourhood. +A day later the purification of the homicide is complete +and he is free to enter his wife's house, which he might +not do before.<a id="footnotetag336" name="footnotetag336"></a><a href="#footnote336"><sup>336</sup></a> This account of the purification of a +homicide suggests that the purificatory rites, which have +been observed in similar cases by many peoples, including +the ancient Greeks, are primarily intended to free the slayer +from the dangerous ghost of his victim, which haunts him +and seeks to take his life. Such rites in fact appear designed, +not to restore the homicide to a state of moral innocence, +but merely to guard him against a physical danger; they +are protective, not reformatory, in character; they are +exorcisms, not purifications in the sense which we attach +to the word. This interpretation of the ceremonies observed +by manslayers among many peoples might be supported by +a large array of evidence; but to go into the matter fully +would lead me into a long digression. I have collected +some of the evidence elsewhere.<a id="footnotetag337" name="footnotetag337"></a><a href="#footnote337"><sup>337</sup></a></p> + +<p class="side">Beliefs and customs concerning the dead among the Massim of +south-eastern New Guinea. Hiyoyoa, the land of the dead. Mourners bathe +and shave their heads. Food deposited in the grave. Dietary restrictions +imposed on mourners.</p> + +<p>We now pass to that branch of the Papuo-Melanesian +race which occupies the extreme south-eastern part of +British New Guinea, and to which Dr. Seligmann gives +the name of Massim. These people have been observed +more especially at three places, namely Bartle Bay, +Wagawaga, and Tubetube, a small island of the Engineer +group lying off the south-eastern extremity of New Guinea. +<span class="pagenum"><a name="page207" id="page207"></a>[pg 207]</span> +Among them the old custom was to bury the dead +on the outskirts of the hamlet and sometimes within +a few yards of the houses, and apparently the remains +were afterwards as a rule left undisturbed; there was no +general practice of exhuming the bones and depositing +them elsewhere.<a id="footnotetag338" name="footnotetag338"></a><a href="#footnote338"><sup>338</sup></a> At Wagawaga the name for the spirit +or soul of a dead person is <i>arugo</i>, which also signifies a +man's shadow or reflection in a glass or in water; and +though animals and trees are not supposed to have spirits, +their reflections bear the same name <i>arugo</i>.<a id="footnotetag339" name="footnotetag339"></a><a href="#footnote339"><sup>339</sup></a> The souls of +the dead are believed to depart to the land of Hiyoyoa, +which is under the sea, near Maivara, at the head of Milne +Bay. The land of the dead, as usual, resembles in all +respects the land of the living, except that it is day there +when it is night at Wagawaga, and the dead speak of +the upper world in the language of Milne Bay instead of +in that of Wagawaga. A certain being called Tumudurere +receives the ghosts on their arrival and directs them where +to make their gardens. The souls of living men and +women can journey to the land of the dead and return +to earth; indeed this happens not unfrequently. There +is a man at Wagawaga who has often gone thither and +come back; whenever he wishes to make the journey, he +has nothing to do but to smear himself with a magical +stuff and to fall asleep, after which he soon wakes up in +Hiyoyoa. At first the ghosts whom he met in the other +world did not invite him to partake of their food, because +they knew that if he did so he could not return to the +land of the living; but apparently practice has rendered +him immune to the usually fatal effects of the food of +the dead.<a id="footnotetag340" name="footnotetag340"></a><a href="#footnote340"><sup>340</sup></a> Though Hiyoyoa, at the head of Milne Bay, +lies to the west of Wagawaga, the dead are buried in a +squatting posture with their faces turned to the east, in +order that their souls may depart to the other world.<a id="footnotetag341" name="footnotetag341"></a><a href="#footnote341"><sup>341</sup></a> +Immediately after the funeral the relations who have taken +part in the burial go down to the sea and bathe, and so +do the widow and children of the deceased because they +<span class="pagenum"><a name="page208" id="page208"></a>[pg 208]</span> +supported the dying husband and father in his extremity. +After bathing in the sea the widow and children shave +their heads.<a id="footnotetag342" name="footnotetag342"></a><a href="#footnote342"><sup>342</sup></a> Both the bathing and the shaving are +doubtless forms of ceremonial purification; in other words, +they are designed to rid the survivors of the taint of death, +or perhaps more definitely to remove the ghost from their +persons, to which he may be supposed to cling like a burr. +At Bartle Bay the dead are buried on their sides with +their heads pointing in the direction from which the +totem clan of the deceased is said to have come originally; +and various kinds of food, of which the dead man +had partaken in his last illness, are deposited, along with +some paltry personal ornaments, in the grave. Apparently +the food is intended to serve as provision for the ghost +on his journey to the other world. Curiously enough, the +widow is forbidden to eat of the same kinds of food of +which her husband ate during his last illness, and the +prohibition is strictly observed until after the last of the +funeral feasts.<a id="footnotetag343" name="footnotetag343"></a><a href="#footnote343"><sup>343</sup></a> The motive of the prohibition is not +obvious; perhaps it may be a fear of attracting the ghost +back to earth through the savoury food which he loved +in the body. At Wagawaga, after the relatives who took +part in the burial have bathed in the sea, they cut down +several of the coco-nut trees which belonged to the deceased, +leaving both nuts and trees to rot on the ground. During +the first two or three weeks after the funeral these same +relatives may not eat boiled food, but only roast; they +may not drink water, but only the milk of young coco-nuts +made hot, and although they may eat yams they must +abstain from bananas and sugar-cane.<a id="footnotetag344" name="footnotetag344"></a><a href="#footnote344"><sup>344</sup></a> A man may not +eat coco-nuts grown in his dead father's hamlet, nor pigs +and areca-nuts from it during the whole remainder of his +life.<a id="footnotetag345" name="footnotetag345"></a><a href="#footnote345"><sup>345</sup></a> The reasons for these dietary restrictions are not +mentioned, but no doubt the abstinences are based on a +fear of the ghost, or at all events on a dread of the contagion +of death, to which all who had a share in the burial are +especially exposed.</p> + +<span class="pagenum"><a name="page209" id="page209"></a>[pg 209]</span> + +<p class="side">Funeral customs at Tubetube. The fire on the grave. The happy +land.</p> + +<p>At Tubetube, in like manner, immediately after a +funeral a brother of the deceased cuts down two or +three of the dead man's coco-nut trees. There, also, the +children of the deceased may not eat any coco-nuts from +their father's trees nor even from any trees grown in his +hamlet; nay, they may not partake of any garden produce +grown in the vicinity of the hamlet; and similarly they +must abstain from the pork of all pigs fattened in their +dead father's village. But these prohibitions do not apply +to the brothers, sisters, and other relatives of the departed. +The relations who have assisted at the burial remain at +the grave for five or six days, being fed by the brothers +or other near kinsfolk of the deceased. They may not +quit the spot even at night, and if it rains they huddle +into a shelter built over the grave. During their vigil at +the tomb they may not drink water, but are allowed a +little heated coco-nut milk; they are supposed to eat only +a little yam and other vegetable food.<a id="footnotetag346" name="footnotetag346"></a><a href="#footnote346"><sup>346</sup></a> On the day when +the body is buried a fire is kindled at the grave and kept +burning night and day until the feast of the dead has been +held. "The reason for having the fire is that the spirit +may be able to get warm when it rises from the grave. +The natives regard the spirit as being very cold, even as the +body is when the life has departed from it, and without this +external warmth provided by the fire it would be unable to +undertake the journey to its final home. The feast for the +dead is celebrated when the flesh has decayed, and in some +places the skull is taken from the grave, washed and placed +in the house, being buried again when the feast is over. At +Tubetube this custom of taking the skull from the grave is +not regularly followed, in some instances it is, but the feast +is always held, and on the night of the day on which the +feast takes place, the fire, which has been in some cases kept +burning for over a month, is allowed to burn out, as the +spirit, being now safe and happy in the spirit-land, has no +further need of it."<a id="footnotetag347" name="footnotetag347"></a><a href="#footnote347"><sup>347</sup></a> "In this spirit-land eternal youth +prevails, there are no old men nor old women, but all +<span class="pagenum"><a name="page210" id="page210"></a>[pg 210]</span> +are in the full vigour of the prime of life, or are attaining +thereto, and having reached that stage never grow +older. Old men and old women, who die as such on +Tubetube, renew their youth in this happy place, where +there are no more sickness, no evil spirits, and no death. +Marriage, and giving in marriage, continue; if a man dies, +his widow, though she may have married again, is at her +death re-united to her first husband in the spirit-land, and +the second husband when he arrives has to take one of the +women already there who may be without a mate, unless he +marries again before his death, in which case he would have +to wait until his wife joins him. Children are born, and on +arriving at maturity do not grow older. Houses are built, +canoes are made but they are never launched, and gardens +are planted and yield abundantly. The spirits of their +animals, dogs, pigs, etc., which have died on Tubetube, +precede and follow them to the spirit-land. Fighting and +stealing are unknown, and all are united in a common +brotherhood."<a id="footnotetag348" name="footnotetag348"></a><a href="#footnote348"><sup>348</sup></a></p> + +<p class="side">The names of the dead not mentioned.</p> + +<p>In the south-eastern part of New Guinea the fear of +the dead is further manifested by the common custom of +avoiding the mention of their names. If their names were +those of common objects, the words are dropped from the +language of the district so long as the memory of the +departed persists, and new names are substituted for them. +For example, when a man named Binama, which means +the hornbill, died at Wagawaga, the name of the bird +was changed to <i>ambadina</i>, which means "the plasterer."<a id="footnotetag349" name="footnotetag349"></a><a href="#footnote349"><sup>349</sup></a> +In this way many words are either permanently lost or +revived with modified or new meanings. Hence the fear +of the dead is here, as in many other places, a fertile source +of change in language. Another indication of the terror +inspired by ghosts is the custom of abandoning or destroying +the house in which a death has taken place; and this +custom used to be observed in certain cases at Tubetube +and Wagawaga.<a id="footnotetag350" name="footnotetag350"></a><a href="#footnote350"><sup>350</sup></a></p> + +<span class="pagenum"><a name="page211" id="page211"></a>[pg 211]</span> + +<p class="side">Beliefs and customs concerning the dead in the island of +Kiwai.</p> + +<p>Thus far I have dealt mainly with the beliefs and +practices of the Papuo-Melanesians in the eastern part of +British New Guinea. With regard to the pure Papuan +population in the western part of the possession our information +is much scantier. However, we learn that in +Kiwai, a large island at the mouth of the Fly River, the +dead are buried in the villages and the ghosts are supposed +to live in the ground near their decaying bodies, but to +emerge from time to time into the upper air and look about +them, only, however, to return to their abode beneath the +sod. Nothing is buried with the corpse; but a small +platform is made over the grave, or sticks are planted in +the ground along its sides, and on these are placed sago, +yams, bananas, coco-nuts, and cooked crabs and fish, all for +the spirit of the dead to eat. A fire is also kindled beside +the grave and kept up by the friends for nine days in order +that the poor ghost may not shiver with cold at night. +These practices prove not merely a belief in the survival +of the soul after death but a desire to make it comfortable. +Further, when the deceased is a man, his bow and arrows +are stuck at the head of the grave; when the deceased is +a woman, her petticoat is hung upon a stick. No doubt +the weapons and the garment are intended for the use of +the ghost, when he or she revisits the upper air. On the +ninth day after the burial a feast is prepared, the drum is +beaten, the conch shell blown, and the chief mourner +declares that no more fires need be lighted and no more +food placed on the grave.<a id="footnotetag351" name="footnotetag351"></a><a href="#footnote351"><sup>351</sup></a></p> + +<p class="side">Adiri, the land of the dead, and Sido, the first man who went +thither. The fear of ghosts.</p> + +<p>According to the natives of Kiwai the land of the dead +is called Adiri or Woibu. The first man to go thither and +to open up a road for others to follow him, was Sido, a +popular hero about whom the people tell many tales. But +whereas in his lifetime Sido was an admired and beneficent +being, in his ghostly character he became a mischievous elf +who played pranks on such as he fell in with. His adventures +after death furnish the theme of many stories. +However, it is much to his credit that, finding the land of +<span class="pagenum"><a name="page212" id="page212"></a>[pg 212]</span> +the dead a barren region without vegetation of any sort, he, +by an act of generation, converted it into a garden, where +bananas, yams, taro, coco-nuts and other fruits and vegetables +grew and ripened in a single night. Having thus +fertilised the lower region, he announced to Adiri, the lord +of the subterranean realm, that he was the precursor of many +more men and women who would descend thereafter into +the spirit world. His prediction has been amply fulfilled; +for ever since then everybody has gone by the same road to +the same place.<a id="footnotetag352" name="footnotetag352"></a><a href="#footnote352"><sup>352</sup></a> However, when a person dies, his or her +spirit may linger for a few days in the neighbourhood of its +old home before setting out for the far country. During +that time the spirit may occasionally be seen by ordinary +people, and accordingly the natives are careful not to go +out in the dark for fear of coming bolt on the ghost; and +they sometimes adopt other precautions against the prowling +spectre, who might otherwise haunt them and carry +them off with him to deadland. Some classes of ghosts are +particularly dreaded on account of their malignity; such, +for example, are the spirits of women who have died in +childbed, and of people who have hanged themselves or been +devoured by crocodiles. Such ghosts loiter for a long time +about the places where they died, and they are very +dangerous, because they are for ever luring other people +to die the same death which they died themselves. Yet +another troop of evil ghosts are the souls of those who were +beheaded in battle; for they kill and devour people, and at +night you may see the blood shining like fire as it gushes +from the gaping gashes in their throats.<a id="footnotetag353" name="footnotetag353"></a><a href="#footnote353"><sup>353</sup></a></p> + +<p class="side">The path of the ghosts to Adiri. Adiri, the land of the +dead.</p> + +<p>The road to Adiri or deadland is fairly well known, and +the people can point to many landmarks on it. For example, +in the island of Paho there is a tree called <i>dani</i>, +under which the departing spirits sit down and weep. +When they have cried their fill and rubbed their poor tear-bedraggled +faces with mud, they make little pellets of clay +and throw them at the tree, and anybody can see for +himself the pellets sticking to the branches. It is true that +<span class="pagenum"><a name="page213" id="page213"></a>[pg 213]</span> +the pellets resemble the nests of insects, but this resemblance +is only fortuitous. Near the tree is a rocking stone, which +the ghosts set in motion, and the sound that they make in +so doing is like the muffled roll of a drum. And while the +stone rocks to and fro with a hollow murmur, the ghosts +dance, the men on one side of the stone and the women on +the other. Again at Mabudavane, where the Mawata people +have gardens, you may sometimes hear, in the stillness of +night, the same weird murmur, which indicates the presence +of a ghost. Then everybody keeps quiet, the children are +hushed to silence, and all listen intently. The murmur +continues for a time and then ends abruptly in a splash, +which tells the listeners that the ghost has leaped over the +muddy creek. Further on, the spirits come to Boigu, where +they swim in the waterhole and often appear to people in +their real shape. But after Boigu the track of the ghosts is +lost, or at least has not been clearly ascertained. The spirit +world lies somewhere away in the far west, but the living +are not quite sure of the way to it, and they are somewhat +vague in their accounts of it. There is no difference +between the fate of the good and the fate of the bad +in the far country; the dead meet the friends who died +before them; and people who come from the same village +probably live together in the same rooms of the long +house of the ghosts. However, some native sceptics even +doubt whether there is such a place as Adiri at all, and +whether death may not be the end of consciousness to the +individual.<a id="footnotetag354" name="footnotetag354"></a><a href="#footnote354"><sup>354</sup></a></p> + +<p class="side">Appearance of the dead to the living in dreams.</p> + +<p>The dead often appear to the living in dreams, warning +them of danger or furnishing them with useful information +with regard to the cultivation of their gardens, the practice of +witchcraft, and so on. In order to obtain advice from his dead +parents a man will sometimes dig up their skulls from the +grave and sleep beside them; and to make sure of receiving +their prompt attention he will not infrequently provide himself +with a cudgel, with which he threatens to smash their skulls +if they do not answer his questions. Some persons possess +a special faculty of communicating with the departing spirit +of a person who has just died. Should they desire to +<span class="pagenum"><a name="page214" id="page214"></a>[pg 214]</span> +question it they will lurk beside the road which ghosts are +known to take; and in order not to be betrayed by their +smell, which is very perceptible to a ghost, they will chew +the leaf or bark of a certain tree and spit the juice over +their bodies. Then the ghost cannot detect them, or rather +he takes them to be ghosts like himself, and accordingly he +may in confidence impart to them most valuable information, +such for example as full particulars with regard to +the real cause of his death. This priceless intelligence the +ghost-seer hastens to communicate to his fellow tribesmen.<a id="footnotetag355" name="footnotetag355"></a><a href="#footnote355"><sup>355</sup></a></p> + +<p class="side">Offerings to the dead.</p> + +<p>When a man has just died and been buried, his surviving +relatives lay some of his weapons and ornaments, +together with presents of food, upon his grave, no doubt +for the use of the ghost; but some of these things they +afterwards remove and bring back to the village, probably +considering, with justice, that they will be more useful to +the living than to the dead. But offerings to the dead may +be presented to them at other places than their tombs. +"The great power," says Dr. Landtman, "which the dead +represent to the living has given rise to a sort of simple +offering to them, almost the only kind of offering met with +among the Kiwai Papuans. The natives occasionally lay +down presents of food at places to which spirits come, +and utter some request for assistance which the spirits +are supposed to hear."<a id="footnotetag356" name="footnotetag356"></a><a href="#footnote356"><sup>356</sup></a> In such offerings and prayers +we may detect the elements of a regular worship of the +dead.</p> + +<p class="side">Dreams as a source of the belief in immortality.</p> + +<p>With regard to the source of these beliefs among the +Kiwai people Dr. Landtman observes that "undoubtedly +dreams have largely contributed in supplying the natives +with ideas about Adiri and life after death. A great +number of dreams collected by me among the Kiwai people +tell of wanderings to Adiri or of meetings with spirits of +dead men, and as dreams are believed to describe the real +things which the soul sees while roaming about outside the +body, we understand that they must greatly influence the +imagination of the people."<a id="footnotetag357" name="footnotetag357"></a><a href="#footnote357"><sup>357</sup></a></p> + +<p>That concludes what I have to say as to the belief in +<span class="pagenum"><a name="page215" id="page215"></a>[pg 215]</span> +immortality and the worship of the dead among the natives +of British New Guinea. In the following lectures I shall +deal with the same rudimentary aspect of religion as it is +reported to exist among the aborigines of the vast regions +of German and Dutch New Guinea.</p> + +<blockquote class="footnote"><a id="footnote310" name="footnote310"></a><b>Footnote 310:</b><a href="#footnotetag310"> (return) </a><p> C. G. Seligmann, <i>The Melanesians of British New +Guinea</i> (Cambridge, 1910), pp. 1 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote311" name="footnote311"></a><b>Footnote 311:</b><a href="#footnotetag311"> (return) </a><p>See below, pp. 242, 256, 261 <i>sq.</i>, 291.</p></blockquote> + +<blockquote class="footnote"><a id="footnote312" name="footnote312"></a><b>Footnote 312:</b><a href="#footnotetag312"> (return) </a><p> A. C. Haddon, <i>Headhunters, Black, White, and Brown</i> +(London, 1901), pp. 249 <i>sq.</i> As to the Motu and their Melanesian +or Polynesian affinities, see Rev. W. Y. Turner, "The Ethnology of the +Motu," <i>Journal of the Anthropological Institute</i>, vii. (1878) pp. +470 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote313" name="footnote313"></a><b>Footnote 313:</b><a href="#footnotetag313"> (return) </a><p> Rev. J. Chalmers, <i>Pioneering in New Guinea</i> +(London, 1887), pp. 168-170. Compare Rev. W. Y. Turner, "The Ethnology +of the Motu," <i>Journal of the Anthropological Institute</i>, vii. +(1878) pp. 484 <i>sqq.</i>; Rev. W. G. Lawes, "Ethnological Notes on the +Motu, Koitapu and Koiari Tribes of New Guinea," <i>Journal of the +Anthropological Institute</i>, viii. (1879) pp. 370 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote314" name="footnote314"></a><b>Footnote 314:</b><a href="#footnotetag314"> (return) </a><p> A. C. Haddon, <i>Headhunters, Black, White, and +Brown</i>, pp. 249 <i>sq.</i>; C. G. Seligmann, <i>The Melanesians of +British New Guinea</i>, pp. 16, 41. As to the Koita (or Koitapu) and the +Motu, see further the Rev. W. Y. Turner, "The Ethnology of the Motu," +<i>Journal of the Anthropological Institute</i>, vii. (1878) pp. 470 +<i>sqq.</i>; Rev. W. G. Lawes, "Ethnological Notes on the Motu, Koitapu +and Koiari Tribes of New Guinea," <i>Journal of the Anthropological +Institute</i>, viii. (1879) pp. 369 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote315" name="footnote315"></a><b>Footnote 315:</b><a href="#footnotetag315"> (return) </a><p>C. G. Seligmann, <i>op. cit.</i> pp. 189-191.</p></blockquote> + +<blockquote class="footnote"><a id="footnote316" name="footnote316"></a><b>Footnote 316:</b><a href="#footnotetag316"> (return) </a><p>C. G. Seligmann, <i>op. cit.</i> pp. 185 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote317" name="footnote317"></a><b>Footnote 317:</b><a href="#footnotetag317"> (return) </a><p>C. G. Seligmann, <i>op. cit.</i> p. 192.</p></blockquote> + +<blockquote class="footnote"><a id="footnote318" name="footnote318"></a><b>Footnote 318:</b><a href="#footnotetag318"> (return) </a><p> C. G. Seligmann, <i>op. cit.</i> pp. 190-192. As to the +desertion of the house after death, see <i>id.</i>, pp. 89 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote319" name="footnote319"></a><b>Footnote 319:</b><a href="#footnotetag319"> (return) </a><p> The territory of the Roro-speaking tribes extends from +Kevori, east of Waimatuma (Cape Possession), to Hiziu in the +neighbourhood of Galley Reach. Inland of these tribes lies a region +called by them Mekeo, which is inhabited by two closely related tribes, +the Biofa and Vee. Off the coast lies Yule Island, which is commonly +called Roro. See C. G. Seligmann, <i>op. cit.</i> p. 195.</p></blockquote> + +<blockquote class="footnote"><a id="footnote320" name="footnote320"></a><b>Footnote 320:</b><a href="#footnotetag320"> (return) </a><p>V. Jouet, <i>La Société des Missionaires du Sacré Cœur +dans les Vicariats Apostoliques de la Mélanésie et de la Micronésie</i> +(Issoudun, 1887), p. 30; Father Guis, "Les Canaques: Mort-deuil," +<i>Missions Catholiques</i>, xxxiv. (1902) pp. 186, 200.</p></blockquote> + +<blockquote class="footnote"><a id="footnote321" name="footnote321"></a><b>Footnote 321:</b><a href="#footnotetag321"> (return) </a><p>C. G. Seligmann, <i>op. cit.</i> pp. 274 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote322" name="footnote322"></a><b>Footnote 322:</b><a href="#footnotetag322"> (return) </a><p> Father Guis, "Les Canaques: Mort-deuil," <i>Missions +Catholiques</i>, xxxiv. (1902) pp. 208 <i>sq.</i> See <i>Psyche's +Task</i>, pp. 75 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote323" name="footnote323"></a><b>Footnote 323:</b><a href="#footnotetag323"> (return) </a><p>C. G. Seligmann, <i>op. cit.</i> p. 310.</p></blockquote> + +<blockquote class="footnote"><a id="footnote324" name="footnote324"></a><b>Footnote 324:</b><a href="#footnotetag324"> (return) </a><p> R. W. Williamson, <i>The Mafulu Mountain People of +British New Guinea</i> (London, 1912), pp. 2 <i>sq.</i>, 297 +<i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote325" name="footnote325"></a><b>Footnote 325:</b><a href="#footnotetag325"> (return) </a><p> R. W. Williamson, <i>op. cit.</i> pp. 243 <i>sq.</i>, +246, 266-269.</p></blockquote> + +<blockquote class="footnote"><a id="footnote326" name="footnote326"></a><b>Footnote 326:</b><a href="#footnotetag326"> (return) </a><p>R. W. Williamson, <i>op. cit.</i> pp. 245-250.</p></blockquote> + +<blockquote class="footnote"><a id="footnote327" name="footnote327"></a><b>Footnote 327:</b><a href="#footnotetag327"> (return) </a><p>R. W. Williamson, <i>op. cit.</i> pp. 256-258, 261-263.</p></blockquote> + +<blockquote class="footnote"><a id="footnote328" name="footnote328"></a><b>Footnote 328:</b><a href="#footnotetag328"> (return) </a><p>R. W. Williamson, <i>op. cit.</i> pp. 125-152.</p></blockquote> + +<blockquote class="footnote"><a id="footnote329" name="footnote329"></a><b>Footnote 329:</b><a href="#footnotetag329"> (return) </a><p>R. W. Williamson, <i>op. cit.</i> pp. 270 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote330" name="footnote330"></a><b>Footnote 330:</b><a href="#footnotetag330"> (return) </a><p> J. Chalmers and W. Wyatt Gill, <i>Work and Adventure in +New Guinea</i> (London, 1885), pp. 84-86.</p></blockquote> + +<blockquote class="footnote"><a id="footnote331" name="footnote331"></a><b>Footnote 331:</b><a href="#footnotetag331"> (return) </a><p> R. E. Guise, "On the Tribes inhabiting the Mouth of the +Wanigela River, New Guinea," <i>Journal of the Anthropological +Institute</i>, xxviii. (1899) p. 205.</p></blockquote> + +<blockquote class="footnote"><a id="footnote332" name="footnote332"></a><b>Footnote 332:</b><a href="#footnotetag332"> (return) </a><p> A. C. Haddon, <i>Headhunters, Black, White, and +Brown</i>, p. 213.</p></blockquote> + +<blockquote class="footnote"><a id="footnote333" name="footnote333"></a><b>Footnote 333:</b><a href="#footnotetag333"> (return) </a><p>R. E. Guise, <i>op. cit.</i> pp. 216 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote334" name="footnote334"></a><b>Footnote 334:</b><a href="#footnotetag334"> (return) </a><p>R. E. Guise, <i>op. cit.</i> pp. 210 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote335" name="footnote335"></a><b>Footnote 335:</b><a href="#footnotetag335"> (return) </a><p>R. E. Guise, <i>op. cit.</i> p. 211.</p></blockquote> + +<blockquote class="footnote"><a id="footnote336" name="footnote336"></a><b>Footnote 336:</b><a href="#footnotetag336"> (return) </a><p>R. E. Guise, <i>op. cit.</i> pp. 213 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote337" name="footnote337"></a><b>Footnote 337:</b><a href="#footnotetag337"> (return) </a><p> <i>Psyche's Task</i>, pp. 52 <i>sqq.</i>; <i>Taboo and +the Perils of the Soul</i>, pp. 167 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote338" name="footnote338"></a><b>Footnote 338:</b><a href="#footnotetag338"> (return) </a><p> C. G. Seligmann, <i>The Melanesians +of British New Guinea</i>, p. 607.</p></blockquote> + +<blockquote class="footnote"><a id="footnote339" name="footnote339"></a><b>Footnote 339:</b><a href="#footnotetag339"> (return) </a><p>C. G. Seligmann, <i>op. cit.</i> p. 655.</p></blockquote> + +<blockquote class="footnote"><a id="footnote340" name="footnote340"></a><b>Footnote 340:</b><a href="#footnotetag340"> (return) </a><p>C. G. Seligmann, <i>op. cit.</i> pp. 655 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote341" name="footnote341"></a><b>Footnote 341:</b><a href="#footnotetag341"> (return) </a><p>C. G. Seligmann, <i>op. cit.</i> p. 610.</p></blockquote> + +<blockquote class="footnote"><a id="footnote342" name="footnote342"></a><b>Footnote 342:</b><a href="#footnotetag342"> (return) </a><p>C. G. Seligmann, <i>op. cit.</i> p. 611.</p></blockquote> + +<blockquote class="footnote"><a id="footnote343" name="footnote343"></a><b>Footnote 343:</b><a href="#footnotetag343"> (return) </a><p>C. G. Seligmann, <i>op. cit.</i> pp. 616 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote344" name="footnote344"></a><b>Footnote 344:</b><a href="#footnotetag344"> (return) </a><p>C. G. Seligmann. <i>op. cit.</i> p. 611.</p></blockquote> + +<blockquote class="footnote"><a id="footnote345" name="footnote345"></a><b>Footnote 345:</b><a href="#footnotetag345"> (return) </a><p>C. G. Seligmann, <i>op. cit.</i> pp. 618 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote346" name="footnote346"></a><b>Footnote 346:</b><a href="#footnotetag346"> (return) </a><p>C. G. Seligmann, <i>op. cit.</i> pp. 613 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote347" name="footnote347"></a><b>Footnote 347:</b><a href="#footnotetag347"> (return) </a><p> The Rev. J. T. Field of Tubetube (Slade Island), quoted +by George Brown, D.D., <i>Melanesians and Polynesians</i> (London, +1910), pp. 442 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote348" name="footnote348"></a><b>Footnote 348:</b><a href="#footnotetag348"> (return) </a><p>Rev. J. T. Field, <i>op. cit.</i> pp. 443 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote349" name="footnote349"></a><b>Footnote 349:</b><a href="#footnotetag349"> (return) </a><p> C. G. Seligmann, <i>op. cit.</i> pp. 629-631. Dr. +Seligmann seems to think that the custom is at present dictated by +courtesy and a reluctance to grieve the relatives of the deceased; but +the original motive can hardly have been any other than a fear of the +ghost.</p></blockquote> + +<blockquote class="footnote"><a id="footnote350" name="footnote350"></a><b>Footnote 350:</b><a href="#footnotetag350"> (return) </a><p>C. G. Seligmann, <i>op. cit.</i> pp. 631 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote351" name="footnote351"></a><b>Footnote 351:</b><a href="#footnotetag351"> (return) </a><p> Rev. J. Chalmers, "Notes on the +Natives of Kiwai Island, Fly River, +British New Guinea," <i>Journal of the +Anthropological Institute</i>, xxxiii. (1903) +pp. 119, 120.</p></blockquote> + +<blockquote class="footnote"><a id="footnote352" name="footnote352"></a><b>Footnote 352:</b><a href="#footnotetag352"> (return) </a><p> G. Landtman, "Wanderings of the Dead in the Folk-lore of +the Kiwai-speaking Papuans," <i>Festskrift tillägnad Edvard +Westermarck</i> (Helsingfors, 1912), pp. 59-66.</p></blockquote> + +<blockquote class="footnote"><a id="footnote353" name="footnote353"></a><b>Footnote 353:</b><a href="#footnotetag353"> (return) </a><p>G. Landtman, <i>op. cit.</i> pp. 67 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote354" name="footnote354"></a><b>Footnote 354:</b><a href="#footnotetag354"> (return) </a><p>G. Landtman, <i>op. cit.</i> pp. 68-71.</p></blockquote> + +<blockquote class="footnote"><a id="footnote355" name="footnote355"></a><b>Footnote 355:</b><a href="#footnotetag355"> (return) </a><p>G. Landtman, <i>op. cit.</i> pp. 77 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote356" name="footnote356"></a><b>Footnote 356:</b><a href="#footnotetag356"> (return) </a><p>G. Landtman, <i>op. cit.</i> pp. 78 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote357" name="footnote357"></a><b>Footnote 357:</b><a href="#footnotetag357"> (return) </a><p>G. Landtman, <i>op. cit.</i> p. 71.</p></blockquote> + +<span class="pagenum"><a name="page216" id="page216"></a>[pg 216]</span> + + + + +<h2><a name="lecture-x" id="lecture-x"></a>LECTURE X</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE NATIVES +OF GERMAN NEW GUINEA</h3> + + +<p class="side">Andrew Lang.</p> + +<p>I feel that I cannot begin my second course of lectures without +referring to the loss which the study of primitive religion +has lately sustained by the death of one of my predecessors in +this chair, one who was a familiar and an honoured figure in +this place, Mr. Andrew Lang. Whatever may be the judgment +of posterity on his theories—and all our theories on these +subjects are as yet more or less tentative and provisional—there +can be no question but that by the charm of his +writings, the wide range of his knowledge, the freshness and +vigour of his mind, and the contagious enthusiasm which he +brought to bear on whatever he touched, he was a great +power in promoting the study of primitive man not in this +country only, but wherever the English language is spoken, +and that he won for himself a permanent place in the +history of the science to which he devoted so much of his +remarkable gifts and abilities. As he spent a part of every +winter in St. Andrews, I had thought that in the course on +which I enter to-day I might perhaps be honoured by his +presence at some of my lectures. But it was not to be. +Yet a fancy strikes me to which I will venture to give utterance. +You may condemn, but I am sure you will not smile +at it. It has been said of Macaulay that if his spirit ever +revisited the earth, it might be expected to haunt the +flagged walk beside the chapel in the great court of Trinity +College, Cambridge, the walk which in his lifetime he loved +to pace book in hand. And if Andrew Lang's spirit could +be seen flitting pensively anywhere, would it not be just +<span class="pagenum"><a name="page217" id="page217"></a>[pg 217]</span> +here, in "the college of the scarlet gown," in the "little city +worn and grey," looking out on the cold North Sea, the city +which he knew and loved so well? Be that as it may, his +memory will always be associated with St. Andrews; and +if the students who shall in future go forth from this ancient +university to carry St. Andrew's Cross, if I may say so, on +their banner in the eternal warfare with falsehood and error,—if +they cannot imitate Andrew Lang in the versatility of +his genius, in the variety of his accomplishments, in the +manifold graces of his literary art, it is to be hoped that +they will strive to imitate him in qualities which are +more within the reach of us all, in his passionate devotion +to knowledge, in his ardent and unflagging pursuit +of truth.</p> + +<hr /> + +<p class="side">Review of preceding lectures.</p> + +<p>In my last course of lectures I explained that I proposed +to treat of the belief in immortality from a purely +historical point of view. My intention is not to discuss the +truth of the belief or to criticise the grounds on which it has +been maintained. To do so would be to trench on the +province of the theologian and the philosopher. I limit +myself to the far humbler task of describing, first, the belief +as it has been held by some savage races, and, second, some +of the practical consequences which these primitive peoples +have deduced from it for the conduct of life, whether these +consequences take the shape of religious rites or moral +precepts. Now in such a survey of savage creed and +practice it is convenient to begin with the lowest races of +men about whom we have accurate information and to pass +from them gradually to higher and higher races, because we +thus start with the simplest forms of religion and advance +by regular gradations to more complex forms, and we may +hope in this way to render the course of religious evolution +more intelligible than if we were to start from the most +highly developed religions and to work our way down from +them to the most embryonic. In pursuance of this plan I +commenced my survey with the aborigines of Australia, +because among the races of man about whom we are well +informed these savages are commonly and, I believe, justly +supposed to stand at the foot of the human scale. Having +<span class="pagenum"><a name="page218" id="page218"></a>[pg 218]</span> +given you some account of their beliefs and practices concerning +the dead I attempted to do the same for the islanders +of Torres Straits and next for the natives of British New +Guinea. There I broke off, and to-day I shall resume the +thread of my discourse at the broken end by describing the +beliefs and practices concerning the dead, as these beliefs are +entertained and these practices observed by the natives of +German New Guinea.</p> + +<p class="side">German New Guinea.</p> + +<p>As you are aware, the German territory of New Guinea +skirts the British territory on the north throughout its entire +length and comprises roughly a quarter of the whole island, +the British and German possessions making up together the +eastern half of New Guinea, while the western half belongs +to Holland.</p> + +<p class="side">Information as to the natives of German New Guinea.</p> + +<p>Our information as to the natives of German New +Guinea is very fragmentary, and is confined almost entirely +to the tribes of the coast. As to the inhabitants of the +interior we know as yet very little. However, German +missionaries and others have described more or less fully the +customs and beliefs of the natives at various points of this +long coast, and I shall extract from their descriptions some +notices of that particular aspect of the native religion with +which in these lectures we are specially concerned. The +points on the coast as to which a certain amount of ethnographical +information is forthcoming are, to take them in the +order from west to east, Berlin Harbour, Potsdam Harbour, +Astrolabe Bay, the Maclay Coast, Cape King William, +Finsch Harbour, and the Tami Islands in Huon Gulf. I +propose to say something as to the natives at each of these +points, beginning with Berlin Harbour, the most westerly of +them.</p> + +<p class="side">The island of Tumleo.</p> + +<p>Berlin Harbour is formed by a group of four small +islands, which here lie off the coast. One of the islands +bears the name of Tumleo or Tamara, and we possess an +excellent account of the natives of this island from the pen +of a Catholic missionary, Father Mathias Josef Erdweg,<a id="footnotetag358" name="footnotetag358"></a><a href="#footnote358"><sup>358</sup></a> +which I shall draw upon in what follows. We have also +<span class="pagenum"><a name="page219" id="page219"></a>[pg 219]</span> +a paper by a German ethnologist, the late Mr. R. Parkinson, +on the same subject,<a id="footnotetag359" name="footnotetag359"></a><a href="#footnote359"><sup>359</sup></a> but his information is in part derived +from Father Erdweg and he appears to have erred by +applying too generally the statements which Father Erdweg +strictly limited to the inhabitants of Tumleo.<a id="footnotetag360" name="footnotetag360"></a><a href="#footnote360"><sup>360</sup></a></p> + +<p class="side">The natives of Tumleo, their material and artistic culture.</p> + +<p>The island of Tumleo lies in 142° 25" of East Longitude +and 3° 15" of South Latitude, and is distant about sixty +sea-miles from the westernmost point of German New +Guinea. It is a coral island, surrounded by a barrier reef +and rising for the most part only a few feet above the sea.<a id="footnotetag361" name="footnotetag361"></a><a href="#footnote361"><sup>361</sup></a> +In stature the natives fall below the average European +height; but they are well fed and strongly built. Their +colour varies from black to light brown. Their hair is very +frizzly. Women and children wear it cut short; men wear +it done up into wigs. They number less than three hundred, +divided into four villages. The population seems to have +declined through wars, disease, and infanticide.<a id="footnotetag362" name="footnotetag362"></a><a href="#footnote362"><sup>362</sup></a> Like the +Papuans generally, they live in settled villages and engage +in fishing, agriculture, and commerce. The houses are +solidly built of wood and are raised above the ground upon +piles, which consist of a hard and durable timber, sometimes +iron-wood.<a id="footnotetag363" name="footnotetag363"></a><a href="#footnote363"><sup>363</sup></a> The staple food of the people is sago, which +they obtain from the sago-palm. These stately palms, +with their fan-like foliage, are rare on the coral island of +Tumleo, but grow abundantly in the swampy lowlands of +the neighbouring mainland. Accordingly in the months +of May and June, when the sea is calm, the natives cross +over to the mainland in their canoes and obtain a supply +of sago in exchange for the products of their island. The +sago is eaten in the form both of porridge and of bread.<a id="footnotetag364" name="footnotetag364"></a><a href="#footnote364"><sup>364</sup></a> +Other vegetable foods are furnished by sweet potatoes, taro, +yams, bananas, sugar-cane, and coco-nuts, all of which the +natives cultivate.<a id="footnotetag365" name="footnotetag365"></a><a href="#footnote365"><sup>365</sup></a> Fishing is a principal industry of the +people; it is plied by both sexes and by old and young, +<span class="pagenum"><a name="page220" id="page220"></a>[pg 220]</span> +with nets, spears, and bows and arrows.<a id="footnotetag366" name="footnotetag366"></a><a href="#footnote366"><sup>366</sup></a> Pottery is another +flourishing industry. As among many other savages, it is +practised only by women, but the men take the pots to +market; for these islanders do a good business in pots +with the neighbouring tribes.<a id="footnotetag367" name="footnotetag367"></a><a href="#footnote367"><sup>367</sup></a> They build large outrigger +canoes, which sail well before the wind, but can hardly beat +up against it, being heavy to row. In these canoes the +natives of Tumleo make long voyages along the coast; but +as the craft are not very seaworthy they never stand out to +sea, if they can help it, but hug the shore in order to run +for safety to the beach in stormy weather.<a id="footnotetag368" name="footnotetag368"></a><a href="#footnote368"><sup>368</sup></a> In regard to +art the natives display some taste and skill in wood-carving. +For example, the projecting house-beams are sometimes +carved in the shape of crocodiles, birds, and grotesque human +figures; and their canoes, paddles, head-rests, drums, drum-sticks, +and vessels are also decorated with carving. Birds, +fish, crocodiles, foliage, and scroll-work are the usual +patterns.<a id="footnotetag369" name="footnotetag369"></a><a href="#footnote369"><sup>369</sup></a></p> + +<p class="side">The temples (<i>paraks</i>) of Tumleo.</p> + +<p>A remarkable feature in the villages of Tumleo and +the neighbouring islands and mainland consists of the +<i>paraks</i> or temples, the high gables of which may be +seen rising above the bushes in all the villages of this +part of the coast. No such buildings exist elsewhere in +this region. They are set apart for the worship of +certain guardian spirits, and on them the native lavishes +all the resources of his elementary arts of sculpture and +painting. They are built of wood in two storeys and raised +on piles besides. The approach to one of them is always +by one or two ladders provided on both sides with hand-rails +or banisters. These banisters are elaborately decorated +with carving, which is always of the same pattern. +One banister is invariably carved in the shape of a +crocodile holding a grotesque human figure in its jaws, +while on the other hand the animal's tail is grasped by +one or more human figures. The other banister regularly +exhibits a row of human or rather ape-like effigies seated +one behind the other, each of them resting his arms on the +shoulders of the figure in front. Often there are seven such +<span class="pagenum"><a name="page221" id="page221"></a>[pg 221]</span> +figures in a row. The natives are so shy in speaking of +these temples that it is difficult to ascertain the meaning +of the curious carvings by which they are adorned. Mr. +Parkinson supposed that they represent spirits, not apes. +He tells us that there are no apes in New Guinea. The +interior of the temple (<i>parak</i>) is generally empty. The +only things to be seen in its two rooms, the upper and +lower, are bamboo flutes and drums made out of the hollow +trunks of trees. On these instruments men concealed in +the temple discourse music in order to signify the presence +of the spirit.<a id="footnotetag370" name="footnotetag370"></a><a href="#footnote370"><sup>370</sup></a></p> + +<p class="side">The bachelors' houses (<i>alols</i>) of Tumleo.</p> + +<p>Different from these <i>paraks</i> or temples are the <i>alols</i>, +which are bachelors' houses and council-houses in one. +Like the temples, they are raised above the ground and +approached by a ladder, but unlike the temples they have +only one storey. In them the unmarried men live and the +married men meet to take counsel and to speak of things +which may not be mentioned before women. On a small +stand or table in each of these <i>alols</i> or men's clubhouses +are kept the skulls of dead men. And as the temple +(<i>parak</i>) is devoted to the worship of spirits, so the men's +clubhouse (<i>alol</i>) is the place where the dead ancestors are +worshipped. Women and children may not enter it, but it +is not regarded with such superstitious fear as the temple. +The dead are buried in their houses or beside them. Afterwards +the bones are dug up and the skulls of grown men +are deposited, along with one of the leg bones, on the +stand or table in the men's clubhouse (<i>alol</i>). The skulls of +youths, women, and children are kept in the houses where +they died. When the table in the clubhouse is quite full of +grinning trophies of mortality, the old skulls are removed +to make room for the new ones and are thrown away in a +sort of charnel-house, where the other bones are deposited +after they have been dug up from the graves. Such a +charnel-house is called a <i>tjoll páru</i>. There is one such +<span class="pagenum"><a name="page222" id="page222"></a>[pg 222]</span> +place for the bones of grown men and another for the bones +of women and children. Some bones, however, are kept +and used as ornaments or as means to work magic with. +For the dead are often invoked, for example, to lay the +wind or for other useful purposes; and at such invocations +the bones play a part.<a id="footnotetag371" name="footnotetag371"></a><a href="#footnote371"><sup>371</sup></a></p> + +<p class="side">Spirits of the dead thought to be the causes of sickness and +disease.</p> + +<p>But while the spirits of the dead are thus invited to +help their living relations and friends, they are also feared +as the causes of sickness and disease. Any serious ailment +is usually attributed to magic or witchcraft, and the treatment +which is resorted to aims rather at breaking the spell +which has been cast on the sick man than at curing his +malady by the application of physical remedies. In short +the remedy is exorcism rather than physic. Now the +enchantment under which the patient is supposed to be +labouring is often, though not always, ascribed to the +malignant arts of the spirits of the dead, or the <i>mõs</i>, as the +natives of Tumleo call them. In such a case the ghosts are +thought to be clinging to the body of the sufferer, and the +object of the medical treatment is to detach them from him +and send them far away. With this kindly intention some +men will go into the forest and collect a number of herbs, +including a kind of peppermint. These are tied into one +or more bundles according to the number of the patients +and then taken to the men's clubhouse (<i>alol</i>), where they are +heated over a fire. Then the patient is brought, and two +men strike him lightly with the packet of herbs on his body +and legs, while they utter an incantation, inviting the +ancestral spirits who are plaguing him to leave his body +and go away, in order that he may be made whole. One +such incantation, freely translated, runs thus: "Spirit of the +great-grandfather, of the father, come out! We give thee +coco-nuts, sago-porridge, fish. Go away (from the sick man). +Let him be well. Do no harm here and there. Tell the +people of Leming (O spirit) to give us tobacco. When the +waves are still, we push off from the land, sailing northward +(to Tumleo). It is the time of the north-west wind (when +the surf is heavy). May the billows calm down in the south, +O in the south, on the coast of Leming, that we may sail +<span class="pagenum"><a name="page223" id="page223"></a>[pg 223]</span> +to the south, to Leming! Out there may the sea be calm, +that we may push off from the land for home!" In this +incantation a prayer to the spirit of the dead to relax his +hold on the sufferer appears to be curiously combined with +a prayer or spell to calm the sea when the people sail across +to the coast of Leming to fetch a cargo of tobacco. When +the incantation has been recited and the patient stroked +with the bundle of herbs, one of his ears and both his arm-pits +are moistened with a blood-red spittle produced by the +chewing of betel-nut, pepper, and lime. Then they take +hold of his fingers and make each of them crack, one after +the other, while they recite some of the words of the preceding +incantation. Next three men take each of them a branch +of the <i>volju</i> tree, bend it into a bow, and stroke the sick +man from head to foot, while they recite another incantation, +in which they command the spirit to let the sick man alone +and to go away into the water or the mud. Often when a +man is seriously ill he will remove from his own house to +the house of a relation or friend, hoping that the spirit who +has been tormenting him will not be able to discover him at +his new address.<a id="footnotetag372" name="footnotetag372"></a><a href="#footnote372"><sup>372</sup></a></p> + +<p class="side">Burial and mourning customs in Tumleo.</p> + +<p>If despite of all these precautions the patient should die, +he or she is placed in a wooden coffin and buried with little +delay in a grave, which is dug either in the house or close +beside it. The body is smeared all over with clay and +decked with many rings or ornaments, most of which, +however, are removed in a spirit of economy before the lid +of the coffin is shut down. Sometimes arrows, sometimes a +rudder, sometimes the bones of dead relations are buried with +the corpse in the grave. When the grave is dug outside of +the house, a small hut is erected over it, and a fire is kept +burning on it for a time. In the house of mourning the +wife, sister, or other female relative of the deceased must +remain strictly secluded for a period which varies from a +few weeks to three months. In token of mourning the +widow's body is smeared with clay, and from time to time +she is heard to chant a dirge in a whining, melancholy tone. +This seclusion lasts so long as the ghost is supposed to be +still on his way to the other world. When he has reached +<span class="pagenum"><a name="page224" id="page224"></a>[pg 224]</span> +his destination, the fire is suffered to die down on the grave, +and his widow or other female relative is free to quit the +house and resume her ordinary occupations. Through her +long seclusion in the shade her swarthy complexion assumes +a lighter tint, but it soon deepens again when she is exposed +once more to the strong tropical sunshine.<a id="footnotetag373" name="footnotetag373"></a><a href="#footnote373"><sup>373</sup></a></p> + +<p class="side">Beliefs of the Tumleo people as to the fate of the human soul +after death.</p> + +<p>The people of Tumleo firmly believe in the existence +of the human soul after death, though their notions of the +disembodied soul or <i>mõs</i>, as they call it, are vague. They +think that on its departure from the body the soul goes to +a place deep under ground, where there is a great water. +Over that water every soul must pass on a ladder to reach +the abode of bliss. The ladder is in the keeping of a spirit +called <i>Su asin tjakin</i> or "the Great Evil," who takes toll of +the ghosts before he lets them use his ladder. Hence an +ear-ring and a bracelet are deposited with every corpse in +the grave in order that the dead man may have wherewithal +to pay the toll to the spirit at the great water. When the +ghost arrives at the place of passage and begs for the use of +the ladder, the spirit asks him, "Shall I get my bracelet if I +let you pass?" If he receives it and happens to be in a +good humour, he will let the ghost scramble across the ladder +to the further shore. But woe to the stingy ghost, who +should try to sneak across the ladder without paying toll. +The ghostly tollkeeper detects the fraud in an instant and +roars out, "So you would cheat me of my dues? You shall +pay for that." So saying he tips the ladder up, and down +falls the ghost plump into the deep water and is drowned. +But the honest ghost, who has paid his way like a man and +arrived on the further shore, is met by two other ghosts +who ferry him in a canoe across to Sisano, which is a place +on the mainland a good many miles to the north of Tumleo. +A great river flows there and in the river are three cities of +the dead, in one of which the newly arrived ghost takes up +his abode. Then it is that the fire on his grave is allowed +to go out and his widow may mingle with her fellows again. +However, the ghosts are not strictly confined to the spirit-land. +They can come back to earth and roam about working good or +evil for the living and especially for their friends and relations.<a id="footnotetag374" name="footnotetag374"></a><a href="#footnote374"><sup>374</sup></a></p> + +<span class="pagenum"><a name="page225" id="page225"></a>[pg 225]</span> + +<p class="side">Monuments to the dead in Tumleo. Disinterment of the bones.</p> + +<p>It is perhaps this belief not only in the existence but +in the return of the spirits of the dead which induces the +survivors to erect monuments or memorials to them. In +Tumleo these monuments consist for the most part of young +trees, which are cut down, stripped of their leaves, and set +up in the ground beside the house of the deceased. The +branches of such a memorial tree are hung with fruits, +coco-nuts, loin-cloths, pots, and personal ornaments, all of +which we may suppose are intended for the comfort and +convenience of the ghost when he returns from deadland +to pay his friends a visit.<a id="footnotetag375" name="footnotetag375"></a><a href="#footnote375"><sup>375</sup></a> But the remains of the dead are +not allowed to rest quietly in the grave for ever. After two +or three years they are dug up with much ceremony at the +point of noon, when the sun is high overhead. The skull +of the deceased, if he was a man, is then deposited, as we +saw, with one of the thigh bones in the men's clubhouse, +while of the remaining bones some are kept by the relations +and the others thrown away in a charnel-house. Among +the relics which the relations preserve are the lower arm +bones, the shoulder-blades, the ribs, and the vertebra. The +vertebra is often fastened to a bracelet; a couple of ribs are +converted into a necklace; and the shoulder-blades are used +to decorate baskets. The lower arm bones are generally +strung on a cord, which is worn on solemn occasions round +the neck so that the bones hang down behind. They are +especially worn thus in war, and they are made use of also +when their owner desires to obtain a favourable wind for a +voyage. No doubt, though this is not expressly affirmed, +the spirit of the departed is supposed to remain attached +in some fashion to his bones and so to help the possessor +of these relics in time of need. When the bones have been +dug up and disposed of with all due ceremony, several men +who were friends or relations of the deceased must keep +watch and ward for some days in the men's clubhouse, +where his grinning skull now stands amid similar trophies +of mortality on a table or shelf. They may not quit the +building except in case of necessity, and they must always +speak in a whisper for fear of disturbing the ghost, who is +very naturally lurking in the neighbourhood of his skull. +<span class="pagenum"><a name="page226" id="page226"></a>[pg 226]</span> +However, in spite of these restrictions the watchers enjoy +themselves; for baskets of sago and fish are provided +abundantly for their consumption, and if their tongues are +idle their jaws are very busy.<a id="footnotetag376" name="footnotetag376"></a><a href="#footnote376"><sup>376</sup></a></p> + +<p class="side">Propitiation of the souls of the dead and other spirits.</p> + +<p>The people think that if they stand on a good footing +with the souls of the departed and with other spirits, these +powerful beings will bring them good luck in trade and on +their voyages. Now the time when trade is lively and the +calm sea is dotted with canoes plying from island to island +or from island to mainland, is the season when the gentle +south-east monsoon is blowing. On the other hand, when +the waves run high under the blast of the strong north-west +monsoon, the sea is almost deserted and the people stay +at home;<a id="footnotetag377" name="footnotetag377"></a><a href="#footnote377"><sup>377</sup></a> the season is to these tropical islanders what +winter is to the inhabitants of northern latitudes. Accordingly +it is when the wind is shifting round from the stormy +north-west to the balmy south-east that the natives set +themselves particularly to win the favour of ghosts and +spirits, and this they do by repairing the temples and clubhouses +in which the spirits and ghosts are believed to dwell, +and by cleaning and tidying up the open spaces around +them. These repairs are the occasion of a festival accompanied +by dances and games. Early in the morning of +the festive day the shrill notes of the flutes and the hollow +rub-a-dub of the drums are heard to proceed from the +interior of the temple, proclaiming the arrival of the guardian +spirit and his desire to partake of fish and sago. So the +men assemble and the feast is held in the evening. Festivals +are also held both in the temples and in the men's clubhouses +on the occasion of a successful hunt or fishing. +Out of gratitude for the help vouchsafed them by the +ancestral spirits, the hunters or fishers bring the larger +game or fish to the temples or clubhouses and eat them +there; and then hang up some parts of the animals or +fish, such as the skeletons, the jawbones of pigs, or the shells +of turtles, in the clubhouses as a further mark of homage to +the spirits of the dead.<a id="footnotetag378" name="footnotetag378"></a><a href="#footnote378"><sup>378</sup></a></p> + +<p class="side">Guardian spirits (<i>tapum</i>) in Tumleo.</p> + +<p>So far as appears, the spirits who dwell in the temples +<span class="pagenum"><a name="page227" id="page227"></a>[pg 227]</span> +are not supposed to be ancestors. Father Erdweg describes +them as guardian spirits or goddesses, for they are all of the +female sex. Every village has several of them; indeed in +the village of Sapi almost every family has its own guardian +spirit. The name for these guardian spirits is <i>tapum</i>, which +seems to be clearly connected with the now familiar word +<i>tapu</i> or taboo, in the sense of sacred, which is universally +understood in the islands of the Pacific. On the whole +the <i>tapum</i> are kindly and beneficent spirits, who bring good +luck to such as honour them. A hunter or a fisherman +ascribes his success in the chase or in fishing to the protection +of his guardian spirit; and when he is away from +home trading for sago and other necessaries of life, it is +his guardian spirit who gives him favour in the eyes of +the foreigners with whom he is dealing. Curiously enough, +though these guardian spirits are all female, they have no +liking for women and children. Indeed, no woman or child +may set foot in a temple, or even loiter in the open space +in front of it. And at the chief festivals, when the temples +are being repaired, all the women and children must quit +the village till the evening shadows have fallen and the +banquet of their husbands, fathers, and brothers at the +temple is over.<a id="footnotetag379" name="footnotetag379"></a><a href="#footnote379"><sup>379</sup></a></p> + +<p>On the whole, then, we conclude that a belief in the +continued existence of the spirits of the dead, and in their +power to help or harm their descendants, plays a considerable +part in the life of the Papuans of Tumleo. Whether +the guardian spirits or goddesses, who are worshipped in +the temples, were originally conceived as ancestral spirits or +not, must be left an open question for the present.</p> + +<p class="side">The Monumbo of Potsdam Harbour.</p> + +<p>Passing eastward from Tumleo along the northern coast +of German New Guinea we come to Monumbo or Potsdam +Harbour, situated about the 145th degree of East Longitude. +The Monumbo are a Papuan tribe numbering about four +hundred souls, who inhabit twelve small villages close to the +seashore. Their territory is a narrow but fertile strip of +country, well watered and covered with luxuriant vegetation, +lying between the sea and a range of hills. The bay is +sheltered by an island from the open sea, and the natives +<span class="pagenum"><a name="page228" id="page228"></a>[pg 228]</span> +can paddle their canoes on its calm water in almost any +weather. The villages, embowered on the landward side in +groves of trees of many useful sorts and screened in front +by rows of stately coco-nut palms, are composed of large +houses solidly built of timber and are kept very clean and +tidy. The Monumbo are a strongly-built people, of the +average European height, with what is described as a +remarkably Semitic type of features. The men wear their +hair plaited about a long tube, decorated with shells and +dogs' teeth, which sticks out stiffly from the head. The +women wear their hair in a sort of mop, composed of +countless plaits, which hang down in tangle. In disposition +the Monumbo are cheerful and contented, proud of themselves +and their country; they think they are the cleverest +and most fortunate people on earth, and look down with +pity and contempt on Europeans. According to them the +business of the foreign settlers in their country is folly, and +the teaching of the missionaries is nonsense. They subsist +by agriculture, hunting, and fishing. Their well-kept plantations +occupy the level ground and in some places extend +up the hill-sides. Among the plants which they cultivate +are taro, yams, sweet potatoes, bananas, various kinds of +vegetables, and sugar-cane. Among their fruit-trees are +the sago-palm, the coco-nut palm, and the bread-fruit tree. +They make use both of earthenware and of wooden vessels. +Their dances, especially their masked dances, which are +celebrated at intervals of four or five years, have excited +the warm admiration of the despised European.<a id="footnotetag380" name="footnotetag380"></a><a href="#footnote380"><sup>380</sup></a></p> + +<p class="side">Beliefs of the Monumbo concerning the spirits of the dead. +Dread of ghosts.</p> + +<p>With regard to their religion and morality I will quote +the evidence of a Catholic missionary who has laboured +among them. "The Monumbo are acquainted with no +Supreme Being, no moral good or evil, no rewards, no +place of punishment or joy after death, no permanent +immortality.... When people die, their souls go to the land +of spirits, a place where they dwell without work or suffering, +but which they can also quit. Betel-chewing, smoking, +<span class="pagenum"><a name="page229" id="page229"></a>[pg 229]</span> +dancing, sleeping, all the occupations that they loved on +earth, are continued without interruption in the other +world. They converse with men in dreams, but play them +many a shabby trick, take possession of them and even, it +may be, kill them. Yet they also help men in all manner +of ways in war and the chase. Men invoke them, pray to +them, make statues in their memory, which are called <i>dva</i> +(plural <i>dvaka</i>), and bring them offerings of food, in order to +obtain their assistance. But if the spirits of the dead do +not help, they are rated in the plainest language. Death +makes no great separation. The living converse with the +dead very much as they converse with each other. Time +alone brings with it a gradual oblivion of the departed. +Falling stars and lightning are nothing but the souls of the +dead, who stick dry banana leaves in their girdles, set them +on fire, and then fly through the air. At last when the +souls are old they die, but are not annihilated, for they are +changed into animals and plants. Such animals are, for +example, the white ants and a rare kind of wild pig, which +is said not to allow itself to be killed. Such a tree, for +example, is the <i>barimbar</i>. That, apparently, is the whole +religion of the Monumbo. Yet they are ghost-seers of the +most arrant sort. An anxious superstitious fear pursues +them at every step. Superstitious views are the motives +that determine almost everything that they do or leave +undone."<a id="footnotetag381" name="footnotetag381"></a><a href="#footnote381"><sup>381</sup></a> Their dread of ghosts is displayed in their +custom of doing no work in the plantations for three days +after a death, lest the ghost, touched to the quick by their +heartless indifference, should send wild boars to ravage the +plantations. And when a man has slain an enemy in war, +he has to remain a long time secluded in the men's clubhouse, +touching nobody, not even his wife and children, +while the villagers celebrate his victory with song and +dance. He is believed to be in a state of ceremonial +impurity (<i>bolobolo</i>) such that, if he were to touch his wife +and children, they would be covered with sores. At the +end of his seclusion he is purified by washings and other +purgations and is clean once more.<a id="footnotetag382" name="footnotetag382"></a><a href="#footnote382"><sup>382</sup></a> The reason of this +<span class="pagenum"><a name="page230" id="page230"></a>[pg 230]</span> +uncleanness of a victorious warrior is not mentioned, but +analogy makes it nearly certain that it is a dread of the +vengeful ghost of the man whom he has slain. A similar +fear probably underlies the rule that a widower must abstain +from certain foods, such as fish and sauces, and from bathing +for a certain time after the death of his wife.<a id="footnotetag383" name="footnotetag383"></a><a href="#footnote383"><sup>383</sup></a></p> + +<p class="side">The Tamos of Astrolabe Bay. Mistake of attempting to combine +descriptive with comparative anthropology.</p> + +<p>Leaving Potsdam Harbour and the Monumbo, and +moving still eastward along the coast of German New +Guinea, we come to a large indentation known as Astrolabe +Bay. The natives of this part of the coast call themselves +Tamos. The largest village on the bay bears the name of +Bogadyim and in 1894 numbered about three hundred +inhabitants.<a id="footnotetag384" name="footnotetag384"></a><a href="#footnote384"><sup>384</sup></a> Our principal authority on the natives is a +German ethnologist, Dr. B. Hagen, who spent about eighteen +months at Stefansort on Astrolabe Bay. Unfortunately he +has mixed up his personal observations of these particular +people not merely with second-hand accounts of natives of +other parts of New Guinea but with discussions of general +theories of the origin and migrations of races and of the +development of social institutions; so that it is not altogether +easy to disentangle the facts for which he is a +first-hand witness, from those which he reports at second, +third, or fourth hand. Scarcely anything, I may observe in +passing, more impairs the value and impedes the usefulness +of personal observations of savage races than this deplorable +habit of attempting to combine the work of description with +the work of comparison and generalisation. The two kinds +of work are entirely distinct in their nature, and require +very different mental qualities for their proper performance; +the one should never be confused with the other. +The task of descriptive anthropology is to record observations, +without any admixture of theory; the task of +comparative anthropology is to compare the observations +made in all parts of the world, and from the comparison +to deduce theories, more or less provisional, of the origin +and growth of beliefs and institutions, always subject to +modification and correction by facts which may afterwards +be brought to light. There is no harm, indeed there is +<span class="pagenum"><a name="page231" id="page231"></a>[pg 231]</span> +great positive advantage, in the descriptive anthropologist +making himself acquainted with the theories of the comparative +anthropologist, for by so doing his attention will +probably be called to many facts which he might otherwise +have overlooked and which, when recorded, may either +confirm or refute the theories in question. But if he knows +these theories, he should keep his knowledge strictly in the +background and never interlard his descriptions of facts with +digressions into an alien province. In this way descriptive +anthropology and comparative anthropology will best work +hand in hand for the furtherance of their common aim, the +understanding of the nature and development of man.</p> + +<p class="side">The religion of the Tamos. Beliefs of the Tamos as to the +souls of the dead.</p> + +<p>Like the Papuans in general, the Tamos of Astrolabe +Bay are a settled agricultural people, who dwell in fixed +villages, subsist mainly by the produce of the ground which +they cultivate, and engage in a commerce of barter with their +neighbours.<a id="footnotetag385" name="footnotetag385"></a><a href="#footnote385"><sup>385</sup></a> Their material culture thus does not differ +essentially from that of the other Papuans, and I need not +give particulars of it. With regard to their religious views +Dr. Hagen tells us candidly that he has great hesitation in +expressing an opinion. "Nothing," he says very justly, +"is more difficult for a European than to form an approximately +correct conception of the religious views of a savage +people, and the difficulty is infinitely increased when the +enquirer has little or no knowledge of their language." +Dr. Hagen had, indeed, an excellent interpreter and intelligent +assistant in the person of a missionary, Mr. Hoffmann; +but Mr. Hoffmann himself admitted that he had no clear +ideas as to the religious views of the Tamos; however, in his +opinion they are entirely destitute of the conception of God +and of a Creator. Yet among the Tamos of Bogadyim, +Dr. Hagen tells us, a belief in the existence of the soul after +death is proved by their assertion that after death the soul +(<i>gunung</i>) goes to <i>buka kure</i>, which seems to mean the village +of ghosts. This abode of the dead appears to be situated +somewhere in the earth, and the Tamos speak of it with a +shudder. They tell of a man in the village of Bogadyim +<span class="pagenum"><a name="page232" id="page232"></a>[pg 232]</span> +who died and went away to the village of the ghosts. But +as he drew near to the village, he met the ghost of his dead +brother who had come forth with bow and arrows and spear +to hunt a wild boar. This boar-hunting ghost was very +angry at meeting his brother, who had just died, and drove +him back to the land of the living. From this narrative it +would seem that in the other world the ghosts are thought +to pursue the same occupations which they followed in life. +The natives are in great fear of ghosts (<i>buka</i>). Travelling +alone with them in the forest at nightfall you may mark +their timidity and hear them cry anxiously, "Come, let us +be going! The ghost is roaming about." The ghosts of +those who have perished in battle do not go to the Village +of Ghosts (<i>buka kure</i>); they repair to another place called +<i>bopa kure</i>. But this abode of the slain does not seem to be +a happy land or Valhalla; the natives are even more afraid +of it than of the Village of Ghosts (<i>buka kure</i>). They will +hardly venture at night to pass a spot where any one has +been slain. Sometimes fires are kindled by night on such +spots; and the sight of the flames flickering in the distance +inspires all the beholders with horror, and nothing in the +world would induce them to approach such a fire. The +souls of men who have been killed, but whose death has not +been avenged, are supposed to haunt the village. For some +time after death the ghost is believed to linger in the +neighbourhood of his deserted body. When Mr. Hoffmann +went with some Tamos to another village to bring back the +body of a fellow missionary, who had died there, and darkness +had fallen on them in the forest, his native companions +started with fear every moment, imagining that they saw +the missionary's ghost popping out from behind a tree.<a id="footnotetag386" name="footnotetag386"></a><a href="#footnote386"><sup>386</sup></a></p> + +<p class="side">Treatment of the corpse. Secret Society called <i>Asa</i>.</p> + +<p>When death has taken place, the corpse is first exposed +on a scaffold in front of the house, where it is decked with +ornaments and surrounded with flowers. If the deceased +was rich, a dog is hung on each side of the scaffold, and +the souls of the animals are believed to accompany the +ghost to the spirit-land. Taros, yams, and coco-nuts are +also suspended from the scaffold, no doubt for the refreshment +of the ghost. Then the melancholy notes of a horn are +<span class="pagenum"><a name="page233" id="page233"></a>[pg 233]</span> +heard in the distance, at the sound of which all the women +rush away. Soon the horn-blower appears, paints the +corpse white and red, crowns it with great red hibiscus +roses, then blows his horn, and vanishes.<a id="footnotetag387" name="footnotetag387"></a><a href="#footnote387"><sup>387</sup></a> He is a member +of a secret society, called <i>Asa</i>, which has its lodge standing +alone in the forest. Only men belong to the society; +women and children are excluded from it and look upon +it with fear and awe. If any one raises a cry, "<i>Asa</i> +is coming," or the sound of the musical instruments of +the society is heard in the distance, all the women +and children scamper away. The natives are very unwilling +to let any stranger enter one of the lodges of the +society. The interior of such a building is usually somewhat +bare, but it contains the wooden masks which are +worn in the ceremonial dances of the society, and the +horns and flutes on which the members discourse their +awe-inspiring music. In construction it scarcely differs +from the ordinary huts of the village; if anything it +is worse built and more primitive. The secrets of the +society are well kept; at least very little seems to have +been divulged to Europeans. The most important of +its ceremonies is that of the initiation of the young men, +who on this occasion are circumcised before they are +recognised as full-grown men and members of the secret +society. At such times the men encamp and feast for +weeks or even months together on the open space in +front of the society's lodge, and masked dances are danced +to the accompaniment of the instrumental music. These +initiatory ceremonies are held at intervals of about ten or +fifteen years, when there are a considerable number of +young men to be initiated together.<a id="footnotetag388" name="footnotetag388"></a><a href="#footnote388"><sup>388</sup></a> Although we are still +in the dark as to the real meaning of this and indeed +of almost all similar secret societies among savages, the +solemn part played by a member of the society at the +funeral rites seems very significant. Why should he come +mysteriously to the melancholy music of the horn, paint +the corpse red and white, crown it with red roses, and then +<span class="pagenum"><a name="page234" id="page234"></a>[pg 234]</span> +vanish again to music as he had come? It is scarcely +rash to suppose that this ceremony has some reference to +the state of the dead man's soul, and we may conjecture +that just as the fruits hung on the scaffold are doubtless +intended for the consumption of the ghost, and the souls +of the dogs are expressly said to accompany him to the +spirit-land, so the painting of the corpse and the crown +of red roses may be designed in some way to speed the +parting spirit on the way to its long home. In the absence +of exact information as to the beliefs of these savages +touching the state of the dead we can only guess at the +meaning which they attach to these symbols. Perhaps +they think that only ghosts who are painted red and white +and who wear wreaths of red roses on their heads are +admitted to the Village of the Ghosts, and that such as +knock at the gate with no paint on their bodies and no +wreath of roses on their brows are refused admittance and +must turn sorrowfully away, to haunt their undutiful friends +on earth who had omitted to pay the last marks of respect +and honour to the dead.</p> + +<p class="side">Burial customs of the Tamos. Removal of the lower jawbone.</p> + +<p>When the corpse has lain in all its glory, with its +ornaments, its paint and its flowers, for a short time on +the scaffold, it is removed and buried. The exposure +never lasts more than a day. If the man died in the +morning, he is buried at night. The grave is dug in the +house itself. It is only about three feet deep and four feet +long. If the corpse is too long for the grave, as usually +happens, the legs are remorselessly doubled up and trampled +in. It is the relations on the mother's side who dig the +grave and lower the body, shrouded in mats or leaves, +into its narrow bed. Before doing so they take care to +strip it of its ornaments, its rings, necklaces, boar's teeth, +and so forth, which no doubt are regarded as too valuable +to be sacrificed. Yet a regard for the comfort of the dead +is shewn by the custom of covering the open grave with +wood and then heaping the mould on the top, in order, we +are told, that the earth may not press heavy on him who +sleeps below. <i>Sit tibi terra levis!</i> After some months +the grave is opened and the lower jaw removed from the +corpse and preserved. This removal of the jaw is the +<span class="pagenum"><a name="page235" id="page235"></a>[pg 235]</span> +occasion of solemnities and ceremonial washings, in which +the whole male population of the village takes part. +But as to the meaning of these ceremonies, and as to +what is done with the jawbone, we have no exact information.<a id="footnotetag389" name="footnotetag389"></a><a href="#footnote389"><sup>389</sup></a> +According to the Russian traveller, Baron N. +von Miklucho-Maclay, who has also given us an account +of the Papuans of Astrolabe Bay,<a id="footnotetag390" name="footnotetag390"></a><a href="#footnote390"><sup>390</sup></a> though not apparently +of the villages described by Dr. Hagen, the whole skull +is dug up and separated from the corpse after the lapse of +about a year, but only the lower jawbone is carefully kept by +the nearest kinsman as a memorial of the deceased. Baron +Miklucho-Maclay had great difficulty in inducing a native +to part with one of these memorials of a dead relation.<a id="footnotetag391" name="footnotetag391"></a><a href="#footnote391"><sup>391</sup></a> +In any case the preservation of this portion of the deceased +may be supposed to have for its object the maintenance of +friendly relations between the living and the dead. Similarly +in Uganda the jawbone is the only part of the body of a +deceased king which, along with his navel-string, is carefully +preserved in his temple-tomb and consulted oracularly.<a id="footnotetag392" name="footnotetag392"></a><a href="#footnote392"><sup>392</sup></a> +We may conjecture that the reason for preserving this +part of the human frame rather than any other is that the +jawbone is an organ of speech, and that therefore it appears +to the primitive mind well fitted to maintain intercourse +with the dead man's spirit and to obtain oracular communications +from him.</p> + +<p class="side">Sham fight as a funeral ceremony at Astrolabe Bay.</p> + +<p>The Russian traveller, Baron Miklucho-Maclay, has +described a curious funeral ceremony which is observed by +some of the Papuans of Astrolabe Bay. I will give the first +part of his description in his own words, which I translate from +the German. He says: "The death of a man is announced to +the neighbouring villages by a definite series of beats on the +drum. On the same day or the next morning the whole male +population assembles in the vicinity of the village of the +deceased. All the men are in full warlike array. To the +beat of drum the guests march into the village, where a crowd +<span class="pagenum"><a name="page236" id="page236"></a>[pg 236]</span> +of men, also armed for war, await the new-comers beside the +dead man's hut. After a short parley the men divide into +two opposite camps, and thereupon a sham fight takes place. +However, the combatants go to work very gingerly and +make no use of their spears. But dozens of arrows are +continually discharged, and not a few are wounded in the +sham fight, though not seriously. The nearest relations and +friends of the deceased appear especially excited and behave +as if they were frantic. When all are hot and tired and all +arrows have been shot away, the pretended enemies seat +themselves in a circle and in what follows most of them act +as simple spectators." Thereupon the nearest relations +bring out the corpse and deposit it in a crouching position, +with the knees drawn up to the chin, on some mats and +leaves of the sago-palm, which had previously been spread +out in the middle of the open space. Beside the corpse are +laid his things, some presents from neighbours, and some +freshly cooked food. While the men sit round in a circle, +the women, even the nearest relatives of the deceased, may +only look on from a distance. When all is ready, some +men step out from the circle to help the nearest of kin in +the next proceedings, which consist in tying the corpse up +tightly into a bundle by means of rattans and creepers. +Then the bundle is attached to a stout stick and carried +back into the house. There the corpse in its bundle is +fastened under the roof by means of the stick, and the dead +man's property, together with the presents of the neighbours +and the food, are left beside it. After that the house is +abandoned, and the guests return to their own villages. A +few days later, when decomposition is far advanced, the +corpse is taken down and buried in a grave in the house, +which continues to be inhabited by the family. After the +lapse of about a year, the body is dug up, the skull separated +from it, and the lower jawbone preserved by the nearest +relation, as I have already mentioned.<a id="footnotetag393" name="footnotetag393"></a><a href="#footnote393"><sup>393</sup></a></p> + +<p class="side">The sham fight perhaps intended to deceive the ghost.</p> + +<p>What is the meaning of this curious sham fight which +among these people seems to be regularly enacted after a +death? The writer who reports the custom offers no +explanation of it. I would conjecture with all due caution +<span class="pagenum"><a name="page237" id="page237"></a>[pg 237]</span> +that it may possibly be intended as a satisfaction to the +ghost in order to make him suppose that his death has been +properly avenged. In a former lecture I shewed that natural +deaths are regularly imagined by many savages to be +brought about by the magical practices of enemies, and that +accordingly the relations of the deceased take vengeance on +some innocent person whom for one reason or another they +regard as the culprit. It is possible that these Papuans of +Astrolabe Bay, instead of actually putting the supposed +sorcerer to death, have advanced so far as to abandon that +cruel and unjust practice and content themselves with +throwing dust in the eyes of the ghost by a sham instead of +a real fight. But that is only a conjecture of my own, +which I merely suggest for what it is worth.</p> + +<p>Altogether, looking over the scanty notices of the beliefs +and practices of these Papuans of Astrolabe Bay concerning +the departed, we may say in general that while the fear of +ghosts is conspicuous enough among them, there is but little +evidence of anything that deserves to be called a regular +worship of the dead.</p> + +<blockquote class="footnote"><a id="footnote358" name="footnote358"></a><b>Footnote 358:</b><a href="#footnotetag358"> (return) </a><p> P. Mathias Josef Erdweg, "Die Bewohner der Insel Tumleo, +Berlin-hafen, Deutsch-Neu-Guinea," <i>Mittheilungen der +Anthropologischen Gesellschaft in Wien</i>, xxxii. (1902) pp. 274-310, +317-399.</p></blockquote> + +<blockquote class="footnote"><a id="footnote359" name="footnote359"></a><b>Footnote 359:</b><a href="#footnotetag359"> (return) </a><p> R. Parkinson, "Die Berlinhafen Section, ein Beitrag zur +Ethnographie der Neu-Guinea-Küste," <i>Internationales Archiv für +Ethnographie</i>, xiii. (1900) pp. 18-54.</p></blockquote> + +<blockquote class="footnote"><a id="footnote360" name="footnote360"></a><b>Footnote 360:</b><a href="#footnotetag360"> (return) </a><p> See the note of Father P. W. Schmidt on Father Erdweg's +paper, <i>op. cit.</i> p. 274.</p></blockquote> + +<blockquote class="footnote"><a id="footnote361" name="footnote361"></a><b>Footnote 361:</b><a href="#footnotetag361"> (return) </a><p>Erdweg, <i>op. cit.</i> p. 274.</p></blockquote> + +<blockquote class="footnote"><a id="footnote362" name="footnote362"></a><b>Footnote 362:</b><a href="#footnotetag362"> (return) </a><p> Erdweg, <i>op. cit.</i> pp. 277 <i>sq</i>. The frizzly +character of the hair is mentioned by Mr. R. Parkinson, <i>op. cit.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote363" name="footnote363"></a><b>Footnote 363:</b><a href="#footnotetag363"> (return) </a><p>Erdweg, <i>op. cit.</i> pp. 355 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote364" name="footnote364"></a><b>Footnote 364:</b><a href="#footnotetag364"> (return) </a><p>Erdweg, <i>op. cit.</i> pp. 342-346.</p></blockquote> + +<blockquote class="footnote"><a id="footnote365" name="footnote365"></a><b>Footnote 365:</b><a href="#footnotetag365"> (return) </a><p>Erdweg, <i>op. cit.</i> pp. 335 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote366" name="footnote366"></a><b>Footnote 366:</b><a href="#footnotetag366"> (return) </a><p>Erdweg, <i>op. cit.</i> pp. 330 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote367" name="footnote367"></a><b>Footnote 367:</b><a href="#footnotetag367"> (return) </a><p>Erdweg, <i>op. cit.</i> pp. 350 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote368" name="footnote368"></a><b>Footnote 368:</b><a href="#footnotetag368"> (return) </a><p>Erdweg, <i>op. cit.</i> pp. 363 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote369" name="footnote369"></a><b>Footnote 369:</b><a href="#footnotetag369"> (return) </a><p>Erdweg, <i>op. cit.</i> pp. 374.</p></blockquote> + +<blockquote class="footnote"><a id="footnote370" name="footnote370"></a><b>Footnote 370:</b><a href="#footnotetag370"> (return) </a><p> R. Parkinson, "Die Berlinhafen Section, ein Beitrag zur +Ethnographie der Neu-Guinea-Küste," <i>Internationales Archiv für +Ethnographie</i>, xiii. (1900) pp. 33-35. Father Erdweg speaks of the +<i>parak</i> as a spirit-temple or spirit-house in which the deities of +the Tumleo dwell (<i>op. cit.</i> p. 377): he tells us that as a rule +each village has only one <i>parak</i>. As to the spirits which dwell in +these temples, see below, pp. 226 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote371" name="footnote371"></a><b>Footnote 371:</b><a href="#footnotetag371"> (return) </a><p> R. Parkinson, <i>op. cit.</i> pp. 35, 42 <i>sq.</i>; +Erdweg, <i>op. cit.</i> pp. 292 <i>sq.</i>, 306.</p></blockquote> + +<blockquote class="footnote"><a id="footnote372" name="footnote372"></a><b>Footnote 372:</b><a href="#footnotetag372"> (return) </a><p>Erdweg, <i>op. cit.</i> pp. 284-287.</p></blockquote> + +<blockquote class="footnote"><a id="footnote373" name="footnote373"></a><b>Footnote 373:</b><a href="#footnotetag373"> (return) </a><p>Erdweg, <i>op. cit.</i> pp. 288-291.</p></blockquote> + +<blockquote class="footnote"><a id="footnote374" name="footnote374"></a><b>Footnote 374:</b><a href="#footnotetag374"> (return) </a><p>Erdweg, <i>op. cit.</i> pp. 297 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote375" name="footnote375"></a><b>Footnote 375:</b><a href="#footnotetag375"> (return) </a><p>Erdweg, <i>op. cit.</i> p. 291.</p></blockquote> + +<blockquote class="footnote"><a id="footnote376" name="footnote376"></a><b>Footnote 376:</b><a href="#footnotetag376"> (return) </a><p>Erdweg, <i>op. cit.</i> pp. 291-293.</p></blockquote> + +<blockquote class="footnote"><a id="footnote377" name="footnote377"></a><b>Footnote 377:</b><a href="#footnotetag377"> (return) </a><p>Erdweg, <i>op. cit.</i> pp. 298, 371.</p></blockquote> + +<blockquote class="footnote"><a id="footnote378" name="footnote378"></a><b>Footnote 378:</b><a href="#footnotetag378"> (return) </a><p> Erdweg, <i>op. cit.</i> pp. 295 <i>sqq.</i>, +299 <i>sq.</i>, 334 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote379" name="footnote379"></a><b>Footnote 379:</b><a href="#footnotetag379"> (return) </a><p>Erdweg, <i>op. cit.</i> pp. 295-297.</p></blockquote> + +<blockquote class="footnote"><a id="footnote380" name="footnote380"></a><b>Footnote 380:</b><a href="#footnotetag380"> (return) </a><p> P. Franz Vormann, "Dorf und Hausanlage beiden Monumbo, +Deutsch-Neuguinea," <i>Anthropos</i>, iv. (1909) pp. 660 <i>sqq.</i>; +<i>id.</i>, "Zur Psychologie, Religion, Soziologie und Geschichte der +Monumbo-Papua, Deutsch-Neuguinea," <i>Anthropos</i>, v. (1910) pp. +407-409.</p></blockquote> + +<blockquote class="footnote"><a id="footnote381" name="footnote381"></a><b>Footnote 381:</b><a href="#footnotetag381"> (return) </a><p> P. Franz Vormann, in <i>Anthropos</i>, v. (1910) pp. 409 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote382" name="footnote382"></a><b>Footnote 382:</b><a href="#footnotetag382"> (return) </a><p> P. Franz Vormann, in <i>Anthropos</i>, v. (1910) pp. 410, +411.</p></blockquote> + +<blockquote class="footnote"><a id="footnote383" name="footnote383"></a><b>Footnote 383:</b><a href="#footnotetag383"> (return) </a><p>P. Franz Vormann, <i>ibid.</i>, p. 412.</p></blockquote> + +<blockquote class="footnote"><a id="footnote384" name="footnote384"></a><b>Footnote 384:</b><a href="#footnotetag384"> (return) </a><p>B. Hagen, <i>Unter den Papua's</i> (Wiesbaden, 1899), pp. 143, 221.</p></blockquote> + +<blockquote class="footnote"><a id="footnote385" name="footnote385"></a><b>Footnote 385:</b><a href="#footnotetag385"> (return) </a><p> For the evidence see B. Hagen, <i>op. cit.</i> pp. 193 +<i>sqq.</i> As to barter he tells us (p. 216) that all articles in use +at Bogadyim are imported, nothing is made on the spot.</p></blockquote> + +<blockquote class="footnote"><a id="footnote386" name="footnote386"></a><b>Footnote 386:</b><a href="#footnotetag386"> (return) </a><p>B. Hagen, <i>Unter den Papua's</i> (Wiesbaden, 1899), pp. 264-266.</p></blockquote> + +<blockquote class="footnote"><a id="footnote387" name="footnote387"></a><b>Footnote 387:</b><a href="#footnotetag387"> (return) </a><p>B. Hagen, <i>op. cit.</i> pp. 258 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote388" name="footnote388"></a><b>Footnote 388:</b><a href="#footnotetag388"> (return) </a><p> B. Hagen, <i>op. cit.</i> pp. 270 <i>sq.</i> +As to the period and details of the +circumcision ceremonies see <i>id.</i>, pp. +234-238.</p></blockquote> + +<blockquote class="footnote"><a id="footnote389" name="footnote389"></a><b>Footnote 389:</b><a href="#footnotetag389"> (return) </a><p>B. Hagen, <i>op. cit.</i> p. 260.</p></blockquote> + +<blockquote class="footnote"><a id="footnote390" name="footnote390"></a><b>Footnote 390:</b><a href="#footnotetag390"> (return) </a><p> N. von Miklucho-Maclay, "Ethnologische Bemerkungen über +die Papuas der Maclay-Küste in Neu-Guinea," <i>Natuurkundig Tijdschrift +voor Nederlandsch Indie</i>, xxxv. (1875) pp. 66-93; <i>id.</i>, xxxvi. +(1876) pp. 294-333.</p></blockquote> + +<blockquote class="footnote"><a id="footnote391" name="footnote391"></a><b>Footnote 391:</b><a href="#footnotetag391"> (return) </a><p> N. von Miklucho-Maclay, <i>op. cit.</i> xxxvi. (1876) p. +302.</p></blockquote> + +<blockquote class="footnote"><a id="footnote392" name="footnote392"></a><b>Footnote 392:</b><a href="#footnotetag392"> (return) </a><p> Rev. J. Roscoe, <i>The Baganda</i> (London, 1911), pp. +109 <i>sqq.</i>; <i>Totemism and Exogamy</i>, ii. 470.</p></blockquote> + +<blockquote class="footnote"><a id="footnote393" name="footnote393"></a><b>Footnote 393:</b><a href="#footnotetag393"> (return) </a><p>N. von Miklucho-Maclay, <i>op. cit.</i> xxxvi. (1876) pp. 300-302.</p></blockquote> + +<span class="pagenum"><a name="page238" id="page238"></a>[pg 238]</span> + + + + +<h2><a name="lecture-xi" id="lecture-xi"></a>LECTURE XI</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE NATIVES +OF GERMAN NEW GUINEA (<i>continued</i>)</h3> + + +<p class="side">The Papuans of Cape King William.</p> + +<p>In my last lecture I gave you some account of the beliefs +and practices concerning the dead which have been recorded +among the Papuans of German New Guinea. To-day I +resume the subject and shall first speak of the natives on +the coast about Cape King William, at the foot of Mount +Cromwell. We possess an account of their religion and +customs from the pen of a German missionary, Mr. Stolz, +who has lived three years among them and studied their +language.<a id="footnotetag394" name="footnotetag394"></a><a href="#footnote394"><sup>394</sup></a> His description applies to the inhabitants of two +villages only, namely Lamatkebolo and Quambu, or Sialum +and Kwamkwam, as they are generally called on the maps, +who together number about five hundred souls. They +belong to the Papuan stock and subsist chiefly by the cultivation +of yams, which they plant in April or May and +reap in January or February. But they also cultivate sweet +potatoes and make some use of bananas and coco-nuts. +They clear the land for cultivation by burning down the grass +and afterwards turning up the earth with digging-sticks, a +labour which is performed chiefly by the men. The land is +not common property; each family tills its own fields, though +sometimes one family will aid another in the laborious task +of breaking up the soil. Moreover they trade with the +natives of the interior, who, inhabiting a more fertile and +better-watered country, are able to export a portion of their +superfluities, especially taro, sweet potatoes, betel-nuts, and +<span class="pagenum"><a name="page239" id="page239"></a>[pg 239]</span> +tobacco, to the less favoured dwellers on the sea-coast, receiving +mostly dried fish in return. Curiously enough the +traffic is chiefly in the hands of old women.<a id="footnotetag395" name="footnotetag395"></a><a href="#footnote395"><sup>395</sup></a></p> + +<p class="side">Propitiation of ghosts and spirits. The spirit Mate. Spirits +called <i>Nai</i>.</p> + +<p>With regard to the religion of these people Mr. Stolz +tells us that they know nothing of a deity who should +receive the homage of his worshippers; they recognise only +spirits and the souls of the dead. To these last they bring +offerings, not because they feel any need to do them reverence, +but simply out of fear and a desire to win their favour. +The offerings are presented at burials and when they begin +to cultivate the fields. Their purpose is to persuade the +souls of the dead to ward off all the evil influences that +might thwart the growth of the yams, their staple food. +The ghosts are also expected to guard the fields against +the incursions of wild pigs and the ravages of locusts. At +a burial the aim of the sacrifice is to induce the soul of the +departed brother or sister to keep far away from the village +and to do no harm to the people. Sacrifices are even +offered to the souls of animals, such as dogs and pigs, to +prevent them from coming back and working mischief. +However, the ghosts of these creatures are not very exacting; +a few pieces of sugar-cane, a coco-nut shell, or a taro +shoot suffice to content their simple tastes and to keep them +quiet. Amongst the spirits to whom the people pay a sort +of worship there is one named Mate, who seems to be +closely akin to Balum, a spirit about whom we shall hear +more among the Yabim further to the east. However, not +very much is known about Mate; his worship, if it can be +called so, flourishes chiefly among the inland tribes, of whom +the coast people stand so much in awe that they dare not +speak freely on the subject of this mysterious being. Some +of them indeed are bold enough to whisper that there is no +such being as Mate at all, and that the whole thing is a +cheat devised by sly rogues for the purpose of appropriating +a larger share of roast pork at their religious feasts, from +which women are excluded. Whatever may be thought of +these sceptical views, it appears to be certain that the name +of Mate is also bestowed on a number of spirits who disport +themselves by day in open grassy places, while they retire +<span class="pagenum"><a name="page240" id="page240"></a>[pg 240]</span> +by night to the deep shades of the forest; and the majority +of these spirits are thought to be the souls of ancestors or +of the recently departed. Again, there is another class +of spirits called <i>Nai</i>, who unlike all other spirits are on +friendly terms with men. These are the souls of dead +villagers, who died far away from home. They warn people +of danger and very obligingly notify them of the coming +of trading steamers. When a man dies in a foreign land, +his soul appears as a <i>Nai</i> to his sorrowing relatives and +announces his sad fate to them. He does so always at night. +When the men are gathered round the fire on the open +square of the village, the ghost climbs the platform which +usually serves for public meetings and banquets, and from +this coin of vantage, plunged in the deep shadow, he lifts up +his voice and delivers his message of warning, news, or +prediction, as the case may be.<a id="footnotetag396" name="footnotetag396"></a><a href="#footnote396"><sup>396</sup></a></p> + +<p class="side">The creator Nemunemu. Sickness and death often regarded as +the effects of sorcery.</p> + +<p>However, ghosts of the dead are not the only spiritual +beings with whom these people are acquainted. They know +of a much higher being, of the name of Nemunemu, endowed +with superhuman power, who made the heaven and the +earth with the assistance of two brothers; the elder brother +constructed the mainland of New Guinea, while the younger +fashioned the islands and the sea. When the natives first +saw a steamer on the horizon they thought it was Nemunemu's +ship, and the smoke at the funnel they took to be the +tobacco-smoke which he puffed to beguile the tedium of the +voyage.<a id="footnotetag397" name="footnotetag397"></a><a href="#footnote397"><sup>397</sup></a> They are also great believers in magic and witchcraft, +and cases of sickness and death, which are not attributed +to the malignity of ghosts and spirits, are almost invariably +set down to the machinations of sorcerers. Only the deaths +of decrepit old folks are regarded as natural. When a man +has died, and his death is believed to have been caused by +magic, the people resort to divination in order to discover +the wicked magician who has perpetrated the crime. For +this purpose they place the corpse on a bier, cover it with a +mat, and set it on the shoulders of four men, while a fifth +man taps lightly with an arrow on the mat and enquires of +the departed whether such and such a village has bewitched +him to death. If the bier remains still, it means "No"; but +<span class="pagenum"><a name="page241" id="page241"></a>[pg 241]</span> +if it rocks backward and forward, it means "Yes," and the +avengers of blood must seek their victim, the guilty sorcerer, +in that village. The answer is believed to be given by the +dead man's ghost, who stirs his body at the moment when +his murderer's village is named. It is useless for the +inhabitants of that village to disclaim all knowledge of the +sickness and death of the deceased. The people repose +implicit faith in this form of divination. "His soul itself +told us," they say, and surely he ought to know. Another +form of divination which they employ for the same purpose +is to put the question to the ghost, while two men hold a bow +which belonged to him and to which some personal articles +of his are attached. The answer is again yes or no according +as the bow moves or is still.<a id="footnotetag398" name="footnotetag398"></a><a href="#footnote398"><sup>398</sup></a></p> + +<p class="side">Funeral and mourning customs.</p> + +<p>When the author of the death has been discovered in +one way or another, the corpse is decked with all the ornaments +that can be collected from the relatives and prepared +for burial. A shallow grave is dug under the house and +lined with mats. Then the body is lowered into the grave: +one of the sextons strikes up a lament, and the shrill voices +of the women in the house join in the melancholy strain. +When he lies in his narrow bed, the ornaments are removed +from his person, but some of his tools, weapons, and other +belongings are buried with him, no doubt for his use in the +life hereafter. The funeral celebration, in which the whole +village commonly takes part, lasts several days and consists +in the bringing of offerings to the dead and the abstinence +from all labour in the fields. Yams are brought from the +field of the departed and cooked. A small pot filled with +yams and a vessel of water are placed on the grave; the +rest of the provisions is consumed by the mourners. The +next of kin, especially the widow or widower, remain for +about a week at the grave, watching day and night, lest the +body should be dug up and devoured by a certain foul fiend +with huge wings and long claws, who battens on corpses. +The mourning costume of men consists in smearing the face +with black and wearing a cord round the neck and a netted +cap on the head. Instead of such a cap a woman in +mourning wraps herself in a large net and a great apron of +<span class="pagenum"><a name="page242" id="page242"></a>[pg 242]</span> +grass. While the other ensigns of woe are soon discarded +or disappear, the cord about the neck is worn for a longer +time, generally till next harvest. The sacrifice of a pig +brings the period of mourning to an end and after it the +cord may be laid aside. If any one were so hard-hearted +as not to wear that badge of sorrow, the people believe that +the angry ghost would come back and fetch him away. He +would die.<a id="footnotetag399" name="footnotetag399"></a><a href="#footnote399"><sup>399</sup></a> Thus among these savages the mourning +costume is regarded as a protection against the dangerous +ghost of the departed; it soothes his wounded feelings and +prevents him from making raids on the living.</p> + +<p class="side">Fate of the souls of the dead.</p> + +<p>As to the place to which the souls of the dead repair +and the fate that awaits them there, very vague and contradictory +ideas prevail among the natives of this district. +Some say that the ghosts go eastward to Bukaua on Huon +Gulf and there lead a shadowy life very like their life on +earth. Others think that the spirits hover near the village +where they lived in the flesh. Others again are of opinion +that they transmigrate into animals and prolong their life in +one or other of the bodies of the lower creatures.<a id="footnotetag400" name="footnotetag400"></a><a href="#footnote400"><sup>400</sup></a></p> + +<p class="side">The Yabim and Bukaua tribes.</p> + +<p>Leaving Cape King William we pass eastward along +the coast of German New Guinea and come to Finsch +Harbour. From a point some miles to the north of Finsch +Harbour as far as Samoa Harbour on Huon Gulf the coast +is inhabited by two kindred tribes, the Yabim and the +Bukaua, who speak a Melanesian language. I shall deal first +with the Yabim tribe, whose customs and beliefs have been +described for us with a fair degree of fulness by two German +missionaries, Mr. Konrad Vetter and Mr. Heinrich Zahn.<a id="footnotetag401" name="footnotetag401"></a><a href="#footnote401"><sup>401</sup></a> +The following account is based chiefly on the writings of +Mr. Vetter, whose mission station is at the village of Simbang.</p> + +<p class="side">Material and artistic culture of the Yabim.</p> + +<p>Like the other natives of New Guinea the Yabim build +permanent houses, live in settled villages, and till the ground. +Every year they make a fresh clearing in the forest by +<span class="pagenum"><a name="page243" id="page243"></a>[pg 243]</span> +cutting down the trees, burning the fallen timber, and planting +taro, bananas, sugar-cane, and tobacco in the open glade. +When the crops have been reaped, the place is abandoned, +and is soon overgrown again by the rank tropical vegetation, +while the natives move on to another patch, which they clear +and cultivate in like manner. This rude mode of tillage is +commonly practised by many savages, especially within the +tropics. Cultivation of this sort is migratory, and in some +places, though apparently not in New Guinea, the people +shift their habitations with their fields as they move on from +one part of the forest to another. Among the Yabim the +labour of clearing a patch for cultivation is performed by all +the men of a village in common, but when the great trees +have fallen with a crash to the ground, and the trunks, +branches, foliage and underwood have been burnt, with a +roar of flames and a crackling like a rolling fire of musketry, +each family appropriates a portion of the clearing for its +own use and marks off its boundaries with sticks. But they +also subsist in part by fishing, and for this purpose they +build outrigger canoes. They display considerable skill and +taste in wood-carving, and are fond of ornamenting their +houses, canoes, paddles, tools, spears, and drums with figures +of crocodiles, fish, and other patterns.<a id="footnotetag402" name="footnotetag402"></a><a href="#footnote402"><sup>402</sup></a></p> + +<p class="side">Men's clubhouses (<i>lum</i>).</p> + +<p>The villages are divided into wards, and every ward +contains its clubhouse for men, called a <i>lum</i>, in which young +men and lads are obliged to pass the night. It consists of +a bedroom above and a parlour with fireplaces below. In +the parlour the grown men pass their leisure hours during +the day, and here the councils are held. The wives cook +the food at home and bring it for their husbands to the +clubhouse. The bull-roarers which are used at the initiatory +ceremonies are kept in the principal clubhouse of the village. +Such a clubhouse serves as an asylum; men fleeing from +the avenger of blood who escape into it are safe. It is said +that the spirit (<i>balum</i>) has swallowed or concealed them. +But if they steal out of it and attempt to make their way to +another village, they carry their life in their hand.<a id="footnotetag403" name="footnotetag403"></a><a href="#footnote403"><sup>403</sup></a> +<span class="pagenum"><a name="page244" id="page244"></a>[pg 244]</span> +Among the Yabim, according to Mr. Zahn, religion in the +proper sense does not exist, but on the other hand the whole +people is dominated by the fear of witchcraft and of the spirits of +the dead.<a id="footnotetag404" name="footnotetag404"></a><a href="#footnote404"><sup>404</sup></a> The following is the account which Mr. Vetter gives of +the beliefs and customs of these people concerning the departed.</p> + +<p class="side">Beliefs of the Yabim concerning the state of the dead. The +ghostly ferry.</p> + +<p>They do not believe that death is the end of all things +for the individual; they think that his soul survives and +becomes a spirit or ghost, which they call a <i>balum</i>. The +life of human spirits in the other world is a shadowy continuation +of the life on earth, and as such it has little +attraction for the mind of the Papuan. Of heaven and hell, +a place of reward and a place of punishment for the souls of +the good and bad respectively, he has no idea. However, +his world of the dead is to some extent divided into compartments. +In one of them reside the ghosts of people who +have been slain, in another the ghosts of people who have +been hanged, and in a third the ghosts of people who have +been devoured by a shark or a crocodile. How many more +compartments there may be for the accommodation of the +souls, we are not told. The place is in one of the islands of +Siasi. No living man has ever set foot in the island, for +smoke and mist hang over it perpetually; but from out the +mist you may hear the sound of the barking of dogs, the +grunting of swine, and the crowing of cocks, which seems to +shew that in the opinion of these people animals have +immortal souls as well as men. The natives of the Siasi +islands say that the newly arrived ghosts may often be seen +strolling on the beach; sometimes the people can even +recognise the familiar features of friends with whom they did +business in the flesh. The mode in which the spirits of the +dead arrive at their destination from the mainland is naturally +by a ferry: indeed, the prow of the ghostly ferry-boat may +be seen to this day in the village of Bogiseng. The way in +which it came to be found there was this. A man of the +village lay dying, and on his deathbed he promised to give +his friends a sign of his continued existence after death by +appearing as a ghost in their midst. Only he stipulated +that in order to enable him to do so they would place a +stone club in the hand of his corpse. This was done. He +<span class="pagenum"><a name="page245" id="page245"></a>[pg 245]</span> +died, the club was placed in his cold hand, and his sorrowing +but hopeful relations awaited results. They had not very +long to wait. For no sooner had the ghost, armed with the +stone club, stepped down to the sea-shore than he called +imperiously for the ferry-boat. It soon hove in sight, with +the ghostly ferryman in it paddling to the beach to receive +the passenger. But when the prow grated on the pebbles, +the artful ghost, instead of stepping into it as he should +have done, lunged out at it with the stone club so forcibly +that he broke the prow clean off. In a rage the ferryman +roared out to him, "I won't put you across! You and your +people shall be kangaroos." The ghost had gained his +point. He turned back from the ferry and brought to his +friends as a trophy the prow of the ghostly canoe, which is +treasured in the village to this day. I should add that the +prow in question bears a suspicious resemblance to a powder-horn +which has been floating about for some time in the +water; but no doubt this resemblance is purely fortuitous +and without any deep significance.</p> + +<p class="side">Transmigration of human souls into animals.</p> + +<p>From this veracious narrative we gather that sometimes +the souls of the dead, instead of going away to the spirit-land, +transmigrate into the bodies of animals. The case of +the kangaroos is not singular. In the village of Simbang +Mr. Vetter knows two families, of whom the ghosts pass at +death into the carcases of crocodiles and a species of fabulous +pigs respectively. Hence members of the one family are +careful not to injure crocodiles, lest the souls of their dead +should chance to be lodged in the reptiles; and the members +of the other family would be equally careful not to hurt the +fabulous pigs if ever they fell in with them. However, the +crocodile people, not to be behind their neighbours, assert +that after death their spirits can also roam about the wood +as ghosts and go to the spirit-land. In explanation they +say that every human being has two souls; one of them is +his reflection on the water, the other is his shadow on the +land. No doubt it is the water-soul which goes to the island +of Siasi, while the land-soul is free to occupy the body of a +crocodile, a kangaroo, or some other animal.<a id="footnotetag405" name="footnotetag405"></a><a href="#footnote405"><sup>405</sup></a></p> + +<span class="pagenum"><a name="page246" id="page246"></a>[pg 246]</span> + +<p class="side">Return of the ghosts.</p> + +<p>But even when the ghosts have departed to their island +home, they are by no means strictly confined to it. They +can return, especially at night, to roam about the woods and +the villages, and the living are very much afraid of them, +for the ghosts delight in doing mischief. It is especially in +the first few days after a death that the ghost is an object +of terror, for he is then still loitering about the village. +During these days everybody is afraid to go alone into the +forest for fear of meeting him, and if a dog or a pig strays +in the wood and is lost, the people make sure that the ghost +has made off with the animal, and the aggrieved owners +roundly abuse the sorrowing family, telling them that their +old father or mother, as the case may be, is no better than a +thief. They are also very unwilling to mention the names +of dead persons, imagining that were the ghost to hear his +name pronounced he might fancy he was being called for +and might accordingly suspend his habitual occupation of +munching sour fruits in the forest to come and trouble the +living.</p> + +<p class="side">Offerings to ghosts.</p> + +<p>Hence in order to keep the short-tempered ghost in +good humour by satisfying his wants, lest he should think +himself neglected and wreak his vexation on the survivors, +the people go a-fishing after a death, or they kill a pig +or a dog; sometimes also they cut down a fruit-tree. +But it is only the souls of the animals which are destined +for the consumption of the ghost; their bodies are roasted +and eaten by the living. On a grave you may sometimes +see a small basket suspended from a stick; but if you look +into it you will find nothing but a little soot and some fish +scales, which is all that remains of the fried fish.</p> + +<p class="side">Ghosts provided with fire.</p> + +<p>The Yabim also imagine that the ghost has need of fire +to guide him to the door of the man who has done him to +death by sorcery. Accordingly they provide the spirit with +this necessary as follows. On the evening of the day on +which the body has been buried, they kindle a fire on a +potsherd and heap dry leaves on it. As they do so they +mention the names of all the sorcerers they can think of, +and he at whose name the smouldering leaves burst into a +bright flame is the one who has done the deed. Having +thus ascertained the true cause of death, beyond reach of +<span class="pagenum"><a name="page247" id="page247"></a>[pg 247]</span> +cavil, they proceed to light up the ghost to the door of his +murderer. For this purpose a procession is formed. A +man, holding the smouldering fire in the potsherd with one +hand and a bundle of straw with the other, leads the way. +He is followed by another who draws droning notes from +a water-bottle of the deceased, which he finally smashes. +After these two march a number of young fellows who +make a plumping sound by smacking their thighs with the +hollow of their hands. This solemn procession wends its +way to a path in the neighbouring forest. By this time the +shades of night have fallen. The firebearer now sets the +fire on the ground and calls on the ghost to come and take +it. They firmly believe that he does so and that having +got it he hies away to cast the glowing embers down at the +door of the man who has done him to death. They even +fancy they see the flickering light carried by the invisible +hand retreating through the shadows into the depth of the +forest; and in order to follow it with their eyes they will +sometimes climb tall trees or launch a canoe and put out to +sea, gazing intently at the glimmering ray till it vanishes +from their sight in the darkness. Perhaps the gleam of +fire-flies, which abound in these tropical forests, or the +flashing of a meteor, as it silently drops from the starry +heaven into the sea, may serve to feed this superstitious +fancy.<a id="footnotetag406" name="footnotetag406"></a><a href="#footnote406"><sup>406</sup></a></p> + +<p class="side">Ghosts thought to help in the cultivation of the land.</p> + +<p>But the spirits of the dead are supposed to be able to +help as well as harm the living. Good crops and a successful +hunt are attributed to their influence. It is especially the +spirits of the ancient owners of the land who are credited with +the power of promoting the growth of the crops. Hence +when a clearing has been made in the forest and planted +with taro, and the plants are shewing a good head of leaves, +preparations are made to feast the ghosts of the people to +whom the land belonged in days gone by. For this purpose +a sago-palm is cut down, sago-porridge made, and a wild +boar killed. Then the men arrayed in all their finery march +out in solemn procession by day to the taro field; and the +leader invites the spirits in a loud voice to come to the +<span class="pagenum"><a name="page248" id="page248"></a>[pg 248]</span> +village and partake of the sago-porridge and pork that have +been made ready for them. But the invisible guests content +themselves as usual with snuffing up the fragrant smell of +the roast pork and the steam of the porridge; the substance +of these dainties is consumed by the living. Yet the help +which the ghosts give in the cultivation of the land would +seem to be conceived as a purely negative one; the offerings +are made to them for the purpose of inducing them to keep +away and not injure the growing crops. It is also believed +that the ghosts of the dead make communications to the +living in dreams or by whistling, and even that they can +bring things to their friends and relations. But on the +whole, Mr. Vetter tells us, the dominant attitude of the +living to the dead is one of fear; the power of the ghosts +is oftener exerted for evil than for good.<a id="footnotetag407" name="footnotetag407"></a><a href="#footnote407"><sup>407</sup></a> The ghost of a +murdered man in particular is dreaded, because he is believed +to haunt his murderer and to do him a mischief. Hence +they drive away such a dangerous ghost with shouts and +the beating of drums; and by way of facilitating his +departure they launch a model of a canoe, laden with taro +and tobacco, in order to transport him with all comfort to +the land of souls.<a id="footnotetag408" name="footnotetag408"></a><a href="#footnote408"><sup>408</sup></a></p> + +<p class="side">Burial and mourning customs among the Yabim.</p> + +<p>Among the Yabim the dead are usually buried in shallow +graves close to the houses where they died. Some trifles +are laid with the body in the grave, in order that the dead +man or woman may have the use of them in the other +world. But any valuables that may be deposited with the +corpse are afterwards dug up and appropriated by the +survivors. If the deceased was the householder himself or +his wife, the house is almost always deserted, however solidly +it may be built. The reason for thus abandoning so valuable +a piece of property is not mentioned; but we may +assume that the motive is a fear of the ghost, who is +supposed to haunt his old home. A temporary hut is built +on the grave, and in it the family of the deceased take up +their abode for six weeks or more; here they cook, eat, and +sleep. A widower sits in a secluded corner by himself, +<span class="pagenum"><a name="page249" id="page249"></a>[pg 249]</span> +invisible to all and unwashed; during the period of full +mourning he may not shew himself in the village. When +he does come forth again, he wears a mourning hat made of +bark in the shape of a cylinder without crown or brim; a +widow wears a great ugly net, which wraps her up almost +completely from the head to the knees. Sometimes in +memory of the deceased they wear a lock of his hair or a +bracelet. Other relations wear cords round their necks in +sign of mourning. The period of mourning varies greatly; +it may last for months or even years. Sometimes the +bodies of beloved children or persons who have been much +respected are not buried but tied up in bundles and set up +in a house until the flesh has quite mouldered away; then +the skull and the bones of the arms and legs are anointed, +painted red, and preserved for a time. Mr. Vetter records +the case of a chief whose corpse was thus preserved in the +assembly-house of the village, after it had been dried over a +fire. When it had been reduced to a mummy, the skull and +the arm-bones and leg-bones were detached, oiled, and +reddened, and then kept for some years in the house of the +chief's eldest son, till finally they were deposited in the +grave of a kinsman. In some of the inland villages of this +part of New Guinea the widow is sometimes throttled by +her relations at the death of her husband, in order that she +may accompany him to the other world.<a id="footnotetag409" name="footnotetag409"></a><a href="#footnote409"><sup>409</sup></a></p> + +<p class="side">Deaths attributed by the Yabim to sorcery.</p> + +<p>The Yabim believe that except in the case of very old +people every death is caused by sorcery; hence when anybody +has departed this life, his relations make haste to +discover the wicked sorcerer who has killed their kinsman. +For that purpose they have recourse to various forms of +divination. One of them has been already described, but +they have others. For example, they put a powder like +sulphur in a piece of bamboo tube and kindle a fire under +it. Then an old man takes a bull-roarer and taps with +it on the bamboo tube, naming all the sorcerers in the +neighbouring villages. He at the mention of whose name +the fire catches the powder and blazes up is the guilty +<span class="pagenum"><a name="page250" id="page250"></a>[pg 250]</span> +man. Another way of detecting the culprit is to attach the +feather of a bird of paradise to a staff and give the staff to +two men to hold upright between the palms of their right +hands. Then somebody names the sorcerers, and he at +whose name the staff turns round and the feather points +downwards is the one who caused the death. When the +avengers of blood, wrought up to a high pitch of fury, fall +in with the family of the imaginary criminal, they may put +the whole of them to death lest the sons should afterwards +avenge their father's murder by the black art. Sometimes +a dangerous and dreaded sorcerer will be put out of the +way with the connivance of the chief of his own village; +and after a few days the murderers will boldly shew themselves +in the village where the crime was perpetrated and +will reassure the rest of the people, saying, "Be still. The +wicked man has been taken off. No harm will befall you."<a id="footnotetag410" name="footnotetag410"></a><a href="#footnote410"><sup>410</sup></a></p> + +<p class="side">Bull-roarers (<i>balum</i>). Initiation of young men.</p> + +<p>It is very significant that the word <i>balum</i>, which means +a ghost, is applied by the Yabim to the instrument now +generally known among anthropologists as a bull-roarer. It +is a small fish-shaped piece of wood which, being tied to a +string and whirled rapidly round, produces a humming or +booming sound like the roaring of a bull or the muttering of +distant thunder. Instruments of this sort are employed by +savages in many parts of the world at their mysteries; the +weird sound which the implement makes when swung is +supposed by the ignorant and uninitiated to be the voice of +a spirit and serves to impress them with a sense of awe and +mystery. So it is with the Papuans about Finsch Harbour, +with whom we are at present concerned. At least one such +bull-roarer is kept in the <i>lum</i> or bachelors' clubhouse of every +village, and the women and uninitiated boys are forbidden to +see it under pain of death. The instrument plays a great +part in the initiation of young men, which takes place at +intervals of several years, when there are a number of youths +ready to be initiated, and enough pigs can be procured to +furnish forth the feasts which form an indispensable part +of the ceremony. The principal initiatory rite consists of +circumcision, which is performed on all youths before they +<span class="pagenum"><a name="page251" id="page251"></a>[pg 251]</span> +are admitted to the rank of full-grown men. The age of +the candidates varies considerably, from four years up to +twenty. Many are married before they are initiated. The +operation is performed in the forest, and the procession of +the youths to the place appointed is attended by a number +of men swinging bull-roarers. As the procession sets out, +the women look on from a distance, weeping and howling, +for they are taught to believe that the lads, their sons and +brothers, are about to be swallowed up by a monster called +a <i>balum</i> or ghost, who will only release them from his belly +on condition of receiving a sufficient number of roast pigs. +How, then, can the poor women be sure that they will ever +see their dear ones again? So amid the noise of weeping +and wailing the procession passes into the forest, and the +booming sound of the bull-roarers dies away in the +distance.</p> + +<p class="side">The rite of circumcision; the lads supposed to be swallowed +by a monster (<i>balum</i>). The sacred flutes.</p> + +<p>The place where the operation is performed on the lads +is a long hut, about a hundred feet in length, which +diminishes in height towards the rear. This represents the +belly of the monster which is to swallow up the candidates. +To keep up the delusion a pair of great eyes are painted +over the entrance, and above them the projecting roots of +a betel-palm represent the monster's hair, while the trunk of +the tree passes for his backbone. As the awe-struck lads +approach this imposing creature, he is heard from time to +time to utter a growl. The growl is in fact no other than +the humming note of bull-roarers swung by men, who are +concealed within the edifice. When the procession has +come to a halt in front of the artificial monster, a loud +defiant blast blown on shell-trumpets summons him to +stand forth. The reply follows in the shape of another +muffled roar of the bull-roarers from within the building. At +the sound the men say that "Balum is coming up," and they +raise a shrill song like a scream and sacrifice pigs to the +monster in order to induce him to spare the lives of the +candidates. When the operation has been performed on +the lads, they must remain in strict seclusion for three or +four months, avoiding all contact with women and even the +sight of them. They live in the long hut, which represents +the monster's belly, and their food is brought them by elder +<span class="pagenum"><a name="page252" id="page252"></a>[pg 252]</span> +men. Their leisure time is spent in weaving baskets and +playing on certain sacred flutes, which are never used +except at such seasons. The instruments are of two +patterns. One is called the male and the other the female, +and they are supposed to be married to each other. No +woman may see these mysterious flutes; if she did she +would die. Even if she hears their shrill note in the distance, +she will hasten to hide herself in a thicket. When the +initiatory ceremonies are over, the flutes are carefully kept +in the men's clubhouse of the village till the next time they +are wanted for a similar occasion. On the other hand, if +the women are obliged to go near the place where the lads +are living in seclusion, they beat on certain bamboo drums +in order to warn them to keep out of the way. Sometimes, +though perhaps rarely, one of the lads dies under the +operation; in that case the men explain his disappearance +to the women by saying that the monster has a pig's +stomach as well as a human stomach, and that unfortunately +the deceased young man slipped by mistake into the wrong +stomach and so perished miserably. But as a rule the +candidates pass into the right stomach and after a sufficient +period has been allowed for digestion, they come forth safe +and sound, the monster having kindly consented to let them +go free in consideration of the roast pigs which have been +offered to him by the men. Indeed he is not very +exacting, for he contents himself with devouring the souls +of the pigs, while he leaves their bodies to be consumed +by his worshippers. This is a kindly and considerate way +of dealing with sacrifice, which our New Guinea ghost or +monster shares with many deities of much higher social +pretensions. However, lest he should prove refractory and +perhaps run away with the poor young men in his inside, or +possibly make a dart at any women or children who might +be passing, the men take the precaution of tying him down +tight with ropes. When the time of seclusion is up, one of +the last acts in the long series of ceremonies is to cast off +the ropes and let the monster go free. He avails himself +of his liberty to return to his subterranean abode, and the +young men are brought back to the village with much +solemnity.</p> +<span class="pagenum"><a name="page253" id="page253"></a>[pg 253]</span> + +<p class="side">The return of the novices to the village.</p> + +<p>An eye-witness has described the ceremony. The lads, +now ranking as full-grown men, were first bathed in the sea +and then elaborately decorated with paint and so forth. In +marching back to the village they had to keep their eyes +tightly shut, and each of them was led by a man who acted +as a kind of god-father. As the procession moved on, an +old bald-headed man touched each boy solemnly on the +chin and brow with a bull-roarer. In the village preparations +for a banquet had meanwhile been made, and the +women and girls were waiting in festal attire. The women +were much moved at the return of the lads; they sobbed +and tears of joy ran down their cheeks. Arrived in the +village the newly-initiated lads were drawn up in a row and +fresh palm leaves were spread in front of them. Here they +stood with closed eyes, motionless as statues. Then a man +passed behind them, touching each of them in the hams +with the handle of an axe and saying, "O circumcised one, +sit down." But still the lads remained standing, stiff and +motionless. Not till another man had knocked repeatedly +on the ground with the stalk of a palm-leaf, crying, +"O circumcised ones, open your eyes!" did the youths, +one after another, open their eyes as if awaking from a +profound stupor. Then they sat down on the mats and +partook of the food brought them by the men. Young and +old now ate in the open air. Next morning the circumcised +lads were bathed in the sea and painted red instead of +white. After that they might talk to women. This was +the end of the ceremony.<a id="footnotetag411" name="footnotetag411"></a><a href="#footnote411"><sup>411</sup></a></p> + +<p class="side">The essence of the initiatory rites seems to be a simulation +of death and resurrection; the novice is supposed to be killed and to +come to life or be born again. The new birth among the Akikuyu of +British East Africa.</p> + +<p>The meaning of these curious ceremonies observed on +the return of the lads to the village is not explained by +the writer who describes them; but the analogy of similar +ceremonies observed at initiation by many other races +allows us to divine it with a fair degree of probability. +As I have already observed in a former lecture, +<span class="pagenum"><a name="page254" id="page254"></a>[pg 254]</span> +the ceremony of initiation at puberty is very often regarded +as a process of death and resurrection; the candidate is +supposed to die or to be killed and to come to life again or +be born again; and the pretence of a new birth is not uncommonly +kept up by the novices feigning to have forgotten +all the most common actions of life and having accordingly +to learn them all over again like newborn babes. We may +conjecture that this is why the young circumcised Papuans, +with whom we are at present concerned, march back to their +village with closed eyes; this is why, when bidden to sit +down, they remain standing stiffly, as if they understood +neither the command nor the action; and this, too, we may +surmise, is why their mothers and sisters receive them with +a burst of emotion, as if their dead had come back to them +from the grave. This interpretation of the ceremony is confirmed +by a curious rite which is observed by the Akikuyu +of British East Africa. Amongst them every boy or girl at +or about the age of ten years has solemnly to pretend to be +born again, not in a moral or religious, but in a physical +sense. The mother of the child, or, if she is dead, some +other woman, goes through an actual pantomime of bringing +forth the boy or girl. I will spare you the details of the +pantomime, which is very graphic, and will merely mention +that the bouncing infant squalls like a newborn babe. +Now this ceremony of the new birth was formerly enacted +among the Akikuyu at the rite of circumcision, though the +two ceremonies are now kept distinct.<a id="footnotetag412" name="footnotetag412"></a><a href="#footnote412"><sup>412</sup></a> Hence it is not +very rash to conjecture that the ceremony performed by the +young Papuans of Finsch Harbour on their return to the +village after undergoing circumcision is merely a way of +keeping up the pretence of being born again and of being +therefore as ignorant and helpless as babes.</p> + +<p class="side">The mock death of the novices as a preliminary to the mock +birth.</p> + +<p>But if the end of the initiation is a mock resurrection, or +rather new birth, as it certainly seems to be, we may infer +with some confidence that the first part of it, namely the +act of circumcision, is a mock death. This is borne out by +<span class="pagenum"><a name="page255" id="page255"></a>[pg 255]</span> +the explicit statement of a very good authority, Mr. Vetter, +that "the circumcision is designated as a process of being +swallowed by the spirit, out of whose stomach (represented +by a long hut) the release must take place by means +of a sacrifice of pigs."<a id="footnotetag413" name="footnotetag413"></a><a href="#footnote413"><sup>413</sup></a> And it is further confirmed by the +observation that both the spirit which is supposed to operate +on the lads, and the bull-roarer, which apparently represents +his voice, are known by the name of <i>balum</i>, which means the +ghost or spirit of a dead person. Similarly, among the +Tugeri or Kaya-Kaya, a large Papuan tribe on the south +coast of Dutch New Guinea, the name of the bull-roarer, +which they call <i>sosom</i>, is given to a mythical giant, who is +supposed to appear every year with the south-east monsoon. +When he comes, a festival is held in his honour and bull-roarers +are swung. Boys are presented to the giant, and +he kills them, but brings them to life again.<a id="footnotetag414" name="footnotetag414"></a><a href="#footnote414"><sup>414</sup></a> Thus the +initiatory rite of circumcision, to which all lads have to submit +among the Yabim, seems to be closely bound up with +their conception of death and with their belief in a life after +death; since the whole ceremony apparently consists in a +simulation of dying and coming to life again. That is why +I have touched upon these initiatory rites, which at first +sight might appear to have no connexion with our immediate +subject, the belief in immortality and the worship of the +dead.</p> + +<p class="side">General summary as to the Yabim.</p> + +<p>On the whole we may say that the Yabim have a very +firm and practical belief in a life after death, and that while +their attitude to the spirits of the departed is generally one +of fear, they nevertheless look to these spirits also for information +and help on various occasions. Thus their beliefs +and practices contain at least in germ the elements of a +worship of the dead.</p> + +<blockquote class="footnote"><a id="footnote394" name="footnote394"></a><b>Footnote 394:</b><a href="#footnotetag394"> (return) </a><p> Stolz, "Die Umgebung von Kap König Wilhelm," in R. +Neuhauss's <i>Deutsch New-Guinea</i> (Berlin, 1911), iii. 243-286.</p></blockquote> + +<blockquote class="footnote"><a id="footnote395" name="footnote395"></a><b>Footnote 395:</b><a href="#footnotetag395"> (return) </a><p>Stolz, <i>op. cit.</i> pp. 252-254.</p></blockquote> + +<blockquote class="footnote"><a id="footnote396" name="footnote396"></a><b>Footnote 396:</b><a href="#footnotetag396"> (return) </a><p>Stolz, <i>op. cit.</i> pp. 245-247.</p></blockquote> + +<blockquote class="footnote"><a id="footnote397" name="footnote397"></a><b>Footnote 397:</b><a href="#footnotetag397"> (return) </a><p>Stolz, <i>op. cit.</i> pp. 247 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote398" name="footnote398"></a><b>Footnote 398:</b><a href="#footnotetag398"> (return) </a><p>Stolz, <i>op. cit.</i> pp. 248-250.</p></blockquote> + +<blockquote class="footnote"><a id="footnote399" name="footnote399"></a><b>Footnote 399:</b><a href="#footnotetag399"> (return) </a><p>Stolz, <i>op. cit.</i> p. 258.</p></blockquote> + +<blockquote class="footnote"><a id="footnote400" name="footnote400"></a><b>Footnote 400:</b><a href="#footnotetag400"> (return) </a><p>Stolz, <i>op. cit.</i> p. 259.</p></blockquote> + +<blockquote class="footnote"><a id="footnote401" name="footnote401"></a><b>Footnote 401:</b><a href="#footnotetag401"> (return) </a><p> K. Vetter, in <i>Komm herüber und hilf uns! oder die +Arbeit der Neuen-Dettelsauer Mission</i>, Nos. 1-4 (Barmen, 1898); +<i>id.</i>, in <i>Nachrichten über Kaiser Wilhelms-Land</i>, 1897, pp. +86-102; <i>id.</i>, in <i>Mitteilungen der Geographischen +Gesellschaft zu Jena</i>, xi. (Jena, 1892) pp. 102-106; <i>id.</i>, in +<i>Mitteilungen der Geographischen Gesellschaft zu Jena</i>, xii. (Jena, +1893) pp. 95-97; H. Zahn, "Die Jabim," in R. Neuhauss's <i>Deutsch +Neu-Guinea</i>, iii (Berlin, 1911) pp. 287-394.</p></blockquote> + +<blockquote class="footnote"><a id="footnote402" name="footnote402"></a><b>Footnote 402:</b><a href="#footnotetag402"> (return) </a><p> K. Vetter, <i>Komm herüber und hilf uns!</i> ii. (Barmen, +1898) pp. 6-12.</p></blockquote> + +<blockquote class="footnote"><a id="footnote403" name="footnote403"></a><b>Footnote 403:</b><a href="#footnotetag403"> (return) </a><p> K. Vetter, <i>op. cit.</i> ii. 8; H. Zahn, "Die Jabim," +in R. Neuhauss's <i>Deutsch Neu-Guinea</i>, iii. 291, 308, 311.</p></blockquote> + +<blockquote class="footnote"><a id="footnote404" name="footnote404"></a><b>Footnote 404:</b><a href="#footnotetag404"> (return) </a><p>H. Zahn, <i>op. cit.</i> iii. 291.</p></blockquote> + +<blockquote class="footnote"><a id="footnote405" name="footnote405"></a><b>Footnote 405:</b><a href="#footnotetag405"> (return) </a><p> K. Vetter, <i>Komm herüber und hilf +uns!</i> iii. 21 <i>sq.</i> According to Mr. H. +Zahn (<i>op. cit.</i> p. 324) every village has +its own entrance into the spirit-land.</p></blockquote> + +<blockquote class="footnote"><a id="footnote406" name="footnote406"></a><b>Footnote 406:</b><a href="#footnotetag406"> (return) </a><p> K. Vetter, <i>Komm herüber und hilf uns!</i> iii. 19-24; +<i>id.</i>, in <i>Mitteilungen der Geographischen Gesellschaft zu +Jena</i>, xii. (1893) pp. 96 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote407" name="footnote407"></a><b>Footnote 407:</b><a href="#footnotetag407"> (return) </a><p> K. Vetter, <i>Komm herüber und hilf uns!</i> ii. 7, iii. +24; <i>id.</i>, in <i>Nachrichten über Kaiser Wilhelms-Land und den +Bismarck-Archipel</i>, 1897, p. 94.</p></blockquote> + +<blockquote class="footnote"><a id="footnote408" name="footnote408"></a><b>Footnote 408:</b><a href="#footnotetag408"> (return) </a><p> K. Vetter, in <i>Nachrichten über Kaiser +Wilhelms-Land</i>, 1897, p. 94.</p></blockquote> + +<blockquote class="footnote"><a id="footnote409" name="footnote409"></a><b>Footnote 409:</b><a href="#footnotetag409"> (return) </a><p> K. Vetter, in <i>Nachrichten über Kaiser +Wilhelms-Land</i>, 1897, pp. 94 <i>sq.</i>; <i>id.</i>, <i>Komm herüber und hilf +uns!</i> iii. 15-19. Compare H. Zahn, "Die Jabim," in R. Neuhauss's +<i>Deutsch Neu-Guinea</i>, iii. 320 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote410" name="footnote410"></a><b>Footnote 410:</b><a href="#footnotetag410"> (return) </a><p> H. Zahn, "Die Jabim," in R. Neuhauss's <i>Deutsch +Neu-Guinea</i>, iii. 318-320.</p></blockquote> + +<blockquote class="footnote"><a id="footnote411" name="footnote411"></a><b>Footnote 411:</b><a href="#footnotetag411"> (return) </a><p> K. Vetter, in <i>Nachrichten über Kaiser Wilhelms-Land +und den Bismarck-Archipel</i>, 1897, pp. 92 <i>sq.</i>; <i>id.</i>, in +<i>Mitteilungen der Geographischen Gesellschaft zu Jena</i>, xi. (1892) +p. 105; <i>id.</i>, <i>Komm herüber und hilf uns!</i> ii. (1898) p. 18; +<i>id.</i>, cited by M. Krieger, <i>Neu-Guinea</i>, pp. 167-170; O. +Schellong, "Das Barlum (<i>sic</i>)-fest der Gegend Finsch-hafens +(Kaiserwilhelmsland), ein Beitrag zur Kenntniss der Beschneidung der +Melanesier," <i>Internationales Archiv für Ethnographie</i>, ii. (1889) +pp. 145-162; H. Zahn, "Die Jabim," in R. Neuhauss's <i>Deutsch +Neu-Guinea</i>, iii. 296-298.</p></blockquote> + +<blockquote class="footnote"><a id="footnote412" name="footnote412"></a><b>Footnote 412:</b><a href="#footnotetag412"> (return) </a><p> W. S. Routledge and K. Routledge, <i>With a Prehistoric +People, the Akikuyu of British East Africa</i> (London, 1910), pp. 151 +<i>sq.</i> Compare <i>Totemism and Exogamy</i>, iv. 228; C. W. Hobley, +"Kikuyu Customs and Beliefs," <i>Journal of the Royal Anthropological +Institute</i>, xl. (1910) pp. 440 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote413" name="footnote413"></a><b>Footnote 413:</b><a href="#footnotetag413"> (return) </a><p> K. Vetter, in <i>Nachrichten über Kaiser Wilhelmsland und +den Bismarck-Archipel</i>, 1897, p. 93.</p></blockquote> + +<blockquote class="footnote"><a id="footnote414" name="footnote414"></a><b>Footnote 414:</b><a href="#footnotetag414"> (return) </a><p> R. Pöch, "Vierter Bericht über meine Reise nach +Neu-Guinea," <i>Sitzungsberichte der +mathematisch-naturwissenschaftlichen Klasse der Kaiserlichen Akademie +der Wissenschaften</i> (Vienna), cxv. (1906) Abteilung 1, pp. 901, 902.</p></blockquote> + +<span class="pagenum"><a name="page256" id="page256"></a>[pg 256]</span> + + + + +<h2><a name="lecture-xii" id="lecture-xii"></a>LECTURE XII</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE NATIVES +OF GERMAN NEW GUINEA (<i>continued</i>)</h3> + + +<p class="side">The Bukaua of German New Guinea.</p> + +<p>In the last lecture I described the beliefs and practices concerning +the dead as they are to be found among the Yabim +of German New Guinea. To-day we begin with the Bukaua, +a kindred and neighbouring tribe, which occupies the coast +lands of the northern portion of Huon Gulf from Schollenbruch +Point to Samoa Harbour. The language which the +Bukaua speak belongs, like the language of the Yabim, to +the Melanesian, not to the Papuan family. Their customs +and beliefs have been reported by a German missionary, Mr. +Stefan Lehner, whose account I follow.<a id="footnotetag415" name="footnotetag415"></a><a href="#footnote415"><sup>415</sup></a> In many respects +they closely resemble those of their neighbours the Yabim.</p> + +<p class="side">Means of subsistence of the Bukaua. Men's clubhouses.</p> + +<p>The Bukaua are an agricultural people who subsist +mainly on the crops of taro which they raise. But they +also cultivate many kinds of bananas and vegetables, +together with sugar-cane, sago, and tobacco. From time to +time they cut down and burn the forest in order to obtain +fresh fields for cultivation. The land is not held in common. +Each family has its own fields and patches of forest, and +would resent the intrusion of others on their hereditary +domain. Hunting and fishing supply them with animal food +to eke out the vegetable nourishment which they draw from +their fields and plantations.<a id="footnotetag416" name="footnotetag416"></a><a href="#footnote416"><sup>416</sup></a> Every village contains one or +more of the men's clubhouses which are a common feature +in the social life of the tribes on this coast. In these clubhouses +<span class="pagenum"><a name="page257" id="page257"></a>[pg 257]</span> +the young men are obliged to sleep, and on the platforms +in front of them the older men hold their councils. +Such a clubhouse is called a <i>lum</i>.<a id="footnotetag417" name="footnotetag417"></a><a href="#footnote417"><sup>417</sup></a></p> + +<p class="side">Beliefs of the Bukaua concerning the souls of the dead. +Sickness and disease attributed to ghostly agency.</p> + +<p>The Bukaua have a firm belief in the existence of the +human soul after death. They think that a man's soul can +even quit his body temporarily in his lifetime during sleep +or a swoon, and that in its disembodied state it can appear +to people at a distance; but such apparitions are regarded +as omens of approaching death, when the soul will depart +for good and all. The soul of a dead man is called a <i>balum</i>. +The spirits of the departed are believed to be generally mischievous +and spiteful to the living, but they can be appeased +by sacrifice, and other measures can be taken to avert their +dangerous influence.<a id="footnotetag418" name="footnotetag418"></a><a href="#footnote418"><sup>418</sup></a> They are very touchy, and if they +imagine that they are not honoured enough by their kinsfolk, +and that the offerings made to them are insufficient, +they will avenge the slight by visiting their disrespectful and +stingy relatives with sickness and disease. Among the +maladies which the natives ascribe to the anger of ghosts +are epilepsy, fainting fits, and wasting decline.<a id="footnotetag419" name="footnotetag419"></a><a href="#footnote419"><sup>419</sup></a> When a +man suffers from a sore which he believes to have been +inflicted on him by a ghost, he will take a stone from the +fence of the grave and heat it in the fire, saying: "Father, +see, thou hast gone, I am left, I must till the land in thy +stead and care for my brothers and sisters. Do me good +again." Then he dips the hot stone in a puddle on the +grave, and holds his sore in the steam which rises from it. +His pain is eased thereby and he explains the alleviation +which he feels by saying, "The spirit of the dead man has +eaten up the wound."<a id="footnotetag420" name="footnotetag420"></a><a href="#footnote420"><sup>420</sup></a></p> + +<p class="side">Sickness and death often ascribed by the Bukaua to sorcery.</p> + +<p>But like most savages the Bukaua attribute many illnesses +and many deaths not to the wrath of ghosts but to +the malignant arts of sorcerers; and in such cases they +usually endeavour by means of divination to ascertain the +culprit and to avenge the death of their friend by taking +the life of his imaginary murderer.<a id="footnotetag421" name="footnotetag421"></a><a href="#footnote421"><sup>421</sup></a> If they fail to exact +vengeance, the ghost is believed to be very angry, and they +<span class="pagenum"><a name="page258" id="page258"></a>[pg 258]</span> +must be on their guard against him. He may meet them +anywhere, but is especially apt to dog the footsteps of the +sorcerer who killed him. Hence when on the occasion of a +great feast the sorcerer comes to the village of his victim, +the surviving relatives of the dead man are at particular +pains to protect themselves and their property against the +insidious attacks of the prowling ghost. For this purpose +they bury a creeper with white blossoms in the path leading +to the village; the ghost is thought to be filled with fear at +the sight of it and to turn back, leaving his kinsfolk, their +dogs, and pigs in peace.<a id="footnotetag422" name="footnotetag422"></a><a href="#footnote422"><sup>422</sup></a></p> + +<p class="side">Fear of the ghosts of the slain.</p> + +<p>Another class of ghosts who are much dreaded are the +spirits of slain foes. They are believed to pursue their +slayers to the village and to blind them so that sooner or +later they fall an easy prey to their enemies. Hence when +a party of warriors has returned home from a successful +attack on a village, in which they have butchered all on +whom they could lay their hands, they kindle a great fire, +dance wildly about it, and hurl burning brands in the direction +of the battlefield in order to keep the ghosts of their +slaughtered foes at bay. Phosphorescent lights seen under +the houses throw the inmates into great alarm, for they +are thought to be the souls of the slain. Sometimes the +vanquished in battle resort to a curious ruse for the purpose +of avenging themselves on the victors by means of a +ghost. They take the sleeping-mat of one of the slain, roll +it up in a bundle along with his loin-cloth, apron, netted +bag, or head-rest, and give the bundle to two cripples to +carry. Then they steal quietly to the landing-place of +their foes, peering warily about lest they should be observed. +The bundle represents the dead man, and the cripples who +carry it reel to and fro, and finally sink to the ground with +their burden. In this way the ghost of the victim, whose +things are carried in the bundle, is supposed to make their +enemies weak and tottery. Strong young men are not +given the bundle to carry, lest the ghost should spoil their +manly figures; whereas if he should wound or maim a +couple of poor cripples, no great harm is done.<a id="footnotetag423" name="footnotetag423"></a><a href="#footnote423"><sup>423</sup></a></p> + +<p class="side">Ghosts of ancestors appealed to for help, especially in the +cultivation of the ground. First-fruits offered to the spirits of the +dead.</p> + +<p>However, the Bukaua also look on the ghosts of their +<span class="pagenum"><a name="page259" id="page259"></a>[pg 259]</span> +ancestors in a more amiable light as beings who, if properly +appealed to, can and will help them in the affairs of life, +especially by procuring for them good crops. Hence when +they are planting their fields, which are formed in clearings +of the forest, they take particular care to insert shoots of +all their crops in the ground near the tree stumps which +remain standing, because the souls of their dead grandfathers +and great-grandfathers are believed to be sitting on the +stumps watching their descendants at their work. Accordingly +in the act of planting they call out the names of +these forefathers and pray them to guard the field in order +that their living children may have food and not suffer +from hunger. And at harvest, when the first-fruits of the +taro, bananas, sugar-cane, and so forth have been brought +back from the fields, a portion of them is offered in a bowl +to the spirits of the forefathers in the house of the landowner, +and the spirits are addressed in prayer as follows: "O ye +who have guarded our field as we prayed you to do, there +is something for you; now and henceforth behold us with +favour." While the family are feasting on the rest of the +first-fruits, the householder will surreptitiously stir the +offerings in the bowl with his finger, and will then shew +the bowl to the others as a proof that the souls of the dead +have really partaken of the good things provided for them.<a id="footnotetag424" name="footnotetag424"></a><a href="#footnote424"><sup>424</sup></a> +A hunter will also pray to his dead father to drive the +wild pigs into his net.<a id="footnotetag425" name="footnotetag425"></a><a href="#footnote425"><sup>425</sup></a></p> + +<p class="side">Burial and mourning customs of the Bukaua.</p> + +<p>The Bukaua bury their dead in shallow graves, which +are sometimes dug under the houses but more usually in front +of or beside them. Along with the corpses are deposited bags +of taro, nuts, drinking-vessels, and other articles of daily use. +Only the stone axes are too valuable to be thus sacrificed. +Over the grave is erected a rude hut in which the widower, +if the deceased was a married woman, remains for a time +in seclusion. A widow on the death of her husband +remains in the house. Widow and widower may not shew +themselves in public until they have prepared their mourning +costume. The widower wears a black hat made of bark, +cords round his neck, wicker work on his arms and feet, and +<span class="pagenum"><a name="page260" id="page260"></a>[pg 260]</span> +a torn old bracelet of his wife in a bag on his breast. A +widow is completely swathed in nets, one over the other, +and she carries about with her the loincloth of her deceased +husband. The souls of the dead dwell in a subterranean +region called <i>lamboam</i>, and their life there seems to resemble +life here on earth; but the ideas of the people on the +subject are very vague.<a id="footnotetag426" name="footnotetag426"></a><a href="#footnote426"><sup>426</sup></a></p> + +<p class="side">Initiation of young men among the Bukaua. Lads at +circumcision supposed to be swallowed by a monster.</p> + +<p>The customs and beliefs of the Bukaua in regard to +the initiation of young men are practically identical with +those of their neighbours the Yabim. Indeed the initiatory +ceremonies are performed by the tribes jointly, now in the +territory of the Bukaua, now in the territory of the Yabim, +or in the land of the Kai, a tribe of mountaineers, or again +in the neighbouring Tami islands. The intervals between +the ceremonies vary from ten to eighteen years.<a id="footnotetag427" name="footnotetag427"></a><a href="#footnote427"><sup>427</sup></a> The central +feature of the initiatory rites is the circumcision of the novices. +It is given out that the lads are swallowed by a ferocious +monster called a <i>balum</i>, who, however, is induced by the +sacrifice of many pigs to vomit them up again. In spewing +them out of his maw he bites or scratches them, and the +wound so inflicted is circumcision. This explanation of the +rite is fobbed off on the women, who more or less believe it +and weep accordingly when their sons are led away to be +committed to the monster's jaws. And when the time for +the ceremony is approaching, the fond mothers busy themselves +with rearing and fattening young pigs, so that they +may be able with them to redeem their loved ones from the +belly of the ravenous beast; for he must have a pig for +every boy. When a lad bleeds to death from the effect of +the operation, he is secretly buried, and his sorrowful mother +is told that the monster swallowed him and refused to bring +him up again. What really happens is that the youths are +shut up for several months in a house specially built for the +purpose in the village. During their seclusion they are +under the charge of guardians, usually two young men, and +must observe strictly a rule of fasting and chastity. When +they are judged to be ready to undergo the rite, they are +led forth and circumcised in front of the house amid a +<span class="pagenum"><a name="page261" id="page261"></a>[pg 261]</span> +prodigious uproar made by the swinging of bull-roarers. +The noise is supposed to be the voice of the monster who +swallows and vomits up the novice at circumcision. The +bull-roarer as well as the monster bears the name of <i>balum</i>, +and the building in which the novices are lodged before and +after the operation is called the monster's house (<i>balumslum</i>). +After they have been circumcised the lads remain in the +house for several months till their wounds are healed; then, +painted and bedizened with all the ornaments that can be +collected, they are brought back and restored to their joyful +mothers. Women must vacate the village for a long time +while the initiatory ceremonies are being performed.<a id="footnotetag428" name="footnotetag428"></a><a href="#footnote428"><sup>428</sup></a></p> + +<p class="side">Novices at circumcision supposed to be killed and then +restored to a new and higher life.</p> + +<p>The meaning of the whole rite, as I pointed out in +dealing with the similar initiatory rite of the Yabim, appears +to be that the novices are killed and then restored to a new +and better life; for after their initiation they rank no longer +as boys but as full-grown men, entitled to all the privileges +of manhood and citizenship, if we can speak of such a thing +as citizenship among the savages of New Guinea. This +interpretation of the rite is supported by the notable fact +that the Bukaua, like the Yabim, give the name of <i>balum</i> +to the souls of the dead as well as to the mythical monster +and to the bull-roarer; this shews how intimately the three +things are associated in their minds. Indeed not only is +the bull-roarer in general associated with the souls of the +dead by a community of name, but among the Bukaua +each particular bull-roarer bears in addition the name of a +particular dead man and varies in dignity and importance +with the dignity and importance of the deceased person +whom it represents. The most venerated of all are +curiously carved and have been handed down for generations; +they bear the names of famous warriors or magicians +of old and are supposed to reproduce the personal +peculiarities of the celebrated originals in their shape and +tones. And there are smaller bull-roarers which emit +shriller notes and are thought to represent the shrill-voiced +wives of the ancient heroes.<a id="footnotetag429" name="footnotetag429"></a><a href="#footnote429"><sup>429</sup></a></p> + +<p class="side">The Kai tribe of Saddle Mountain in German New Guinea. The +land of the Kai. Their mode of cultivation. Their villages.</p> + +<p>The Bukaua and the Yabim, the two tribes with which +I have been dealing in this and the last lecture, inhabit, as +<span class="pagenum"><a name="page262" id="page262"></a>[pg 262]</span> +I have said, the coast about Finsch Harbour and speak a +Melanesian language. We now pass from them to the +consideration of another people, belonging to a different +stock and speaking a different language, who inhabit the +rugged and densely wooded mountains inland from Finsch +Harbour. Their neighbours on the coast call these +mountaineers by the name of Kai, a word which signifies +forest or inland in opposition to the seashore; and this +name of the tribe we may adopt, following the example of +a German missionary, Mr. Ch. Keysser, who has laboured +among them for more than eleven years and has given us +an excellent description of their customs and beliefs. His +account applies particularly to the natives of what is called +Saddle Mountain, the part of the range which advances +nearest to the coast and rises to the height of about three +thousand feet. It is a rough, broken country, cleft by many +ravines and covered with forest, bush, or bamboo thickets; +though here and there at rare intervals some brown patches +mark the clearings which the sparse inhabitants have made +for the purpose of cultivation. Water is plentiful. Springs +gush forth everywhere in the glens and valleys, and rushing +streams of crystal-clear water pour down the mountain sides, +and in the clefts of the hills are lonely tarns, the undisturbed +haunts of wild ducks and other water fowl. During the +wet season, which extends from June to August, the rain +descends in sheets and the mountains are sometimes covered +for weeks together with so thick a mist that all prospect is +cut off at the distance of a hundred yards. The natives +are then loth to leave their huts and will spend the day +crouching over a fire. They are a shorter and sturdier race +than the tribes on the coast; the expression of their face +is less frank and agreeable, and their persons are very much +dirtier. They belong to the aboriginal Papuan stock, +whereas the Yabim and Bukaua on the coast are probably +immigrants from beyond the sea, who have driven the +indigenous population back into the mountains.<a id="footnotetag430" name="footnotetag430"></a><a href="#footnote430"><sup>430</sup></a> Their +staple foods are taro and yams, which they grow in their +fields. A field is cultivated for only one year at a time; +<span class="pagenum"><a name="page263" id="page263"></a>[pg 263]</span> +it is then allowed to lie fallow and is soon overgrown with +rank underwood. Six or eight years may elapse before +it is again cleared and brought under cultivation. Game +and fish abound in the woods and waters, and the Kai +make free use of these natural resources. They keep pigs +and dogs, and eat the flesh of both. Pork is indeed a +favourite viand, figuring largely in the banquets which are +held at the circumcision festivals.<a id="footnotetag431" name="footnotetag431"></a><a href="#footnote431"><sup>431</sup></a> The people live in small +villages, each village comprising from two to six houses. +The houses are raised on piles and the walls are usually +constructed of pandanus leaves, though many natives now +make them of boards. After eighteen months or two years +the houses are so rotten and tumble-down that the village +is deserted and a new one built on another site. Assembly-houses +are erected only for the circumcision ceremonies, and +the bull-roarers used on these occasions are kept in them. +Husband and wife live together, often two couples in one +hut; but each family has its own side of the house and +its own fireplace. In times of insecurity the Kai used to +build their huts for safety among the spreading boughs +of great trees. A whole village, consisting of three or +four huts, might thus be quartered on a single tree. Of +late years, with the peace and protection for life introduced +by German rule, these tree-houses have gone out of +fashion.<a id="footnotetag432" name="footnotetag432"></a><a href="#footnote432"><sup>432</sup></a></p> + +<p class="side">Observations of a German missionary on the animistic beliefs +of the Kai.</p> + +<p>After describing the manners and customs of the Kai +people at some length, the German missionary, who knows +them intimately, proceeds to give us a very valuable account +of their old native religion or superstition. He prefaces his +account with some observations, the fruit of long experience, +which deserve to be laid to heart by all who attempt to +penetrate into the inner life, the thoughts, the feelings, the +motives of savages. As his remarks are very germane to +the subject of these lectures, I will translate them. He +says: "In the preceding chapters I have sketched the +daily life of the Kai people. But I have not attempted to +set forth the reasons for their conduct, which is often very +peculiar and unintelligible. The explanation of that conduct +<span class="pagenum"><a name="page264" id="page264"></a>[pg 264]</span> +lies in the animistic view which the Papuan takes of the +world. It must be most emphatically affirmed that nobody +can judge the native aright who has not gained an insight +into what we may call his religious opinions. The native +must be described as very religious, although his ideas do +not coincide with ours. His feelings, thoughts, and will +are most intimately connected with his belief in souls. With +that belief he is born, he has sucked it in with his mother's +milk, and from the standpoint of that belief he regards the +things and occurrences that meet him in life; by that belief +he regulates his behaviour. An objective way of looking +at events is unknown to him; everything is brought by him +into relation to his belief, and by it he seeks to explain +everything that to him seems strange and rare."<a id="footnotetag433" name="footnotetag433"></a><a href="#footnote433"><sup>433</sup></a> "The +labyrinth of animistic customs at first sight presents an +appearance of wild confusion to him who seeks to penetrate +into them and reduce them to order; but on closer inspection +he will soon recognise certain guiding lines. These +guiding lines are the laws of animism, which have passed +into the flesh and blood of the Papuan and influence his +thought and speech, his acts and his omissions, his love and +hate, in short his whole life and death. When once we have +discovered these laws, the whole of the superstitious nonsense +falls into an orderly system which compels us to regard it +with a certain respect that increases in proportion to the +contempt in which we had previously held the people. We +need not wonder, moreover, that the laws of animism partially +correspond to general laws of nature."<a id="footnotetag434" name="footnotetag434"></a><a href="#footnote434"><sup>434</sup></a></p> + +<p class="side">The essential rationality of the savage.</p> + +<p>Thus according to Mr. Keysser, who has no theory to +maintain and merely gives us in this passage the result of +long personal observation, the Kai savages are thinking, +reasoning men, whose conduct, however strange and at first +sight unintelligible it may appear to us, is really based on +a definite religious or if you please superstitious view of +the world. It is true that their theory as well as their +practice differs widely from ours; but it would be false and +unjust to deny that they have a theory and that on the +whole their practice squares with it. Similar testimony is +borne to other savage races by men who have lived long +<span class="pagenum"><a name="page265" id="page265"></a>[pg 265]</span> +among them and observed them closely;<a id="footnotetag435" name="footnotetag435"></a><a href="#footnote435"><sup>435</sup></a> and on the +strength of such testimony I think we may lay it down as +a well-established truth that savages in general, so far as +they are known to us, have certain more or less definite +theories, whether we call them religious or philosophical, by +which they regulate their conduct, and judged by which +their acts, however absurd they may seem to the civilised +man, are really both rational and intelligible. Hence it is, +in my opinion, a profound mistake hastily to conclude that +because the behaviour of the savage does not agree with +our notions of what is reasonable, natural, and proper, it +must therefore necessarily be illogical, the result of blind +impulse rather than of deliberate thought and calculation. +No doubt the savage like the civilised man does often act +purely on impulse; his passions overmaster his reason, and +sweep it away before them. He is probably indeed much +<span class="pagenum"><a name="page266" id="page266"></a>[pg 266]</span> +more impulsive, much more liable to be whirled about by +gusts of emotion than we are; yet it would be unfair to +judge his life as a whole by these occasional outbursts rather +than by its general tenour, which to those who know him +from long observation reveals a groundwork of logic and +reason resembling our own in its operations, though differing +from ours in the premises from which it sets out. I think +it desirable to emphasise the rational basis of savage life +because it has been the fashion of late years with some +writers to question or rather deny it. According to them, +if I understand them aright, the savage acts first and invents +his reasons, generally very absurd reasons, for so doing +afterwards. Significantly enough, the writers who argue in +favour of the essential irrationality of savage conduct have +none of them, I believe, any personal acquaintance with +savages. Their conclusions are based not on observation +but on purely theoretical deductions, a most precarious +foundation on which to erect a science of man or indeed +of anything. As such, they cannot be weighed in the +balance against the positive testimony of many witnesses +who have lived for years with the savage and affirm +emphatically the logical basis which underlies and explains +his seeming vagaries. At all events I for one have no +hesitation in accepting the evidence of such men to matters +of fact with which they are acquainted, and I unhesitatingly +reject all theories which directly contradict that evidence. +If there ever has been any race of men who invariably +acted first and thought afterwards, I can only say that in +the course of my reading and observation I have never met +with any trace of them, and I am apt to suppose that, if +they ever existed anywhere but in the imagination of bookish +dreamers, their career must have been an exceedingly short +one, since in the struggle for existence they would surely +succumb to adversaries who tempered and directed the blind +fury of combat with at least a modicum of reason and sense. +The myth of the illogical or prelogical savage may safely be +relegated to that museum of learned absurdities and abortions +which speculative anthropology is constantly enriching with +fresh specimens of misapplied ingenuity and wasted industry. +But enough of these fantasies. Let us return to facts.</p> + +<span class="pagenum"><a name="page267" id="page267"></a>[pg 267]</span> + +<p class="side">The Kai theory of the soul.</p> + +<p>The life of the Kai people, according to Mr. Keysser, is +dominated by their conception of the soul. That conception +differs greatly from and is very much more extensive +than ours. The Kai regards his reflection and +his shadow as his soul or parts of it; hence you should not +tread on a man's shadow for fear of injuring his soul. The +soul likewise dwells in his heart, for he feels it beating. +Hence if you give a native a friendly poke in the ribs, he +protests, saying, "Don't poke me so; you might drive my +soul out of my body, and then I should die." The soul +moreover resides in the eye, where you may see it twinkling; +when it departs, the eye grows dim and vacant. Moreover, +the soul is in the foot as much as in the head; it lurks even +in the spittle and the other bodily excretions. The soul in +fact pervades the body just as warmth does; everything +that a man touches he infects, so to say, with his soul; +that mysterious entity exists in the very sound of his voice. +The sorcerer catches a man's soul by his magic, shuts it +up tight, and destroys it. Then the man dies. He dies +because the sorcerer has killed his soul. Yet the Kai +believes, whether consistently or not, that the soul of the +dead man continues to live. He talks to it, he makes +offerings to it, he seeks to win its favour in order that he +may have luck in the chase; he fears its ill-will and anger; +he gives it food to eat, liquor to drink, tobacco to smoke, and +betel to chew. What could a reasonable ghost ask for more?<a id="footnotetag436" name="footnotetag436"></a><a href="#footnote436"><sup>436</sup></a></p> + +<p class="side">Two kinds of human souls.</p> + +<p>Thus, according to Mr. Keysser, whose exposition I +am simply reproducing, the Kai believes not in one nor yet +in many souls belonging to each individual; he implicitly +assumes that there are two different kinds of souls. One +of these is the soul which survives the body at death; in all +respects it resembles the man himself as he lived on earth, +except that it has no body. It is not indeed absolutely +incorporeal, but it is greatly shrunken and attenuated by +death. That is why the souls of the dead are so angry +with the living; they repine at their own degraded condition; +they envy the full-blooded life which the living enjoy and +which the dead have lost. The second kind of soul is +distinguished by Mr. Keysser from the former as a spiritual +<span class="pagenum"><a name="page268" id="page268"></a>[pg 268]</span> +essence or soul-stuff, which pervades the body as sap +pervades the tree, and which diffuses itself like corporeal +warmth over everything with which the body is brought +into contact.<a id="footnotetag437" name="footnotetag437"></a><a href="#footnote437"><sup>437</sup></a> In these lectures we are concerned chiefly +with the former kind of soul, which is believed to survive +the death of the body, and which answers much more +nearly than the second to the popular European conception +of the soul. Accordingly in what follows we shall confine +our attention mainly to it.</p> + +<p class="side">Death thought by the Kai to be commonly caused by sorcery.</p> + +<p>Like many other savages, the Kai do not believe in the +possibility of a natural death; they think that everybody +dies through the maleficent arts of sorcerers or ghosts. +Even in the case of old people, we are told, they assume +the cause of death to be sorcery, and to sorcery all misfortunes +are ascribed. If a man falls on the path and +wounds himself to death, as often happens, on the jagged +stump of a bamboo, the natives conclude that he was +bewitched. The way in which the sorcerer brought about +the catastrophe was this. He obtained some object which +was infected with the soul-stuff or spiritual essence of his +victim; he stuck a pile in the ground, he spread the soul-stuff +on the pile; then he pretended to wound himself on +the pile and to groan with pain. Anybody can see for +himself that by a natural and necessary concatenation of +causes this compelled the poor fellow to stumble over that +jagged bamboo stump and to perish miserably. Again, +take the case of a hunter in the forest who is charged and +ripped up by a wild boar. On a superficial view of the +circumstances it might perhaps occur to you that the cause +of death was the boar. But you would assuredly be +mistaken. The real cause of death was again a sorcerer, +who pounded up the soul-stuff of his victim with a boar's +tooth. Again, suppose that a man is bitten by a serpent +and dies. A shallow rationalist might say that the man +died of the bite; but the Kai knows better. He is aware +that what really killed him was the sorcerer who took a +pinch of his victim's soul and bunged it up tight in a tube +along with the sting of a snake. Similarly, if a woman +dies in childbed, or if a man hangs himself, the cause of +<span class="pagenum"><a name="page269" id="page269"></a>[pg 269]</span> +death is still a sorcerer operating with the appropriate +means and gestures. Thus to make a man hang himself +all that the sorcerer has to do is to get a scrap of his +victim's soul—and the smallest scrap is quite enough for +his purpose, it may be a mere shred or speck of soul +adhering to a hair of the man's head, to a drop of his sweat, +or to a crumb of his food,—I say that the sorcerer need only +obtain a tiny little bit of his victim's soul, clap it in a tube, +set the tube dangling at the end of a string, and go through +a pantomime of gurgling, goggling and so forth, like a man +in the last stage of strangulation, and his victim is thereby +physically compelled to put his neck in the noose and hang +himself in good earnest.<a id="footnotetag438" name="footnotetag438"></a><a href="#footnote438"><sup>438</sup></a></p> + +<p class="side">Danger incurred by the sorcerer.</p> + +<p>Where these views of sorcery prevail, it is no wonder +that the sorcerer is an unpopular character. He naturally +therefore shrinks from publicity and hides his somewhat +lurid light under a bushel. Not to put too fine a point on +it, he carries his life in his hand and may be knocked on +the head at any moment without the tedious formality of a +trial. Once his professional reputation is established, all +the deaths in the neighbourhood may be set down at his +door. If he gets wind of a plot to assassinate him, he +may stave off his doom for a while by soothing the angry +passions of his enemies with presents, but sooner or later his +fate is sealed.<a id="footnotetag439" name="footnotetag439"></a><a href="#footnote439"><sup>439</sup></a></p> + +<p class="side">Many hurts and maladies attributed by the Kai to the action +of ghosts. In other cases the sickness is traced to witchcraft. +Capturing a lost soul.</p> + +<p>However, the Kai savage is far from attributing all +deaths without distinction to sorcerers.<a id="footnotetag440" name="footnotetag440"></a><a href="#footnote440"><sup>440</sup></a> In many hurts +and maladies he detects the cold clammy hand of a ghost. +If a man, for example, wounds himself in the forest, perhaps +in the pursuit of a wild beast, he may imagine that he has +been speared or clubbed by a malignant ghost. And when +a person falls ill, the first thing to do is naturally to +<span class="pagenum"><a name="page270" id="page270"></a>[pg 270]</span> +ascertain the cause of the illness in order that it may be +treated properly. In all such enquiries, Mr. Keysser tells +us, suspicion first falls on the ghosts; they are looked upon +as even worse than the sorcerers.<a id="footnotetag441" name="footnotetag441"></a><a href="#footnote441"><sup>441</sup></a> So when a doctor is +called in to see a patient, the only question with him is +whether the sickness is caused by a sorcerer or a ghost. To +decide this nice point he takes a boiled taro over which he +has pronounced a charm. This he bites, and if he finds a +small stone in the fruit, he decides that ghosts are the cause +of the malady; but if on the other hand he detects a minute +roll of leaves, he knows that the sufferer is bewitched. In the +latter case the obvious remedy is to discover the sorcerer +and to induce him, for an adequate consideration, to give up +the magic tube in which he has bottled up a portion of +the sick man's soul. If, however, the magician turns a deaf +ear alike to the voice of pity and the allurement of gain, +the resources of the physician are not yet exhausted. He +now produces his whip or scourge for souls. This valuable +instrument consists, like a common whip, of a handle with a +lash attached to it, but what gives it the peculiar qualities +which distinguish it from all other whips is a small packet +tied to the end of the lash. The packet contains a certain +herb, and the sick man and his friends must all touch it in +order to impregnate it with the volatile essence of their +souls. Armed with this potent implement the doctor goes +by night into the depth of the forest; for the darkness of +night and the solitude of the woods are necessary for the +success of the delicate operation which this good physician +of souls has now to perform. Finding himself alone he +whistles for the lost soul of the sufferer, and if only the +sorcerer by his infernal craft has not yet brought it to +death's door, the soul appears at the sound of the whistle; +for it is strongly attracted by the soul-stuff of its friends in +the packet. But the doctor has still to catch it, a feat +which is not so easily accomplished as might be supposed. +It is now that the whip of souls comes into play. Suddenly +the doctor heaves up his arm and lashes out at the truant +soul with all his might. If only he hits it, the business is +done, the soul is captured, the doctor carries it back to the +<span class="pagenum"><a name="page271" id="page271"></a>[pg 271]</span> +house in triumph, and restores it to the body of the poor +sick man, who necessarily recovers.<a id="footnotetag442" name="footnotetag442"></a><a href="#footnote442"><sup>442</sup></a></p> + +<p class="side">Extracting ghosts from a sick man.</p> + +<p>But suppose that the result of the diagnosis is different, +and that on mature consideration the doctor should decide +that a ghost and not a sorcerer is at the bottom of the +mischief. The question then naturally arises whether the +sick man has not of late been straying on haunted ground +and infected himself with the very dangerous soul-stuff or +spiritual essence of the dead. If he remembers to have done +so, some leaves are fetched from the place in the forest where +the mishap occurred, and with them the whole body of the +sufferer or the wound, as the case may be, is stroked or +brushed down. The healing virtue of this procedure is +obvious. The ghosts who are vexing the patient are +attracted by the familiar smell of the leaves which come +from their old home; and yielding in a moment of weakness +to the soft emotions excited by the perfume they creep out +of the body of the sick man and into the leaves. Quick as +thought the doctor now whisks the leaves away with the +ghosts in them; he belabours them with a cudgel, he hangs +them up in the smoke, or he throws them into the fire. +Such powerful disinfectants have their natural results; if the +ghosts are not absolutely destroyed they are at least disarmed, +and the sick is made whole.</p> + +<p class="side">Scraping ghosts from the patient's body.</p> + +<p>Another equally effective cure for sickness caused by +ghosts is this. You take a stout stick, cleave it down the +middle so that the two ends remain entire, and give it to +two men to hold. Then the sick man pokes his head +through the cleft; after that you rub him with the stick +from the crown of his head to the soles of his feet. In this +way you obviously scrape off the bloodsucking ghosts who +are clinging like flies or mosquitoes to his person, and having +thus transferred them to the cleft stick you throw it away or +otherwise destroy it. The cure is now complete, and if the +patient does not recover, he cannot reasonably blame the +doctor, who has done all that humanly speaking could be +done to bring back the bloom of health to the poor sick man.<a id="footnotetag443" name="footnotetag443"></a><a href="#footnote443"><sup>443</sup></a></p> + +<p class="side">Extravagant demonstrations of grief at the death of a sick +man.</p> + +<p>If, however, the sick man obstinately persists in dying, +there is a great uproar in the village. For the fear of his +<span class="pagenum"><a name="page272" id="page272"></a>[pg 272]</span> +ghost has now fallen like a thunderclap on all the people. +His disembodied spirit is believed to be hovering in the air, +seeing everything that is done, hearing every word that is +spoken, and woe to the unlucky wight who does not display +a proper degree of sorrow for the irreparable loss that has +just befallen the community. Accordingly shrieks of despair +begin to resound, and crocodile tears to flow in cataracts. +The whole population assemble and give themselves up to +the most frantic demonstrations of grief. Cries are raised +on all sides, "Why must he die?" "Wherefore did they +bewitch him?" "Those wicked, wicked men!" "I'll do +for them!" "I'll hew them in pieces!" "I'll destroy their +crops!" "I'll fell all their palm-trees!" "I'll stick all +their pigs!" "O brother, why did you leave me?" "O +friend, how can I live without you?" To make good these +threats one man will be seen prancing wildly about and +stabbing with a spear at the invisible sorcerers; another +catches up a cudgel and at one blow shivers a water-pot +of the deceased into atoms, or rushes out like one demented +and lays a palm-tree level with the ground. Some fling +themselves prostrate beside the corpse and sob as if +their very hearts would break. They take the dead man +by the hand, they stroke him, they straighten out the +poor feet which are already growing cold. They coo to +him softly, they lift up the languid head, and then lay it +gently down. Then in a frenzy of grief one of them will +leap to his feet, shriek, bellow, stamp on the floor, grapple +with the roof beams, shake the walls, as if he would pull the +house down, and finally hurl himself on the ground and roll +over and over howling as if his distress was more than he could +endure. Another looks wildly about him. He sees a knife. +He grasps it. His teeth are set, his mind is made up. +"Why need he die?" he cries, "he, my friend, with whom +I had all things in common, with whom I ate out of the +same dish?" Then there is a quick movement of the knife, +and down he falls. But he is not dead. He has only slit +the flap of one of his ears, and the trickling blood bedabbles +his body. Meantime with the hoarse cries of the men are +mingled the weeping and wailing, the shrill screams and +lamentations of the women; while above all the din and +<span class="pagenum"><a name="page273" id="page273"></a>[pg 273]</span> +uproar rises the booming sound of the shell trumpets blown +to carry the tidings of death to all the villages in the +neighbourhood. But gradually the wild tumult dies away +into silence. Grief or the simulation of it has exhausted +itself: the people grow calm; they sit down, they smoke or +chew betel, while some engage in the last offices of attention +to the dead.<a id="footnotetag444" name="footnotetag444"></a><a href="#footnote444"><sup>444</sup></a></p> + +<p class="side">Hypocritical character of these demonstrations, which are +intended to deceive the ghost.</p> + +<p>A civilised observer who witnessed such a scene of +boisterous lamentation, but did not know the natives well, +might naturally set down all these frantic outbursts to +genuine sorrow, and might enlarge accordingly on the +affectionate nature of savages, who are thus cut to the heart +by the death of any one of their acquaintance. But the +missionary who knows them better assures us that most of +these expressions of mourning and despair are a mere +blind to deceive and soothe the dreaded ghost of the +deceased into a comfortable persuasion that he is fondly +loved and sadly missed by his surviving relatives and friends. +This view of the essential hypocrisy of the lamentations is +strongly confirmed by the threats which sick people will +sometimes utter to their attendants. "If you don't take +better care of me," a man will sometimes say, "and if you +don't do everything you possibly can to preserve my valuable +life, my ghost will serve you out." That is why friends +and relations are so punctilious in paying visits of respect +and condolence to the sick. Sometimes the last request +which a dying man addresses to his kinsfolk is that they +will kill this or that sorcerer who has killed him; and +he enforces the injunction by threats of the terrible +things he will do to them in his disembodied state if they +fail to avenge his death on his imaginary murderer. As +all the relatives of a dead man stand in fear of his ghost, +the body may not be buried until all of them have had an +opportunity of paying their respects to it. If, as sometimes +happens, a corpse is interred before a relative can arrive +from a distance, he will on arrival break out into reproaches +and upbraidings against the grave-diggers for exposing him +to the wrath of the departed spirit.<a id="footnotetag445" name="footnotetag445"></a><a href="#footnote445"><sup>445</sup></a></p> + +<p class="side">Burial and mourning customs of the Kai. Preservation of the +lower jawbone.</p> + +<p>When all the relations and friends have assembled and +<span class="pagenum"><a name="page274" id="page274"></a>[pg 274]</span> +testified their sorrow, the body is buried on the second or +third day after death. The grave is usually dug under the +house and is so shallow that even when it has been closed the +stench is often very perceptible. The ornaments which were +placed on the body when it was laid out are removed before +it is lowered into the grave, and the dead takes his last rest +wrapt in a simple leaf-mat. Often a dying man expresses a +wish not to be buried. In that case his corpse, tightly +bandaged, is deposited in a corner of the house, and the +products of decomposition are allowed to drain through a +tube into the ground. When they have ceased to run, the +bundle is opened and the bones taken out and buried, except +the lower jawbone, which is preserved, sometimes along +with one of the lower arm bones. The lower jawbone +reminds the possessor of the duty of blood revenge which he +owes to the deceased, and which the dying man may have +inculcated on him with his last breath. The lower arm +bone brings luck in the chase, especially if the departed +relative was a mighty hunter. However, if the hunters have +a long run of bad luck, they conclude that the ghost has +departed to the under world and accordingly bury the +lower arm bone and the lower jawbone with the rest of the +skeleton. The length of the period of mourning is similarly +determined by the good or bad fortune of the huntsmen. +If the ghost provides them with game in abundance for a +long time after his death, the days of mourning are proportionately +extended; but when the game grows scarce or +fails altogether, the mourning comes to an end and the +memory of the deceased soon fades away.<a id="footnotetag446" name="footnotetag446"></a><a href="#footnote446"><sup>446</sup></a> The savage is a +thoroughly practical man and is not such a fool as to waste +his sorrow over a ghost who gives him nothing in return. +Nothing for nothing is his principle. His relations to the +dead stand on a strictly commercial basis.</p> + +<p class="side">Mourning costume. Widows strangled to accompany their dead +husbands.</p> + +<p>The mourning costume consists of strings round the +neck, bracelets of reed on the arms, and a cylindrical hat +of bark on the head. A widow is swathed in nets. The +intention of the costume is to signify to the ghost the +sympathy which the mourner feels for him in his disembodied +state. If the man in his lifetime was wont to crouch shivering +<span class="pagenum"><a name="page275" id="page275"></a>[pg 275]</span> +over the fire, a little fire will be kept up for a time at the +foot of the grave in order to warm his homeless spirit.<a id="footnotetag447" name="footnotetag447"></a><a href="#footnote447"><sup>447</sup></a> +The widow or widower has to discharge the disagreeable +duty of living day and night for several weeks in a hovel +built directly over the grave. Not unfrequently the lot of a +widow is much harder. At her own request she is sometimes +strangled and buried with her husband in the grave, +in order that her soul may accompany his on the journey +to the other world. The other relations have no interest +in encouraging the woman to sacrifice herself, rather the +contrary; but if she insists they fear to balk her, lest they +should offend the ghost of her husband, who would punish +them in many ways for keeping his wife from him. But +even such voluntary sacrifices, if we may believe Mr. Ch. +Keysser, are dictated rather by a selfish calculation than by +an impulse of disinterested affection. He mentions the case +of a man named Jabu, both of whose wives chose thus to attend +their husband in death. The deceased was an industrious +man, a skilful hunter and farmer, who provided his wives +with abundance of food. As such men are believed to work +hard also in the other world, tilling fields and killing game +just as here, the widows thought they could not do better +than follow him as fast as possible to the spirit land, since +they had no prospect of getting such another husband here +on earth. "How firmly convinced," adds the missionary +admiringly, "must these people be of the reality of another +world when they sacrifice their earthly existence, not for +the sake of a better life hereafter, but merely in order to be +no worse off there than they have been on earth." And +he adds that this consideration explains why no man ever +chooses to be strangled at the death of his wife. The labour +market in the better land is apparently not recruited from +the ranks of women.<a id="footnotetag448" name="footnotetag448"></a><a href="#footnote448"><sup>448</sup></a></p> + +<p class="side">House or village deserted after a death.</p> + +<p>The house in which anybody has died is deserted, +because the ghost of the dead is believed to haunt it and +make it unsafe at night. If the deceased was a chief or a +man of importance, the whole village is abandoned and a +new one built on another site.<a id="footnotetag449" name="footnotetag449"></a><a href="#footnote449"><sup>449</sup></a></p> + +<blockquote class="footnote"><a id="footnote415" name="footnote415"></a><b>Footnote 415:</b><a href="#footnotetag415"> (return) </a><p> Stefan Lehner, "Bukaua," in R. Neuhauss's <i>Deutsch +Neu-Guinea</i>, iii. (Berlin, 1911) pp. 395-485.</p></blockquote> + +<blockquote class="footnote"><a id="footnote416" name="footnote416"></a><b>Footnote 416:</b><a href="#footnotetag416"> (return) </a><p> S. Lehner, <i>op. cit.</i> pp. 399, 433 <i>sq.</i>, 437 +<i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote417" name="footnote417"></a><b>Footnote 417:</b><a href="#footnotetag417"> (return) </a><p>S. Lehner, <i>op. cit.</i> p. 399.</p></blockquote> + +<blockquote class="footnote"><a id="footnote418" name="footnote418"></a><b>Footnote 418:</b><a href="#footnotetag418"> (return) </a><p>S. Lehner, <i>op. cit.</i> p. 414.</p></blockquote> + +<blockquote class="footnote"><a id="footnote419" name="footnote419"></a><b>Footnote 419:</b><a href="#footnotetag419"> (return) </a><p>S. Lehner, <i>op. cit.</i> p. 466, 468.</p></blockquote> + +<blockquote class="footnote"><a id="footnote420" name="footnote420"></a><b>Footnote 420:</b><a href="#footnotetag420"> (return) </a><p>S. Lehner, <i>op. cit.</i> p. 469.</p></blockquote> + +<blockquote class="footnote"><a id="footnote421" name="footnote421"></a><b>Footnote 421:</b><a href="#footnotetag421"> (return) </a><p> S. Lehner, <i>op. cit.</i> pp. 462 <i>sqq.</i>, 466, 467, +471 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote422" name="footnote422"></a><b>Footnote 422:</b><a href="#footnotetag422"> (return) </a><p>S. Lehner, <i>op. cit.</i> p. 462.</p></blockquote> + +<blockquote class="footnote"><a id="footnote423" name="footnote423"></a><b>Footnote 423:</b><a href="#footnotetag423"> (return) </a><p>S. Lehner, <i>op. cit.</i> pp. 444 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote424" name="footnote424"></a><b>Footnote 424:</b><a href="#footnotetag424"> (return) </a><p> S. Lehner, <i>op. cit.</i> pp. 434 <i>sqq.</i>; compare +<i>id.</i>, pp. 478 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote425" name="footnote425"></a><b>Footnote 425:</b><a href="#footnotetag425"> (return) </a><p>S. Lehner, <i>op. cit.</i> p. 462.</p></blockquote> + +<blockquote class="footnote"><a id="footnote426" name="footnote426"></a><b>Footnote 426:</b><a href="#footnotetag426"> (return) </a><p> S. Lehner, <i>op. cit.</i> pp. 430, 470, 472 <i>sq.</i>, +474 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote427" name="footnote427"></a><b>Footnote 427:</b><a href="#footnotetag427"> (return) </a><p>S. Lehner, <i>op. cit.</i> p. 403.</p></blockquote> + +<blockquote class="footnote"><a id="footnote428" name="footnote428"></a><b>Footnote 428:</b><a href="#footnotetag428"> (return) </a><p>S. Lehner, <i>op. cit.</i> pp. 402-410.</p></blockquote> + +<blockquote class="footnote"><a id="footnote429" name="footnote429"></a><b>Footnote 429:</b><a href="#footnotetag429"> (return) </a><p>S. Lehner, <i>op. cit.</i> pp. 410-414.</p></blockquote> + +<blockquote class="footnote"><a id="footnote430" name="footnote430"></a><b>Footnote 430:</b><a href="#footnotetag430"> (return) </a><p> Ch. Keysser, "Aus dem Leben der Kaileute," in R. +Neuhauss's <i>Deutsch Neu-Guinea</i>, iii. 3-6.</p></blockquote> + +<blockquote class="footnote"><a id="footnote431" name="footnote431"></a><b>Footnote 431:</b><a href="#footnotetag431"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 12 <i>sq.</i>, 17-20.</p></blockquote> + +<blockquote class="footnote"><a id="footnote432" name="footnote432"></a><b>Footnote 432:</b><a href="#footnotetag432"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 9-12.</p></blockquote> + +<blockquote class="footnote"><a id="footnote433" name="footnote433"></a><b>Footnote 433:</b><a href="#footnotetag433"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> p. 111.</p></blockquote> + +<blockquote class="footnote"><a id="footnote434" name="footnote434"></a><b>Footnote 434:</b><a href="#footnotetag434"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> p. 113.</p></blockquote> + +<blockquote class="footnote"><a id="footnote435" name="footnote435"></a><b>Footnote 435:</b><a href="#footnotetag435"> (return) </a><p> Compare Ch. Hose and W. McDougall, <i>The Pagan Tribes of +Borneo</i> (London, 1912), ii. 221 <i>sq.</i>: "It has often been +attempted to exhibit the mental life of savage peoples as profoundly +different from our own; to assert that they act from motives, and reach +conclusions by means of mental processes, so utterly different from our +own motives and processes that we cannot hope to interpret or understand +their behaviour unless we can first, by some impossible or at least by +some hitherto undiscovered method, learn the nature of these mysterious +motives and processes. These attempts have recently been renewed in +influential quarters. If these views were applied to the savage peoples +of the interior of Borneo, we should characterise them as fanciful +delusions natural to the anthropologist who has spent all the days of +his life in a stiff collar and a black coat upon the well-paved ways of +civilised society. We have no hesitation in saying that, the more +intimately one becomes acquainted with these pagan tribes, the more +fully one realises the close similarity of their mental processes to +one's own. Their primary impulses and emotions seem to be in all +respects like our own. It is true that they are very unlike the typical +civilised man of some of the older philosophers, whose every action +proceeded from a nice and logical calculation of the algebraic sum of +pleasures and pains to be derived from alternative lines of conduct; but +we ourselves are equally unlike that purely mythical personage. The +Kayan or the Iban often acts impulsively in ways which by no means +conduce to further his best interests or deeper purposes; but so do we +also. He often reaches conclusions by processes that cannot be logically +justified; but so do we also. He often holds, and upon successive +occasions acts upon, beliefs that are logically inconsistent with one +another; but so do we also." For further testimonies to the reasoning +powers of savages, which it would be superfluous to affirm if it were +not at present a fashion with some theorists to deny, see <i>Taboo and +the Perils of the Soul</i>, pp. 420 <i>sqq.</i> And on the tendency of +the human mind in general, not of the savage mind in particular, calmly +to acquiesce in inconsistent and even contradictory conclusions, I may +refer to a note in <i>Adonis, Attis, Osiris</i>, Second Edition, p. 4. +But indeed to observe such contradictions in practice the philosopher +need not quit his own study.</p></blockquote> + +<blockquote class="footnote"><a id="footnote436" name="footnote436"></a><b>Footnote 436:</b><a href="#footnotetag436"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 111 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote437" name="footnote437"></a><b>Footnote 437:</b><a href="#footnotetag437"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> p. 112.</p></blockquote> + +<blockquote class="footnote"><a id="footnote438" name="footnote438"></a><b>Footnote 438:</b><a href="#footnotetag438"> (return) </a><p> Ch. Keysser, <i>op. cit.</i> p. 140. As to the magical +tubes in which the sorcerer seals up some part of his victim's soul, see +<i>id.</i>, p. 135.</p></blockquote> + +<blockquote class="footnote"><a id="footnote439" name="footnote439"></a><b>Footnote 439:</b><a href="#footnotetag439"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 140 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote440" name="footnote440"></a><b>Footnote 440:</b><a href="#footnotetag440"> (return) </a><p> Mr. Keysser indeed affirms that in the mind of the Kai +sorcery "is regarded as the cause of all deaths" (<i>op. cit.</i> p. +102), and again that "all men without exception die in consequence of +the baneful acts of these sorcerers and their accomplices" (p. 134); and +again that "even in the case of old people they assume sorcery to be the +cause of death; to sorcery, too, all misfortunes whatever are ascribed" +(p. 140). But that these statements are exaggerations seems to follow +from Mr. Keysser's own account of the wounds, sicknesses, and deaths +which these savages attribute to ghosts and not to sorcerers.</p></blockquote> + +<blockquote class="footnote"><a id="footnote441" name="footnote441"></a><b>Footnote 441:</b><a href="#footnotetag441"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> p. 141.</p></blockquote> + +<blockquote class="footnote"><a id="footnote442" name="footnote442"></a><b>Footnote 442:</b><a href="#footnotetag442"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 133 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote443" name="footnote443"></a><b>Footnote 443:</b><a href="#footnotetag443"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 141 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote444" name="footnote444"></a><b>Footnote 444:</b><a href="#footnotetag444"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 80 <i>sq.</i>, 142.</p></blockquote> + +<blockquote class="footnote"><a id="footnote445" name="footnote445"></a><b>Footnote 445:</b><a href="#footnotetag445"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> p. 142.</p></blockquote> + +<blockquote class="footnote"><a id="footnote446" name="footnote446"></a><b>Footnote 446:</b><a href="#footnotetag446"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 82, 83.</p></blockquote> + +<blockquote class="footnote"><a id="footnote447" name="footnote447"></a><b>Footnote 447:</b><a href="#footnotetag447"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 82, 142 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote448" name="footnote448"></a><b>Footnote 448:</b><a href="#footnotetag448"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 83 <i>sq.</i>, 143.</p></blockquote> + +<blockquote class="footnote"><a id="footnote449" name="footnote449"></a><b>Footnote 449:</b><a href="#footnotetag449"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> p. 83.</p></blockquote> + +<span class="pagenum"><a name="page276" id="page276"></a>[pg 276]</span> + + + + +<h2><a name="lecture-xiii" id="lecture-xiii"></a>LECTURE XIII</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE NATIVES OF +GERMAN NEW GUINEA (<i>continued</i>)</h3> + + +<p class="side">Offerings to appease ghosts.</p> + +<p>In the last lecture I gave you some account of the fear +and awe which the Kai of German New Guinea entertain +for the spirits of the dead. Believing that the ghost is +endowed with all the qualities and faculties which distinguished +the man in his lifetime, they naturally dread +most the ghosts of warlike, cruel, violent, and passionate +men, and take the greatest pains to soothe their anger and +win their favour. For that purpose they give the departed +spirit all sorts of things to take with him to the far country. +And in order that he may have the use of them it is +necessary to smash or otherwise spoil them. Thus the +spear that is given him must be broken, the pot must be +shivered, the bag must be torn, the palm-tree must be cut +down. Fruits are offered to the ghost by dashing them in +pieces or hanging a bunch of them over the grave. Objects +of value, such as boars' tusks or dogs' teeth, are made over +to him by being laid on the corpse; but the economical +savage removes these precious things from the body at +burial. All such offerings and sacrifices, we are told, are +made simply out of fear of the ghost. It is no pleasure to +a man to cut down a valuable palm-tree, which might have +helped to nourish himself and his family for years; he does +it only lest a worse thing should befall him at the hands of +the departed spirit.<a id="footnotetag450" name="footnotetag450"></a><a href="#footnote450"><sup>450</sup></a></p> + +<p class="side">Mode of discovering the sorcerer who caused a death.</p> + +<p>But the greatest service that the Kai can render to a +dead man is to take vengeance on the sorcerer who caused +<span class="pagenum"><a name="page277" id="page277"></a>[pg 277]</span> +his death by witchcraft. The first thing is to discover the +villain, and in the search for him the ghost obligingly +assists his surviving kinsfolk. Sometimes, however, it is +necessary to resort to a stratagem in order to secure his +help. Thus, for example, one day while the ghost, blinded +by the strong sunlight, is cowering in a dark corner or +reposing at full length in the grave, his relatives will set up +a low scaffold in a field, cover it with leaves, and pile up +over it a mass of the field fruits which belonged to the dead +man, so that the whole erection may appear to the eye of +the unsuspecting ghost a heap of taro, yams, and so forth, +and nothing more. But before the sun goes down, two or +three men steal out from the house, and ensconce themselves +under the scaffold, where they are completely concealed +by the piled-up fruits. When darkness has fallen, out +comes the ghost and prowling about espies the heap of +yams and taro. At sight of the devastation wrought in his +field he flies into a passion, and curses and swears in the +feeble wheezy whisper in which ghosts always speak. In +the course of his fluent imprecations he expresses a wish +that the miscreants who have wasted his substance may +suffer so and so at the hands of the sorcerer. That is just +what the men in hiding have been waiting for. No sooner +do they hear the name of the sorcerer than they jump up +with a great shout; the startled ghost takes to his heels; +and all the people in the village come pouring out of the +houses. Very glad they are to know that the murderer +has been found out, and sooner or later they will have his +blood.<a id="footnotetag451" name="footnotetag451"></a><a href="#footnote451"><sup>451</sup></a></p> + +<p class="side">Another way of detecting the sorcerer.</p> + +<p>Another mode of eliciting the requisite information from +the ghost is this. In order to allow him to communicate +freely with his mouldering body, his relations insert a tube +through the earth of the grave down to the corpse; then +they sprinkle powdered lime on the grave. At night the +ghost comes along, picks up the powdered lime, and makes off +in a bee line for the village where the sorcerer who bewitched +him resides. On the way he drops some of the powder +here and there, so that next morning, on the principle of the +paper-chase, his relatives can trace his footsteps to the +<span class="pagenum"><a name="page278" id="page278"></a>[pg 278]</span> +very door of his murderer. In many districts the people +tie a packet of lime to the knee of a corpse so that his +ghost may have it to hand when he wants it.<a id="footnotetag452" name="footnotetag452"></a><a href="#footnote452"><sup>452</sup></a></p> + +<p class="side">Cross-questioning the ghost by means of fire.</p> + +<p>But the favourite way of cross-questioning the ghost on +subject of his decease is by means of fire. A few men +go out before nightfall from the village and sit down in a +row, one behind the other, on the path. The man in front +has a leaf-mat drawn like a hood over his head and back +in order that the ghost may not touch him from behind +unawares. In his hand he holds a glowing coal and some +tinder, and as he puts the one to the other he calls to the +ghost, "Come, take, take, take; come, take, take, take," and +so on. Meantime his mates behind him are reckoning up +the names of all the men near and far who are suspected of +sorcery, and a portion of the village youth have clambered +up trees and are on the look-out for the ghost. If they do +not see his body they certainly see his eye twinkling in the +gloom, though the uninstructed European might easily +mistake it for a glow-worm. No sooner do they catch sight +of it than they bawl out, "Come hither, fetch the fire, and +burn him who burnt thee." If the tinder blazes up at the +name of a sorcerer, it is flung towards the village where the +man in question dwells. And if at the same time a glow-worm +is seen to move in the same direction, the people +entertain no doubt that the ghost has appeared and fetched +the soul of the fire.<a id="footnotetag453" name="footnotetag453"></a><a href="#footnote453"><sup>453</sup></a></p> + +<p class="side">Necessity of destroying the sorcerer who caused a death.</p> + +<p>In whichever way the author of the death may be +detected, the avengers of blood set out for the village of +the miscreant and seek to take his life. Almost all the +wars between villages or tribes spring from such expeditions. +The sorcerer or sorcerers must be extirpated, nay all their +kith and kin must be destroyed root and branch, if the +people are to live in peace and quiet. The ghost of the +dead calls, nay clamours for vengeance, and if he does not +get it, he will wreak his spite on his negligent relations. +Not only will he give them no luck in the chase, but he +will drive the wild swine into the fields to trample down +and root up the crops, and he will do them every mischief +in his power. If rain does not fall, so that the freshly +<span class="pagenum"><a name="page279" id="page279"></a>[pg 279]</span> +planted root crops wither; or if sickness is rife, the people +recognise in the calamity the wrath of the ghost, who can +only be appeased by the slaughter of the wicked magician +or of somebody else. Hence the avengers of blood often +do not set out until a fresh death, an outbreak of sickness, +failure in the chase, or some other misfortune reminds the +living of the duty they owe to the dead. The Kai is not +by nature warlike, and he might never go to war if it were +not that he dreads the vengeance of ghosts more than the +wrath of men.<a id="footnotetag454" name="footnotetag454"></a><a href="#footnote454"><sup>454</sup></a></p> + +<p class="side">Slayers dread the ghosts of the slain.</p> + +<p>If the expedition has been successful, if the enemy's +village has been surprised and stormed, the men and old +women butchered, and the young women taken prisoners, +the warriors beat a hasty retreat with their booty in order +to be safe at home, or at least in the shelter of a friendly +village, before nightfall. Their reason for haste is the fear +of being overtaken in the darkness by the ghosts of their +slaughtered foes, who, powerless by day, are very dangerous +and terrible by night. Restlessly through the hours of +darkness these unquiet spirits follow like sleuth-hounds in +the tracks of their retreating enemies, eager to come up with +them and by contact with the bloodstained weapons of their +slayers to recover the spiritual substance which they have +lost. Not till they have done so can they find rest and peace. +That is why the victors are careful not at first to bring back +their weapons into the village but to hide them somewhere +in the bushes at a safe distance. There they leave them for +some days until the baffled ghosts may be supposed to have +given up the chase and returned, sad and angry, to their +mangled bodies in the charred ruins of their old home. +The first night after the return of the warriors is always +the most anxious time; all the villagers are then on the +alert for fear of the ghosts; but if the night passes quietly, +their terror gradually subsides and gives place to the dread +of their surviving enemies.<a id="footnotetag455" name="footnotetag455"></a><a href="#footnote455"><sup>455</sup></a></p> + +<p class="side">Seclusion of man-slayers from fear of their victims' ghosts.</p> + +<p>As the victors in a raid are supposed to have more or +less of the soul-stuff or spiritual essence of their slain foes +adhering to their persons, none of their friends will venture +to touch them for some time after their return to the village. +<span class="pagenum"><a name="page280" id="page280"></a>[pg 280]</span> +Everybody avoids them and goes carefully out of their way. +If during this time any of the villagers suffers from a pain +in his stomach, he thinks that he must have inadvertently +sat down where one of the warriors had sat before him. If +somebody endures the pangs of toothache, he makes sure +that he must have eaten a fruit which had been touched by +one of the slayers. All the refuse of the meals of these +gallant men must be most carefully put away lest a pig +should devour it; for if it did do so, the animal would +certainly die, which would be a serious loss to the owner. +Hence when the warriors have satisfied their hunger, any +food that remains over is burnt or buried. The fighting men +themselves are not very seriously incommoded, or at all +events endangered, by the ghosts of their victims; for they +have taken the precaution to disinfect themselves by the +sap of a certain creeper, which, if it does not render them +absolutely immune to ghostly influence, at least fortifies +their constitution to a very considerable extent.<a id="footnotetag456" name="footnotetag456"></a><a href="#footnote456"><sup>456</sup></a></p> + +<p class="side">Feigned indignation of a man who has connived at the murder +of a relative.</p> + +<p>Sometimes, instead of sending forth a band of warriors +to ravage, burn, and slaughter the whole male population of +the village in which the wicked sorcerer resides, the people +of one village will come to a secret understanding with the +people of the sorcerer's village to have the miscreant quietly +put out of the way. A hint is given to the scoundrel's next +of kin, it may be his brother, son, or nephew, that if he will +only wink at the slaughter of his obnoxious relative, he will +receive a handsome compensation from the slayers. Should +he privately accept the offer, he is most careful to conceal +his connivance at the deed of blood, lest he should draw +down on his head the wrath of his murdered kinsman's +ghost. So, when the deed is done and the murder is out, +he works himself up into a state of virtuous sorrow and +indignation, covers his head with the leaves of a certain +plant, and chanting a dirge in tones of heart-rending grief, +marches straight to the village of the murderers. There, on +the public square, surrounded by an attentive audience, he +opens the floodgates of his eloquence and pours forth the +torrent of an aching heart. "You have slain my kinsman," +says he, "you are wicked men! How could you kill so +<span class="pagenum"><a name="page281" id="page281"></a>[pg 281]</span> +good a man, who conferred so many benefits on me in his +lifetime? I knew nothing of the plot. Had I had an +inkling of it, I would have foiled it. How can I now +avenge his death? I have no property with which to hire +men of war to go and punish his murderers. Yet in spite +of everything my murdered kinsman will not believe in my +innocence! He will be angry with me, he will pay me out, he +will do me all the harm he can. Therefore do you declare +openly whether I had any share whatever in his death, +and come and strew lime on my head in order that he may +convince himself of my innocence." This appeal of injured +innocence meets with a ready response. The people dust +the leaves on his head with powdered lime; and so, decorated +with the white badge of spotless virtue, and enriched with a +boar's tusk or other valuable object as the price of his compliance, +he returns to his village with a conscience at peace +with all the world, reflecting with satisfaction on the profitable +transaction he has just concluded, and laughing in his +sleeve at the poor deluded ghost of his murdered relative.<a id="footnotetag457" name="footnotetag457"></a><a href="#footnote457"><sup>457</sup></a></p> + +<p class="side">Comedy acted to deceive the ghost of a murdered kinsman.</p> + +<p>Sometimes the worthy soul who thus for a valuable +consideration consents to waive all his personal feelings, +will even carry his self-abnegation so far as to be present +and look on at the murder of his kinsman. But true to his +principles he will see to it that the thing is done decently +and humanely. When the struggle is nearly over and the +man is down, writhing on the ground with the murderers +busy about him, his loving kinsman will not suffer them to +take an unfair advantage of their superior numbers to cut +him up alive with their knives, to chop him with their axes, +or to smash him with their clubs. He will only allow them +to stab him with their spears, repeating of course the stabs +again and again till the victim ceases to writhe and +quiver, and lies there dead as a stone. Then begins the +real time of peril for the virtuous kinsman who has been +a spectator and director of the scene; for the ghost of the +murdered man has now deserted its mangled body, and, +still blinded with blood and smarting with pain, might +easily and even excusably misunderstand the situation. +It is essential, therefore, in order to prevent a painful +<span class="pagenum"><a name="page282" id="page282"></a>[pg 282]</span> +misapprehension, that the kinsman should at once and emphatically +disclaim any part or parcel in the murder. This +he accordingly does in language which leaves no room for +doubt or ambiguity. He falls into a passion: he rails at +the murderers: he proclaims his horror at their deed. All +the way home he refuses to be comforted. He upbraids +the assassins, he utters the most frightful threats against +them; he rushes at them to snatch their weapons from +them and dash them in pieces. But they easily wrench +the weapons from his unresisting hands. For the whole +thing is only a piece of acting. His sole intention is that +the ghost may see and hear it all, and being convinced of +the innocence of his dear kinsman may not punish him +with bad crops, wounds, sickness, and other misfortunes. +Even when he has reached the village, he keeps up the +comedy for a time, raging, fretting and fuming at the +irreparable loss he has sustained by the death of his lamented +relative.<a id="footnotetag458" name="footnotetag458"></a><a href="#footnote458"><sup>458</sup></a></p> + +<p class="side">Pretence of avenging the ghost of a murdered sorcerer.</p> + +<p>Similarly when a chief has among his subjects a particular +sorcerer whom he fears but with whom he is professedly +on terms of friendship, he will sometimes engage a +man to murder him. No sooner, however, is the murder +perpetrated than the chief who bespoke it hastens in seeming +indignation with a band of followers to the murderer's +village. The assassin, of course, has got a hint of what is +coming, and he and his friends take care not to be at home +when the chief arrives on his mission of vengeance. Balked +by the absence of their victim the avengers of blood breathe +out fire and slaughter, but content themselves in fact with +smashing an old pot or two, knocking down a deserted hut, +and perhaps felling a banana-tree or a betel-palm. Having +thus given the ghost of the murdered man an unequivocal +proof of the sincerity of their friendship, they return quietly +home.<a id="footnotetag459" name="footnotetag459"></a><a href="#footnote459"><sup>459</sup></a></p> + +<p class="side">The Kai afraid of ghosts.</p> + +<p>The habits of Kai ghosts are to some extent just the +contrary of those of living men. They sleep by day and +go about their business by night, when they frighten people +and play them all kinds of tricks. Usually they appear in +the form of animals. As light has the effect of blinding or at +<span class="pagenum"><a name="page283" id="page283"></a>[pg 283]</span> +least dazzling them, they avoid everything bright, and hence +it is easy to scare them away by means of fire. That is +why no native will go even a short way in the dark without +a bamboo torch. If it is absolutely necessary to go out by +night, which he is very loth to do, he will hum and haw +loudly before quitting the house so as to give notice to any +lurking ghost that he is coming with a light, which allows +the ghost to scuttle out of his way in good time. The people +of a village live in terror above all so long as a corpse +remains unburied in it; after nightfall nobody would then +venture out of sight of the houses. When a troop of people +go by night to a neighbouring village with flaring torches +in their hands, nobody is willing to walk last on the path; +they all huddle together for safety in the middle, till one +man braver than the rest consents to act as rearguard. +The rustling of a bush in the evening twilight startles them +with the dread of some ghastly apparition; the sight of a +pig in the gloaming is converted by their fears into the +vision of a horrible spectre. If a man stumbles, it is because +a ghost has pushed him, and he fancies he perceives the +frightful thing in a tree-stump or any chance object. No +wonder a Kai man fears ghosts, since he believes that the +mere touch of one of them may be fatal. People who fall +down in fits or in faints are supposed to have been touched +by ghosts; and on coming to themselves they will tell their +friends with the most solemn assurance how they felt the +death-cold hand of the ghost on their body, and how a +shudder ran through their whole frame at contact with the +uncanny being.<a id="footnotetag460" name="footnotetag460"></a><a href="#footnote460"><sup>460</sup></a></p> + +<p class="side">Services rendered to the living by ghosts of the dead.</p> + +<p>But it would be a mistake to imagine that the ghosts +of the dead are a source of danger, annoyance, and discomfort, +and nothing more. That is not so. They may and +do render the Kai the most material services in everyday +life, particularly by promoting the supply of food both +vegetable and animal. I have said that these practical +savages stand towards their departed kinsfolk on a strictly +commercial footing; and I will now illustrate the benefits +which the Kai hope to receive from the ghosts in return for +all the respect and attention lavished on them. In the first +<span class="pagenum"><a name="page284" id="page284"></a>[pg 284]</span> +place, then, so long as a ghost remains in the neighbourhood +of the village, it is expected of him that he shall make the +crops thrive and neither tread them down himself nor allow +wild pigs to do so. The expectation is reasonable, yet +the conduct of the ghost does not always answer to it. +Occasionally, whether out of sheer perverseness or simple +absence of mind, he will sit down in a field; and wherever +he does so, he makes a hollow where the fruits will not +grow. Indeed any fruit that he even touches with his foot +in passing, shrivels up. Where these things have happened, +the people offer boiled taro and a few crabs to the ghosts +to induce them to keep clear of the crops and to repose +their weary limbs elsewhere than in the tilled fields.<a id="footnotetag461" name="footnotetag461"></a><a href="#footnote461"><sup>461</sup></a></p> + +<p class="side">Ghosts help Kai hunters to kill game.</p> + +<p>But the most important service which the dead render +to the living is the good luck which they vouchsafe to +hunters. Hence in order to assure himself of the favour +of the dead the hunter hangs his nets on a grave before +he uses them. If a man was a good and successful hunter +in his lifetime, his ghost will naturally be more than usually +able to assist his brethren in the craft after his death. For +that reason when such a man has just died, the people, +to adopt a familiar proverb, hasten to make hay while the +sun shines by hunting very frequently, in the confident +expectation of receiving ghostly help from the deceased +hunter. In the evening, when they return from the chase, +they lay a small portion of their bag near his grave, scatter a +powder which possesses the special virtue of attracting ghosts, +and call out, "So-and-so, come and eat; here I set down +food for you, it is a part of all we have." If after such an +offering and invocation the night wind rustles the tops of +the trees or shakes the thatch of leaves on the roofs, they +know that the ghost is in the village. The twinkle of a +glow-worm near his grave is the glitter of his eye. In the +morning, too, before they sally forth to the woods, one of +the next of kin to the dead huntsman will go betimes to his +grave, stamp on it to waken the sleeper below, and call out, +"So-and-so, come! we are now about to go out hunting. +Help us to a good bag!" If they have luck, they praise +the deceased as a good spirit and in the evening supply +<span class="pagenum"><a name="page285" id="page285"></a>[pg 285]</span> +his wants again with food, tobacco, and betel. The sacrifice, +as usually happens in such cases, does not call for any +great exercise of self-denial; since the spirit consumes only +the spiritual essence of the good things, while he leaves +their material substance to be enjoyed by the living.<a id="footnotetag462" name="footnotetag462"></a><a href="#footnote462"><sup>462</sup></a></p> + +<p class="side">Ill-treatment of a ghost who fails to help hunters.</p> + +<p>However, it sometimes happens that the ghost disappoints +them, and that the hunters return in the evening +hungry and empty-handed. This may even be repeated +day after day, and still the people will not lose hope. They +think that the ghost is perhaps busy working in his field, +or that he has gone on a visit and will soon come home. +To give him time to do his business or see his friends at +leisure, they will remain in the village for several days. +Then, when they imagine that he must surely have returned, +they go out into the woods and try their luck +again. But should there still be no ghost and no game, +they begin to be seriously alarmed. They think that some +evil must have befallen him. But if time goes on and still +he gives no sign and the game continues scarce and shy, +their feelings towards the ghost undergo a radical alteration. +Passion getting the better of prudence, they will even reproach +him with ingratitude, taunt him with his uselessness, +and leave him to starve. Should he after that still remain +deaf to their railing and regardless of the short commons +to which they have reduced him, they will discharge a volley +of abuse at his grave and trouble themselves about him no +more. However, if, not content with refusing his valuable +assistance in the chase, the ghost should actually blight the +crops or send wild boars into the fields to trample them +down, the patience of the long-suffering people is quite +exhausted: the vials of their wrath overflow; and snatching +up their cudgels in a fury they belabour his grave till his +bones ache, or even drive him with blows and curses +altogether from the village.<a id="footnotetag463" name="footnotetag463"></a><a href="#footnote463"><sup>463</sup></a></p> + +<p class="side">The journey of ghosts to the spirit land.</p> + +<p>Such an outcast ghost, if he does not seek his revenge +by prowling in the neighbourhood and preying on society +at large, will naturally bethink himself of repairing to his +long home in the under world. For sooner or later the +spirits of the dead congregate there. It is especially when +<span class="pagenum"><a name="page286" id="page286"></a>[pg 286]</span> +the flesh has quite mouldered away from his bones that the +ghost packs up his little traps and sets out for the better +land. The entrance to the abode of bliss is a cave to the +west of Saddle Mountain. Here in the gully there is a +projecting tree-stump on which the ghosts perch waiting +for a favourable moment to jump into the mouth of the +cavern. When a slight earthquake is felt, a Kai man will +often say, "A ghost has just leaped from the tree into the +cave; that is why the earth is shaking." Down below the +ghosts are received by Tulmeng, lord of the nether world. +Often he appears in a canoe to ferry them over to the +further shore. "Blood or wax?" is the laconic question +which he puts to the ghost on the bank. He means to say, +"Were you killed or were you done to death by magic?" +For it is with wax that the sorcerer stops up the fatal little +tubes in which he encloses the souls of his enemies. And +the reason why the lord of the dead puts the question to +the newcomer is that the ghosts of the slain and the ghosts +of the bewitched dwell in separate places. Right in front +of the land of souls rises a high steep wall, which cannot +be climbed even by ghosts. The spirits have accordingly +to make their way through it and thereupon find themselves +in their new abode. According to some Kai, before the +ghosts are admitted to ghost land they must swing to and +fro on a rope and then drop into water, where they are +washed clean of bloodstains and all impurity; after which +they ascend, spick and span, the last slope to the village of +ghosts.</p> + +<p class="side">Life of ghosts in the other world.</p> + +<p>Tulmeng has the reputation of being a very stern ruler +in his weird realm, but the Kai really know very little about +him. He beats refractory souls, and it is essential that +every ghost should have his ears and nose bored. The +operation is very painful, and to escape it most people take +the precaution of having their ears and noses bored in their +lifetime. Life in the other world goes on just like life in +this one. Houses are built exactly like houses on earth, +and there as here pigs swarm in the streets. Fields are +tilled and crops are got in; ghostly men marry ghostly +women, who give birth to ghostly children. The same old +round of love and hate, of quarrelling and fighting, of +<span class="pagenum"><a name="page287" id="page287"></a>[pg 287]</span> +battle, murder and sudden death goes on in the shadowy +realm below ground just as in the more solid world above +ground. Sorcerers are there also, and they breed just as +bad blood among the dead as among the living. All things +indeed are the same except for their shadowy unsubstantial +texture.<a id="footnotetag464" name="footnotetag464"></a><a href="#footnote464"><sup>464</sup></a></p> + +<p class="side">Ghosts die and turn into animals.</p> + +<p>But the ghosts do not live for ever in the nether world. +They die the second death and turn into animals, generally +into cuscuses. In the shape of animals they haunt the +wildest, deepest, darkest glens of the rugged mountains. +No one but the owner has the right to set foot on such +haunted ground. He may even kill the ghostly animals. +Any one else who dared to disturb them in their haunts +would do so at the peril of his life. But even the owner of +the land who has killed one of the ghostly creatures is +bound to appease the spirit of the dead beast. He may +not cut up the carcase at once, but must leave it for a time, +perhaps for a whole night, after laying on it presents which +are intended to mollify and soothe the injured spirit. In +placing the gifts on the body he says, "Take the gifts and +leave us that which was a game animal, that we may eat +it." When the animal's ghost has appropriated the spiritual +essence of the offerings, the hunter and his family may eat +the carcase. Should one of these ghostly creatures die or +be killed, its spirit turns either into an insect or into an +ant-hill. Children who would destroy such an ant-hill or +throw little darts at it, are warned by their elders not to +indulge in such sacrilegious sport. When the insect also +dies, the series of spiritual transformations is at an end.<a id="footnotetag465" name="footnotetag465"></a><a href="#footnote465"><sup>465</sup></a></p> + +<p class="side">Ghosts of persons eminent for good or evil in their lives are +remembered and appealed to for help long after their deaths. Prayers to +ghosts for rain, a good crop of yams, and so forth.</p> + +<p>The ghosts whose help is invoked by hunters and +farmers are commonly the spirits of persons who have lately +died, since such spirits linger for a time in the neighbourhood, +or rather in the memory of the people. But besides +these spirits of the recent dead there are certain older +ghosts who may be regarded as permanent patrons of +hunting and other departments of life and nature, because +their fame has survived long after the men or women +themselves were gathered to their fathers. For example, +men who were bold and resolute in battle during their +<span class="pagenum"><a name="page288" id="page288"></a>[pg 288]</span> +life will be invoked long after their death, whenever a +stout heart is needed for some feat of daring. And +men who were notorious thieves and villains in the flesh +will be invited, long after their bodies have mouldered +in the grave, to lend their help when a deed of villainy is +to be done. The names of men or women who were +eminent for good or evil in their lives survive indefinitely +in the memory of the tribe. Thus before a battle many +a Kai warrior will throw something over the enemy's +village and as he does so he will softly call on two ghosts, +"We and Gunang, ye two heroes, come and guard me and +keep the foes from me, that they may not be able to hurt +me! But stand by me that I may be able to riddle them +with spears!" Again, when a magician wishes to cause +an earthquake, he will take a handful of ashes, wrap +them in certain leaves, and pronounce the following spell +over the packet: "Thou man Sâiong, throw about everything +that exists; houses, villages, paths, fields, bushes and +tall forest trees, yams, and taro, throw them all hither and +thither; break and smash everything, but leave me in +peace!" While he utters this incantation or prayer, the +sorcerer's body itself twitches and quivers more and more +violently, till the hut creaks and cracks and his strength is +exhausted. Then he throws the packet of ashes out of the +hut, and after that the earthquake is sure to follow sooner +or later. So when they want rain, the Kai call upon two +ghostly men named Balong and Batu, or Dinding and +Bojang, to drive away a certain woman named Yondimi, +so that the rain which she is holding up may fall upon the +earth. The prayer for rain addressed to the ghosts is +combined with a magical spell pronounced over a stone. +And when rain has fallen in abundance and the Kai wish +to make it cease, they strew hot ashes on the stone or lay +it in a wood fire. On the principle of homoeopathic magic +the heat of the ashes or of the fire is supposed to dry up +the rain. Thus in these ceremonies for the production or +cessation of rain we see that religion, represented by the +invocation of the ghosts, goes hand in hand with magic, +represented by the hocus-pocus with the stone. Again, +certain celebrated ghosts are invoked to promote the growth +<span class="pagenum"><a name="page289" id="page289"></a>[pg 289]</span> +of taro and yams. Thus to ensure a good crop of taro, +the suppliant will hold a bud of taro in his hand and pray, +"O Mrs. Zewanong, may my taro leaves unfold till they +are as broad as the petticoat which covers thy loins!" +When they are planting yams, they pray to two women +named Tendung and Molewa that they would cause the +yams to put forth as long suckers as the strings which the +women twist to make into carrying-nets. Before they dig +up the yams, they take a branch and drive with it the evil +spirits or ghosts from the house in which the yams are to +be stored. Having effected this clearance they stick the +branch in the roof of the house and appoint a certain +ghostly man named Ehang to act as warden. Again, +fowlers invoke a married pair of ghosts called Mânze and +Tâmingoka to frighten the birds from the trees and drive +them on the limed twigs. Or they pray to a ghostly +woman named Lâne, saying, "In all places of the neighbourhood +shake the betel-nuts from the palms, that they may +fall down to me on this fruit-tree and knock the berries +from the boughs!" But by the betel-nuts the fowler in +veiled language means the birds, which are to come in flocks +to the fruit-tree and be caught fast by the lime on the +branches. Again, when a fisherman wishes to catch eels, +he prays to two ghosts called Yambi and Ngigwâli, saying: +"Come, ye two men, and go down into the holes of the +pool; smite the eels in them, and draw them out on the +bank, that I may kill them!" Once more, when a child +suffers from enlarged spleen, which shews as a swelling on +its body, the parent will pray to a ghost named Aidolo for +help in these words: "Come and help this child! It is +big with a ball of sickness. Cut it up and squeeze and +squash it, that the blood and pus may drain away and my +child may be made whole!" To give point to the prayer +the petitioner simultaneously pretends to cut a cross on the +swelling with a knife.<a id="footnotetag466" name="footnotetag466"></a><a href="#footnote466"><sup>466</sup></a></p> + +<p class="side">Possible development of departmental gods out of ghosts.</p> + +<p>From this it appears that men and women who impressed +their contemporaries by their talents, their virtues, +<span class="pagenum"><a name="page290" id="page290"></a>[pg 290]</span> +or their vices in their lifetime, are sometimes remembered +long after their death and continue to be invoked by their +descendants for help in the particular department in which +they had formerly rendered themselves eminent either for +good or for evil. Such powerful and admired or dreaded +ghosts might easily grow in time into gods and goddesses, +who are worshipped as presiding over the various departments +of nature and of human life. There is good reason +to think that among many tribes and nations of the world +the history of a god, if it could be recovered, would be +found to be the history of a spirit who served his apprenticeship +as a ghost before he was promoted to the rank of +deity.</p> + +<p class="side">Kai lads at circumcision supposed to be swallowed by a +monster. Bull-roarers.</p> + +<p>Before quitting the Kai tribe I will mention that they, +like the other tribes on this coast, practise circumcision and +appear to associate the custom more or less vaguely with +the spirits of the dead. Like their neighbours, they impress +women with the belief that at circumcision the lads are +swallowed by a monster, who can only be induced to +disgorge them by the bribe of much food and especially of +pigs, which are accordingly bred and kept nominally for this +purpose, but really to furnish a banquet for the men alone. +The ceremony is performed at irregular intervals of several +years. A long hut, entered through a high door at one +end and tapering away at the other, is built in a lonely +part of the forest. It represents the monster which is to +swallow the novices in its capacious jaws. The process of +deglutition is represented as follows. In front of the +entrance to the hut a scaffold is erected and a man mounts +it. The novices are then led up one by one and passed +under the scaffold. As each comes up, the man overhead +makes a gesture of swallowing, while at the same time he +takes a great gulp of water from a coco-nut flask. The +trembling novice is now supposed to be in the maw of the +monster; but a pig is offered for his redemption, the man +on the scaffold, as representative of the beast, accepts the +offering, a gurgling sound is heard, and the water which he +had just gulped descends in a jet on the novice, who now +goes free. The actual circumcision follows immediately on +this impressive pantomime. The monster who swallows the +<span class="pagenum"><a name="page291" id="page291"></a>[pg 291]</span> +lads is named Ngosa, which means "Grandfather"; and the +same name is given to the bull-roarers which are swung at +the festival. The Kai bull-roarer is a lance-shaped piece of +palm-wood, more or less elaborately carved, which being +swung at the end of a string emits the usual droning, +booming sound. When they are not in use, the instruments +are kept, carefully wrapt up, in the men's house, which no +woman may enter. Only the old men have the right to +undo these precious bundles and take out the sacred bull-roarers. +Women, too, are strictly excluded from the +neighbourhood of the circumcision ground; any who intrude +on it are put to death. The mythical monster who is +supposed to haunt the ground is said to be very dangerous +to the female sex. When the novices go forth to be +swallowed by him in the forest, the women who remain in +the village weep and wail; and they rejoice greatly when +the lads come back safe and sound.<a id="footnotetag467" name="footnotetag467"></a><a href="#footnote467"><sup>467</sup></a></p> + +<p class="side">The Tami Islanders of Huon Gulf.</p> + +<p>The last tribe of German New Guinea to which I shall +invite your attention are the Tami. Most of them live not +on the mainland but in a group of islands in Huon Gulf, +to the south-east of Yabim. They are of a purer Melanesian +stock than most of the tribes on the neighbouring coast of +New Guinea. The German missionary Mr. G. Bamler, +who lived amongst them for ten years and knows the people +and their language intimately, thinks that they may even +contain a strong infusion of Polynesian blood.<a id="footnotetag468" name="footnotetag468"></a><a href="#footnote468"><sup>468</sup></a> They are a +seafaring folk, who extend their voyages all along the coast +for the purpose of trade, bartering mats, pearls, fish, coco-nuts, +and other tree-fruits which grow on their islands for +taro, bananas, sugar-cane, and sago, which grow on the +mainland.<a id="footnotetag469" name="footnotetag469"></a><a href="#footnote469"><sup>469</sup></a></p> + +<p class="side">The long soul and the short soul.</p> + +<p>In the opinion of these people every man has two souls, +a long one and a short one. The long soul is identified +with the shadow. It is only loosely attached to its owner, +wandering away from his body in sleep and returning to it +when he wakes with a start. The seat of the long soul is +<span class="pagenum"><a name="page292" id="page292"></a>[pg 292]</span> +in the stomach. When the man dies, the long soul quits +his body and appears to his relations at a distance, who +thus obtain the first intimation of his decease. Having +conveyed the sad intelligence to them, the long soul departs +by way of Maligep, on the west coast of New Britain, to a +village on the north coast, the inhabitants of which recognise +the Tami ghosts as they flit past.<a id="footnotetag470" name="footnotetag470"></a><a href="#footnote470"><sup>470</sup></a></p> + +<p class="side">Departure of the short soul to Lamboam, the nether world.</p> + +<p>The short soul, on the other hand, never leaves the +body in life but only after death. Even then it tarries for +a time in the neighbourhood of the body before it takes its +departure for Lamboam, which is the abode of the dead in +the nether world. The Tami bury their dead in shallow +graves under or near the houses. They collect in a coco-nut +shell the maggots which swarm from the decaying +corpse; and when the insects cease to swarm, they know +that the short soul has gone away to its long home. It is +the short soul which receives and carries away with it the +offerings that are made to the deceased. These offerings +serve a double purpose; they form the nucleus of the +dead man's property in the far country, and they ensure +him a friendly reception on his arrival. For example, the +soul shivers with cold, when it first reaches the subterranean +realm, and the other ghosts, the old stagers, obligingly heat +stones to warm it up.<a id="footnotetag471" name="footnotetag471"></a><a href="#footnote471"><sup>471</sup></a></p> + +<p class="side">Dilemma of the Tami.</p> + +<p>However, the restless spirit returns from time to time +to haunt and terrify the sorcerer, who was the cause of its +death. But its threats are idle; it can really do him very +little harm. Yet it keeps its ghostly eye on its surviving +relatives to see that they do not stand on a friendly footing +with the wicked sorcerer. Strictly speaking the Tami +ought to avenge his death, but as a matter of fact they do +not. The truth of it is that the Tami do a very good +business with the people on the mainland, among whom +the sorcerer is usually to be found; and the amicable relations +which are essential to the maintenance of commerce +would unquestionably suffer if a merchant were to indulge +his resentment so far as to take his customer's head instead +of his sago and bananas. These considerations reduce the +Tami to a painful dilemma. If they gratify the ghost +<span class="pagenum"><a name="page293" id="page293"></a>[pg 293]</span> +they lose a customer; if they keep the customer they must +bitterly offend the ghost, who will punish them for their +disrespect to his memory. In this delicate position the +Tami endeavour to make the best of both worlds. On +the one hand, by loudly professing their wrath and +indignation against the guilty sorcerer they endeavour to +appease the ghost; and on the other hand, by leaving +the villain unmolested they do nothing to alienate their +customers.<a id="footnotetag472" name="footnotetag472"></a><a href="#footnote472"><sup>472</sup></a></p> + +<p class="side">Funeral and mourning customs of the Tami.</p> + +<p>But if they do not gratify the desire for vengeance of +the blood-thirsty ghost, they are at great pains to testify +their respect for him in all other ways. The whole village +takes part in the mourning and lamentation for a death. +The women dance death dances, the men lend a hand in +the preparations for the burial. All festivities are stopped: +the drums are silent. As the people believe that when +anybody has died, the ghosts of his dead kinsfolk gather +in the village and are joined by other ghosts, they are +careful not to leave the mourners alone, exposed to the +too pressing attentions of the spectral visitors; they keep +the bereaved family company, especially at night; indeed, +if the weather be fine, the whole population of the village +will encamp round the temporary hut which is built on the +grave. This watch at the grave lasts about eight days. +The watchers are supported and comforted in the discharge +of their pious duty by a liberal allowance of food and drink. +Nor are the wants of the ghost himself forgotten. Many +families offer him taro broth at this time. The period of +mourning lasts two or three years. During the first year the +observances prescribed by custom are strictly followed, and +the nearest relations must avoid publicity. After a year +they are allowed more freedom; for example, the widow +may lay aside the heavy net, which is her costume in full +mourning, and may replace it by a lighter one; moreover, +she may quit the house. At the end of the long period of +mourning, dances are danced in honour of the deceased. +They begin in the evening and last all night till daybreak. +The mourners on these occasions smear their heads, necks, +and breasts with black earth. A great quantity of food, +<span class="pagenum"><a name="page294" id="page294"></a>[pg 294]</span> +particularly of pigs and taro broth, has been made ready; +for the whole village, and perhaps a neighbouring village +also, has been invited to share in the festivity, which +may last eight or ten days, if the provisions suffice. The +dances begin with a gravity and solemnity appropriate to a +memorial of the dead; but towards the close the performers +indulge in a lighter vein and act comic pieces, which so +tickle the fancy of the spectators, that many of them roll +on the ground with laughter. Finally, the temporary hut +erected on the grave is taken down and the materials +burned. As the other ghosts of the village are believed +to be present in attendance on the one who is the guest of +honour, all the villagers bring offerings and throw them +into the fire. However, persons who are not related to the +ghosts may snatch the offerings from the flames and convert +them to their own use. Precious objects, such as boars' +tusks and dogs' teeth, are not committed to the fire but +merely swung over it in a bag, while the name of the +person who offers the valuables in this economical fashion +is proclaimed aloud for the satisfaction of the ghost. With +these dances, pantomimes, and offerings the living have +discharged the last duties of respect and affection to the +dead. Yet for a while his ghost is thought to linger as a +domestic or household spirit; but the time comes when he +is wholly forgotten.<a id="footnotetag473" name="footnotetag473"></a><a href="#footnote473"><sup>473</sup></a></p> + +<p class="side">Bones of the dead dug up and kept in the house for a time.</p> + +<p>Many families, however, not content with the observance +of these ordinary ceremonies, dig up the bodies of +their dead when the flesh has mouldered away, redden the +bones with ochre, and keep them bundled up in the house +for two or three years, when these relics of mortality are +finally committed to the earth. The intention of thus +preserving the bones for years in the house is not mentioned, +but no doubt it is to maintain a closer intimacy with the +departed spirit than seems possible if his skeleton is left to +rot in the grave. When he is at last laid in the ground, +the tomb is enclosed by a strong wooden fence and planted +with ornamental shrubs. Yet in the course of years, as +the memory of the deceased fades away, his grave is +neglected, the fence decays, the shrubs run wild; another +<span class="pagenum"><a name="page295" id="page295"></a>[pg 295]</span> +generation, which knew him not, will build a house on the +spot, and if in digging the foundations they turn up his +bleached and mouldering bones, it is nothing to them: why +should they trouble themselves about the spirit of a man +or woman whose very name is forgotten?<a id="footnotetag474" name="footnotetag474"></a><a href="#footnote474"><sup>474</sup></a></p> + +<blockquote class="footnote"><a id="footnote450" name="footnote450"></a><b>Footnote 450:</b><a href="#footnotetag450"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 142 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote451" name="footnote451"></a><b>Footnote 451:</b><a href="#footnotetag451"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> p. 143.</p></blockquote> + +<blockquote class="footnote"><a id="footnote452" name="footnote452"></a><b>Footnote 452:</b><a href="#footnotetag452"> (return) </a><p>Ch. Keysser, <i>l.c.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote453" name="footnote453"></a><b>Footnote 453:</b><a href="#footnotetag453"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 143 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote454" name="footnote454"></a><b>Footnote 454:</b><a href="#footnotetag454"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 62 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote455" name="footnote455"></a><b>Footnote 455:</b><a href="#footnotetag455"> (return) </a><p>Ch. Keysser, pp. 64 <i>sqq.</i>, 147 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote456" name="footnote456"></a><b>Footnote 456:</b><a href="#footnotetag456"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> p. 132.</p></blockquote> + +<blockquote class="footnote"><a id="footnote457" name="footnote457"></a><b>Footnote 457:</b><a href="#footnotetag457"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> p. 148.</p></blockquote> + +<blockquote class="footnote"><a id="footnote458" name="footnote458"></a><b>Footnote 458:</b><a href="#footnotetag458"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 148 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote459" name="footnote459"></a><b>Footnote 459:</b><a href="#footnotetag459"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> p. 149.</p></blockquote> + +<blockquote class="footnote"><a id="footnote460" name="footnote460"></a><b>Footnote 460:</b><a href="#footnotetag460"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> p. 147.</p></blockquote> + +<blockquote class="footnote"><a id="footnote461" name="footnote461"></a><b>Footnote 461:</b><a href="#footnotetag461"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> p. 145.</p></blockquote> + +<blockquote class="footnote"><a id="footnote462" name="footnote462"></a><b>Footnote 462:</b><a href="#footnotetag462"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> p. 145.</p></blockquote> + +<blockquote class="footnote"><a id="footnote463" name="footnote463"></a><b>Footnote 463:</b><a href="#footnotetag463"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 145 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote464" name="footnote464"></a><b>Footnote 464:</b><a href="#footnotetag464"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 149 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote465" name="footnote465"></a><b>Footnote 465:</b><a href="#footnotetag465"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 112, 150 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote466" name="footnote466"></a><b>Footnote 466:</b><a href="#footnotetag466"> (return) </a><p> Ch. Keysser, <i>op. cit.</i> pp. 151-154. In this passage +the ghosts are spoken of simply as spirits (<i>Geister</i>); but the +context proves that the spirits in question are those of the dead.</p></blockquote> + +<blockquote class="footnote"><a id="footnote467" name="footnote467"></a><b>Footnote 467:</b><a href="#footnotetag467"> (return) </a><p>Ch. Keysser, <i>op. cit.</i> pp. 34-40.</p></blockquote> + +<blockquote class="footnote"><a id="footnote468" name="footnote468"></a><b>Footnote 468:</b><a href="#footnotetag468"> (return) </a><p> G. Bamler, "Tami," in R. Neuhauss's <i>Deutsch +Neu-Guinea</i>, iii. (Berlin, 1911) p. 489; compare <i>ib.</i> p. vii.</p></blockquote> + +<blockquote class="footnote"><a id="footnote469" name="footnote469"></a><b>Footnote 469:</b><a href="#footnotetag469"> (return) </a><p> H. Zahn, "Die Jabim," in R. Neuhauss's <i>Deutsch +Neu-Guinea</i>, iii. 315 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote470" name="footnote470"></a><b>Footnote 470:</b><a href="#footnotetag470"> (return) </a><p>G. Bamler, <i>op. cit.</i> p. 518.</p></blockquote> + +<blockquote class="footnote"><a id="footnote471" name="footnote471"></a><b>Footnote 471:</b><a href="#footnotetag471"> (return) </a><p>G. Bamler, <i>l.c.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote472" name="footnote472"></a><b>Footnote 472:</b><a href="#footnotetag472"> (return) </a><p>G. Bamler, <i>op. cit.</i> pp. 518 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote473" name="footnote473"></a><b>Footnote 473:</b><a href="#footnotetag473"> (return) </a><p>G. Bamler, <i>op. cit.</i> pp. 519-522.</p></blockquote> + +<blockquote class="footnote"><a id="footnote474" name="footnote474"></a><b>Footnote 474:</b><a href="#footnotetag474"> (return) </a><p>G. Bamler, <i>op. cit.</i> p. 518.</p></blockquote> + +<span class="pagenum"><a name="page296" id="page296"></a>[pg 296]</span> + + + + +<h2><a name="lecture-xiv" id="lecture-xiv"></a>LECTURE XIV</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE NATIVES +OF GERMAN AND DUTCH NEW GUINEA</h3> + + +<p class="side">The Tami doctrine of souls and gods. The Tago spirits, +represented by masked men.</p> + +<p>At the close of the last lecture I dealt with the Tami, a +people of Melanesian stock who inhabit a group of islands +off the mainland of New Guinea. I explained their theory +of the human soul. According to them, every man has +two distinct souls, a long one and a short one, both of +which survive his death, but depart in different directions, +one of them repairing to the lower world, and the other +being last sighted off the coast of New Britain. But the +knowledge which these savages possess of the spiritual +world is not limited to the souls of men; they are acquainted +with several deities (<i>buwun</i>), who live in the +otherwise uninhabited island of Djan. They are beings +of an amorous disposition, and though their real shape +is that of a fish's body with a human head, they can take +on the form of men in order to seduce women. They +also cause epidemics and earthquakes; yet the people +shew them no respect, for they believe them to be dull-witted +as well as lecherous. At most, if a fearful epidemic +is raging, they will offer the gods a lean little pig or a +mangy cur; and should an earthquake last longer than +usual they will rap on the ground, saying, "Hullo, you +down there! easy a little! We men are still here." They +also profess acquaintance with a god named Anuto, who +created the heaven and the earth together with the first +man and woman. He is a good being; nobody need be +afraid of him. At festivals and meat markets the Tami +offer him the first portion in a little basket, which a lad +<span class="pagenum"><a name="page297" id="page297"></a>[pg 297]</span> +carries away into the wood and leaves there. As usual, +the deity consumes only the soul of the offering; the bearer +eats the material substance.<a id="footnotetag475" name="footnotetag475"></a><a href="#footnote475"><sup>475</sup></a> The Tami further believe +in certain spirits called Tago which are very old, having +been created at the same time as the village. Every +family or clan possesses its own familiar spirits of this +class. They are represented by men who disguise their +bodies in dense masses of sago leaves and their faces in +grotesque masks with long hooked noses. In this costume +the maskers jig it as well as the heavy unwieldy disguise +allows them to do. But the dance consists in little more +than running round and round in a circle, with an occasional +hop; the orchestra stands in the middle, singing and +thumping drums. Sometimes two or three of the masked +men will make a round of the village, pelting the men +with pebbles or hard fruits, while the women and children +scurry out of their way. When they are not in use the +masks are hidden away in a hut in the forest, which women +and children may not approach. Their secret is sternly +kept: any betrayal of it is punished with death. The +season for the exhibition of these masked dances recurs +only once in ten or twelve years, but it extends over a +year or thereabout. During the whole of the dancing-season, +curiously enough, coco-nuts are strictly tabooed; +no person may eat them, so that the unused nuts +accumulate in thousands. As coco-nuts ordinarily form +a daily article of diet with the Tami, their prohibition +for a year is felt by the people as a privation. The +meaning of the prohibition and also of the masquerades +remains obscure.<a id="footnotetag476" name="footnotetag476"></a><a href="#footnote476"><sup>476</sup></a></p> + +<p class="side">The superhuman beings with whom the Tami are chiefly +concerned are the souls of the dead. Offerings to the dead.</p> + +<p>But while the Tami believe in gods and spirits of +various sorts, the superhuman beings with whom they chiefly +concern themselves are the souls of the dead. On this +subject Mr. Bamler writes: "All the spirits whom we have +thus far described are of little importance in the life and +thought of the Tami; they are remembered only on +special occasions. The spirits who fill the thoughts and +attract the attention of the Tami are the <i>kani</i>, that is, +<span class="pagenum"><a name="page298" id="page298"></a>[pg 298]</span> +the souls of the departed. The Tami therefore practise +the worship of ancestors. Yet the memory of ancestors +does not reach far back; people occupy themselves only +with the souls of those relatives whom they have personally +known. Hence the worship seldom extends beyond the +grandfather, even when a knowledge of more remote +progenitors survives. An offering to the ancestors takes +the form of a little dish of boiled taro, a cigar, betel-nuts, +and the like; but the spirits partake only of the image +or soul of the things offered, while the material substance +falls to the share of mankind. There is no fixed rule +as to the manner or time of the offering. It is left to +the caprice or childlike affection of the individual to decide +how he will make it. With most natives it is a simple +matter of business, the throwing of a sprat to catch a +salmon; the man brings his offering only when he needs +the help of the spirits. There is very little ceremony about +it. The offerer will say, for example, 'There, I lay a cigar +for you; smoke it and hereafter drive fish towards me'; +or, 'Accompany me on the journey, and see to it that I +do good business.' The place where the food is presented +is the shelf for pots and dishes under the roof. Thus +they imagine that the spirits exert a tolerably far-reaching +influence over all created things, and it is their notion +that the spirits take possession of the objects. In like +manner the spirits can injure a man by thwarting his plans, +for example, by frightening away the fish, blighting the +fruits of the fields, and so forth. If the native is forced to +conclude that the spirits are against him, he has no hesitation +about deceiving them in the grossest manner. Should the +requisite sacrifices be inconvenient to him, he flatly refuses +them, or gives the shabbiest things he can find. In all +this the native displays the same craft and cunning which +he is apt to practise in his dealings with the whites. He +fears the power which the spirit has over him, yet he tries +whether he cannot outwit the spirit like an arrant block-head."<a id="footnotetag477" name="footnotetag477"></a><a href="#footnote477"><sup>477</sup></a></p> + +<p class="side">Crude motives for sacrifice.</p> + +<p>This account of the crude but quite intelligible motives +which lead these savages to sacrifice to the spirits of their +<span class="pagenum"><a name="page299" id="page299"></a>[pg 299]</span> +dead may be commended to the attention of writers on the +history of religion who read into primitive sacrifice certain +subtle and complex ideas which it never entered into the +mind of primitive man to conceive and which, even if they +were explained to him, he would in all probability be +totally unable to understand.</p> + +<p class="side">Lamboam, the land of the dead.</p> + +<p>According to the Tami, the souls of the dead live in +the nether world. The spirit-land is called Lamboam; the +entrance to it is by a cleft in a rock. The natives of the +mainland also call Hades by the name of Lamboam; but +whereas according to them every village has its own little +Lamboam, the Tami hold that there is only one big Lamboam +for everybody, though it is subdivided into many mansions, +of which every village has one to itself. In Lamboam everything +is fairer and more perfect than on earth. The fruits +are so plentiful that the blessed spirits can, if they choose, +give themselves up to the delights of idleness; the villages +are full of ornamental plants. Yet on the other hand we +are informed that life beneath the ground is very like +life above it: people work and marry, they squabble and +wrangle, they fall sick and even die, just as people do on +earth. Souls which die the second death in Lamboam are +changed into vermin, such as ants and worms; however, +others say that they turn into wood-spirits, who do men a +mischief in the fields. It is not so easy as is commonly +supposed to effect an entrance into the spirit-land. You +must pass a river, and even when you have crossed it you +will be very likely to suffer from the practical jokes which +the merry old ghosts play on a raw newcomer. A very +favourite trick of theirs is to send him up a pandanus tree to +look for fruit. If he is simple enough to comply, they catch +him by the legs as he is swarming up the trunk and drag him +down, so that his whole body is fearfully scratched, if not +quite ripped up, by the rough bark. That is why people +put valuable things with the dead in the grave, in order that +their ghosts on arrival in Lamboam may have the wherewithal +to purchase the good graces of the facetious old stagers.<a id="footnotetag478" name="footnotetag478"></a><a href="#footnote478"><sup>478</sup></a></p> + +<p class="side">Return of the ghosts to earth, sometimes in the form of +serpents.</p> + +<p>However, even when the ghosts have succeeded in effecting +a lodgment in Lamboam, they are not strictly confined +<span class="pagenum"><a name="page300" id="page300"></a>[pg 300]</span> +to it. They can break bounds at any moment and return +to the upper air. This they do particularly when any of +their surviving relations is at the point of death. Ghosts of +deceased kinsfolk and of others gather round the parting soul +and attend it to the far country. Yet sometimes, apparently, +the soul sets out alone, for the anxious relatives will call out +to it, "Miss not the way." But ghosts visit their surviving +friends at other times than at the moment of death. For +example, some families possess the power of calling up spirits +in the form of serpents from the vasty deep. The spirits +whom they evoke are usually those of persons who have died +quite lately; for such ghosts cannot return to earth except +in the guise of serpents. In this novel shape they naturally +feel shy and hide under a mat. They come out only in the +dusk of the evening or the darkness of night and sit on the +shelf for pots and dishes under the roof. They have lost +the faculty of speech and can express themselves only in +whistles. These whistles the seer, who is generally a woman, +understands perfectly and interprets to his or her less gifted +fellows. In this way a considerable body of information, +more or less accurate in detail, is collected as to life in the +other world. More than that, it is even possible for men, +and especially for women, to go down alive into the nether +world and prosecute their enquiries at first hand among the +ghosts. Women who possess this remarkable faculty transmit +it to their daughters, so that the profession is hereditary. +When anybody wishes to ascertain how it fares with one of +his dead kinsfolk in Lamboam, he has nothing to do but to +engage the services of one of these professional mediums, +giving her something which belonged to his departed friend. +The medium rubs her forehead with ginger, muttering an +incantation, lies down on the dead man's property, and falls +asleep. Her soul then goes down in a dream to deadland +and elicits from the ghosts the required information, which +on waking from sleep she imparts to the anxious enquirer.<a id="footnotetag479" name="footnotetag479"></a><a href="#footnote479"><sup>479</sup></a></p> + +<p class="side">Sickness caused by a spirit.</p> + +<p>Sickness accompanied by fainting fits is ascribed to the +action of a spirit, it may be the ghost of a near relation, who +has carried off the "long soul" of the sufferer. The truant +soul is recalled by a blast blown on a triton-shell, in which +<span class="pagenum"><a name="page301" id="page301"></a>[pg 301]</span> +some chewed ginger or <i>massoi</i> bark has been inserted. The +booming sound attracts the attention of the vagrant spirit, +while the smell of the bark or of the ginger drives away +the ghost.<a id="footnotetag480" name="footnotetag480"></a><a href="#footnote480"><sup>480</sup></a></p> + +<p class="side">Tami lads supposed to be swallowed by a monster at +circumcision; the monster and the bull-roarer are both called +<i>kani</i>.</p> + +<p>The name which the Tami give to the spirits of the dead +is <i>kani</i>; but like other tribes in this part of New Guinea +they apply the same term to the bull-roarer and also to the +mythical monster who is supposed to swallow the lads at +circumcision. The identity of the name for the three things +seems to prove that in the mind of the Tami the initiatory +rites, of which circumcision is the principal feature, are closely +associated with their conception of the state of the human +soul after death, though what the precise nature of the +association may be still remains obscure. Like their neighbours +on the mainland of New Guinea, the Tami give out +that the novices at initiation are swallowed by a monster or +dragon, who only consents to disgorge his prey in consideration +of a tribute of pigs, the rate of the tribute being one +novice one pig. In the act of disgorging the lad the dragon +bites him, and the bite is visible to all in the cut called +circumcision. The voice of the monster is heard in the hum +of the bull-roarers, which are swung at the ceremony in such +numbers and with such force that in still weather the booming +sound may be heard across the sea for many miles. To +impress women and children with an idea of the superhuman +strength of the dragon deep grooves are cut in the trunks of +trees and afterwards exhibited to the uninitiated as the marks +made by the monster in tugging at the ropes which bound +him to the trees. However, the whole thing is an open +secret to the married women, though they keep their knowledge +to themselves, fearing to incur the penalty of death +which is denounced upon all who betray the mystery.</p> + +<p class="side">The rite of circumcision. Seclusion and return of the newly +circumcised lads.</p> + +<p>The initiatory rites are now celebrated only at intervals +of many years. When the time is come for the ceremony, +women are banished from the village and special quarters +prepared for them elsewhere; for they are strictly forbidden +to set foot in the village while the monster or spirit who +swallows the lads has his abode in it. A special hut is then +built for the accommodation of the novices during the many +<span class="pagenum"><a name="page302" id="page302"></a>[pg 302]</span> +months which they spend in seclusion before and after the +operation of circumcision. The hut represents the monster; +it consists of a framework of thin poles covered with palm-leaf +mats and tapering down at one end. Looked at from a +distance it resembles a whale. The backbone is composed +of a betel-nut palm, which has been grubbed up with its +roots. The root with its fibres represents the monster's head +and hair, and under it are painted a pair of eyes and a great +mouth in red, white, and black. The passage of the novices +into the monster's belly is represented by causing them to +defile past a row of men who hold bull-roarers aloft over the +heads of the candidates. Before this march past takes place, +each of the candidates is struck by the chief with a bull-roarer +on his chin and brow. The operation of circumcising +the lads is afterwards performed behind a screen set up near +the monster-shaped house. It is followed by a great feast +on swine's flesh. After their wounds are healed the circumcised +lads have still to remain in seclusion for three or four +months. Finally, they are brought back to the village with +great pomp. For this solemn ceremony their faces, necks, +and breasts are whitened with a thick layer of chalk, while +red stripes, painted round their mouths and eyes and prolonged +to the ears, add to the grotesqueness of their appearance. +Their eyes are closed with a plaster of chalk, and +thus curiously arrayed and blindfolded they are led back to +the village square, where leave is formally given them to +open their eyes. At the entrance to the village they are +received by the women, who weep for joy and strew boiled +field-fruits on the way. Next morning the newly initiated lads +wash off the crust of chalk, and have their hair, faces, necks, +and breasts painted bright red. This ends their time of +seclusion, which has lasted five or six months; they now +rank as full-grown men.<a id="footnotetag481" name="footnotetag481"></a><a href="#footnote481"><sup>481</sup></a></p> + +<p class="side">Simulation of death and resurrection.</p> + +<p>In these initiatory rites, as in the similar rites of the +neighbouring tribes on the mainland of New Guinea, we may +perhaps detect a simulation of death and of resurrection to a +new and higher life. But why circumcision should form +the central feature of such a drama is a question to which +as yet no certain or even very probable answer can be given. +<span class="pagenum"><a name="page303" id="page303"></a>[pg 303]</span> +The bodily mutilations of various sorts, which in many +savage tribes mark the transition from boyhood to manhood, +remain one of the obscurest features in the life of uncultured +races. That they are in most cases connected with the +great change which takes place in the sexes at puberty +seems fairly certain; but we are far from understanding the +ideas which primitive man has formed on this mysterious +subject.</p> + +<p class="side">The natives of Dutch New Guinea.</p> + +<p>That ends what I have to say as to the notions of death +and a life hereafter which are entertained by the natives of +German New Guinea. We now turn to the natives of Dutch +New Guinea, who occupy roughly speaking the western half +of the great island. Our information as to their customs +and beliefs on this subject is much scantier, and accordingly +my account of them will be much briefer.</p> + +<p class="side">Geelvink Bay and Doreh Bay. The Noofoor or Noomfor people. +Their material culture and arts of life.</p> + +<p>Towards the western end of the Dutch possession there +is on the northern coast a deep and wide indentation known +as Geelvink Bay, which in its north-west corner includes +a very much smaller indentation known as Doreh Bay. +Scattered about in the waters of the great Geelvink Bay are +many islands of various sizes, such as Biak or Wiak, Jappen +or Jobi, Run or Ron, Noomfor, and many more. It is in +regard to the natives who inhabit the coasts or islands of +Geelvink Bay that our information is perhaps least imperfect, +and it is accordingly with them that I shall begin. In +physical appearance, expression of the face, mode of wearing +the hair, and still more in manners and customs these +natives of the coast and islands differ from the natives of +the mountains in the interior. The name given to them by +Dutch and German writers is Noofoor or Noomfor. Their +original home is believed to be the island of Biak or Wiak, +which lies at the northern entrance of the bay, and from +which they are supposed to have spread southwards and +south-westwards to the other islands and to the mainland of +New Guinea.<a id="footnotetag482" name="footnotetag482"></a><a href="#footnote482"><sup>482</sup></a> They are a handsomely built race. Their +colour is usually dark brown, but in some individuals it +<span class="pagenum"><a name="page304" id="page304"></a>[pg 304]</span> +shades off to light-brown, while in others it deepens into +black-brown. The forehead is high and narrow; the eye is +dark brown or black with a lively expression; the nose +broad and flat, the lips thick and projecting. The cheekbones +are not very high. The facial angle agrees with that +of Europeans. The hair is abundant and frizzly. The +people live in settled villages and subsist by agriculture, +hunting, and fishing. Their large communal houses are +raised above the ground on piles; on the coast they are +built over the water. Each house has a long gallery, one in +front and one behind, and a long passage running down the +middle of the dwelling, with the rooms arranged on either +side of it. Each room has its own fireplace and is occupied +by a single family. One such communal house may contain +from ten to twenty families with a hundred or more men, +women, and children, besides dogs, fowls, parrots, and other +creatures. When the house is built over the water, it is +commonly connected with the shore by a bridge; but in +some places no such bridge exists, and at high water the +inmates can only communicate with the shore by means of +their canoes. The staple food of the people is sago, which +they extract from the sago-palm; but they also make use of +bread-fruit, together with millet, rice, and maize, whenever they +can obtain these cereals. Their flesh diet includes wild pigs, +birds, fish, and trepang. While some of them subsist mainly +by fishing and commerce, others devote themselves almost +exclusively to the cultivation of their gardens, which they +lay out in clearings of the dense tropical forest, employing +chiefly axes and chopping-knives as their instruments of +tillage. Of ploughs they, like most savages, seem to know +nothing. The rice and other plants which they raise in +these gardens are produced by the dry method of cultivation. +In hunting birds they employ chiefly bows and arrows, but +sometimes also snares. The arrows with which they shoot +the birds of paradise are blunted so as not to injure the +splendid plumage of the birds. Turtle-shells, feathers of the +birds of paradise, and trepang are among the principal +articles which they barter with traders for cotton-goods, +knives, swords, axes, beads and so forth. They display +some skill and taste in wood-carving. The art of working +<span class="pagenum"><a name="page305" id="page305"></a>[pg 305]</span> +in iron has been introduced among them from abroad and +is now extensively practised by the men. They make large +dug-out canoes with outriggers, which seem to be very seaworthy, +for they accomplish long voyages even in stormy +weather. The making of pottery, basket-work, and weaving, +together with pounding rice and cooking food, are the special +business of women. The men wear waistbands or loin-cloths +made of bark, which is beaten till it becomes as supple as +leather. The women wear petticoats or strips of blue cotton +round their loins, and as ornaments they have rings of silver, +copper, or shell on their arms and legs.<a id="footnotetag483" name="footnotetag483"></a><a href="#footnote483"><sup>483</sup></a> Thus the people +have attained to a fair degree of barbaric culture.</p> + +<p class="side">Fear of ghosts. Ideas of the spirit-world.</p> + +<p>Now it is significant that among these comparatively +advanced savages the fear of ghosts and the reverence +entertained for them have developed into something which +might almost be called a systematic worship of the dead. +As to their fear of ghosts I will quote the evidence of a +Dutch missionary, Mr. J. L. van Hasselt, who lived for many +years among them and is the author of a grammar and +dictionary of their language. He says: "That a great fear +of ghosts prevails among the Papuans is intelligible. Even +by day they are reluctant to pass a grave, but nothing +would induce them to do so by night. For the dead +are then roaming about in their search for gambier and +tobacco, and they may also sail out to sea in a canoe. +Some of the departed, above all the so-called <i>Mambrie</i> or +heroes, inspire them with especial fear. In such cases for +some days after the burial you may hear about sunset a +simultaneous and horrible din in all the houses of all the +villages, a yelling, screaming, beating and throwing of sticks; +happily the uproar does not last long: its intention is to +compel the ghost to take himself off: they have given him +all that befits him, namely, a grave, a funeral banquet, and +funeral ornaments; and now they beseech him not to thrust +himself on their observation any more, not to breathe any +sickness upon the survivors, and not to kill them or 'fetch' +them, as the Papuans put it. Their ideas of the spirit-world +are very vague. Their usual answer to such questions is, +<span class="pagenum"><a name="page306" id="page306"></a>[pg 306]</span> +'We know not.' If you press them, they will commonly +say that the spirit realm is under the earth or under the +bottom of the sea. Everything there is as it is in the upper +world, only the vegetation down below is more luxuriant, and +all plants grow faster. Their fear of death and their helpless +wailing over the dead indicate that the misty kingdom of +the shades offers but little that is consolatory to the Papuan +at his departure from this world."<a id="footnotetag484" name="footnotetag484"></a><a href="#footnote484"><sup>484</sup></a></p> + +<p class="side">Fear of ghosts in general and of the ghosts of the slain in +particular.</p> + +<p>Again, speaking of the natives of Doreh, a Dutch official +observes that "superstition and magic play a principal part +in the life of the Papuan. Occasions for such absurdities he +discovers at every step. Thus he cherishes a great fear of +the ghosts of slain persons, for which reason their bodies +remain unburied on the spot where they were murdered. +When a murder has taken place in the village, the inhabitants +assemble for several evenings in succession and raise +a fearful outcry in order to chase away the soul, in case it +should be minded to return to the village. They set up +miniature wooden houses here and there on trees in the +forest for the ghosts of persons who die of disease or through +accidents, believing that the souls take up their abode in +them."<a id="footnotetag485" name="footnotetag485"></a><a href="#footnote485"><sup>485</sup></a> The same writer remarks that these savages have +no priests, but that they have magicians (<i>kokinsor</i>), who +practise exorcisms, work magic, and heal the sick, for which +they receive a small payment in articles of barter or food.<a id="footnotetag486" name="footnotetag486"></a><a href="#footnote486"><sup>486</sup></a> +Speaking of the Papuans of Dutch New Guinea in general +another writer informs us that "they honour the memory of +the dead in every way, because they ascribe to the spirits of +the departed a great influence on the life of the survivors.... +Whereas in life all good and evil comes from the soul, +after death, on the other hand, the spirit works for the most +part only evil. It loves especially to haunt by night the +neighbourhood of its old dwelling and the grave; so the +people particularly avoid the neighbourhood of graves at +night, and when darkness has fallen they will not go out +except with a burning brand.... According to the belief +<span class="pagenum"><a name="page307" id="page307"></a>[pg 307]</span> +of the Papuans the ghosts cause sickness, bad harvests, war, +and in general every misfortune. From fear of such evils +and in order to keep them in good humour, the people make +provision for the spirits of the departed after death. Also +they sacrifice to them before every important undertaking +and never fail to ask their advice."<a id="footnotetag487" name="footnotetag487"></a><a href="#footnote487"><sup>487</sup></a></p> + +<p class="side">Papuan ideas as to the state of the dead.</p> + +<p>A Dutch writer, who has given us a comparatively full +account of the natives of Geelvink Bay, describes as follows +their views in regard to the state of the dead: "According +to the Papuans the soul, which they imagine to have its seat +in the blood, continues to exist at the bottom of the sea, +and every one who dies goes thither. They imagine the +state of things there to be much the same as that in which +they lived on earth. Hence at his burial the dead man is +given an equipment suitable to his rank and position in life. +He is provided with a bow and arrow, armlets and body-ornaments, +pots and pans, everything that may stand him in +good stead in the life hereafter. This provision must not +be neglected, for it is a prevalent opinion that the dead +continue always to maintain relations with the world and +with the living, that they possess superhuman power, exercise +great influence over the affairs of life on earth, and are able +to protect in danger, to stand by in war, to guard against +shipwreck at sea, and to grant success in fishing and hunting. +For such weighty reasons the Papuans do all in their power +to win the favour of their dead. On undertaking a journey +they are said never to forget to hang amulets about themselves +in the belief that their dead will then surely help +them; hence, too, when they are at sea in rough weather, +they call upon the souls of the departed, asking them for +better weather or a favourable breeze, in case the wind +happens to be contrary."<a id="footnotetag488" name="footnotetag488"></a><a href="#footnote488"><sup>488</sup></a></p> + +<p class="side">Wooden images of the dead (<i>korwar</i>).</p> + +<p>In order to communicate with these powerful spirits and +to obtain their advice and help in time of need, the Papuans +of Geelvink Bay make wooden images of their dead, which +they keep in their houses and consult from time to time. +<span class="pagenum"><a name="page308" id="page308"></a>[pg 308]</span> +Every family has at least one such ancestral image, which +forms the medium whereby the soul of the deceased communicates +with his or her surviving relatives. These images +or Penates, as we may call them, are carved of wood, about +a foot high, and represent the deceased person in a standing, +sitting, or crouching attitude, but commonly with the hands +folded in front. The head is disproportionately large, the +nose long and projecting, the mouth wide and well furnished +with teeth; the eyes are formed of large green or blue +beads with black dots to indicate the pupils. Sometimes +the male figures carry a shield in the left hand and brandish +a sword in the right; while the female figures are represented +grasping with both hands a serpent which stands on +its coiled tail. Rags of many colours adorn these figures, +and the hair of the deceased, whom they represent, is placed +between their legs. Such an ancestral image is called a +<i>korwar</i> or <i>karwar</i>. The natives identify these effigies with +the deceased persons whom they portray, and accordingly +they will speak of one as their father or mother or other +relation. Tobacco and food are offered to the images, and +the natives greet them reverentially by bowing to the earth +before them with the two hands joined and raised to the +forehead.</p> + +<p class="side">Such images carried on voyages and consulted as oracles. The +images consulted in sickness.</p> + +<p>Such images are kept in the houses and carried in canoes +on voyages, in order that they may be at hand to help and +advise their kinsfolk and worshippers. They are consulted on +many occasions, for example, when the people are going on +a journey, or about to fish for turtles or trepang, or when a +member of the family is sick, and his relations wish to know +whether he will recover. At these consultations the enquirer +may either take the image in his hands or crouch before it +on the ground, on which he places his offerings of tobacco, +cotton, beads, and so forth. The spirit of the dead is +thought to be in the image and to pass from it into the +enquirer, who thus becomes inspired by the soul of the +deceased and acquires his superhuman knowledge. As a +sign of his inspiration the medium shivers and shakes. +According to some accounts, however, this shivering and +shaking of the medium is an evil omen; whereas if he +remains tranquil, the omen is good. It is especially in cases +<span class="pagenum"><a name="page309" id="page309"></a>[pg 309]</span> +of sickness that the images are consulted. The mode of +consultation has been described as follows by a Dutch +writer: "When any one is sick and wishes to know the +means of cure, or when any one desires to avert misfortune +or to discover something unknown, then in presence of the +whole family one of the members is stupefied by the fumes +of incense or by other means of producing a state of trance. +The image of the deceased person whose advice is sought is +then placed on the lap or shoulder of the medium in order +to cause the soul to pass out of the image into his body. +At the moment when that happens, he begins to shiver; +and, encouraged by the bystanders, the soul speaks through +the mouth of the medium and names the means of cure +or of averting the calamity. When he comes to himself, +the medium knows nothing of what he has been saying. +This they call <i>kor karwar</i>, that is, 'invoking the soul;' +and they say <i>karwar iwos</i>, 'the soul speaks.'" The +writer adds: "It is sometimes reported that the souls go +to the underworld, but that is not true. The Papuans +think that after death the soul abides by the corpse and +is buried with it in the grave; hence before an image is +made, if it is necessary to consult the soul, the enquirer must +betake himself to the grave in order to do so. But when +the image is made, the soul enters into it and is supposed to +remain in it so long as satisfactory answers are obtained +from it in consultation. But should the answers prove +disappointing, the people think that the soul has deserted +the image, on which they throw the image away as useless. +Where the soul has gone, nobody knows, and they do not +trouble their heads about it, since it has lost its power."<a id="footnotetag489" name="footnotetag489"></a><a href="#footnote489"><sup>489</sup></a> +The person who acts as medium in consulting the spirit may +be either the house-father himself or a magician (<i>konoor</i>).<a id="footnotetag490" name="footnotetag490"></a><a href="#footnote490"><sup>490</sup></a></p> + +<span class="pagenum"><a name="page310" id="page310"></a>[pg 310]</span> + +<p class="side">Example of the consultation of an ancestral image.</p> + +<p>As an example of these consultations we may take +the case of a man who was suffering from a painful sore on +his finger and wished to ascertain the cause of the trouble. +So he set one of the ancestral images before him and +questioned it closely. At first the image made no reply; +but at last the man remembered that he had neglected his +duty to his dead brother by failing to marry his widow, as, +according to native custom, he should have done. Now the +natives believe that the dead can punish them for any +breach of customary law; so it occurred to our enquirer that +the ghost of his dead brother might have afflicted him with +the sore on his finger for not marrying his widow. Accordingly +he put the question to the image, and in doing so the compunction +of a guilty conscience caused him to tremble. This +trembling he took for an answer of the image in the affirmative, +wherefore he went off and took the widow to wife and +provided for her maintenance.<a id="footnotetag491" name="footnotetag491"></a><a href="#footnote491"><sup>491</sup></a></p> + +<p class="side">Ancestral images consulted as to the cause of death. +Offerings to the images.</p> + +<p>Again, the ancestral images are often consulted to ascertain +the cause of a death; and if the image attributes the death to +the evil magic of a member of another tribe, an expedition +will be sent to avenge the wrong by slaying the supposed +culprit. For the souls of the dead take it very ill and wreak +their spite on the survivors, if their death is not avenged on +their enemies. Not uncommonly the consultation of the +images merely furnishes a pretext for satisfying a grudge +against an individual or a tribe.<a id="footnotetag492" name="footnotetag492"></a><a href="#footnote492"><sup>492</sup></a> The mere presence of +these images appears to be supposed to benefit the sick; a +woman who was seriously ill has been seen to lie with four +or five ancestral figures fastened at the head of her bed. On +enquiry she explained that they did not all belong to her, +but that some of them had been kindly lent to her by +relations and friends.<a id="footnotetag493" name="footnotetag493"></a><a href="#footnote493"><sup>493</sup></a> Again, the images are taken by the +natives with them to war, because they hope thereby to +secure the help of the spirits whom the images represent. +Also they make offerings from time to time to the effigies +and hold feasts in their honour.<a id="footnotetag494" name="footnotetag494"></a><a href="#footnote494"><sup>494</sup></a> They observe, indeed, +<span class="pagenum"><a name="page311" id="page311"></a>[pg 311]</span> +that the food which they present to these household +idols remains unconsumed, but they explain this by saying +that the spirits are content to snuff up the savour +of the viands, and to leave their gross material substance +alone.<a id="footnotetag495" name="footnotetag495"></a><a href="#footnote495"><sup>495</sup></a></p> + +<p class="side">Images of persons who have died away from home.</p> + +<p>In general, images are only made of persons who have +died at home. But in the island of Ron or Run they are +also made of persons who have died away from home or +have fallen in battle. In such cases the difficulty is to +compel the soul to quit its mortal remains far away and +come to animate the image. However, the natives of Ron +have found means to overcome this difficulty. They first +carve the wooden image of the dead person and then call +his soul back to the village by setting a great tree on fire, +while the family assemble round it and one of them, holding +the image in his hand, acts the part of a medium, shivering +and shaking and falling into a trance after the approved +fashion of mediums in many lands. After this ceremony +the image is supposed to be animated by the soul of the +deceased, and it is kept in the house with as much confidence +as any other.<a id="footnotetag496" name="footnotetag496"></a><a href="#footnote496"><sup>496</sup></a></p> + +<p class="side">Sometimes the head of the image is composed of the skull of +the deceased.</p> + +<p>Sometimes the head of the image consists of the skull +of the deceased, which has been detached from the skeleton +and inserted in a hole at the top of the effigy. In such +cases the body of the image is of wood and the head of +bone. It is especially men who have distinguished themselves +by their bravery or have earned a name for themselves +in other ways who are thus represented. Apparently +the notion is that as a personal relic of the departed the +skull is better fitted to retain his soul than a mere head of +wood. But in the island of Ron or Run, and perhaps elsewhere, +skull-topped images of this sort are made for all firstborn +children, whether male or female, young or old, at least +for all who die from the age of twelve years and upward. +These images have a special name, <i>bemar boo</i>, which means +"head of a corpse." They are kept in the room of the +parents who have lost the child.<a id="footnotetag497" name="footnotetag497"></a><a href="#footnote497"><sup>497</sup></a></p> + +<p class="side">Mode of preparing such skull-headed images.</p> + +<p>The mode in which such images are prepared is as +<span class="pagenum"><a name="page312" id="page312"></a>[pg 312]</span> +follows. The body of the firstborn child, who dies at the +age of years or upwards, is laid in a small canoe, +which is deposited in a hut erected behind the dwelling-house. +Here the mother is obliged to keep watch night +and day beside the corpse and to maintain a blazing fire +till the head drops off the body, which it generally does +about twenty days after the death. Then the trunk is +wrapped in leaves and buried, but the head is brought +into the house and carefully preserved. Above the spot +where it is deposited a small opening is made in the roof, +through which a stick is thrust bearing some rags or flags +to indicate that the remains of a dead body are in the +house. When, after the lapse of three or four months, +the nose and ears of the head have dropped off, and +the eyes have mouldered away, the relations and friends +assemble in the house of mourning. In the middle of the +assembly the father of the child crouches on his hams with +downcast look in an attitude of grief, while one of the +persons present begins to carve a new nose and a new pair +of ears for the skull out of a piece of wood. The kind of +wood varies according as the deceased was a male or a +female. All the time that the artist is at work, the rest of +the company chant a melancholy dirge. When the nose +and ears are finished and have been attached to the skull, +and small round fruits have been inserted in the hollow +sockets of the eyes to represent the missing orbs, a banquet +follows in honour of the deceased, who is now represented +by his decorated skull set up on a block of wood on the +table. Thus he receives his share of the food and of the +cigars, and is raised to the rank of a domestic idol or +<i>korwar</i>. Henceforth the skull is carefully kept in a corner +of the chamber to be consulted as an oracle in time of need. +The bodies of fathers and mothers are treated in the same +way as those of firstborn children. On the other hand the +bodies of children who die under the age of two years are +never buried. The remains are packed in baskets of rushes +covered with lids and tightly corded, and the baskets are +then hung on the branches of tall trees, where no more +notice is taken of them. Four or five such baskets containing +the mouldering bodies of infants may sometimes be seen +<span class="pagenum"><a name="page313" id="page313"></a>[pg 313]</span> +hanging on a single tree.<a id="footnotetag498" name="footnotetag498"></a><a href="#footnote498"><sup>498</sup></a> The reason for thus disposing +of the remains of young children is said to be as follows. +A thick mist hangs at evening over the top of the dense +tropical forest, and in the mist dwell two spirits called +Narwur and Imgier, one male and the other female, who +kill little children, not out of malice but out of love, because +they wish to have the children with them. So when a +child dies, the parents fasten its little body to the branches +of a tall tree in the forest, hoping that the spirit pair will +take it and be satisfied, and will spare its small brothers and +sisters.<a id="footnotetag499" name="footnotetag499"></a><a href="#footnote499"><sup>499</sup></a></p> + +<p class="side">Mummification of the dead.</p> + +<p>In some parts of Geelvink Bay, however, the bodies of +the dead are treated differently. For example, on the +south coast of the island of Jobi or Jappen and elsewhere +the corpses are reduced to mummies by being dried on a +bamboo stage over a slow fire; after which the mummies, +wrapt in cloth, are kept in the house, being either laid along +the wall or hung from the ceiling. When the number of +these relics begins to incommode the living inmates of the +house, the older mummies are removed and deposited in the +hollow trunks of ancient trees. In some tribes who thus +mummify their dead the juices of corruption which drip +from the rotting corpse are caught in a vessel and given to +the widow to drink, who is forced to gulp them down under +the threat of decapitation if she were to reject the loathsome +beverage.<a id="footnotetag500" name="footnotetag500"></a><a href="#footnote500"><sup>500</sup></a></p> + +<p class="side">Restrictions observed by mourners. Tattooing in honour of the +dead. Teeth of the dead worn by relatives.</p> + +<p>The family in which a death has taken place is subject +for a time to certain burdensome restrictions, which are +probably dictated by a fear of the ghost. Thus all the +time till the effigy of the deceased has been made and a +feast given in his honour, they are obliged to remain in the +house without going out for any purpose, not even to bathe +<span class="pagenum"><a name="page314" id="page314"></a>[pg 314]</span> +or to fetch food and drink. Moreover they must abstain +from the ordinary articles of diet and confine themselves to +half-baked cakes of sago and other unpalatable viands. +As these restrictions may last for months they are not +only irksome but onerous, especially to people who have no +slaves to fetch and carry for them. However, in that case +the neighbours come to the rescue and supply the mourners +with wood, water, and the other necessaries of life, until +custom allows them to go out and help themselves. After +the effigy of the dead has been made, the family go in state +to a sacred place to purify themselves by bathing. If the +journey is made by sea, no other canoe may meet or sail +past the canoe of the mourners under pain of being confiscated +to them and redeemed at a heavy price. On their +return from the holy place, the period of mourning is over, +and the family is free to resume their ordinary mode of life +and their ordinary victuals.<a id="footnotetag501" name="footnotetag501"></a><a href="#footnote501"><sup>501</sup></a> That the seclusion of the +mourners in the house for some time after the death springs +from a fear of the ghost is not only probable on general +grounds but is directly suggested by a custom which is +observed at the burial of the body. When it has been laid +in the earth along with various articles of daily use, which +the ghost is supposed to require for his comfort, the mourners +gather round the grave and each of them picks up a leaf, +which he folds in the shape of a spoon and holds several +times over his head as if he would pour out the contents +upon it. As they do so, they all murmur, "<i>Rur i rama</i>," +that is, "The spirit comes." This exclamation or incantation +is supposed to prevent the ghost from troubling them. +The gravediggers may not enter their houses till they have +bathed and so removed from their persons the contagion of +death, in order that the soul of the deceased may have no +power over them.<a id="footnotetag502" name="footnotetag502"></a><a href="#footnote502"><sup>502</sup></a> Mourners sometimes tattoo themselves +in honour of the dead. For a father, the marks are tattooed +on the cheeks and under the eyes; for a grandfather, on the +breast; for a mother, on the shoulders and arms; for a +brother, on the back. On the death of a father or mother, +<span class="pagenum"><a name="page315" id="page315"></a>[pg 315]</span> +the eldest son or, if there is none such, the eldest daughter +wears the teeth and hair of the deceased. When the teeth +of old people drop out, they are kept on purpose to be thus +strung on a string and worn by their sons or daughters +after their death. Similarly, a mother wears as a permanent +mark of mourning the teeth of her dead child strung on a +cord round her neck, and as a temporary mark of mourning +a little bag on her throat containing a lock of the child's +hair.<a id="footnotetag503" name="footnotetag503"></a><a href="#footnote503"><sup>503</sup></a> The intention of these customs is not mentioned. +Probably they are not purely commemorative but designed +in some way either to influence for good the spirit of the +departed or to obtain its help and protection for the living.</p> + +<p class="side">Rebirth of parents in their children.</p> + +<p>Thus far we have found no evidence among the natives +of New Guinea of a belief that the dead are permanently +reincarnated in their human descendants. However, the +inhabitants of Ayambori, an inland village about an hour +distant to the east of Doreh, are reported to believe that +the soul of a dead man returns in his eldest son, and that +the soul of a dead woman returns in her eldest daughter.<a id="footnotetag504" name="footnotetag504"></a><a href="#footnote504"><sup>504</sup></a> +So stated the belief is hardly clear and intelligible; for if a +man has several sons, he must evidently be alive and not +dead when the eldest of them is born, and similarly with a +woman and her eldest daughter. On the analogy of similar +beliefs elsewhere we may conjecture that these Papuans +imagine every firstborn son to be animated by the soul of +his father, whether his father be alive or dead, and every +firstborn daughter to be animated by the soul of her +mother, whether her mother be alive or dead.</p> + +<p class="side">Customs concerning the dead observed in the islands off the +western end of New Guinea.</p> + +<p>Beliefs and customs concerning the dead like those which +we have found among the natives of Geelvink Bay are +reported to prevail in other parts of Dutch New Guinea, but +our information about them is much less full. Thus, off the +western extremity of New Guinea there is a group of small +islands (Waaigeoo, Salawati, Misol, Waigama, and so on), +the inhabitants of which make <i>karwar</i> or wooden images of +their dead ancestors. These they keep in separate rooms +of their houses and take with them as talismans to war. +In these inner rooms are also kept miniature wooden houses +<span class="pagenum"><a name="page316" id="page316"></a>[pg 316]</span> +in which their ancestors are believed to reside, and in which +even Mohammedans (for some of the natives profess Islam) +burn incense on Fridays in honour of the souls of the dead. +These souls are treated like living beings, for in the morning +some finely pounded sago is placed in the shrines; at noon +it is taken away, but may not be eaten by the inmates of +the house. Curiously enough, women are forbidden to set +food for the dead in the shrines: if they did so, it is believed +that they would be childless. Further, in the chief's +house there are shrines for the souls of all the persons who +have died in the whole village. Such a house might almost +be described as a temple of the dead. Among the inhabitants +of the Negen Negorijen or "Nine Villages" the +abodes of the ancestral spirits are often merely frameworks +of houses decorated with coloured rags. These frameworks +are called <i>roem seram</i>. On festal occasions they are +brought forth and the people dance round them to music. +The mountain tribes of these islands to the west of New +Guinea seldom have any such little houses for the souls of +the dead. They think that the spirits of the departed dwell +among the branches of trees, to which accordingly the +living attach strips of red and white cotton, always to the +number of seven or a multiple of seven. Also they place +food on the branches or hang it in baskets on the boughs,<a id="footnotetag505" name="footnotetag505"></a><a href="#footnote505"><sup>505</sup></a> +no doubt in order to feed the hungry ghosts. But among +the tribes on the coast, who make miniature houses for the +use of their dead, these little shrines form a central feature of +the religious life of the people. At festivals, especially on +the occasion of a marriage or a death, the shrines are brought +out from the side chamber and are set down in the central +room of the house, where the people dance round them, +singing and making music for days together with no interruption +except for meals.<a id="footnotetag506" name="footnotetag506"></a><a href="#footnote506"><sup>506</sup></a></p> + +<p class="side">Wooden images of the dead.</p> + +<p>According to the Dutch writer, Mr. de Clercq, whose +account I am reproducing, this worship of the dead, represented +by wooden images (<i>karwar</i>) and lodged in miniature +<span class="pagenum"><a name="page317" id="page317"></a>[pg 317]</span> +houses, is, together with a belief in good and bad spirits, +the only thing deserving the name of religion that can +be detected among these people. It is certain that the +wooden images represent members of the family who died +a natural death at home; they are never, as in Ansoes and +Waropen, images of persons who have been murdered or +slain in battle. Hence they form a kind of Penates, who +are supposed to lead an invisible life in the family circle. +The natives of the Negen Negorijen, for example, believe +that these wooden images (<i>karwar</i>), which are both male +and female, contain the souls of their ancestors, who protect +the house and household and are honoured at festivals by +having portions of food set beside their images.<a id="footnotetag507" name="footnotetag507"></a><a href="#footnote507"><sup>507</sup></a> The Seget +Sélé, who occupy the extreme westerly point of New Guinea, +bury their dead in the island of Lago and set up little houses +in the forest for the use of the spirits of their ancestors. But +these little houses may never be entered or even approached +by members of the family.<a id="footnotetag508" name="footnotetag508"></a><a href="#footnote508"><sup>508</sup></a> A traveller, who visited a hut +occupied by members of the Seget tribe in Princess Island, +or Kararaboe, found a sick man in it and observed that +before the front and back door were set up double rows of +roughly hewn images painted with red and black stripes. He +was told that these images were intended to keep off the +sickness; for the natives thought that it would not dare to +run the gauntlet between the double rows of figures into the +house.<a id="footnotetag509" name="footnotetag509"></a><a href="#footnote509"><sup>509</sup></a> We may conjecture that these rude images represented +ancestral spirits who were doing sentinel duty over +the sick man.</p> + +<p class="side">Customs concerning the dead among the natives of the Macluer +Gulf.</p> + +<p>Among the natives of the Macluer Gulf, which penetrates +deep into the western part of Dutch New Guinea, the souls +of dead men who have distinguished themselves by bravery +or in other ways are honoured in the shape of wooden images, +which are sometimes wrapt in cloth and decorated with shells +about the neck. In Sekar, a village on the south side of the +gulf, small bowls, called <i>kararasa</i> after the spirits of ancestors +who are believed to lodge in them, are hung up in the houses; +<span class="pagenum"><a name="page318" id="page318"></a>[pg 318]</span> +on special occasions food is placed in them. In some of the +islands of the Macluer Gulf the dead are laid in hollows of +the rocks, which are then adorned with drawings of birds, +hands, and so forth. The hands are always painted white +or yellowish on a red ground. The other figures are drawn +with chalk on the weathered surface of the rock. But the +natives either cannot or will not give any explanation of the +custom.<a id="footnotetag510" name="footnotetag510"></a><a href="#footnote510"><sup>510</sup></a></p> + +<p class="side">Burial and mourning customs in the Mimika district.</p> + +<p>The Papuans of the Mimika district, on the southern +coast of Dutch New Guinea, sometimes bury their dead in +shallow graves near the huts; sometimes they place them +in coffins on rough trestles and leave them there till decomposition +is complete, when they remove the skull and preserve +it in the house, either burying it in the sand of the floor +or hanging it in a sort of basket from the roof, where it +becomes brown with smoke and polished with frequent handling. +The people do not appear to be particularly attached +to these relics of their kinsfolk and they sell them readily +to Europeans. Mourners plaster themselves all over with +mud, and sometimes they bathe in the river, probably as a +mode of ceremonial purification. They believe in ghosts, +which they call <i>niniki</i>; but beyond that elementary fact +we have no information as to their beliefs concerning the +state of the dead.<a id="footnotetag511" name="footnotetag511"></a><a href="#footnote511"><sup>511</sup></a></p> + +<p class="side">Burial customs at Windessi.</p> + +<p>The natives of Windessi in Dutch New Guinea generally +bury their dead the day after the decease. As a rule the +corpse is wrapt in mats and a piece of blue cloth and laid +on a scaffold; few are coffined. All the possessions of the +dead, including weapons, fishing-nets, wooden bowls, pots, +and so forth, according as the deceased was a man or a woman, +<span class="pagenum"><a name="page319" id="page319"></a>[pg 319]</span> +are placed beside him or her. If the death is attributed to +the influence of an evil spirit, they take hold of a lock of +hair of the corpse and mention various places. At the +mention of each place, they tug the hair; and if it comes +out, they conclude that the death was caused by somebody +at the place which was mentioned at the moment. But if +the hair does not come out, they infer that evil spirits had no +hand in the affair. Before the body is carried away, the +family bathes, no doubt to purify themselves from the contagion +of death. Among the people of Windessi it is a +common custom to bury the dead in an island. At such a +burial the bystanders pick up a fallen leaf, tear it in two, and +stroke the corpse with it, in order that the ghost of the +departed may not kill them. When the body has been +disposed of either in a grave or on a scaffold, they embark +in the canoe and sit listening for omens. One of the men in +a loud voice bids the birds and the flies to be silent; and all +the others sit as still as death in an attitude of devotion. +At last, after an interval of silence, the man who called out +tells his fellows what he has heard. If it was the buzz of the +blue flies that he heard, some one else will die. If it was the +booming sound of a triton shell blown in the distance, a raid +must be made in that direction to rob and murder. Why it +must be so, is not said, but we may suppose that the note of +the triton shell is believed to betray the place of the enemy +who has wrought the death by magic, and that accordingly +an expedition must be sent to avenge the supposed crime on +the supposed murderer. If the note of a bird called <i>kohwi</i> +is heard, then the fruit-trees will bear fruit. Though all the +men sit listening in the canoe, the ominous sounds are heard +only by the man who called out.<a id="footnotetag512" name="footnotetag512"></a><a href="#footnote512"><sup>512</sup></a></p> + +<p class="side">Mourning customs at Windessi.</p> + +<p>When the omens have thus been taken, the paddles +again dip in the water, and the canoe returns to the house +of mourning. Arrived at it, the men disembark, climb up +the ladder (for the houses seem to be built on piles over the +water) and run the whole length of the long house with their +paddles on their shoulders. Curiously enough, they never +do this at any other time, because they imagine that it would +<span class="pagenum"><a name="page320" id="page320"></a>[pg 320]</span> +cause the death of somebody. Meantime the women have +gone into the forest to get bark, which they beat into +bark-cloth and make into mourning caps for themselves. +The men busy themselves with plaiting armlets and leglets +of rattan, in which some red rags are stuck. Large blue and +white beads are strung on a red cord and worn round the +neck. Further, the hair is shorn in sign of mourning. +Mourners are forbidden to eat anything cooked in a pot. +Sago-porridge, which is a staple food with some of the natives +of New Guinea, is also forbidden to mourners at Windessi. +If they would eat rice, it must be cooked in a bamboo. The +doors and windows of the house are closed with planks or +mats, just as with us the blinds are lowered in a house after +a death. The surviving relatives make as many long sago-cakes +as there are houses in the village and send them to the +inmates; they also prepare a few for themselves. All who +do not belong to the family now leave the house of mourning. +Then the eldest brother or his representative gets up and all +follow him to the back verandah, where a woman stands +holding a bow and arrows, an axe, a paddle, and so forth. +Every one touches these implements. Since the death, there +has been no working in the house, but this time of inactivity +is now over and every one is free to resume his usual occupations. +This ends the preliminary ceremonies of mourning, +which go by the name of <i>djawarra</i>.</p> + +<p>A month afterwards round cakes of sago are baked on +the fire, and all the members of the family, their friends, and +the persons who assisted at the burial receive three such +cakes each. Only very young children are now allowed to +eat sago-porridge. This ceremony is called <i>djawarra baba</i>.</p> + +<p class="side">Festival of the dead. Wooden images of the dead.</p> + +<p>When a year or more has elapsed, the so-called festival +of the dead takes place. Often the festival is held for +several dead at the same time, and in that case the cost is +borne in common. From far and near the people have +collected sago, coco-nuts, and other food. For two nights +and a day they dance and sing, but without the accompaniment +of drums (<i>tifa</i>) and gongs. The first night, the +signs of mourning are still worn, hence no sago-porridge +may be eaten; only friends who are not in mourning are +allowed to partake of it. The night is spent in eating, +<span class="pagenum"><a name="page321" id="page321"></a>[pg 321]</span> +drinking, smoking, singing and dancing. Next day many +people make <i>korwars</i> of their dead, that is, grotesque wooden +images carved in human form, which are regarded as the +representatives of the departed. Some people fetch the +head of the deceased person, and having made a wooden +image with a large head and a hole in the back of it, they +insert the skull into the wooden head from behind. After +that friends feed the mourners with sago-porridge, putting it +into their mouths with the help of the chopsticks which are +commonly used in eating sago. When that is done, the +period of mourning is at an end, and the signs of mourning +are thrown away. A dance on the beach follows, at which +the new wooden images of the dead make their appearance. +But still the drums and gongs are silent. Dancing and +singing go on till the next morning, when the whole of the +ceremonies come to an end.<a id="footnotetag513" name="footnotetag513"></a><a href="#footnote513"><sup>513</sup></a></p> + +<p class="side">Fear of the ghost.</p> + +<p>The exact meaning of all these ceremonies is not clear, +but we may conjecture that they are based in large measure +on the fear of the ghost. That fear comes out plainly in +the ceremony of stroking the corpse with leaves in order to +prevent the ghost from killing the survivors. The writer to +whom we are indebted for an account of these customs tells +us in explanation of them that among these people death is +ascribed to the influence of evil spirits called <i>manoam</i>, who +are supposed to be incarnate in some human beings. Hence +they often seek to avenge a death by murdering somebody +who has the reputation of being an evil spirit incarnate. +If they succeed in doing so, they celebrate the preliminary +mourning ceremonies called <i>djawarra</i> and <i>djawarra baba</i>, +but the festival of the dead is changed into a memorial +festival, at which the people dance and sing to the +accompaniment of drums (<i>tifa</i>), gongs, and triton shells; +and instead of carving a wooden image of the deceased, they +make marks on the fleshless skull of the murdered man.<a id="footnotetag514" name="footnotetag514"></a><a href="#footnote514"><sup>514</sup></a></p> + +<p class="side">Beliefs of the natives of Windessi as to the life after +death. Medicine-men inspired by the spirits of the dead.</p> + +<p>The natives of Windessi are said to have the following +belief as to the life after death, though we are told that the +creed is now known to very few of them; for their old +beliefs and customs are fading away under the influence of a +<span class="pagenum"><a name="page322" id="page322"></a>[pg 322]</span> +mission station which is established among them. According +to their ancient creed, every man and every woman has two +spirits, and in the nether world, called <i>sarooka</i>, is a large house +where there is room for all the people of Windessi. When +a woman dies, both her spirits always go down to the +nether world, where they are clothed with flesh and bones, +need do no work, and live for ever. But when a man dies, +only one of his spirits must go to the under world; the +other may pass or transmigrate into a living man or, in rare +cases, into a living woman; the person so inspired by a +dead man's spirit becomes an <i>inderri</i>, that is, a medicine-man +or medicine-woman and has power to heal the sick. +When a person wishes to become a medicine-man or +medicine-woman, he or she acts as follows. If a man has +died, and his friends are sitting about the corpse lamenting, +the would-be medicine-man suddenly begins to shiver and +to rub his knee with his folded hands, while he utters a +monotonous sound. Gradually he falls into an ecstasy, and +if his whole body shakes convulsively, the spirit of the dead +man is supposed to have entered into him, and he becomes +a medicine-man. Next day or the day after he is taken +into the forest; some hocus-pocus is performed over him, +and the spirits of lunatics, who dwell in certain thick +trees, are invoked to take possession of him. He is now +himself called a lunatic, and on returning home behaves +as if he were half-crazed. This completes his training +as a medicine-man, and he is now fully qualified to kill +or cure the sick. His mode of cure depends on the +native theory of sickness. These savages think that sickness +is caused by a malicious or angry spirit, apparently the +spirit of a dead person; for a patient will say, "The <i>korwar</i>" +(that is, the wooden image which represents a particular +dead person) "is murdering me, or is making me sick." So +the medicine-man is called in, and sets to work on the +sufferer, while the <i>korwar</i>, or wooden image of the spirit who +is supposed to be doing all the mischief, stands beside him. +The principal method of cure employed by the doctor is +massage. He chews a certain fruit fine and rubs the +patient with it; also he pinches him all over the body as if +to drive out the spirit. Often he professes to extract a +<span class="pagenum"><a name="page323" id="page323"></a>[pg 323]</span> +stone, a bone, or a stick from the body of the sufferer. At +last he gives out that he has ascertained the cause of the +sickness; the sick man has done or has omitted to do something +which has excited the anger of the spirit.<a id="footnotetag515" name="footnotetag515"></a><a href="#footnote515"><sup>515</sup></a></p> + +<p class="side">Ghosts of slain enemies dreaded.</p> + +<p>From all this it would seem that the souls of the dead +are more feared than loved and reverenced by the Papuans +of Windessi. Naturally the ghosts of enemies who have +perished at their hands are particularly dreaded by them. +That dread explains some of the ceremonies which are +observed in the village at the return of a successful party of +head-hunters. As they draw near the village, they announce +their approach and success by blowing on triton shells. +Their canoes also are decked with branches. The faces of +the men who have taken a head are blackened with charcoal; +and if several have joined in killing one man, his skull is +divided between them. They always time their arrival +so as to reach home in the early morning. They come +paddling to the village with a great noise, and the women +stand ready to dance in the verandahs of the houses. The +canoes row past the <i>roem sram</i> or clubhouse where the +young men live; and as they pass, the grimy-faced slayers +fling as many pointed sticks or bamboos at the house as +they have killed enemies. The rest of the day is spent +very quietly. But now and then they drum or blow on +the conch, and at other times they beat on the walls of +the houses with sticks, shouting loudly at the same time, to +drive away the ghosts of their victims.<a id="footnotetag516" name="footnotetag516"></a><a href="#footnote516"><sup>516</sup></a></p> + +<p>That concludes what I have to say as to the fear and +worship of the dead in Dutch New Guinea.</p> + +<blockquote class="footnote"><a id="footnote475" name="footnote475"></a><b>Footnote 475:</b><a href="#footnotetag475"> (return) </a><p> G. Bamler, "Tami," in R. Neuhauss's +<i>Deutsch Neu-Guinea</i>, iii. (Berlin, +1911) pp. 489-492.</p></blockquote> + +<blockquote class="footnote"><a id="footnote476" name="footnote476"></a><b>Footnote 476:</b><a href="#footnotetag476"> (return) </a><p>G. Bamler, <i>op. cit.</i> pp. 507-512.</p></blockquote> + +<blockquote class="footnote"><a id="footnote477" name="footnote477"></a><b>Footnote 477:</b><a href="#footnotetag477"> (return) </a><p>G. Bamler, <i>op. cit.</i> pp. 513 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote478" name="footnote478"></a><b>Footnote 478:</b><a href="#footnotetag478"> (return) </a><p>G. Bamler, <i>op. cit.</i> pp. 514 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote479" name="footnote479"></a><b>Footnote 479:</b><a href="#footnotetag479"> (return) </a><p>G. Bamler, <i>op. cit.</i> pp. 515 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote480" name="footnote480"></a><b>Footnote 480:</b><a href="#footnotetag480"> (return) </a><p>G. Bamler, <i>op. cit.</i> p. 516.</p></blockquote> + +<blockquote class="footnote"><a id="footnote481" name="footnote481"></a><b>Footnote 481:</b><a href="#footnotetag481"> (return) </a><p>G. Bamler, <i>op. cit.</i> pp. 493-507.</p></blockquote> + +<blockquote class="footnote"><a id="footnote482" name="footnote482"></a><b>Footnote 482:</b><a href="#footnotetag482"> (return) </a><p> J. L. van Hasselt, "Die Papuastämme an der Geelvinkbai +(Neu-guinea)," <i>Mitteilungen der geographischen Gesellschaft zu +Jena</i>, ix. (1890) p. 1; F. S. A. de Clercq, "De West en Noordkust van +Nederlandsch Nieuw-Guinea," <i>Tijdschrift van het Kon. Nederlandsch +Aardrijkskundig Genootschap</i>, Tweede Serie, x. (1893) pp. 587 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote483" name="footnote483"></a><b>Footnote 483:</b><a href="#footnotetag483"> (return) </a><p> J. L. van Hasselt, <i>op. cit.</i> pp. 2, 3, 5 +<i>sq.</i>; A. Goudswaard, <i>De Papoewa's van de Geelvinksbaai</i> +(Schiedam, 1863), pp. 28 <i>sqq.</i>, 33 <i>sqq.</i>, 42 <i>sq.</i>, 47 +<i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote484" name="footnote484"></a><b>Footnote 484:</b><a href="#footnotetag484"> (return) </a><p> J. L. van Hasselt, "Die Papuastämme an der Geelvinkbai +(Neu-guinea)," <i>Mitteilungen der Geographischen Gesellschaft zu +Jena</i>, ix. (1891) p. 101.</p></blockquote> + +<blockquote class="footnote"><a id="footnote485" name="footnote485"></a><b>Footnote 485:</b><a href="#footnotetag485"> (return) </a><p> H. van Rosenberg, <i>Der Malayische Archipel</i> +(Leipsic, 1878), p. 461.</p></blockquote> + +<blockquote class="footnote"><a id="footnote486" name="footnote486"></a><b>Footnote 486:</b><a href="#footnotetag486"> (return) </a><p>H. van Rosenberg, <i>op. cit.</i> p. 462.</p></blockquote> + +<blockquote class="footnote"><a id="footnote487" name="footnote487"></a><b>Footnote 487:</b><a href="#footnotetag487"> (return) </a><p> M. Krieger, <i>Neu-Guinea</i> (Berlin, <span class="sc">N.D.</span>, +preface dated 1899), pp. 401, 402.</p></blockquote> + +<blockquote class="footnote"><a id="footnote488" name="footnote488"></a><b>Footnote 488:</b><a href="#footnotetag488"> (return) </a><p> A. Goudswaard, <i>De Papoewa's van de Geelvinksbaai</i> +(Schiedam, 1863), p. 77. Compare O. Finsch, <i>Neu-Guinea und seine +Bewohner</i> (Bremen, 1865), p. 105.</p></blockquote> + +<blockquote class="footnote"><a id="footnote489" name="footnote489"></a><b>Footnote 489:</b><a href="#footnotetag489"> (return) </a><p> F. S. A. de Clercq, "De West- en Noordkust van +Nederlandsch Nieuw-Guinea," <i>Tijdschrift van het Kon. Nederlandsch +Aardrijkskundig Genootschap</i>, Tweede Serie, x. (1893) p. 631. On +these <i>korwar</i> or <i>karwar</i> (images of the dead) see further A. +Goudswaard, <i>De Papoewa's van de Geelvinksbaai</i>, pp. 72 <i>sq.</i>, +77-79; O. Finsch, <i>Neu-Guinea und seine Bewohner</i>, pp. 104-106; H. +von Rosenberg, <i>Der Malayische Archipel</i>, pp. 460 <i>sq.</i>; J. L. +van Hasselt, "Die Papuastämme an der Geelvinkbaai (Neu-Guinea)" +<i>Mitteilungen der Geographischen Gesellschaft zu Jena</i>, ix. (1891) +p. 100; M. Krieger, <i>Neu-Guinea</i>, pp. 400 <i>sq.</i>, 402 +<i>sq.</i>, 498 <i>sqq.</i> In the text I have drawn on these various +accounts.</p></blockquote> + +<blockquote class="footnote"><a id="footnote490" name="footnote490"></a><b>Footnote 490:</b><a href="#footnotetag490"> (return) </a><p>J. L. van Hasselt, <i>l.c.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote491" name="footnote491"></a><b>Footnote 491:</b><a href="#footnotetag491"> (return) </a><p> A. Goudswaard, <i>De Papoewa's van de Geelvinksbaai</i>, +pp. 78 <i>sq.</i>; O. Finsch, <i>Neu-Guinea und seine Bewohner</i>, pp. +105 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote492" name="footnote492"></a><b>Footnote 492:</b><a href="#footnotetag492"> (return) </a><p> A. Goudswaard, <i>op. cit.</i> p. 79; O. Finsch, <i>op. +cit.</i> p. 106.</p></blockquote> + +<blockquote class="footnote"><a id="footnote493" name="footnote493"></a><b>Footnote 493:</b><a href="#footnotetag493"> (return) </a><p>J. L. van Hasselt, <i>op. cit.</i> p. 100.</p></blockquote> + +<blockquote class="footnote"><a id="footnote494" name="footnote494"></a><b>Footnote 494:</b><a href="#footnotetag494"> (return) </a><p>A. Goudswaard, <i>op. cit.</i> p. 78.</p></blockquote> + +<blockquote class="footnote"><a id="footnote495" name="footnote495"></a><b>Footnote 495:</b><a href="#footnotetag495"> (return) </a><p>F. S. A. de Clercq, <i>op. cit.</i> p. 632.</p></blockquote> + +<blockquote class="footnote"><a id="footnote496" name="footnote496"></a><b>Footnote 496:</b><a href="#footnotetag496"> (return) </a><p>F. S. A. de Clercq, <i>op. cit.</i> p. 632.</p></blockquote> + +<blockquote class="footnote"><a id="footnote497" name="footnote497"></a><b>Footnote 497:</b><a href="#footnotetag497"> (return) </a><p>F. S. A. de Clercq, <i>op. cit.</i> p. 632.</p></blockquote> + +<blockquote class="footnote"><a id="footnote498" name="footnote498"></a><b>Footnote 498:</b><a href="#footnotetag498"> (return) </a><p> A. Goudswaard, <i>De Papoewa's van de Geelvinksbaai</i>, +pp. 70-73; O. Finsch, <i>Neu-Guinea und seine Bewohner</i> pp. 104 +<i>sq.</i>; M. Krieger, <i>Neu-Guinea</i>, p. 398.</p></blockquote> + +<blockquote class="footnote"><a id="footnote499" name="footnote499"></a><b>Footnote 499:</b><a href="#footnotetag499"> (return) </a><p> J. L. van Hasselt, in <i>Mitteilungen der Geographischen +Gesellschaft zu Jena</i>, iv. (1886) pp. 118 <i>sq.</i> As to the spirit +or spirits who dwell in tree tops and draw away the souls of the living +to themselves, see further "Eenige bijzonderheden betreffende de Papoeas +van de Geelvinksbaai van Nieuw-Guinea," <i>Bijdragen tot de Taal- +Landen Volkenkunde van Neêrlandsch-Indië</i>, ii. (1854) pp. 375 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote500" name="footnote500"></a><b>Footnote 500:</b><a href="#footnotetag500"> (return) </a><p> A. Goudswaard, <i>De Papoewa's van de Geelvinksbaai</i>, +p. 73; J. L. van Hasselt, in <i>Mitteilungen der Geographischen +Gesellschaft zu Jena</i>, iv. (1886) p. 118; M. Krieger, +<i>Neu-Guinea</i>, pp. 398. <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote501" name="footnote501"></a><b>Footnote 501:</b><a href="#footnotetag501"> (return) </a><p> A. Goudswaard, <i>De Papoewa's van de Geelvinksbaai</i>, +pp. 75 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote502" name="footnote502"></a><b>Footnote 502:</b><a href="#footnotetag502"> (return) </a><p> J. L. van Hasselt, in <i>Mitteilungen der Geographischen +Gesellschaft zu Jena</i>, iv. (1886) 117 <i>sq.</i>; M. Krieger, <i>op. +cit.</i> pp. 397 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote503" name="footnote503"></a><b>Footnote 503:</b><a href="#footnotetag503"> (return) </a><p>A. Goudswaard, <i>op. cit.</i> pp. 74 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote504" name="footnote504"></a><b>Footnote 504:</b><a href="#footnotetag504"> (return) </a><p> <i>Nieuw Guinea ethnographisch en natuurkundig onderzocht +en beschreven</i> (Amsterdam, 1862), p. 162.</p></blockquote> + +<blockquote class="footnote"><a id="footnote505" name="footnote505"></a><b>Footnote 505:</b><a href="#footnotetag505"> (return) </a><p> F. S. A. de Clercq, "De West- en Noordkust van +Nederlandsch Nieuw-Guinea," <i>Tijdschrift van het Kon. Nederlandsch +Aardrijkskundig Genootschap</i>, Tweede Serie, x. (1893) pp. 198 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote506" name="footnote506"></a><b>Footnote 506:</b><a href="#footnotetag506"> (return) </a><p>F. S. A. de Clercq, <i>op. cit.</i> p. 201.</p></blockquote> + +<blockquote class="footnote"><a id="footnote507" name="footnote507"></a><b>Footnote 507:</b><a href="#footnotetag507"> (return) </a><p>F. S. A. de Clercq, <i>op. cit.</i> pp. 202, 205.</p></blockquote> + +<blockquote class="footnote"><a id="footnote508" name="footnote508"></a><b>Footnote 508:</b><a href="#footnotetag508"> (return) </a><p>F. S. A. de Clercq, <i>op. cit.</i> p. 211.</p></blockquote> + +<blockquote class="footnote"><a id="footnote509" name="footnote509"></a><b>Footnote 509:</b><a href="#footnotetag509"> (return) </a><p> J. W. van Hille, "Reizen in West-Nieuw-Guinea," +<i>Tijdschrift van het Kon. Nederlandsch Aardrijkskundig +Genootschap</i>, Tweede Serie, xxiii. (1906) p. 463.</p></blockquote> + +<blockquote class="footnote"><a id="footnote510" name="footnote510"></a><b>Footnote 510:</b><a href="#footnotetag510"> (return) </a><p> F. S. A. de Clercq, <i>op. cit.</i> pp. 459 <i>sq.</i>, +461 <i>sq.</i> A German traveller, Mr. H. Kühn, spent some time at Sekar +and purchased a couple of what he calls "old heathen idols," which are +now in the ethnological Museum at Leipsic. One of them, about a foot +high, represents a human head and bust; the other, about two feet high, +represents a squat sitting figure. They are probably ancestral images +(<i>korwar</i> or <i>karwar</i>). The natives are said to have such +confidence in the protection of these "idols" that they leave their +jewellery and other possessions unguarded beside them, in the full +belief that nobody would dare to steal anything from spots protected by +such mighty beings. See H. Kühn, "Mein Aufenthalt in Neu-Guinea," +<i>Festschrift des 25jährigen Bestehens des Vereins für Erdkunde zu +Dresden</i> (Dresden, 1888), pp. 143 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote511" name="footnote511"></a><b>Footnote 511:</b><a href="#footnotetag511"> (return) </a><p> A. F. R. Wollaston, <i>Pygmies and Papuans</i> (London, +1912), pp. 132 <i>sq.</i>, 136-140.</p></blockquote> + +<blockquote class="footnote"><a id="footnote512" name="footnote512"></a><b>Footnote 512:</b><a href="#footnotetag512"> (return) </a><p> J. L. D. van der Roest, "Uit the leven der bevolking van +Windessi," <i>Tijdschrift voor Indische Taal- Landen Volkenkunde</i>, +xl. (1898) pp. 159 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote513" name="footnote513"></a><b>Footnote 513:</b><a href="#footnotetag513"> (return) </a><p> J. L. D. van der Roest, <i>op. cit.</i> pp. 161 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote514" name="footnote514"></a><b>Footnote 514:</b><a href="#footnotetag514"> (return) </a><p>J. L. D. van der Roest, <i>op. cit.</i> p. 162.</p></blockquote> + +<blockquote class="footnote"><a id="footnote515" name="footnote515"></a><b>Footnote 515:</b><a href="#footnotetag515"> (return) </a><p>J. L. D. van der Roest, <i>op. cit.</i> pp. 164-166.</p></blockquote> + +<blockquote class="footnote"><a id="footnote516" name="footnote516"></a><b>Footnote 516:</b><a href="#footnotetag516"> (return) </a><p> J. L. D. van der Roest, <i>op. cit.</i> pp. 157 +<i>sq.</i></p></blockquote> + +<span class="pagenum"><a name="page324" id="page324"></a>[pg 324]</span> + + + + +<h2><a name="lecture-xv" id="lecture-xv"></a>LECTURE XV</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE NATIVES +OF SOUTHERN MELANESIA (NEW CALEDONIA)</h3> + + +<p class="side">Melanesia and the Melanesians.</p> + +<p>In the last lecture I concluded our survey of the beliefs and +practices concerning death and the dead which are reported +to prevail among the natives of New Guinea. We now +pass to the natives of Melanesia, the great archipelago or +rather chain of archipelagoes, which stretches round the north-eastern +and eastern ends of New Guinea and southward, +parallel to the coast of Queensland, till it almost touches the +tropic of Capricorn. Thus the islands lie wholly within the +tropics and are for the most part characterised by tropical heat +and tropical luxuriance of vegetation. Only New Caledonia, +the most southerly of the larger islands, differs somewhat +from the rest in its comparatively cool climate and scanty +flora.<a id="footnotetag517" name="footnotetag517"></a><a href="#footnote517"><sup>517</sup></a> The natives of the islands belong to the Melanesian +race. They are dark-skinned and woolly-haired and speak +a language which is akin to the Polynesian language. In +material culture they stand roughly on the same level as the +natives of New Guinea, a considerable part of whom in the +south-eastern part of the island, as I pointed out before, are +either pure Melanesians or at all events exhibit a strong +infusion of Melanesian blood. They cultivate the ground, +live in settled villages, build substantial houses, construct +outrigger-canoes, display some aptitude for art, possess +strong commercial instincts, and even employ various +mediums of exchange, of which shell-money is the most +notable.<a id="footnotetag518" name="footnotetag518"></a><a href="#footnote518"><sup>518</sup></a></p> + +<span class="pagenum"><a name="page325" id="page325"></a>[pg 325]</span> + +<p class="side">The New Caledonians.</p> + +<p>We shall begin our survey of these islands with New +Caledonia in the south, and from it shall pass northwards +through the New Hebrides and Solomon Islands to the +Bismarck Archipelago, which consists chiefly of the two +great islands of New Britain and New Ireland with the +group of the Admiralty Islands terminating it to the +westward. For our knowledge of the customs and religion +of the New Caledonians we depend chiefly on the evidence +of a Catholic missionary, Father Lambert, who has worked +among them since 1856 and has published a valuable book +on the subject.<a id="footnotetag519" name="footnotetag519"></a><a href="#footnote519"><sup>519</sup></a> To be exact, his information applies not +to the natives of New Caledonia itself, but to the inhabitants +of a group of small islands, which lie immediately off the +northern extremity of the island and are known as the +Belep group. Father Lambert began to labour among the +Belep at a time when no white man had as yet resided +among them. At a later time circumstances led him to +transfer his ministry to the Isle of Pines, which lies off the +opposite or southern end of New Caledonia. A comparative +study of the natives at the two extremities of New Caledonia +revealed to him an essential similarity in their beliefs and +customs; so that it is not perhaps very rash to assume +that similar customs prevail among the aborigines of New +Caledonia itself, which lies intermediate between the two +points observed by Father Lambert.<a id="footnotetag520" name="footnotetag520"></a><a href="#footnote520"><sup>520</sup></a> The assumption is +confirmed by evidence which was collected by Dr. George +Turner from the mainland of New Caledonia so long ago +as 1845.<a id="footnotetag521" name="footnotetag521"></a><a href="#footnote521"><sup>521</sup></a> Accordingly in what follows I shall commonly +speak of the New Caledonians in general, though the +statements for the most part apply in particular to the +Belep tribe.</p> + +<p class="side">Beliefs of the New Calendonians as to the land of the dead.</p> + +<p>The souls of the New Caledonians, like those of most +savages, are supposed to be immortal, at least to survive +<span class="pagenum"><a name="page326" id="page326"></a>[pg 326]</span> +death for an indefinite period. They all go, good and bad +alike, to dwell in a very rich and beautiful country situated +at the bottom of the sea, to the north-east of the island +of Pott. The name of the land of souls is Tsiabiloum. +But before they reach this happy land they must run the +gauntlet of a grim spirit called Kiemoua, who has his abode +on a rock in the island of Pott. He is a fisherman of +souls; for he catches them as they pass in a net and after +venting his fury on them he releases them, and they pursue +their journey to Tsiabiloum, the land of the dead. It is +a country more fair and fertile than tongue can tell. Yams, +taros, sugar-canes, bananas all grow there in profusion and +without cultivation. There are forests of wild orange-trees, +also, and the golden fruits serve the blessed spirits as +playthings. You can tell roughly how long it is since a +spirit quitted the upper world by the colour of the orange +which he plays with; for the oranges of those who have +just arrived are green; the oranges of those who have been +longer dead are ripe; and the oranges of those who died +long ago are dry and wizened. There is no night in that +blessed land, and no sleep; for the eyes of the spirits are +never weighed down with slumber. Sorrow and sickness, +decrepitude and death never enter; even boredom is +unknown. But it is only the nights, or rather the hours +corresponding to nights on earth, which the spirits pass +in these realms of bliss. At daybreak they revisit their old +home on earth and take up their posts in the cemeteries +where they are honoured; then at nightfall they flit away +back to the spirit-land beneath the sea, there to resume +their sport with oranges, green, golden, or withered, till dawn +of day. On these repeated journeys to and fro they have +nothing to fear from the grim fisherman and his net; it +is only on their first passage to the nether world that he +catches and trounces them.<a id="footnotetag522" name="footnotetag522"></a><a href="#footnote522"><sup>522</sup></a></p> + +<p class="side">Burial customs of the New Calendonians.</p> + +<p>The bodies of the dead are buried in shallow graves, +which are dug in a sacred grove. The corpse is placed in +a crouching attitude with the head at or above the surface +of the ground, in order to allow of the skull being easily +detached from the trunk, at a subsequent time. In token +<span class="pagenum"><a name="page327" id="page327"></a>[pg 327]</span> +of sorrow the nearest relations of the deceased tear the +lobes of their ears and inflict large burns on their arms and +breasts. The houses, nets, and other implements of the +dead are burnt; his plantations are ravaged, his coco-nut +palms felled with the axe. The motive for this destruction +of the property of the deceased is not mentioned, but the +custom points to a fear of the ghost; the people probably +make his old home as unattractive as possible in order to +offer him no temptation to return and haunt them. The +same fear of the ghost, or at all events of the infection of +death, is revealed by the stringent seclusion and ceremonial +pollution of the grave-diggers. They are two in number; +no other persons may handle the corpse. After they have +discharged their office they must remain near the corpse for +four or five days, observing a rigorous fast and keeping +apart from their wives. They may not shave or cut their +hair, and they are obliged to wear a tall pyramidal and very +cumbersome head-dress. They may not touch food with +their hands. If they help themselves to it, they must pick +it up with their mouths alone or with a stick, not with their +fingers. Oftener they are fed by an attendant, who puts the +victuals into their mouths as he might do if they were +palsied. On the other hand they are treated by the people +with great respect; common folk will not pass near them +without stooping.<a id="footnotetag523" name="footnotetag523"></a><a href="#footnote523"><sup>523</sup></a></p> + +<p class="side">Sham fight as a mourning ceremony.</p> + +<p>A curious ceremony which the New Caledonians observe +at a certain period of mourning for the dead is a sham fight. +Father Lambert describes one such combat which he witnessed. +A number of men were divided into two parties; +one party was posted on the beach, the other and much +larger party was stationed in the adjoining cemetery, where +food and property had been collected. From time to time +a long piercing yell would be heard; then a number of men +would break from the crowd in the cemetery and rush +furiously down to the beach with their slings and stones +ready to assail their adversaries. These, answering yell +with yell, would then plunge into the sea, armed with +battle-axes and clubs, while they made a feint of parrying +the stones hurled at them by the other side. But neither +<span class="pagenum"><a name="page328" id="page328"></a>[pg 328]</span> +the shots nor the parries appeared to be very seriously +meant. Then when the assailants retired, the fugitives +pretended to pursue them, till both parties had regained +their original position. The same scene of alternate attack +and retreat was repeated hour after hour, till at last, the +pretence of enmity being laid aside, the two parties joined +in a dance, their heads crowned with leafy garlands. Father +Lambert, who describes this ceremony as an eye-witness, +offers no explanation of it. But as he tells us that all +deaths are believed by these savages to be an effect of +sorcery, we may conjecture that the sham fight is intended +to delude the ghost into thinking that his death is being +avenged on the sorcerer who killed him.<a id="footnotetag524" name="footnotetag524"></a><a href="#footnote524"><sup>524</sup></a> In former lectures +I shewed that similar pretences are made, apparently for a +similar purpose, by some of the natives of Australia and +New Guinea.<a id="footnotetag525" name="footnotetag525"></a><a href="#footnote525"><sup>525</sup></a> If the explanation is correct, we can hardly +help applauding the ingenuity which among these savages +has discovered a bloodless mode of satisfying the ghost's +craving for blood.</p> + +<p class="side">Preservation of the skulls of the dead.</p> + +<p>About a year after the death, when the flesh of the +corpse is entirely decayed, the skull is removed and placed +solemnly in another burying-ground, or rather charnel-house, +where all the skulls of the family are deposited. Every +family has such a charnel-house, which is commonly situated +near the dwelling. It appears to be simply an open space +in the forest, where the skulls are set in a row on the ground.<a id="footnotetag526" name="footnotetag526"></a><a href="#footnote526"><sup>526</sup></a> +Yet in a sense it may be called a temple for the worship of +ancestors; for recourse is had to the skulls on various +occasions in order to obtain the help of the spirits of the +dead. "The true worship of the New Caledonians," says +Father Lambert, "is the worship of ancestors. Each family +has its own; it religiously preserves their name; it is proud +of them and has confidence in them. Hence it has its +burial-place and its pious hearth for the sacrifices to be +offered to their ghosts. It is the most inviolable piece of +property; an encroachment on such a spot by a neighbour +is a thing unheard of."<a id="footnotetag527" name="footnotetag527"></a><a href="#footnote527"><sup>527</sup></a></p> + +<p class="side">Examples of ancestor-worship among the New Caledonians.</p> + +<p>A few examples may serve to illustrate the ancestor-worship +<span class="pagenum"><a name="page329" id="page329"></a>[pg 329]</span> +of the New Caledonians. When a person is sick, a +member of the family, never a stranger, is appointed to heal +him by means of certain magical insufflations. To enable +him to do so with effect the healer first repairs to the family +charnel-house and lays some sugar-cane leaves beside the +skulls, saying, "I lay these leaves on you that I may go +and breathe upon our sick relative, to the end that he may +live." Then he goes to a tree belonging to the family and +lays other sugar-cane leaves at its foot, saying, "I lay these +leaves beside the tree of my father and of my grandfather, +in order that my breath may have healing virtue." Next he +takes some leaves of the tree or a piece of its bark, chews it +into a mash, and then goes and breathes on the patient, his +breath being moistened with spittle which is charged with +particles of the leaves or the bark.<a id="footnotetag528" name="footnotetag528"></a><a href="#footnote528"><sup>528</sup></a> Thus the healing virtue +of his breath would seem to be drawn from the spirits of the +dead as represented partly by their skulls and partly by the +leaves and bark of the tree which belonged to them in life, +and to which their souls appear in some manner to be +attached in death.</p> + +<p class="side">Prayers for fish.</p> + +<p>Again, when a shoal of fish has made its appearance on +the reef, a number of superstitious ceremonies have to be +performed before the people may go and spear them in the +water. On the eve of the fishing-day the medicine-man +of the tribe causes a quantity of leaves of certain specified +plants to be collected and roasted in the native ovens. +Next day the leaves are taken from the ovens and deposited +beside the ancestral skulls, which have been arranged and +decorated for the ceremony. All the fishermen, armed with +their fishing-spears, repair to the holy ground or sacred +grove where the skulls are kept, and there they draw themselves +up in two rows, while the medicine-man chants an +invocation or prayer for a good catch. At every verse the +crowd raises a cry of approval and assent. At its conclusion +the medicine-man sets an example by thrusting with his spear +at a fish, and all the men immediately plunge into the water +and engage in fishing.<a id="footnotetag529" name="footnotetag529"></a><a href="#footnote529"><sup>529</sup></a></p> + +<p class="side">Prayers for sugar-cane.</p> + +<p>Again, in order that a sugar plantation may flourish, the +medicine-man will lay a sugar-cane beside the ancestral +<span class="pagenum"><a name="page330" id="page330"></a>[pg 330]</span> +skulls, saying, "This is for you. We beg of you to ward off +all curses, all tricks of wicked people, in order that our +plantations may prosper."<a id="footnotetag530" name="footnotetag530"></a><a href="#footnote530"><sup>530</sup></a></p> + +<p class="side">Prayers for yams.</p> + +<p>Again, when the store of yams is running short and +famine is beginning to be felt, the New Caledonians celebrate +a festival called <i>moulim</i> in which the worship of their +ancestors is the principal feature. A staff is wreathed with +branches, apparently to represent a yam, and a hedge of +coco-nut leaves is made near the ancestral skulls. The +decorated staff is then set up there, and prayers for the +prosperity of the crops are offered over and over again. +After that nobody may enter a yam-field or a cemetery or +touch sea-water for three days. On the third day a man +stationed on a mound chants an invocation or incantation in +a loud voice. Next all the men go down to the shore, each +of them with a firebrand in his hand, and separating into +two parties engage in a sham fight. Afterwards they bathe +and repairing to the charnel-house deposit coco-nut leaves +beside the skulls of their ancestors. They are then free +to partake of the feast which has been prepared by the +women.<a id="footnotetag531" name="footnotetag531"></a><a href="#footnote531"><sup>531</sup></a></p> + +<p class="side">Caverns used by the natives as charnel-houses in the Isle of +Pines.</p> + +<p>While the beliefs and customs of the New Caledonians +in regard to the dead bear a general resemblance to each +other, whether they belong to the north or to the south of +the principal island, a special feature is introduced into the +mortuary customs of the natives of the Isle of Pines by the +natural caves and grottoes with which the outer rim of the +island, to the distance of several miles from the shore, is +riddled; for in these caverns the natives in the old heathen +days were wont to deposit the bones and skulls of their dead +and to use the caves as sanctuaries or chapels for the +worship of the spirits of the departed. Some of the caves +are remarkable both in themselves and in their situation. +Most of those which the natives turned into charnel-houses +are hidden away, sometimes at great distances, in the rank +luxuriance of the tropical forests. Some of them open +straight from the level of the ground; to reach others +you must clamber up the rocks; to explore others you +must descend into the bowels of the earth. A glimmering +<span class="pagenum"><a name="page331" id="page331"></a>[pg 331]</span> +twilight illumines some; thick darkness veils others, and it +is only by torchlight that you can explore their mysterious +depths. Penetrating into the interior by the flickering +gleam of flambeaus held aloft by the guides, and picking +your steps among loose stones and pools of water, you +might fancy yourself now in the great hall of a ruined +castle, now in the vast nave of a gothic cathedral with its +chapels opening off it into the darkness on either hand. +The illusion is strengthened by the multitude of stalactites +which hang from the roof of the cavern and, glittering in the +fitful glow of the torches, might be taken for burning cressets +kindled to light up the revels in a baronial hall, or for holy +lamps twinkling in the gloom of a dim cathedral aisle before +holy images, where solitary worshippers kneel in silent +devotion. In the shifting play of the light and shadow cast +by the torches the fantastic shapes of the incrustations which +line the sides or rise from the floor of the grotto appear to +the imagination of the observer now as the gnarled trunks +of huge trees, now as statues or torsos of statues, now as +altars, on which perhaps a nearer approach reveals a row of +blanched and grinning skulls. No wonder if such places, +chosen for the last resting-places of the relics of mortality, +have fed the imagination of the natives with weird notions +of a life after death, a life very different from that which the +living lead in the glowing sunshine and amid the rich tropical +verdure a few paces outside of these gloomy caverns. It is +with a shiver and a sense of relief that the visitor escapes +from them to the warm outer air and sees again the ferns +and creepers hanging over the mouth of the cave like a +green fringe against the intense blue of the sky.<a id="footnotetag532" name="footnotetag532"></a><a href="#footnote532"><sup>532</sup></a></p> + +<p class="side">Sea-caves.</p> + +<p>While this is the general character of the caves which +are to be found hidden away in the forests, many of those +near the shore consist simply of apertures hollowed out in +the face of the cliffs by the slow but continuous action of +the waves in the course of ages. On the beach itself sea-caves +are found in which the rising tide precipitates itself +with a hollow roar as of subterranean thunder; and at a +point, some way back from the strand, where the roof of +one of these caves has fallen in, the salt water is projected +<span class="pagenum"><a name="page332" id="page332"></a>[pg 332]</span> +into the air in the form of intermittent jets of spray, which +vary in height with the force of the wind and tide.<a id="footnotetag533" name="footnotetag533"></a><a href="#footnote533"><sup>533</sup></a></p> + +<p class="side">Prayers and sacrifices offered to the dead by the New +Caledonians.</p> + +<p>With regard to the use which the natives make of these +caves as charnel-houses and mortuary chapels, Father +Lambert tells us that any one of them usually includes +three compartments, a place of burial, a place of skulls, and +a place of sacrifice. But often the place of skulls is also the +place of sacrifice; and in no case is the one far from the +other. The family priest, who is commonly the senior +member of the family, may address his prayers to the +ancestors in the depth of the cavern, in the place of skulls, +or in the place of sacrifice, whenever circumstances call for +a ritual of unusual solemnity. Otherwise with the help +of his amulets he may pray to the souls of the forefathers +anywhere; for these amulets consist of personal and portable +relics of the dead, such as locks of hair, teeth, and so forth; or +again they may be leaves or other parts of plants which are +sacred to the family; so that a wizard who is in possession +of them can always and anywhere communicate with the +ancestral spirits. The place of sacrifice would seem to be +more often in the open air than in a cave, for Father +Lambert tells us that in the centre of it a shrub, always of +the same species, is planted and carefully cultivated. Beside +it may be seen the pots and stones which are used in +cooking the food offered to the dead. In this worship of +the dead a certain differentiation of functions or division of +labour obtains between the various families. All have not +the same gifts and graces. The prayers of one family +offered to their ancestral ghosts are thought to be powerful +in procuring rain in time of drought; the prayers of another +will cause the sun to break through the clouds when the +sky is overcast; the supplications of a third will produce a +fine crop of yams; the earnest entreaties of a fourth will +ensure victory in war; and the passionate pleadings of a +fifth will guard mariners against the perils and dangers of +the deep. And so on through the whole gamut of human +needs, so far as these are felt by savages. If only wrestling +in prayer could satisfy the wants of man, few people should +be better provided with all the necessaries and comforts of +<span class="pagenum"><a name="page333" id="page333"></a>[pg 333]</span> +life than the New Caledonians. And according to the +special purpose to which a family devotes its spiritual +energies, so will commonly be the position of its oratory. +For example, if rain-making is their strong point, their +house of prayer will be established near a cultivated field, +in order that the crops may immediately experience the +benefit to be derived from their orisons. Again, if they +enjoy a high reputation for procuring a good catch of fish, +the family skulls will be placed in the mouth of a cave +looking out over the great ocean, or perhaps on a bleak +little wind-swept isle, where in the howl of the blast, the +thunder of the waves on the strand, and the clangour of +the gulls overhead, the fancy of the superstitious savage +may hear the voices of his dead forefathers keeping watch +and ward over their children who are tossed on the heaving +billows.<a id="footnotetag534" name="footnotetag534"></a><a href="#footnote534"><sup>534</sup></a> Thus among these fortunate islanders religion +and industry go hand in hand; piety has been reduced to +a co-operative system which diffuses showers of blessings +on the whole community.</p> + +<p class="side">Prayer-posts.</p> + +<p>As it is clearly impossible even for the most devout +to pray day and night without cessation, the weakness of +the flesh requiring certain intervals for refreshment and +repose, the New Caledonians have devised an ingenious +method of continuing their orisons at the shrine in their +own absence. For this purpose they make rods or poles +of various lengths, carve and paint them rudely, wind +bandages of native cloth about them, and having fastened +large shells to the top, set them up either in the sepulchral +caves or in the place of skulls. In setting up one of these +poles the native will pray for the particular favour which +he desires to obtain from the ancestors for himself or his +family; and he appears to think that in some way the pole +will continue to recite the prayer in the ears of the ghosts, +when he himself has ceased to speak and has returned to +his customary avocations. And when members of his +family visit the shrine and see the pole, they will be reminded +of the particular benefit which they are entitled to expect +from the souls of the departed. A certain rude symbolism +may be traced in the materials and other particulars of +<span class="pagenum"><a name="page334" id="page334"></a>[pg 334]</span> +these prayer-posts. A hard wood signifies strength; a tall +pole overtopping all the rest imports a wish that he for +whose sake it was erected may out-top all his rivals; and +so on.<a id="footnotetag535" name="footnotetag535"></a><a href="#footnote535"><sup>535</sup></a></p> + +<p class="side">Religion combined with magic in the ritual of the New +Caledonians. Sacred stones endowed with special magical virtues. The +"stone of famine."</p> + +<p>We may assume with some probability that in the mind +of the natives such resemblances are not purely figurative +or symbolic, but that they are also magical in intention, +being supposed not merely to represent the object of the +supplicant's prayer, but actually, on the principle of homoeopathic +or imitative magic, to contribute to its accomplishment. +If that is so, we must conclude that the religion of these +savages, as manifested in their prayers to the spirits of the +dead, is tinctured with an alloy of magic; they do not trust +entirely to the compassion of the spirits and their power +to help them; they seek to reinforce their prayers by a +certain physical compulsion acting through the natural +properties of the prayer-posts. This interpretation is +confirmed by a parallel use which these people make of +certain sacred stones, which apart from their possible +character as representatives of the ancestors, seem to be +credited with independent magical virtues by reason of their +various shapes and appearances. For example, there is a +piece of polished jade which is called "the stone of famine," +because it is supposed capable of causing either dearth or +abundance, but is oftener used by the sorcerer to create, +or at least to threaten, dearth, in order thereby to extort +presents from his alarmed fellow tribesmen. This stone is +kept in a burial-ground and derives its potency from the +dead. The worshipper or the sorcerer (for he combines the +two characters) who desires to cause a famine repairs to +the burial-ground, uncovers the stone, rubs it with certain +plants, and smears one half of it with black pigment. Then +he makes a small hole in the ground and inserts the +blackened end of the stone in the hole. Next he prays +to the ancestors that nothing may go well with the country. +If this malevolent rite should be followed by the desired +effect, the sorcerer soon sees messengers arriving laden with +presents, who entreat him to stay the famine. If his cupidity +is satisfied, he rubs the stone again, inserts it upside down +<span class="pagenum"><a name="page335" id="page335"></a>[pg 335]</span> +in the ground, and prays to his ancestors to restore plenty +to the land.<a id="footnotetag536" name="footnotetag536"></a><a href="#footnote536"><sup>536</sup></a></p> + +<p class="side">Stones to drive people mad.</p> + +<p>Again, certain rough unhewn stones, which are kept +in the sacred places, are thought to possess the power of +driving people mad. To effect this purpose the sorcerer +has only to strike one of them with the branches of a +certain tree and to pray to the ancestral spirits that they +would deprive so-and-so of his senses.<a id="footnotetag537" name="footnotetag537"></a><a href="#footnote537"><sup>537</sup></a></p> + +<p class="side">Stones to blight coco-nut palms. Stones to make bread-fruit +trees bear fruit.</p> + +<p>Again, there is a stone which they use in cursing a +plantation of coco-nut palms. The stone resembles a +blighted coco-nut, and no doubt it is this resemblance +which is supposed to endow it with the magical power to +blight coco-nut trees. In order to effect his malicious +purpose the sorcerer rubs the stone in the cemetery with +certain leaves and then deposits it in a hole at the foot +of a coco-nut tree, covers it up, and prays that all the +trees of the plantation may be barren. This ceremony +combines the elements of magic and religion. The prayer, +which is no doubt addressed to the spirits of the dead, +though this is not expressly affirmed, is purely religious; +but the employment of a stone resembling a blighted coco-nut +for the purpose of blighting the coco-nut palms is a +simple piece of homoeopathic or imitative magic, in which, +as usual, the desired effect is supposed to be produced by +an imitation of it. Similarly, in order to make a bread-fruit +tree bear fruit they employ two stones, one of which +resembles the unripe and the other the ripe fruit. These +are kept, as usual, in a cemetery; and when the trees begin +to put forth fruit, the small stone resembling the unripe fruit +is buried at the foot of one of the trees with the customary +prayers and ceremonies; and when the fruits are more +mature the small stone is replaced by the larger stone +which resembles the ripe fruit. Then, when the fruits on +the tree are quite ripe, the two stones are removed and +deposited again in the cemetery: they have done their work +by bringing to maturity the fruits which they resemble. +This again is a piece of pure homoeopathic or imitative +magic working by means of mimicry; but the magical +virtue of the stones is reinforced by the spiritual power +<span class="pagenum"><a name="page336" id="page336"></a>[pg 336]</span> +of the dead, for the stones have been kept in a cemetery and +prayers have been addressed to the souls of the departed.<a id="footnotetag538" name="footnotetag538"></a><a href="#footnote538"><sup>538</sup></a></p> + +<p class="side">The "stone of the sun."</p> + +<p>Again, the natives have two disc-shaped stones, each +with a hole in the centre, which together make up what +they call "the stone of the sun." No doubt it is regarded +as a symbol of the sun, and as such it is employed to cause +drought in a ceremony which, like the preceding, combines +the elements of magic and religion. The sun-stone is kept +in one of the sacred places, and when a sorcerer wishes +to make drought with it, he brings offerings to the ancestral +spirits in the sacred place. These offerings are purely +religious, but the rest of the ceremony is purely magical. +At the moment when the sun rises from the sea, the +magician or priest, whichever we choose to call him (for +he combines both characters), passes a burning brand in +and out of the hole in the sun-stone, while he says, "I +kindle the sun, in order that he may eat up the clouds +and dry up our land, so that it shall no longer bear +fruit." Here the putting of fire to the sun-stone is a +piece of pure homoeopathic or imitative magic, designed to +increase the burning heat of the sun by mimicry.<a id="footnotetag539" name="footnotetag539"></a><a href="#footnote539"><sup>539</sup></a></p> + +<p class="side">Stones to make rain.</p> + +<p>On the contrary, when a wizard desires to make rain, he +proceeds as follows. The place of sacrifice is decorated and +enclosed with a fence, and a large quantity of provisions is +deposited in it to be offered to the ancestors whose skulls +stand there in a row. Opposite the skulls the wizard places +a row of pots full of a medicated water, and he brings a +number of sacred stones of a rounded form or shaped like a +skull. Each of these stones, after being rubbed with the +leaves of a certain tree, is placed in one of the pots of +water. Then the wizard recites a long litany or series of +invocations to the ancestors, which may be summarised thus: +"We pray you to help us, in order that our country may +revive and live anew." Then holding a branch in his hand +he climbs a tree and scans the horizon if haply he may +descry a cloud, be it no larger than a man's hand. Should +he be fortunate enough to see one, he waves the branch +to and fro to make the cloud mount up in the sky, while he +also stretches out his arms to right and left to enlarge it so +<span class="pagenum"><a name="page337" id="page337"></a>[pg 337]</span> +that it may hide the sun and overcast the whole heaven.<a id="footnotetag540" name="footnotetag540"></a><a href="#footnote540"><sup>540</sup></a> +Here again the prayers and offerings are purely religious; +while the placing of the skull-shaped stones in pots full +of water, and the waving of the branch to bring up the +clouds, are magical ceremonies designed to produce rain by +mimicry and compulsion.</p> + +<p class="side">Stones to make or mar sea-voyages.</p> + +<p>Again, the natives have a stone in the shape of a canoe, +which they employ in ceremonies for the purpose of favouring +or hindering navigation. If the sorcerer desires to make +a voyage prosperous, he places the canoe-shaped stone before +the ancestral skulls with the right side up; but if he wishes +to cause his enemy to perish at sea, he places the canoe-shaped +stone bottom upwards before the skulls, which, on +the principles of homoeopathic or imitative magic, must +clearly make his enemy's canoe to capsize and precipitate +its owner into the sea. Whichever of these ceremonies he +performs, the wizard accompanies the magical rite, as usual, +with prayers and offerings of food to the ancestral spirits +who are represented by the skulls.<a id="footnotetag541" name="footnotetag541"></a><a href="#footnote541"><sup>541</sup></a></p> + +<p class="side">Stones to help fishermen.</p> + +<p>The natives of the Isle of Pines subsist mainly by +fishing; hence they naturally have a large number of +sacred stones which they use for the purpose of securing +the blessing of the ancestral spirits on the business of the +fisherman. Indeed each species of fish has its own special +sacred stone. These stones are kept in large shells in a +cemetery. A wizard who desires to make use of one of +them paints the stone with a variety of colours, chews +certain leaves, and then breathes on the stone and moistens +it with his spittle. After that he sets up the stone before +the ancestral skulls, saying, "Help us, that we may be +successful in fishing." The sacrifices to the spirits consist +of bananas, sugar-cane, and fish, never of taros or yams. +After the fishing and the sacrificial meal, the stone is put +back in its place, and covered up respectfully.<a id="footnotetag542" name="footnotetag542"></a><a href="#footnote542"><sup>542</sup></a></p> + +<p class="side">Stones to make yams grow.</p> + +<p>Lastly, the natives of the Isle of Pines cultivate many +different kinds of yams, and they have a correspondingly +large number of sacred stones destined to aid them in the +cultivation by ensuring the blessing of the dead upon the +<span class="pagenum"><a name="page338" id="page338"></a>[pg 338]</span> +work. In shape and colour these stones differ from each +other, each of them bearing a resemblance, real or fanciful, +to the particular species of yam which it is supposed to +quicken. But the method of operating with them is much +the same for all. The stone is placed before the skulls, +wetted with water, and wiped with certain leaves. Yams +and fish, cooked on the spot, are offered in sacrifice to +the dead, the priest or magician saying, "This is your +offering in order that the crop of yams may be good." +So saying he presents the food to the dead and himself +eats a little of it. After that the stone is taken away and +buried in the yam field which it is designed to fertilise.<a id="footnotetag543" name="footnotetag543"></a><a href="#footnote543"><sup>543</sup></a> +Here, again, the prayer and sacrifice to the dead are purely +religious rites intended to propitiate the spirits and secure +their help; while the burying of the yam-shaped stone in +the yam-field to make the yams grow is a simple piece of +homoeopathic or imitative magic. Similarly in order to +cultivate taros and bananas, stones resembling taros and +bananas are buried in the taro field or the banana grove, +and their magical virtue is reinforced by prayers and offerings +to the dead.<a id="footnotetag544" name="footnotetag544"></a><a href="#footnote544"><sup>544</sup></a></p> + +<p class="side">The religion of the New Caledonians is mainly a worship of +the dead tinctured with magic.</p> + +<p>On the whole we may conclude that among the natives +of New Caledonia there exists a real worship of the dead, +and that this worship is indeed the principal element in +their religion. The spirits of the dead, though they are +supposed to spend part of their time in a happy land far +away under the sea, are nevertheless believed to be near +at hand, hovering about in the burial-grounds or charnel-houses +and embodied apparently in their skulls. To these +spirits the native turns for help in all the important seasons +and emergencies of life; he appeals to them in prayer and +seeks to propitiate them by sacrifice. Thus in his attitude +towards his dead ancestors we perceive the elements of a +real religion. But, as I have just pointed out, many rites +of this worship of ancestors are accompanied by magical +ceremonies. The religion of these islanders is in fact deeply +tinged with magic; it marks a transition from an age of +pure magic in the past to an age of more or less pure +religion in the future.</p> +<span class="pagenum"><a name="page339" id="page339"></a>[pg 339]</span> + +<p class="side">Evidence as to the religion of the New Caledonians furnished +by Dr. G. Turner.</p> + +<p>Thus far I have based my account of the beliefs and +customs of the New Caledonians concerning the dead on the +valuable information which we owe to the Catholic missionary +Father Lambert. But, as I pointed out, his evidence +refers not so much to the natives of the mainland as to the +inhabitants of certain small islands at the two extremities of +the great island. It may be well, therefore, to supplement +his description by some notes which a distinguished Protestant +missionary, the Rev. Dr. George Turner, obtained in +the year 1845 from two native teachers, one a Samoan and +the other a Rarotongan, who lived in the south-south-eastern +part of New Caledonia for three years.<a id="footnotetag545" name="footnotetag545"></a><a href="#footnote545"><sup>545</sup></a> Their evidence, it +will be observed, goes to confirm Father Lambert's view as +to the general similarity of the religious beliefs and customs +prevailing throughout the island.</p> + +<p class="side">Material culture of the New Caledonians.</p> + +<p>The natives of this part of New Caledonia were divided +into separate districts, each with its own name, and war, perpetual +war, was the rule between the neighbouring communities. +They cultivated taro, yams, coco-nuts, and sugar-cane; +but they had no intoxicating <i>kava</i> and kept no pigs. They +cooked their food in earthenware pots manufactured by the +women. In former days their only edge-tools were made of +stone, and they felled trees by a slow fire smouldering close +to the ground. Similarly they hollowed out the fallen +trees by means of a slow fire to make their canoes. Their +villages were not permanent. They migrated within certain +bounds, as they planted. A village might comprise as many +as fifty or sixty round houses. The chiefs had absolute +power of life and death. Priests did not meddle in political +affairs.<a id="footnotetag546" name="footnotetag546"></a><a href="#footnote546"><sup>546</sup></a></p> + +<p class="side">Burial customs; preservation of the skulls and teeth.</p> + +<p>At death they dressed the corpse with a belt and shell +armlets, cut off the nails of the fingers and toes, and kept +them as relics. They spread the grave with a mat, and +buried all the body but the head. After ten days the friends +twisted off the head, extracted the teeth to be kept as relics, +and preserved the skull also. In cases of sickness and other +calamities they presented offerings of food to the skulls of +<span class="pagenum"><a name="page340" id="page340"></a>[pg 340]</span> +the dead. The teeth of the old women were taken to the +yam plantations and were supposed to fertilise them; and +their skulls were set up on poles in the plantations for the +same purpose. When they buried a chief, they erected +spears at his head, fastened a spear-thrower to his forefinger, +and laid a club on the top of his grave,<a id="footnotetag547" name="footnotetag547"></a><a href="#footnote547"><sup>547</sup></a> no doubt for +the convenience of the ghost.</p> + +<p class="side">Prayers to ancestors.</p> + +<p>"Their gods," we are told, "were their ancestors, whose +relics they kept up and idolised. At one place they had +wooden idols before the chiefs' houses. The office of the +priest was hereditary. Almost every family had its priest. +To make sure of favours and prosperity they prayed not +only to their own gods, but also, in a general way, to the +gods of other lands. Fishing, planting, house-building, +and everything of importance was preceded by prayers to +their guardian spirits for success. This was especially the +case before going to battle. They prayed to one for the +eye, that they might see the spear as it flew towards them. +To another for the ear, that they might hear the approach +of the enemy. Thus, too, they prayed for the feet, that they +might be swift in pursuing the enemy; for the heart, that +they might be courageous; for the body, that they might +not be speared; for the head, that it might not be clubbed; +and for sleep, that it might be undisturbed by an attack +of the enemy. Prayers over, arms ready, and equipped +with their relic charms, they went off to battle."<a id="footnotetag548" name="footnotetag548"></a><a href="#footnote548"><sup>548</sup></a></p> + +<p class="side">"Grand concert of spirits."</p> + +<p>The spirits of the dead were believed to go away into +the forest. Every fifth month they had a "spirit night" or +"grand concert of spirits." Heaps of food were prepared +for the occasion. The people assembled in the afternoon +round a certain cave. At sundown they feasted, and then +one stood up and addressed the spirits in the cave, saying, +"You spirits within, may it please you to sing a song, that +all the women and men out here may listen to your sweet +voices." Thereupon a strange unearthly concert of voices +burst on their ears from the cave, the nasal squeak of old +men and women forming the dominant note. But the +hearers outside listened with delight to the melody, praised +the sweet voices of the singers, and then got up and danced +<span class="pagenum"><a name="page341" id="page341"></a>[pg 341]</span> +to the music. The singing swelled louder and louder as the +dance grew faster and more furious, till the concert closed +in a nocturnal orgy of unbridled license, which, but for the +absence of intoxicants, might compare with the worst of the +ancient bacchanalia. The singers in the cave were the old +men and women who had ensconced themselves in it +secretly during the day; but the hoax was not suspected +by the children and young people, who firmly believed +that the spirits of the dead really assembled that night in +the cavern and assisted at the sports and diversions of the +living.<a id="footnotetag549" name="footnotetag549"></a><a href="#footnote549"><sup>549</sup></a></p> + +<p class="side">Making rain by means of the bones of the dead.</p> + +<p>The souls of the departed also kindly bore a hand in the +making of rain. In order to secure their co-operation for +this beneficent purpose the human rain-maker proceeded as +follows. He blackened himself all over, exhumed a dead +body, carried the bones to a cave, jointed them, and suspended +the skeleton over some taro leaves. After that +he poured water on the skeleton so that it ran down and +fell on the leaves underneath. They imagined that the soul +of the deceased took up the water, converted it into rain, and +then caused it to descend in refreshing showers. But the +rain-maker had to stay in the cavern fasting till his efforts +were crowned with success, and when the ghost was tardy in +executing his commission, the rain-maker sometimes died of +hunger. As a rule, however, they chose the showery months +of March and April for the operation of rain-making, so that +the wizard ran little risk of perishing a martyr to the cause +of science. When there was too much rain, and they wanted +fine weather, the magician procured it by a similar process, +except that instead of drenching the skeleton with water he +lit a fire under it and burned it up,<a id="footnotetag550" name="footnotetag550"></a><a href="#footnote550"><sup>550</sup></a> which naturally induced +or compelled the ghost to burn up the clouds and let the sun +shine out.</p> + +<p class="side">Execution of maleficent sorcerers. Reincarnation of the dead +in white people.</p> + +<p>Another class of magicians were the maleficent sorcerers +who caused people to fall ill and die by burning their personal +rubbish. When one of these rascals was convicted +of repeated offences of that sort, he was formally tried and +condemned. The people assembled and a great festival was +held. The condemned man was decked with a garland +<span class="pagenum"><a name="page342" id="page342"></a>[pg 342]</span> +of red flowers; his arms and legs were covered with flowers +and shells, and his face and body painted black. Thus +arrayed he came dashing forward, rushed through the +people, plunged from the rocks into the sea, and was +seen no more. The natives also ascribed sickness to the +arts of white men, whom they identified with the spirits +of the dead; and assigned this belief as a reason for their +wish to kill the strangers.<a id="footnotetag551" name="footnotetag551"></a><a href="#footnote551"><sup>551</sup></a></p> + +<blockquote class="footnote"><a id="footnote517" name="footnote517"></a><b>Footnote 517:</b><a href="#footnotetag517"> (return) </a><p> F. H. H. Guillemard, <i>Australasia</i>, II. <i>Malaysia +and the Pacific Archipelagoes</i> (London, 1894), p. 458.</p></blockquote> + +<blockquote class="footnote"><a id="footnote518" name="footnote518"></a><b>Footnote 518:</b><a href="#footnotetag518"> (return) </a><p> J. Deniker, <i>The Races of Man</i> (London, 1900), pp. +498 <i>sq.</i> As to the mediums of exchange, particularly the +shell-money, see R. H. Codrington, <i>The Melanesians</i> (Oxford, +1891), pp. 323 <i>sqq.</i>; R. Parkinson, <i>Dreissig Jähre in der +Südsee</i> (Stuttgart, 1907), pp. 82 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote519" name="footnote519"></a><b>Footnote 519:</b><a href="#footnotetag519"> (return) </a><p>Le Père Lambert, <i>Mœurs et Superstitions des +Néo-Calédoniens</i> (Nouméa, 1900). This work originally appeared as a +series of articles in the Catholic missionary journal <i>Les Missions +Catholiques</i>.</p></blockquote> + +<blockquote class="footnote"><a id="footnote520" name="footnote520"></a><b>Footnote 520:</b><a href="#footnotetag520"> (return) </a><p>Lambert, <i>Mœurs et Superstitions des +Néo-Calédoniens</i>, pp. ii., iv. <i>sq.</i>; 255.</p></blockquote> + +<blockquote class="footnote"><a id="footnote521" name="footnote521"></a><b>Footnote 521:</b><a href="#footnotetag521"> (return) </a><p> George Turner, LL.D., <i>Samoa a Hundred Years Ago and +long before</i> (London, 1884), pp. 340 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote522" name="footnote522"></a><b>Footnote 522:</b><a href="#footnotetag522"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 13-16.</p></blockquote> + +<blockquote class="footnote"><a id="footnote523" name="footnote523"></a><b>Footnote 523:</b><a href="#footnotetag523"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 235-239.</p></blockquote> + +<blockquote class="footnote"><a id="footnote524" name="footnote524"></a><b>Footnote 524:</b><a href="#footnotetag524"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 238, 239 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote525" name="footnote525"></a><b>Footnote 525:</b><a href="#footnotetag525"> (return) </a><p>Above, pp. 136 <i>sq.</i>, 235 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote526" name="footnote526"></a><b>Footnote 526:</b><a href="#footnotetag526"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 24, 240.</p></blockquote> + +<blockquote class="footnote"><a id="footnote527" name="footnote527"></a><b>Footnote 527:</b><a href="#footnotetag527"> (return) </a><p>Lambert, <i>op. cit.</i> p. 274.</p></blockquote> + +<blockquote class="footnote"><a id="footnote528" name="footnote528"></a><b>Footnote 528:</b><a href="#footnotetag528"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 24, 26.</p></blockquote> + +<blockquote class="footnote"><a id="footnote529" name="footnote529"></a><b>Footnote 529:</b><a href="#footnotetag529"> (return) </a><p>Lambert, <i>op. cit.</i> p. 211.</p></blockquote> + +<blockquote class="footnote"><a id="footnote530" name="footnote530"></a><b>Footnote 530:</b><a href="#footnotetag530"> (return) </a><p>Lambert, <i>op. cit.</i> p. 218.</p></blockquote> + +<blockquote class="footnote"><a id="footnote531" name="footnote531"></a><b>Footnote 531:</b><a href="#footnotetag531"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 224 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote532" name="footnote532"></a><b>Footnote 532:</b><a href="#footnotetag532"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 275 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote533" name="footnote533"></a><b>Footnote 533:</b><a href="#footnotetag533"> (return) </a><p>Lambert, <i>op. cit.</i> p. 276.</p></blockquote> + +<blockquote class="footnote"><a id="footnote534" name="footnote534"></a><b>Footnote 534:</b><a href="#footnotetag534"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 288 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote535" name="footnote535"></a><b>Footnote 535:</b><a href="#footnotetag535"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 290, 292.</p></blockquote> + +<blockquote class="footnote"><a id="footnote536" name="footnote536"></a><b>Footnote 536:</b><a href="#footnotetag536"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 292 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote537" name="footnote537"></a><b>Footnote 537:</b><a href="#footnotetag537"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 293 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote538" name="footnote538"></a><b>Footnote 538:</b><a href="#footnotetag538"> (return) </a><p>Lambert, <i>op. cit.</i> p. 294.</p></blockquote> + +<blockquote class="footnote"><a id="footnote539" name="footnote539"></a><b>Footnote 539:</b><a href="#footnotetag539"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 296 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote540" name="footnote540"></a><b>Footnote 540:</b><a href="#footnotetag540"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 297 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote541" name="footnote541"></a><b>Footnote 541:</b><a href="#footnotetag541"> (return) </a><p>Lambert, <i>op. cit.</i> p. 298.</p></blockquote> + +<blockquote class="footnote"><a id="footnote542" name="footnote542"></a><b>Footnote 542:</b><a href="#footnotetag542"> (return) </a><p>Lambert, <i>op. cit.</i> p. 300.</p></blockquote> + +<blockquote class="footnote"><a id="footnote543" name="footnote543"></a><b>Footnote 543:</b><a href="#footnotetag543"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 301 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote544" name="footnote544"></a><b>Footnote 544:</b><a href="#footnotetag544"> (return) </a><p>Lambert, <i>op. cit.</i> pp. 217 <i>sq.</i>, 300.</p></blockquote> + +<blockquote class="footnote"><a id="footnote545" name="footnote545"></a><b>Footnote 545:</b><a href="#footnotetag545"> (return) </a><p> George Turner, LL.D., <i>Samoa a Hundred Years Ago and +long before</i> (London, 1884), pp. 340 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote546" name="footnote546"></a><b>Footnote 546:</b><a href="#footnotetag546"> (return) </a><p>G. Turner, <i>op. cit.</i> pp. 340, 341, 343, 344.</p></blockquote> + +<blockquote class="footnote"><a id="footnote547" name="footnote547"></a><b>Footnote 547:</b><a href="#footnotetag547"> (return) </a><p>G. Turner, <i>op. cit.</i> pp. 342 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote548" name="footnote548"></a><b>Footnote 548:</b><a href="#footnotetag548"> (return) </a><p>G. Turner, <i>op. cit.</i> p. 345.</p></blockquote> + +<blockquote class="footnote"><a id="footnote549" name="footnote549"></a><b>Footnote 549:</b><a href="#footnotetag549"> (return) </a><p>G. Turner, <i>op. cit.</i> pp. 346 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote550" name="footnote550"></a><b>Footnote 550:</b><a href="#footnotetag550"> (return) </a><p>G. Turner, <i>op. cit.</i> pp. 345 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote551" name="footnote551"></a><b>Footnote 551:</b><a href="#footnotetag551"> (return) </a><p>G. Turner, <i>op. cit.</i> p. 342.</p></blockquote> + +<span class="pagenum"><a name="page343" id="page343"></a>[pg 343]</span> + + + + +<h2><a name="lecture-xvi" id="lecture-xvi"></a>LECTURE XVI</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE NATIVES OF +CENTRAL MELANESIA</h3> + + +<p class="side">The islands of Central Melanesia. Distinction between the +religion of the Eastern and Western Islanders.</p> + +<p>In our survey of savage beliefs and practices concerning the +dead we now pass from New Caledonia, the most southerly +island of Melanesia, to the groups of islands known as the +New Hebrides, the Banks' Islands, the Torres Islands, the +Santa Cruz Islands, and the Solomon Islands, which together +constitute what we may call Central Melanesia. These +groups of islands may themselves be distinguished into two +archipelagoes, a western and an eastern, of which the Western +comprises the Solomon Islands and the Eastern includes +all the rest. Corresponding to this geographical distinction +there is a religious distinction; for while the religion of the +Western islanders (the Solomon Islanders) consists chiefly in +a fear and worship of the ghosts of the dead, the religion +of the Eastern islanders is characterised mainly by the fear +and worship of spirits which are not supposed ever to have +been incarnate in human bodies. Both groups of islanders, +the Western and the Eastern, recognise indeed both classes +of spirits, namely ghosts that once were men and spirits who +never were men; but the religious bias of the one group is +towards ghosts rather than towards pure spirits, and the +religious bias of the other group is towards pure spirits +rather than towards ghosts. It is not a little remarkable +that the islanders whose bent is towards ghosts +have carried the system of sacrifice and the arts of life to +a higher level than the islanders whose bent is towards pure +spirits; this applies particularly to the sacrificial system, +which is much more developed in the west than in the +<span class="pagenum"><a name="page344" id="page344"></a>[pg 344]</span> +east.<a id="footnotetag552" name="footnotetag552"></a><a href="#footnote552"><sup>552</sup></a> From this it would seem to follow that if a faith in +ghosts is more costly than a faith in pure spirits, it is at +the same time more favourable to the evolution of culture.</p> + +<p class="side">Dr. R. H. Codrington on the Melanesians.</p> + +<p>For the whole of this region we are fortunate in possessing +the evidence of the Rev. Dr. R. H. Codrington, one of +the most sagacious, cautious, and accurate of observers, who +laboured as a missionary among the natives for twenty-four +years, from 1864 to 1887, and has given us a most valuable +account of their customs and beliefs in his book <i>The +Melanesians</i>, which must always remain an anthropological +classic. In describing the worship of the dead as it is carried +on among these islanders I shall draw chiefly on the copious +evidence supplied by Dr. Codrington; and I shall avail +myself of his admirable researches to enter into considerable +details on the subject, since details recorded by an accurate +observer are far more instructive than the vague generalities +of superficial observers, which are too often all the information +we possess as to the religion of savages.</p> + +<p class="side">Melanesian theory of the soul.</p> + +<p>In the first place, all the Central Melanesians believe that +man is composed of a body and a soul, that death is the final +parting of the soul from the body, and that after death the +soul continues to exist as a conscious and more or less active +being.<a id="footnotetag553" name="footnotetag553"></a><a href="#footnote553"><sup>553</sup></a> Thus the creed of these savages on this profound +subject agrees fundamentally with the creed of the average +European; if my hearers were asked to state their beliefs +as to the nature of life and death, I imagine that most of +them would formulate them in substantially the same way. +However, when the Central Melanesian savage attempts to +define the nature of the vital principle or soul, which +animates the body during life and survives it after death, he +finds himself in a difficulty; and to continue the parallel I +cannot help thinking that if my hearers in like manner were +invited to explain their conception of the soul, they would +similarly find themselves embarrassed for an answer. But +an examination of the Central Melanesian theory of the soul +would lead us too far from our immediate subject; we must +be content to say that, "whatever word the Melanesian +<span class="pagenum"><a name="page345" id="page345"></a>[pg 345]</span> +people use for soul, they mean something essentially belonging +to each man's nature which carries life to his body with it, +and is the seat of thought and intelligence, exercising therefore +power which is not of the body and is invisible in its +action."<a id="footnotetag554" name="footnotetag554"></a><a href="#footnote554"><sup>554</sup></a> However the soul may be defined, the Melanesians +are universally of opinion that it survives the death of the +body and goes away to some more or less distant region, +where the spirits of all the dead congregate and continue for +the most part to live for an indefinite time, though some +of them, as we shall see presently, are supposed to die +a second death and so to come to an end altogether. In +Western Melanesia, that is, in the Solomon Islands, the +abode of the dead is supposed to be in certain islands, which +differ in the creed of different islanders; but in Eastern +Melanesia the abode of the dead is thought to be a subterranean +region called Panoi.<a id="footnotetag555" name="footnotetag555"></a><a href="#footnote555"><sup>555</sup></a></p> + +<p class="side">Distinction between ghosts of power and ghosts of no +account.</p> + +<p>But though the souls of the departed go away to the +spirit land, nevertheless, with a seeming or perhaps real +inconsistency, their ghosts are also supposed to haunt +their graves and their old homes and to exercise great +power for good or evil over the living, who are accordingly +often obliged to woo their favour by prayer and +sacrifice. According to the Solomon Islanders, however, +among whom ghosts are the principal objects of worship, +there is a great distinction to be drawn among ghosts. +"The distinction," says Dr. Codrington, "is between ghosts +of power and ghosts of no account, between those whose +help is sought and their wrath deprecated, and those from +whom nothing is expected and to whom no observance +is due. Among living men there are some who stand out +distinguished for capacity in affairs, success in life, valour in +fighting, and influence over others; and these are so, it is +believed, because of the supernatural and mysterious powers +which they have, and which are derived from communication +with those ghosts of the dead gone before them who are full +of those same powers. On the death of a distinguished man +his ghost retains the powers that belonged to him in life, in +greater activity and with stronger force; his ghost therefore +<span class="pagenum"><a name="page346" id="page346"></a>[pg 346]</span> +is powerful and worshipful, and so long as he is remembered +the aid of his powers is sought and worship is offered him; +he is the <i>tindalo</i> of Florida, the <i>lio'a</i> of Saa. In every +society, again, the multitude is composed of insignificant +persons, '<i>numerus fruges consumeri nati</i>,' of no particular +account for valour, skill, or prosperity. The ghosts +of such persons continue their insignificance, and are nobodies +after death as before; they are ghosts because all men have +souls, and the souls of dead men are ghosts; they are +dreaded because all ghosts are awful, but they get no +worship and are soon only thought of as the crowd of the +nameless population of the lower world."<a id="footnotetag556" name="footnotetag556"></a><a href="#footnote556"><sup>556</sup></a></p> + +<p class="side">Ghosts of the great and of the recently dead are chiefly +regarded. Supernatural power (<i>mana</i>) acquired through ghosts.</p> + +<p>From this account of Dr. Codrington we see that it is +only the ghosts of great and powerful people who are +worshipped; the ghosts of ordinary people are indeed feared, +but no worship is paid to them. Further, we are told that +it is the ghosts of those who have lately died that are +deemed to be most powerful and are therefore most regarded; +as the dead are forgotten, their ghosts cease to be worshipped, +their power fades away,<a id="footnotetag557" name="footnotetag557"></a><a href="#footnote557"><sup>557</sup></a> and their place in the religion of the +people is taken by the ghosts of the more recently departed. +In fact here, as elsewhere, the existence of the dead seems +to be dependent on the memory of the living; when they +are forgotten they cease to exist. Further, it deserves to be +noticed that in the Solomon Islands what we should call a +man's natural powers and capacities are regarded as supernatural +endowments acquired by communication with a +mighty ghost. If a man is a great warrior, it is not because +he is strong of arm, quick of eye, and brave of heart; it is +because he is supported by the ghost of a dead warrior, +whose power he has drawn to himself through an amulet of +stone tied round his neck, or a tuft of leaves in his belt, or a +tooth attached to one of his fingers, or a spell by the recitation +of which he can enlist the aid of the ghost.<a id="footnotetag558" name="footnotetag558"></a><a href="#footnote558"><sup>558</sup></a> And +similarly with all other pre-eminent capacities and virtues; +in the mind of the Solomon Islanders, they are all supernatural +<span class="pagenum"><a name="page347" id="page347"></a>[pg 347]</span> +gifts and graces bestowed on men by ghosts. This +all-pervading supernatural power the Central Melanesian +calls <i>mana</i>.<a id="footnotetag559" name="footnotetag559"></a><a href="#footnote559"><sup>559</sup></a> Thus for these savages the whole world teems +with ghostly influences; their minds are filled, we may +almost say, obsessed, with a sense of the unseen powers +which encompass and determine even in its minute +particulars the life of man on earth: in their view the +visible world is, so to say, merely a puppet-show of which +the strings are pulled and the puppets made to dance by +hands invisible. Truly the attitude of these savages to +the universe is deeply religious.</p> + +<p>We may now consider the theory and practice of the +Central Melanesians on this subject somewhat more in +detail; and in doing so we shall begin with their funeral +customs, which throw much light on their views of death and +the dead.</p> + +<p class="side">Burial customs in the Solomon Islands. Land burial and sea +burial. Land-ghosts and sea-ghosts.</p> + +<p>Thus, for example, in Florida, one of the Solomon +Islands, the corpse is usually buried. Common men are +buried in their gardens or plantations, chiefs sometimes in +the village, a chief's child sometimes in the house. If the +ghost of the deceased is worshipped, his grave becomes a +sanctuary (<i>vunuhu</i>); the skull is often dug up and hung +in the house. On the return from the burial the mourners +take a different road from that by which they carried the +corpse to the grave; this they do in order to throw the +ghost off the scent and so prevent him from following them +home. This practice clearly shews the fear which the +natives feel for the ghosts of the newly dead. A man +is buried with money, porpoise teeth, and some of his +personal ornaments; but, avarice getting the better of +superstition, these things are often secretly dug up again and +appropriated by the living. Sometimes a dying man will +express a wish to be cast into the sea; his friends will +therefore paddle out with the corpse, tie stones to the feet, +and sink it in the depths. In the island of Savo, another of +the Solomon Islands, common men are generally thrown +into the sea and only great men are buried.<a id="footnotetag560" name="footnotetag560"></a><a href="#footnote560"><sup>560</sup></a> The same +distinction is made at Wango in San Cristoval, another of +<span class="pagenum"><a name="page348" id="page348"></a>[pg 348]</span> +the same group of islands; there also the bodies of common +folk are cast into the sea, but men of consequence are buried, +and some relic of them, it may be a skull, a tooth, or a +finger-bone, is preserved in a shrine at the village. From +this difference in burial customs flows a not unimportant +religious difference. The souls of the great people who are +buried on land turn into land-ghosts, and the souls of +commoners who are sunk in the sea turn into sea-ghosts. +The land-ghosts are seen to hover about the villages, +haunting their graves and their relics; they are also heard +to speak in hollow whispers. Their aid can be obtained +by such as know them. The sea-ghosts have taken a great +hold on the imagination of the natives of the south-eastern +Solomon Islands; and as these people love to illustrate +their life by sculpture and painting, they shew us clearly +what they suppose these sea-ghosts to be like. At Wango +there used to be a canoe-house full of sculptures and +paintings illustrative of native life; amongst others there +was a series of scenes like those which are depicted on the +walls of Egyptian tombs. One of the scenes represented +a canoe attacked by sea-ghosts, which were portrayed as +demons compounded partly of human limbs, partly of the +bodies and tails of fishes, and armed with spears and arrows +in the form of long-bodied garfish and flying-fish. If a man +falls ill on returning from a voyage or from fishing on the +rocks, it is thought that one of these sea-ghosts has shot +him. Hence when men are in danger at sea, they seek to +propitiate the ghosts by throwing areca-nuts and fragments +of food into the water and by praying to the ghosts not to +be angry with them. Sharks are also supposed to be +animated by the ghosts of the dead.<a id="footnotetag561" name="footnotetag561"></a><a href="#footnote561"><sup>561</sup></a> It is interesting and +instructive to find that in this part of the world sea-demons, +who might be thought to be pure spirits of nature, are in fact +ghosts of the dead.</p> + +<p class="side">Burnt offerings in honour of the dead.</p> + +<p>In the island of Florida, two days after the death of a +chief or of any person who was much esteemed, the relatives +and friends assemble and hold a funeral feast, at which they +throw a bit of food into the fire for the ghost, saying, "This +is for you."<a id="footnotetag562" name="footnotetag562"></a><a href="#footnote562"><sup>562</sup></a> In other of the Solomon Islands morsels of +<span class="pagenum"><a name="page349" id="page349"></a>[pg 349]</span> +food are similarly thrown on the fire at the death-feasts as +the dead man's share.<a id="footnotetag563" name="footnotetag563"></a><a href="#footnote563"><sup>563</sup></a> Thus, in the Shortlands Islands, +when a famous chief named Gorai died, his body was burnt +and his relatives cast food, beads, and other property into +the fire. The dead chief had been very fond of tea, so one +of his daughters threw a cup of tea into the flames. Women +danced a funeral dance round the pyre till the body was +consumed.<a id="footnotetag564" name="footnotetag564"></a><a href="#footnote564"><sup>564</sup></a> Why should the dead man's food and property +be burnt? No explanation of the practice is given by our +authorities, so we are left to conjecture the reason of it. Is +it that by volatilising the solid substance of the food you +make it more accessible to the thin unsubstantial nature +of the ghost? Is it that you destroy the property of the +ghost lest he should come back in person to fetch it and +so haunt and trouble the survivors? Is it that the spirits +of the dead are supposed to reside in the fire on the hearth, +so that offerings cast into the flames are transmitted to +them directly? Whether it is with any such ideas that the +Solomon Islanders throw food into the fire for ghosts, I +cannot say. The whole question of the meaning of burnt +sacrifice is still to a great extent obscure.</p> + +<p class="side">Funeral customs in the island of Florida. The ghostly ferry.</p> + +<p>At the funeral feast of a chief in the island of Florida +the axes, spears, shield and other belongings of the deceased +are hung up with great lamentations in his house; everything +remains afterwards untouched and the house falls into ruins, +which as time goes on are thickly mantled with the long +tendrils of the sprouting yams. But we are told that the +weapons are not intended to accompany the ghost to the +land of souls; they are hung up only as a memorial of a +great and valued man. "With the same feeling they cut +down a dead man's fruit-trees as a mark of respect and +affection, not with any notion of these things serving him in +the world of ghosts; he ate of them, they say, when he was +alive, he will never eat again, and no one else shall have +them." However, they think that the ghost benefits by +burial; for if a man is killed and his body remains unburied, +his restless ghost will haunt the place.<a id="footnotetag565" name="footnotetag565"></a><a href="#footnote565"><sup>565</sup></a> The ghosts of such +<span class="pagenum"><a name="page350" id="page350"></a>[pg 350]</span> +Florida people as have been duly buried depart to Betindalo, +which seems to be situated in the south-eastern part of the +great island of Guadalcanar. A ship waits to ferry them +across the sea to the spirit-land. This is almost the only +example of a ferry-boat used by ghosts in Melanesia. On +their way to the ferry the ghosts may be heard twittering; +and again on the shore, while they are waiting for the ferry-boat, +a sound of their dancing breaks the stillness of night; +but no man can see the dancers. It is not until they land +on the further shore that they know they are dead. There +they are met by a ghost, who thrusts a rod into their noses +to see whether the cartilage is pierced as it should be; ghosts +whose noses have been duly bored in life follow the onward +path with ease, but all others have pain and difficulty in +making their way to the realm of the shades. Yet though +the souls of the dead thus depart to Betindalo, nevertheless +their ghosts as usual not only haunt their burial-places, but +come to the sacrifices offered to them and may be heard +disporting themselves at night, playing on pipes, dancing, +and shouting.<a id="footnotetag566" name="footnotetag566"></a><a href="#footnote566"><sup>566</sup></a></p> + +<p class="side">Belief of the Solomon Islanders that the souls of the dead +live in islands. The second death.</p> + +<p>Similarly at Bugotu in the island of Ysabel (one of the +Solomon Islands) the ghosts of the dead are supposed to go +away to an island, and yet to haunt their graves and shew +themselves to the survivors by night. In the island of the +dead there is a pool with a narrow tree-trunk lying across it. +Here is stationed Bolafagina, the ghostly lord of the place. +Every newly arrived ghost must appear before him, and he +examines their hands to see whether they bear the mark +of the sacred frigate-bird cut on them; if they have the +mark, the ghosts pass across the tree-trunk and mingle +with the departed spirits in the world of the dead. But +ghosts who have not the mark on their hands are cast into +the gulf and perish out of their ghostly life: this is the +second death.<a id="footnotetag567" name="footnotetag567"></a><a href="#footnote567"><sup>567</sup></a> The same notion of a second death meets +us in a somewhat different form among the natives of Saa +in Malanta, another of the Solomon Islands. All the ghosts +of these people swim across the sea to two little islands +called Marapa, which lie off Marau in Guadalcanar. There +<span class="pagenum"><a name="page351" id="page351"></a>[pg 351]</span> +the ghosts of children live in one island and the ghosts of +grown-up people in another; for the older people would be +plagued by the chatter of children if they all dwelt together +in one island. Yet in other respects the life of the departed +spirits in these islands is very like life on earth. There are +houses, gardens, and canoes there just as here, but all is thin +and unsubstantial. Living men who land in the islands see +nothing of these things; there is a pool where they hear +laughter and merry cries, and where the banks are wet with +invisible bathers. But the life of the ghosts in these islands +is not eternal. The spirits of common folk soon turn into +the nests of white ants, which serve as food for the more +robust ghosts. Hence a living man will say to his idle son, +"When I die, I shall have ants' nests to eat, but then what +will you have?" The ghosts of persons who were powerful +on earth last much longer. So long as they are remembered +and worshipped by the living, their natural strength remains +unabated; but when men forget them, and turn to worship +some of the more recent dead, then no more food is offered +to them in sacrifice, so they pine away and change into +white ants' nests just like common folk. This is the second +death. However, while the ghosts survive they can return +from the islands to Saa and revisit their village and friends. +The living can even discern them in the form of dim and +fleeting shadows. A man who wishes for any reason to see +a ghost can always do so very simply by taking a pinch of +lime from his betel-box and smearing it on his forehead. +Then the ghost appears to him quite plainly.<a id="footnotetag568" name="footnotetag568"></a><a href="#footnote568"><sup>568</sup></a></p> + +<p class="side">Burial customs in Saa. Preservation of the skull and jawbone. +Burial customs in Santa Cruz. Burial customs in Ysabel.</p> + +<p>In Saa the dead are usually buried in a common cemetery; +but when the flesh has decayed the bones are taken up and +heaped on one side. But if the deceased was a very great +man or a beloved father, his body is preserved for a time in +his son's house, being hung up either in a canoe or in the +carved effigy of a sword-fish. Very favourite children are +treated in the same way. The corpse may be kept in this +way for years. Finally, there is a great funeral feast, at +which the remains are removed to the common burial-ground, +but the skull and jawbone are detached from the skeleton +and kept in the house enclosed in the hollow wooden figure +<span class="pagenum"><a name="page352" id="page352"></a>[pg 352]</span> +of a bonito-fish. By means of these relics the survivors +think that they can secure the aid of the powerful ghost. +Sometimes the corpse and afterwards the skull and jawbone +are preserved, not in the house of the deceased, +but in the <i>oha</i> or public canoe-house, which so far becomes +a sort of shrine or temple of the dead.<a id="footnotetag569" name="footnotetag569"></a><a href="#footnote569"><sup>569</sup></a> At Santa +Cruz in the Solomon Islands the corpse is buried in a very +deep grave in the house. Inland they dig up the bones +again to make arrow-heads; also they detach the skull and +keep it in a chest in the house, saying that it is the man +himself. They even set food before the skull, no doubt for +the use of the ghost. Yet they imagine that the ghosts of +the dead go to the great volcano Tamami, where they are +burnt in the crater and thus being renewed stay in the fiery +region. Nevertheless the souls of the dead also haunt the +forests in Santa Cruz; on wet and dark nights the natives +see them twinkling in the gloom like fire-flies, and at the +sight they are sore afraid.<a id="footnotetag570" name="footnotetag570"></a><a href="#footnote570"><sup>570</sup></a> So little consistent with itself is +the creed of these islanders touching the state of the dead. +At Bugotu in the island of Ysabel (one of the Solomon +Islands) a chief is buried with his head near the surface and +a fire is kept burning over the grave, in order that the skull +may be taken up and preserved in the house of his successor. +The spirit of the dead chief has now become a worshipful +ghost, and an expedition is sent out to cut off and bring +back human heads in his honour. Any person, not belonging +to the place, whom the head-hunters come across will be +killed by them and his or her skull added to the collection, +which is neatly arranged on the shore. These ghastly +trophies are believed to add fresh spiritual power (<i>mana</i>) to +the ghost of the dead chief. Till they have been procured, +the people of the place take care not to move about. The +grave of the chief is built up with stones and sacrifices are +offered upon it.<a id="footnotetag571" name="footnotetag571"></a><a href="#footnote571"><sup>571</sup></a></p> + +<p class="side">Beliefs and customs of the Eastern islanders concerning the +dead. Panoi, the subterranean abode of the dead.</p> + +<p>Thus far we have been considering the beliefs and +practices concerning the dead which prevail among the +Western Melanesians of the Solomon Islands and Santa +<span class="pagenum"><a name="page353" id="page353"></a>[pg 353]</span> +Cruz. We now turn to those of the Eastern Melanesians, +who inhabit the Torres Islands, the Banks' Islands, and the +New Hebrides. A broad distinction exists between the +ghosts of these two regions in as much as the ghosts of the +Western Melanesians all live in islands, but the ghosts of all +Eastern Melanesians live underground in a subterranean +region which commonly bears the name of Panoi. The +exact position of Panoi has not been ascertained; all that is +regarded as certain is that it is underground. However, +there are many entrances to it and some of them are well +known. One of them, for example, is a rock on the +mountain at Mota, others are at volcanic vents which belch +flames on the burning hill of Garat over the lake at Gaua, +and another is on the great mountain of Vanua Lava. The +ghosts congregate on points of land before their departure, +as well as at the entrances to the underworld, and there on +moonlight nights you may hear the ghostly crew dancing, +singing, shouting, and whistling on the claws of land-crabs. +It is not easy to extract from the natives a precise and consistent +account of the place of the dead and the state of the +spirits in it; nor indeed, as Dr. Codrington justly observes, +would it be reasonable to expect full and precise details on a +subject about which the sources of information are perhaps +not above suspicion. However, as far as can be made out, +Panoi or the abode of the dead is on the whole a happy +region. In many respects it resembles the land of the living; +for there are houses there and villages, and trees with red +leaves, and day and night. Yet all is hollow and unreal. +The ghosts do nothing but talk and sing and dance; there +is no clubhouse there, and though men and women live +together, there is no marrying or giving in marriage. All is +very peaceful, too, in that land; for there is no war and no +tyrant to oppress the people. Yet the ghost of a great man +goes down like a great man among the ghosts, resplendent in +all his trinkets and finery; but like everything else in the +underworld these ornaments, for all the brave show they +make, are mere unsubstantial shadows. The pigs which +were killed at his funeral feast and the food that was heaped +on his grave cannot go down with him into that far country; +for none of these things, not even pigs, have souls. How +<span class="pagenum"><a name="page354" id="page354"></a>[pg 354]</span> +then could they find their way to the spirit world? It is +clearly impossible. The ghosts in the nether world do not +mix indiscriminately. There are separate compartments for +such as died violent deaths. There is one compartment for +those who were shot, there is another for those who were +clubbed, and there is another for those who were done to +death by witchcraft. The ghosts of those who were shot +keep rattling the reeds of the arrows which dealt them their +fatal wounds. Ghosts in the nether world have no knowledge +of things out of their sight and hearing; yet the living +call upon them in time of need and trouble, as if they could +hear and help. Life, too, in the kingdom of shadows is not +eternal. The ghosts die the second death. Yet some say +that there are two such kingdoms, each called Panoi, the one +over the other; and that when the dead die the second death +in the upper realm they rise again from the dead in the +nether realm, where they never die but only turn into white +ants' nests.<a id="footnotetag572" name="footnotetag572"></a><a href="#footnote572"><sup>572</sup></a></p> + +<p class="side">Distinction between the fate of the good and the fate of the +bad in the other world.</p> + +<p>It is interesting and not unimportant to observe that +some of these islanders make a distinction between the fate +of good people and the fate of bad people after death. The +natives of Motlav, one of the Banks' Islands, think that +Panoi is a good place and that only the souls of the good +can enter it. According to them the souls of murderers, +sorcerers, thieves, liars, and adulterers are not suffered to +enter the happy land. The ghost of a murderer, for +example, is met at the entrance by the ghost of his victim, +who withstands him and turns him back. All the bad +ghosts go away to a bad place, where they live, not indeed +in physical pain, but in misery: they quarrel, they are restless, +homeless, pitiable, malignant: they wander back to +earth: they eat the foulest food, their breath is noisome: +they harm the living out of spite, they eat men's souls, they +haunt graves and woods. But in the true Panoi the souls of +the good live in peace and harmony.<a id="footnotetag573" name="footnotetag573"></a><a href="#footnote573"><sup>573</sup></a> Thus these people +believe that the state of the soul after death depends on the +kind of life a man led on earth; if he was good, he will be +happy; if he was bad, he will be miserable. If this creed +<span class="pagenum"><a name="page355" id="page355"></a>[pg 355]</span> +is of purely native origin, and Dr. Codrington seems to +entertain no doubt that it is so, it marks a considerable +ethical advance among those who accept it.</p> + +<p class="side">Descent of the living to the world of the dead.</p> + +<p>The Eastern Melanesians think that living people can go +down to the land of the dead and return alive to the upper +world. Sometimes they do this in the body, but at other +times only in the spirit, when they are asleep or in a faint; +for at such times their souls quit their bodies and can +wander away down to Panoi. When the living thus make +their way to the spirit land, they are sometimes cautioned by +friendly ghosts to eat nothing there, no doubt lest by partaking +of ghostly food they should be turned to ghosts and +never return to the land of the living.<a id="footnotetag574" name="footnotetag574"></a><a href="#footnote574"><sup>574</sup></a></p> + +<p class="side">Disposal of the dead among the Eastern islanders. Burial +customs of the Banks' Islanders.</p> + +<p>We will now consider the various modes in which the +Eastern Melanesians dispose of their dead; for funeral +customs commonly furnish some indication of the ideas +which a people entertain as to the state of the soul after +death. The Banks' Islanders generally buried their dead in +the forest not far from the village; but if the deceased was +a great man or died a remarkable death, they might inter +him in the village near the men's clubhouse (<i>gamal</i>). A +favourite son or child might be buried in the house itself; +but in such cases the grave would be opened after fifty or a +hundred days and the bones taken up and hidden in the +forest, though some of them might be hung up in the house. +However, in some places there was, and indeed still is, a +custom of keeping the putrefying corpse unburied in the +house as a mark of affection. At Gaua, in Santa Maria, the +body was dried over slow fires for ten days or more, till +nothing but skin and bones remained; and the women who +watched over it during these days drank the juices of putrefaction +which dripped from the decaying flesh. The same +thing used formerly to be done in Mota, another of the +Banks' Islands. The corpses of great men in these islands +were adorned in all their finery and laid out on the open +space in the middle of the village. Here bunches of coco-nuts, +yams, and other food were heaped up beside the body; +and an orator of fluent speech addressed the ghost telling +him that when he had gone down to Panoi, the spirit land, +<span class="pagenum"><a name="page356" id="page356"></a>[pg 356]</span> +and the ghosts asked him after his rank, he was to give them +a list of all the things heaped beside his dead body; then +the ghosts would know what a great man he was and would +treat him with proper deference. The orator dealt very +candidly with the moral character of the deceased. If he +had been a bad man, the speaker would say, "Poor ghost, +will you be able to enter Panoi? I think not." The food +which is piled up beside the body while the orator is pronouncing +the eulogium or the censure of the departed is +afterwards heaped up on the grave or buried in it. At Gaua +they kill pigs and hang up the carcases or parts of them at +the grave. The object of all this display is to make a +favourable impression on the ghosts in the spirit land, in +order that they may give the newly deceased man a good +reception. When the departed was an eminent warrior or +sorcerer, his friends will sometimes give him a sham burial +and hide his real grave, lest people should dig up his bones +and his skull to make magic with them; for the relics of +such a man are naturally endowed with great magical virtue.<a id="footnotetag575" name="footnotetag575"></a><a href="#footnote575"><sup>575</sup></a></p> + +<p class="side">Ghosts driven away from the village. Expulsion of the ghosts +of persons who suffered from sores and ulcers.</p> + +<p>In these islands the ghost does not at once leave the +neighbourhood of his old body; he shews no haste to depart +to the nether world. Indeed he commonly loiters about the +house and the grave for five or ten days, manifesting his +presence by noises in the house and by lights upon the +grave. By the fifth day his relations generally think that +they have had quite enough of him, and that it is high time +he should set out for his long home. Accordingly they drive +him away with shouts and the blowing of conch-shells or the +booming sound of bull-roarers.<a id="footnotetag576" name="footnotetag576"></a><a href="#footnote576"><sup>576</sup></a> At Ureparapara the mode +of expelling the ghost from the village is as follows. Missiles +to be hurled at the lingering spirit are collected in the shape +of small stones and pieces of bamboo, which have been +charmed by wizards so as to possess a ghost-expelling virtue. +The artillery having been thus provided, the people muster +at one end of the village, armed with bags of enchanted +stones and pieces of enchanted bamboos. The signal to +march is given by two men, who sit in the dead man's house, +one on either side, holding two white stones in their hands, +<span class="pagenum"><a name="page357" id="page357"></a>[pg 357]</span> +which they clink together. At the sound of the clinking the +women begin to wail and the men to march; tramp, tramp +they go like one man through the village from end to end, +throwing stones into the houses and all about and beating +the bamboos together. Thus they drive the reluctant ghost +step by step from the village into the forest, where they +leave him to find his own way down to the land of the dead. +Till that time the widow of the deceased was bound to remain +on his bed without quitting it for a moment except on +necessity; and if she had to leave it for a few minutes she +always left a coco-nut on the bed to represent her till she +came back. The reason for this was that her husband's +ghost was believed to be lingering in the house all these +days, and he would naturally expect to see his wife in the +nuptial chamber. At Motlav the people are not so hard +upon the poor ghosts: they do not drive away all ghosts +from their old homes, but only the ghosts of such as had in +their lifetime the misfortune to be afflicted with grievous +sores and ulcers. The expulsion of such ghosts may therefore +be regarded as a sanitary precaution designed to prevent +the spirits from spreading the disease. When a man +who suffers severely from sores or ulcers lies dying, the +people of his village, taking time by the forelock, send word +to the inhabitants of the next village westwards, warning +them to be in readiness to give the ghost a warm reception. +For it is well known that at their departure from the body +ghosts always go westward towards the setting sun. So +when the poor man is dead, they bury his diseased body in +the village and devote all their energies to the expulsion of +his soul. By blowing blasts on shell-trumpets and beating +the ground with the stalks of coco-nut fronds they chase the +ghost clean away from their own village and on to the next. +The inhabitants of that village meantime are ready to receive +their unwelcome visitor, and beating their bounds in the most +literal sense they soon drive him onwards to the land of their +next neighbours. So the chase goes on from village to +village, till the ghost has been finally hunted into the sea at +the point of the shore which faces the setting sun. There +at last the beaters throw away the stalks which have served +to whack the ghost, and return home in the perfect assurance +<span class="pagenum"><a name="page358" id="page358"></a>[pg 358]</span> +that he has left the island and gone to his own place down +below, so that he cannot afflict anybody with the painful +disease from which he suffered. But as for his ulcerated +corpse rotting in the grave, they do not give a thought to it. +Their concern is with the spiritual and the unseen; they do +not stoop to regard the material and carnal.<a id="footnotetag577" name="footnotetag577"></a><a href="#footnote577"><sup>577</sup></a></p> + +<p class="side">Special treatment of the ghosts of women who died in +childbed.</p> + +<p>A special treatment is accorded to the ghosts of women +who died in childbed. If the mother dies and the child +lives, her ghost will not go away to the nether world without +taking the infant with her. Hence in order to deceive the +ghost, they wrap a piece of a banana-trunk loosely in leaves +and lay it on the bosom of the dead mother when they lower +her into the grave. The ghost clasps the bundle to her +breast, thinking it is her baby, and goes away contentedly +to the spirit land. As she walks, the banana-stalk slips +about in the leaves and she imagines it is the infant stirring; +for she has not all her wits about her, ghosts being naturally +in a dazed state at first on quitting their familiar bodies. +But when she arrives in deadland and finds she has been +deceived, and when perhaps some heartless ghosts even +jeer at her wooden baby, back she comes tearing to earth +in grief and rage to seek and carry off the real infant. +However, the survivors know what to expect and have +taken the precaution of removing the child to another house +where the mother will never find it; but she keeps looking +for it always, and a sad and angry ghost is she.<a id="footnotetag578" name="footnotetag578"></a><a href="#footnote578"><sup>578</sup></a></p> + +<p class="side">Funeral feasts.</p> + +<p>After the funeral follows a series, sometimes a long +series, of funeral feasts, which form indeed one of the +principal institutions of these islands. The number of the +feasts and the length of time during which they are repeated +vary much in the different islands, and depend also on the +consideration in which the deceased was held. The days +on which the feasts are celebrated are the fifth and the tenth +after the death, and afterwards every tenth day up to the +hundredth or even it may be, in the case of a father, a +mother, or a wife, up to the thousandth day. These feasts +appear now to be chiefly commemorative, but they also +benefit the dead; for the ghost is naturally gratified by +<span class="pagenum"><a name="page359" id="page359"></a>[pg 359]</span> +seeing that his friends remember him and do their duty by +him so handsomely. At these banquets food is put aside +for the dead with the words "This is for thee." The +practice of thus setting aside food for the ghost at a series +of funeral feasts appears at first sight, as Dr. Codrington +observes, inconsistent with the theory that the ghosts live +underground.<a id="footnotetag579" name="footnotetag579"></a><a href="#footnote579"><sup>579</sup></a> But the objection thus suggested is rather +specious than real; for we must always bear in mind that, +to judge from the accounts given of them in all countries, +ghosts experience no practical difficulty in obtaining +temporary leave of absence from the other world and +coming to this one, so to say, on furlough for the purpose +of paying a surprise visit to their sorrowing friends and +relations. The thing is so well known that it would be at +once superfluous and tedious to illustrate it at length; many +examples have incidentally met us in the course of these +lectures.</p> + +<p class="side">Funeral customs in Vaté or Efat. Old people buried alive.</p> + +<p>The natives of Vaté or Efat, one of the New Hebrides, +set up a great wailing at a death and scratched their faces +till they streamed with blood. Bodies of the dead were +buried. When a corpse was laid in the grave, a pig was +brought to the place and its head was chopped off and +thrown into the grave to be buried with the body. This, +we are told, "was supposed to prevent disease spreading +to other members of the family." Probably, in the opinion +of the natives, the pig's head was a sop thrown to the ghost +to keep him from coming and fetching away other people to +deadland. With the same intention, we may take it, they +buried with the dead the cups, pillows, and other things which +he had used in his lifetime. On the top of the grave they +kindled a fire to enable the soul of the deceased to rise +to the sun. If that were not done, the soul went to the +wretched regions of Pakasia down below. The old were +buried alive at their own request. It was even deemed a +disgrace to the family of an aged chief if they did not bury +him alive. When an old man felt sick and weak and thought +that he was dying, he would tell his friends to get all ready +and bury him. They yielded to his wishes, dug a deep +round pit, wound a number of fine mats round his body, and +<span class="pagenum"><a name="page360" id="page360"></a>[pg 360]</span> +lowered him into the grave in a sitting posture. Live pigs +were then brought to the brink of the grave, and each of +them was tethered by a cord to one of the old man's arms. +When the pigs had thus, as it were, been made over to him, +the cords were cut, and the animals were led away to be +killed, baked, and eaten at the funeral feast; but the souls of the +pigs the old man took away with him to the spirit land, and +the more of them he took the warmer and more gratifying +was the reception he met with from the ghosts. Having +thus ensured his eternal welfare by the pig strings which +dangled at his arms, the old man was ready; more mats +were laid over him, the earth was shovelled in, and his dying +groans were drowned amid the weeping and wailing of his +affectionate kinsfolk.<a id="footnotetag580" name="footnotetag580"></a><a href="#footnote580"><sup>580</sup></a></p> + +<p class="side">Burial and mourning customs in Aurora, one of the New +Hebrides. Behaviour of the soul at death.</p> + +<p>At Maewo in Aurora, one of the New Hebrides, when +a death has taken place, the body is buried in a grave near +the village clubhouse. For a hundred days afterwards the +female mourners may not go into the open and their faces +may not be seen; they stay indoors and in the dark and +cover themselves with a large mat reaching to the ground. +But the widow goes every day, covered with her mat, to +weep at the grave; this she does both in the morning and +in the afternoon. During this time of mourning the next +of kin may not eat certain succulent foods, such as yams, +bananas, and caladium; they eat only the gigantic caladium, +bread-fruit, coco-nuts, mallows, and so forth; "and all these +they seek in the bush where they grow wild, not eating +those which have been planted." They count five days +after the death and then build up great heaps of stones +over the grave. After that, if the deceased was a very great +man, who owned many gardens and pigs, they count fifty +days and then kill pigs, and cut off the point of the liver +of each pig; and the brother of the deceased goes toward +<span class="pagenum"><a name="page361" id="page361"></a>[pg 361]</span> +the forest and calls out the dead man's name, crying, "This +is for you to eat." They think that if they do not kill pigs +for the benefit of their departed friend, his ghost has no +proper existence, but hangs miserably on tangled creepers. +After the sacrifice they all cry again, smear their bodies and +faces all over with ashes, and wear cords round their necks +for a hundred days in token that they are not eating good +food.<a id="footnotetag581" name="footnotetag581"></a><a href="#footnote581"><sup>581</sup></a> They imagine that as soon as the soul quits the +body at death, it mounts into a tree where there is a bird's +nest fern, and sitting there among the fronds it laughs and +mocks at the people who are crying and making great +lamentations over his deserted tabernacle. "There he sits, +wondering at them and ridiculing them. 'What are they +crying for?' he says; 'whom are they sorry for? Here am +I.' For they think that the real thing is the soul, and that +it has gone away from the body just as a man throws off +his clothes and leaves them, and the clothes lie by themselves +with nothing in them."<a id="footnotetag582" name="footnotetag582"></a><a href="#footnote582"><sup>582</sup></a> This estimate of the comparative +value of soul and body is translated from the words of a +New Hebridean native; it singularly resembles that which +is sometimes held up to our admiration as one of the finest +fruits of philosophy and religion. So narrow may be the +line that divides the meditations of the savage and the sage.</p> + +<p class="side">Journey of the ghost to the other world.</p> + +<p>When a Maewo ghost has done chuckling at the folly +of his surviving relatives, who sorrow as those who have no +hope, he turns his back on his old home and runs along the +line of hills till he comes to a place where there are two +rocks with a deep ravine between them. He leaps the +chasm, and if he lands on the further side, he is dead +indeed; but if he falls short, he returns to life. At the +land's end, where the mountains descend into the sea, all +the ghosts of the dead are gathered to meet him. If in his +lifetime he had slain any one by club or arrow, or done any +man to death by magic, he must now run the gauntlet of +the angry ghosts of his victims, who beat and tear him and +stab him with daggers such as people stick pigs with; and +as they do so, they taunt him, saying, "While you were still +in the world you thought yourself a valiant man; but now +<span class="pagenum"><a name="page362" id="page362"></a>[pg 362]</span> +we will take our revenge on you." At another point in +the path there is a deep gully, where if a ghost falls he is +inevitably dashed to pieces; and if he escapes this peril, +there is a ferocious pig waiting for him further on, which +devours the ghosts of all persons who in their life on earth +omitted to plant pandanus trees, from which mats are +made. But the wise man, who planted pandanus betimes, +now reaps the fruit of his labours; for when the pig makes +a rush at his departed spirit, the ghost nimbly swarms up +the pandanus tree and so escapes his pursuer. That is why +everybody in Maewo likes to plant pandanus trees. And +if a man's ears were not pierced in his life, his ghost will +not be allowed to drink water; if he was not tattooed, his +ghost may not eat good food. A thoughtful father will +provide for the comfort of his children in the other world +by building a miniature house for each of them in his garden +when the child is a year old; if the infant is a boy, he puts +a bow, an arrow, and a club in the little house; if the child +is a girl, he plants pandanus for her beside the tiny dwelling.<a id="footnotetag583" name="footnotetag583"></a><a href="#footnote583"><sup>583</sup></a></p> + +<p class="side">Only ghosts of powerful men are worshipped.</p> + +<p>So much for the fate of common ghosts in Central +Melanesia. We have now to consider the position of the +more powerful spirits, who after death are believed to exercise +great influence over the living, especially over their surviving +relations, and who have accordingly to be propitiated with +prayer and sacrifice. This worship of the dead, as we saw, +forms the principal feature in the religion of the Solomon +Islanders. "But it must not be supposed," says Dr. +Codrington, "that every ghost becomes an object of worship. +A man in danger may call upon his father, his grandfather, +or his uncle: his nearness of kin is sufficient ground for it. +The ghost who is to be worshipped is the spirit of a man +who in his lifetime had <i>mana</i> [supernatural or magical power] +in him; the souls of common men are the common herd of +ghosts, nobodies alike before and after death. The supernatural +power abiding in the powerful living man abides in +his ghost after death, with increased vigour and more ease +of movement. After his death, therefore, it is expected +that he should begin to work, and some one will come +forward and claim particular acquaintance with the ghost; +<span class="pagenum"><a name="page363" id="page363"></a>[pg 363]</span> +if his power should shew itself, his position is assured as one +worthy to be invoked, and to receive offerings, till his cultus +gives way before the rising importance of one newly dead, +and the sacred place where his shrine once stood and his +relics were preserved is the only memorial of him that +remains; if no proof of his activity appears, he sinks into +oblivion at once."<a id="footnotetag584" name="footnotetag584"></a><a href="#footnote584"><sup>584</sup></a></p> + +<p class="side">Worship paid chiefly to the recent and well-remembered dead.</p> + +<p>From this instructive account we learn that worship is +paid chiefly to the recent and well-remembered dead, to the +men whom the worshippers knew personally and feared or +respected in their lifetime. On the other hand, when men +have been long dead, and all who knew them have also +been gathered to their fathers, their memory fades away and +with it their worship gradually falls into complete desuetude. +Thus the spirits who receive the homage of these savages +were real men of flesh and blood, not mythical beings +conjured up by the fancy of their worshippers, which some +legerdemain of the mind has foisted into the shrine and encircled +with the halo of divinity. Not that the Melanesians +do not also worship beings who, so far as we can see, are +purely mythical, though their worshippers firmly believe in +their reality. But "they themselves make a clear distinction +between the existing, conscious, powerful disembodied spirits +of the dead, and other spiritual beings that never have been +men at all. It is true that the two orders of beings get +confused in native language and thought, but their confusion +begins at one end and the confusion of their visitors at +another; they think so much and constantly of ghosts that +they speak of beings who were never men as ghosts; +Europeans take the spirits of the lately dead for gods; less +educated Europeans call them roundly devils."<a id="footnotetag585" name="footnotetag585"></a><a href="#footnote585"><sup>585</sup></a></p> + +<p class="side">Way in which a dead warrior came to be worshipped as a +martial ghost.</p> + +<p>As an example of the way in which the ghost of a real +man who has just died may come to be worshipped Dr. +Codrington tells us the story of Ganindo, which he had from +Bishop Selwyn. This Ganindo was a great fighting man +of Honggo in Florida, one of the Solomon Islands. He +went with other warriors on a head-hunting expedition +against Gaeta; but being mortally wounded with an arrow +<span class="pagenum"><a name="page364" id="page364"></a>[pg 364]</span> +near the collar-bone he was brought back by his comrades +to the hill of Bonipari, where he died and was buried. His +friends cut off his head, put it in a basket, built a house +for it, and said that he was a worshipful ghost (<i>tindalo</i>). +Afterwards they said, "Let us go and take heads." So +they embarked on their canoe and paddled away to seek +the heads of enemies. When they came to quiet water, +they stopped paddling and waited till they felt the canoe +rock under them, and when they felt it they said, "That is +a ghost." To find out what particular ghost it was they +called out the names of several, and when they came to the +name of Ganindo, the canoe rocked again. So they knew +that it was he who was making the canoe to rock. In like +manner they learned what village they were to attack. +Returning victorious with the heads of the foe they threw a +spear into the roof of Ganindo's house, blew conch-shells, +and danced round it, crying, "Our ghost is strong to kill!" +Then they sacrificed fish and other food to him. Also they +built him a new house, and made four images of him for +the four corners, one of Ganindo himself, two of his sisters, +and another. When it was all ready, eight men translated +the relics to the new shrine. One of them carried Ganindo's +bones, another his betel-nuts, another his lime-box, another +his shell-trumpet. They all went into the shrine crouching +down, as if burdened by a heavy weight, and singing in +chorus, "Hither, hither, let us lift the leg!" At that the +eight legs went up together, and then they sang, "Hither, +hither!" and at that the eight legs went down together. +In this solemn procession the relics were brought and laid +on a bamboo platform, and sacrifices to the new martial +ghost were inaugurated. Other warlike ghosts revered in +Florida are known not to have been natives of the island +but famous warriors of the western isles, where supernatural +power is believed to be stronger.<a id="footnotetag586" name="footnotetag586"></a><a href="#footnote586"><sup>586</sup></a></p> + +<p class="side">Offerings to the dead.</p> + +<p>Throughout the islands of Central Melanesia prayers and +offerings are everywhere made to ghosts or spirits or to +both. The simplest and commonest sacrificial act is that +of throwing a small portion of food to the dead; this is +probably a universal practice in Melanesia. A morsel of +<span class="pagenum"><a name="page365" id="page365"></a>[pg 365]</span> +food ready to be eaten, for example of yam, a leaf of +mallow, or a bit of betel-nut, is thrown aside; and where +they drink kava, a libation is made of a few drops, as the +share of departed friends or as a memorial of them with +which they will be pleased. At the same time the offerer +may call out the name of some one who either died lately +or is particularly remembered at the time; or without the +special mention of individuals he may make the offering +generally to the ghosts of former members of the community. +To set food on a burial-place or before some memorial +image is a common practice, though in some places, as in +Santa Cruz, the offering is soon taken away and eaten by +the living.<a id="footnotetag587" name="footnotetag587"></a><a href="#footnote587"><sup>587</sup></a></p> + +<p class="side">Sacrificial ritual in the Solomon Islands.</p> + +<p>In the Solomon Islands the sacrificial ritual is more +highly developed. It may be described in the words of a +native of San Cristoval. "In my country," he wrote, "they +think that ghosts are many, very many indeed, some very +powerful, and some not. There is one who is principal in +war; this one is truly mighty and strong. When our +people wish to fight with any other place, the chief men of +the village and the sacrificers and the old men, and the +elder and younger men, assemble in the place sacred to this +ghost; and his name is Harumae. When they are thus +assembled to sacrifice, the chief sacrificer goes and takes a +pig; and if it be not a barrow pig they would not sacrifice +it to that ghost, he would reject it and not eat of it. The +pig is killed (it is strangled), not by the chief sacrificer, but +by those whom he chooses to assist, near the sacred place. +Then they cut it up; they take great care of the blood lest +it should fall upon the ground; they bring a bowl and set +the pig in it, and when they cut it up the blood runs down +into it. When the cutting up is finished, the chief sacrificer +takes a bit of flesh from the pig, and he takes a cocoa-nut +shell and dips up some of the blood. Then he takes the +blood and the bit of flesh and enters into the house (the +shrine), and calls that ghost and says, 'Harumae! Chief in +war! we sacrifice to you with this pig, that you may help +us to smite that place; and whatsoever we shall carry away +shall be your property, and we also will be yours.' Then +<span class="pagenum"><a name="page366" id="page366"></a>[pg 366]</span> +he burns the bit of flesh in a fire upon a stone, and pours +down the blood upon the fire. Then the fire blazes greatly +upwards to the roof, and the house is full of the smell of +pig, a sign that the ghost has heard. But when the +sacrificer went in he did not go boldly, but with awe; and +this is the sign of it; as he goes into the holy house he +puts away his bag, and washes his hands thoroughly, to +shew that the ghost shall not reject him with disgust." +The pig was afterwards eaten. It should be observed that +this Harumae who received sacrifices as a martial ghost, +mighty in war, had not been dead many years when the +foregoing account of the mode of sacrificing to him was +written. The elder men remembered him alive, nor was +he a great warrior, but a kind and generous man, believed +to be plentifully endowed with supernatural power. His +shrine was a small house in the village, where relics of him +were preserved.<a id="footnotetag588" name="footnotetag588"></a><a href="#footnote588"><sup>588</sup></a> Had the Melanesians been left to themselves, +it seems possible that this Harumae might have +developed into the war-god of San Cristoval, just as in +Central Africa another man of flesh and blood is known to +have developed into the war-god of Uganda.<a id="footnotetag589" name="footnotetag589"></a><a href="#footnote589"><sup>589</sup></a></p> + +<blockquote class="footnote"><a id="footnote552" name="footnote552"></a><b>Footnote 552:</b><a href="#footnotetag552"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i> (Oxford, 1891), +pp. 122, 123, 124, 180 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote553" name="footnote553"></a><b>Footnote 553:</b><a href="#footnotetag553"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i> (Oxford, 1891), +pp. 247, 253.</p></blockquote> + +<blockquote class="footnote"><a id="footnote554" name="footnote554"></a><b>Footnote 554:</b><a href="#footnotetag554"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> p. 248.</p></blockquote> + +<blockquote class="footnote"><a id="footnote555" name="footnote555"></a><b>Footnote 555:</b><a href="#footnotetag555"> (return) </a><p> R. H. Codrington, <i>op. cit.</i> pp. 255 <i>sqq</i>., +264 <i>sqq</i>.</p></blockquote> + +<blockquote class="footnote"><a id="footnote556" name="footnote556"></a><b>Footnote 556:</b><a href="#footnotetag556"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> 253 <i>sq</i>.</p></blockquote> + +<blockquote class="footnote"><a id="footnote557" name="footnote557"></a><b>Footnote 557:</b><a href="#footnotetag557"> (return) </a><p> R. H. Codrington, <i>op. cit.</i> pp. 254, 258, 261; +compare <i>id.</i>, pp. 125, 130.</p></blockquote> + +<blockquote class="footnote"><a id="footnote558" name="footnote558"></a><b>Footnote 558:</b><a href="#footnotetag558"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 120, 254.</p></blockquote> + +<blockquote class="footnote"><a id="footnote559" name="footnote559"></a><b>Footnote 559:</b><a href="#footnotetag559"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 118 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote560" name="footnote560"></a><b>Footnote 560:</b><a href="#footnotetag560"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 254 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote561" name="footnote561"></a><b>Footnote 561:</b><a href="#footnotetag561"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 258 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote562" name="footnote562"></a><b>Footnote 562:</b><a href="#footnotetag562"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> p. 255.</p></blockquote> + +<blockquote class="footnote"><a id="footnote563" name="footnote563"></a><b>Footnote 563:</b><a href="#footnotetag563"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> p. 259.</p></blockquote> + +<blockquote class="footnote"><a id="footnote564" name="footnote564"></a><b>Footnote 564:</b><a href="#footnotetag564"> (return) </a><p> G. Brown, D.D., <i>Melanesians and Polynesians</i> +(London, 1910), pp. 214, 217.</p></blockquote> + +<blockquote class="footnote"><a id="footnote565" name="footnote565"></a><b>Footnote 565:</b><a href="#footnotetag565"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> p. 255.</p></blockquote> + +<blockquote class="footnote"><a id="footnote566" name="footnote566"></a><b>Footnote 566:</b><a href="#footnotetag566"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 255 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote567" name="footnote567"></a><b>Footnote 567:</b><a href="#footnotetag567"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 256 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote568" name="footnote568"></a><b>Footnote 568:</b><a href="#footnotetag568"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 260 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote569" name="footnote569"></a><b>Footnote 569:</b><a href="#footnotetag569"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 261 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote570" name="footnote570"></a><b>Footnote 570:</b><a href="#footnotetag570"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 263 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote571" name="footnote571"></a><b>Footnote 571:</b><a href="#footnotetag571"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> p. 257.</p></blockquote> + +<blockquote class="footnote"><a id="footnote572" name="footnote572"></a><b>Footnote 572:</b><a href="#footnotetag572"> (return) </a><p> R. H. Codrington, <i>op. cit.</i> pp. 264, 273 +<i>sq.</i>, 275-277.</p></blockquote> + +<blockquote class="footnote"><a id="footnote573" name="footnote573"></a><b>Footnote 573:</b><a href="#footnotetag573"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 274 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote574" name="footnote574"></a><b>Footnote 574:</b><a href="#footnotetag574"> (return) </a><p> R. H. Codrington, <i>op. cit.</i> pp. 266, 276, 277, +286.</p></blockquote> + +<blockquote class="footnote"><a id="footnote575" name="footnote575"></a><b>Footnote 575:</b><a href="#footnotetag575"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i>, pp. 267-270.</p></blockquote> + +<blockquote class="footnote"><a id="footnote576" name="footnote576"></a><b>Footnote 576:</b><a href="#footnotetag576"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> p. 269.</p></blockquote> + +<blockquote class="footnote"><a id="footnote577" name="footnote577"></a><b>Footnote 577:</b><a href="#footnotetag577"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 270 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote578" name="footnote578"></a><b>Footnote 578:</b><a href="#footnotetag578"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i>, p. 275.</p></blockquote> + +<blockquote class="footnote"><a id="footnote579" name="footnote579"></a><b>Footnote 579:</b><a href="#footnotetag579"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 271 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote580" name="footnote580"></a><b>Footnote 580:</b><a href="#footnotetag580"> (return) </a><p> G. Turner, <i>Samoa a Hundred Years Ago and long +before</i> (London, 1884), pp. 335 <i>sq.</i> This account is based on +information furnished by Sualo, a Samoan teacher, who lived for a long +time on the island. The statement that the fire kindled on the grave was +intended "to enable the soul of the departed to rise to the sun" may be +doubted; it may be a mere inference of Dr. Turner's Samoan informant. +More probably the fire was intended to warm the shivering ghost. I do +not remember any other evidence that the souls of the Melanesian dead +ascend to the sun; certainly it is much more usual for them to descend +into the earth.</p></blockquote> + +<blockquote class="footnote"><a id="footnote581" name="footnote581"></a><b>Footnote 581:</b><a href="#footnotetag581"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 281 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote582" name="footnote582"></a><b>Footnote 582:</b><a href="#footnotetag582"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 278 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote583" name="footnote583"></a><b>Footnote 583:</b><a href="#footnotetag583"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 279 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote584" name="footnote584"></a><b>Footnote 584:</b><a href="#footnotetag584"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 124 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote585" name="footnote585"></a><b>Footnote 585:</b><a href="#footnotetag585"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i>, p. 121.</p></blockquote> + +<blockquote class="footnote"><a id="footnote586" name="footnote586"></a><b>Footnote 586:</b><a href="#footnotetag586"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 125 +<i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote587" name="footnote587"></a><b>Footnote 587:</b><a href="#footnotetag587"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i>, pp. 127, 128.</p></blockquote> + +<blockquote class="footnote"><a id="footnote588" name="footnote588"></a><b>Footnote 588:</b><a href="#footnotetag588"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 129 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote589" name="footnote589"></a><b>Footnote 589:</b><a href="#footnotetag589"> (return) </a><p> Rev. J. Roscoe, "Kibuka, the War God of the Baganda," +<i>Man</i>, vii. (1907) pp. 161-166; <i>id.</i>, <i>The Baganda</i> +(London, 1911), pp. 301 <i>sqq.</i> The history of this African war-god +is more or less mythical, but his personal relics, which are now +deposited in the Ethnological Museum at Cambridge, suffice to prove his +true humanity.</p></blockquote> + +<span class="pagenum"><a name="page367" id="page367"></a>[pg 367]</span> + + + + +<h2><a name="lecture-xvii" id="lecture-xvii"></a>LECTURE XVII</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE NATIVES +OF CENTRAL MELANESIA (<i>concluded</i>)</h3> + + +<p class="side">Public sacrifices to ghosts in the Solomon Islands.</p> + +<p>At the close of last lecture I described the mode in which +sacrifices are offered to a martial ghost in San Cristoval, +one of the Solomon Islands. We saw that the flesh of a +pig is burned in honour of the ghost and that the victim's +blood is poured on the flames. Similarly in Florida, another +of the Solomon Islands, food is conveyed to worshipful +ghosts by being burned in the fire. Some ghosts are known +by name to everybody, others may be known only to +individuals, who have found out or been taught how to +approach them, and who accordingly regard such ghosts +as their private property. In every village a public ghost +is worshipped, and the chief is the sacrificer. He has +learned from his predecessor how to throw or heave the +sacrifice, and he imparts this knowledge to his son or +nephew, whom he intends to leave as his successor. The +place of sacrifice is an enclosure with a little house or shrine +in which the relics are kept; it is new or old according as +the man whose ghost is worshipped died lately or long ago. +When a public sacrifice is performed, the people assemble +near but not in the sacred place; boys but not women may +be present. The sacrificer alone enters the shrine, but he +takes with him his son or other person whom he has instructed +in the ritual. Muttering an incantation he kindles +a fire of sticks, but may not blow on the holy flame. Then +from a basket he takes some prepared food, such as a mash +of yams, and throws it on the fire, calling out the name of +the ghost and bidding him take his food, while at the same +<span class="pagenum"><a name="page368" id="page368"></a>[pg 368]</span> +time he prays for whatever is desired. If the fire blazes +up and consumes the food, it is a good sign; it proves that +the ghost is present and that he is blowing up the flame. +The remainder of the food the sacrificer takes back to the +assembled people; some of it he eats himself and some of +it he gives to his assistant to eat. The people receive their +portions of the food at his hands and eat it or take it away. +While the sacrificing is going on, there is a solemn silence. +If a pig is killed, the portion burned in the sacrificial fire +is the heart in Florida, but the gullet at Bugotu. One +ghost who is commonly known and worshipped is called +Manoga. When the sacrificer invokes this ghost, he heaves +the sacrifice round about and calls him, first to the east, +where rises the sun, saying, "If thou dwellest in the east, +where rises the sun, Manoga! come hither and eat thy +<i>tutu</i> mash!" Then turning he lifts it towards where sets +the sun, and says, "If thou dwellest in the west, where sets +the sun, Manoga! come hither and eat thy <i>tutu</i>!" There +is not a quarter to which he does not lift it up. And when +he has finished lifting it he says, "If thou dwellest in heaven +above, Manoga! come hither and eat thy <i>tutu</i>! If thou +dwellest in the Pleiades or Orion's belt; if below in Turivatu; +if in the distant sea; if on high in the sun, or in the moon; +if thou dwellest inland or by the shore, Manoga! come +hither and eat thy <i>tutu</i>!"<a id="footnotetag590" name="footnotetag590"></a><a href="#footnote590"><sup>590</sup></a></p> + +<p class="side">First-fruits of the canarium nuts sacrificed to ghosts.</p> + +<p>Twice a year there are general sacrifices in which the +people of a village take part. One of these occasions is +when the canarium nut, so much used in native cookery, +is ripe. None of the nuts may be eaten till the first-fruits +have been offered to the ghost. "Devil he eat first; all +man he eat behind," is the lucid explanation which a native +gave to an English enquirer. The knowledge of the way +in which the first-fruits must be offered is handed down +from generation to generation, and the man who is learned +in this lore has authority to open the season. He observes +the state of the crop, and early one morning he is heard +to shout. He climbs a tree, picks some nuts, cracks them, +eats, and puts some on the stones in his sacred place for +the ghost. Then the rest of the people may gather the +<span class="pagenum"><a name="page369" id="page369"></a>[pg 369]</span> +nuts for themselves. The chief himself sacrifices the new +nuts, mixed with other food, to the public ghost on the +stones of the village sanctuary; and every man who has a +private ghost of his own does the same in his own sacred +place. About two months afterwards there is another +public sacrifice when the root crops generally have been +dug; pig or fish is then offered; and a man who digs up +his yams, or whatever it may be, offers his private sacrifice +besides.<a id="footnotetag591" name="footnotetag591"></a><a href="#footnote591"><sup>591</sup></a></p> + +<p class="side">Sacrifice of first-fruits to ancestral spirits in Tanna.</p> + +<p>In like manner the natives of Tanna, one of the Southern +New Hebrides, offered the first-fruits to the deified spirits +of their ancestors. On this subject I will quote the evidence +of the veteran missionary, the Rev. Dr. George Turner, who +lived in Tanna for seven months in 1841. He says: "The +general name for gods seemed to be <i>aremha</i>; that means +a <i>dead man</i>, and hints alike at the origin and nature of +their religious worship. The spirits of their departed +ancestors were among their gods. Chiefs who reach an +advanced age were after death deified, addressed by name, +and prayed to on various occasions. They were supposed +especially to preside over the growth of the yams and the +different fruit trees. The first-fruits were presented to them, +and in doing this they laid a little of the fruit on some +stone, or shelving branch of the tree, or some more temporary +altar of a few rough sticks from the bush, lashed together +with strips of bark, in the form of a table, with its four feet +stuck in the ground. All being quiet, the chief acted as +high priest, and prayed aloud thus: 'Compassionate father! +here is some food for you; eat it; be kind to us on account +of it.' And, instead of an <i>amen</i>, all united in a shout. +This took place about mid-day, and afterwards those who +were assembled continued together feasting and dancing +till midnight or three in the morning."<a id="footnotetag592" name="footnotetag592"></a><a href="#footnote592"><sup>592</sup></a></p> + +<p class="side">Private ghosts. Fighting ghosts kept as auxiliaries.</p> + +<p>In addition to the public ghosts, each of whom is revered +by a whole village, many a man keeps, so to say, a private or +<span class="pagenum"><a name="page370" id="page370"></a>[pg 370]</span> +tame ghost of his own on leash. The art of taming a ghost +consists in knowing the leaves, bark, and vines in which he +delights and in treating him accordingly. This knowledge +a man may acquire by the exercise of his natural faculties +or he may learn it from somebody else. However he may +obtain the knowledge, he uses it for his own personal +advantage, sacrificing to the ghost in order to win his +favour and get something from him in return. The mode +of sacrificing to a private ghost is the same as to a public +ghost. The owner has a sacred place or private chapel of +his own, where he draws near to the ghost in prayer and +burns his bit of food in the fire. A man often keeps a +fighting ghost (<i>keramo</i>), who helps him in battle or in +slaying his private enemy. Before he goes out to commit +homicide, he pulls up his ginger-plant and judges from the +ease or difficulty with which the plant yields to or resists +his tug, whether he will succeed in the enterprise or not. +Then he sacrifices to the ghost, and having placed some +ginger and leaves on his shield, and stuffed some more in +his belt and right armlet, he sallies forth. He curses his +enemy by his fighting ghost, saying, "Siria (if that should +be the name of the ghost) eats thee, and I shall slay thee"; +and if he kills him, he cries to the ghost, "Thine is this +man, Siria, and do thou give me supernatural power!" +No prudent Melanesian would attempt to commit manslaughter +without a ghost as an accomplice; to do so would +be to court disaster, for the slain man's ghost would have +power over the slayer; therefore before he imbrues his +hands in blood he deems it desirable to secure the assistance +of a valiant ghost who can, if need be, overcome the ghost +of his victim in single combat. If he cannot procure such +a useful auxiliary in any other way, he must purchase +him. Further, he fortifies himself with some personal relic, +such as a tooth or lock of hair of the deceased warrior, +whose ghost he has taken into his service; this relic he +wears as an amulet in a little bag round the neck, when +he is on active service; at other times it is kept in the +house.<a id="footnotetag593" name="footnotetag593"></a><a href="#footnote593"><sup>593</sup></a></p> + +<p class="side">Garden ghosts.</p> + +<p>Different from these truculent spirits are the peaceful +<span class="pagenum"><a name="page371" id="page371"></a>[pg 371]</span> +ghosts who cause the garden to bear fruit. If the gardener +happens to know such a ghost, he can pray and sacrifice +to him on his own account; but if he has no such friend +in the spirit world, he must employ an expert. The man +of skill goes into the midst of the garden with a little mashed +food in his left hand, and smiting it with his right hand he +calls on the ghost to come and eat. He says: "This produce +thou shall eat; give supernatural power (<i>mana</i>) to +this garden, that food may be good and plentiful." He +digs holes at the four corners of the garden, and in them +he buries such leaves as the ghost loves, so that the garden +may have ghostly power and be fruitful. And when the +yams sprout, he twines them with the particular creeper +and fastens them with the particular wood to which the +ghost is known to be partial. These agricultural ghosts +are very sensitive; if a man enters the garden, who has just +eaten pork or cuscus or fish or shell-fish, the ghost of the +garden manifests his displeasure by causing the produce of +the garden to droop; but if the eater lets three or four days +go by after his meal, he may then enter the garden with +impunity, for the food has left his stomach. For a similar +reason, apparently, when the yam vines are being trained, +the men sleep near the gardens and never approach their +wives; for should they tread the garden after conjugal +intercourse, the yams would be blighted.<a id="footnotetag594" name="footnotetag594"></a><a href="#footnote594"><sup>594</sup></a></p> + +<p class="side">Human sacrifices to ghosts.</p> + +<p>Sometimes the favour of a ghost is obtained by human +sacrifices. On these occasions the flesh of the victim does +not, like the flesh of a pig, furnish the materials of a +sacrificial banquet; but little bits of it are eaten by young +men to improve their fighting power and by elders for a +special purpose. Such sacrifices are deemed more effectual +than the sacrifices of less precious victims; and advantage +was sometimes taken of a real or imputed crime to offer +the criminal to some ghost. So, for example, within living +memory Dikea, chief of Ravu, convicted a certain man of +stealing tobacco, and sentenced him to be sacrificed; and +the grown lads ate pieces of him cooked in the sacrificial +fire. Again, the same chief offered another human sacrifice +in the year 1886. One of his wives had proved false, and +<span class="pagenum"><a name="page372" id="page372"></a>[pg 372]</span> +he sent her away vowing that she should not return till +he had offered a human sacrifice to Hauri. Also his son +died, and he vowed to kill a man for him. The vow was +noised abroad, and everybody knew that he would pay well +for somebody to kill. Now the Savo people had bought +a captive boy in Guadalcanar, but it turned out a bad +bargain, for the boy was lame and nearly blind. So they +brought him to Dikea, and he gave them twenty coils of +shell money for the lad. Then the chief laid his hand on +the victim's breast and cried, "Hauri! here is a man for +you," and his followers killed him with axes and clubs. +The cripple's skull was added to the chief's collection, and +his legs were sent about the country to make known what +had been done. In Bugotu of Ysabel, when the people +had slain an enemy in fight, they used to bring back his +head in triumph, cut slices off it, and burn them in sacrifice. +And if they took a prisoner alive, they would bring him +to the sacred place, the grave of the man whose ghost was +to be honoured. There they bound him hand and foot +and buffeted him till he died, or if he did not die under +the buffets they cut his throat. As they beat the man +with their fists, they called on the ghost to take him, and +when he was dead, they burned a bit of him in the fire for +the ghost.<a id="footnotetag595" name="footnotetag595"></a><a href="#footnote595"><sup>595</sup></a></p> + +<p class="side">Sacrifices to ghosts in Saa.</p> + +<p>At Saa in Malanta, one of the Solomon Islands, sacrifices +are offered to ghosts on various occasions. Thus on his +return from a voyage a man will put food in the case which +contains the relics of his dead father; and in the course of +his voyage, if he should land in a desert isle, he will throw +food and call on father, grandfather, and other deceased +friends. Again, when sickness is ascribed to the anger of a +ghost, a man of skill is sent for to discover what particular +ghost is doing the mischief. When he has ascertained the +culprit, he is furnished by the patient's relatives with a little +pig, which he is to sacrifice to the ghost as a substitute +for the sick man. Provided with this vicarious victim he +repairs to the haunt of the ghost, strangles the animal, and +burns it whole in a fire along with grated yam, coco-nut, +and fish. As he does so, he calls out the names of all the +<span class="pagenum"><a name="page373" id="page373"></a>[pg 373]</span> +ghosts of his family, his ancestors, and all who are deceased, +down even to children and women, and he names the man +who furnished the pig for the ghostly repast. A portion +of the mixed food he preserves unburnt, wraps it in a +dracaena leaf, and puts it beside the case which contains the +relics of the man to whose ghost the sacrifice has been +offered. Sometimes, however, instead of burning a pig in +the fire, which is an expensive and wasteful form of sacrifice, +the relatives of the sick man content themselves with +cooking a pig or a dog in the oven, cutting up the carcase, +and laying out all the parts in order. Then the sacrificer +comes and sits at the animal's head, and calls out the names +of all the dead members of the ghost's family in order +downwards, saying, "Help, deliver this man, cut short the +line that has bound him." Then the pig is eaten by all +present except the women; nothing is burnt.<a id="footnotetag596" name="footnotetag596"></a><a href="#footnote596"><sup>596</sup></a></p> + +<p class="side">Sacrifices of first-fruits to ghosts in Saa.</p> + +<p>The last sort of sacrifices to ghosts at Saa which we +need notice is the sacrifice of first-fruits. Thus, when the +yams are ripe the people fetch some of them from each +garden to offer to the ghosts. All the male members of +the family assemble at the holy place which belongs to +them. Then one of them enters the shrine, lays a yam +beside the skull which lies there, and cries with a loud voice +to the ghost, "This is yours to eat." The others call +quietly on the names of all the ancestors and give their +yams, which are very many in number, because one from +each garden is given to each ghost. If any man has besides +a relic of the dead, such as a skull, bones, or hair, in his +house, he takes home a yam and sets it beside the relic. +Again, the first flying-fish of the season are sacrificed to +ghosts, who may take the form of sharks; for we shall see +presently that Melanesian ghosts are sometimes supposed +to inhabit the bodies of these ferocious monsters. Some +ghost-sharks have sacred places ashore, where figures of +sharks are set up. In that case the first flying-fish are +cooked and set before the shark images. But it may be +that a shark ghost has no sacred place on land, and then +there is nothing for it but to take the flying-fish out to sea +and shred them into the water, while the sacrificer calls +<span class="pagenum"><a name="page374" id="page374"></a>[pg 374]</span> +out the name of the particular ghost whom he desires to +summon to the feast.<a id="footnotetag597" name="footnotetag597"></a><a href="#footnote597"><sup>597</sup></a></p> + +<p class="side">Vicarious sacrifices for the sick.</p> + +<p>Vicarious sacrifices for the sick are offered in San +Cristoval to a certain malignant ghost called Tapia, who is +believed to seize a man's soul and tie it up to a banyan +tree. When that has happened, a man who knows how to +manage Tapia intercedes with him. He takes a pig or fish +to the sacred place and offers it to the grim ghost, saying, +"This is for you to eat in place of that man; eat this, don't +kill him." With that he can loose the captive soul and +take it back to the sick man, who thereupon recovers.<a id="footnotetag598" name="footnotetag598"></a><a href="#footnote598"><sup>598</sup></a></p> + +<p class="side">Sacrifices to ghosts in Santa Cruz. The dead represented by a +stock.</p> + +<p>In Santa Cruz the sacrifices offered to ghosts are very +economical; for if the offering is of food, the living eat it +up after a decent interval; if it is a valuable, they remove it +and resume the use of it themselves. The principle of this +spiritual economy probably lies in the common belief that +ghosts, being immaterial, absorb the immaterial essence of +the objects, leaving the material substance to be enjoyed by +men. When a man of mark dies in Santa Cruz, his relations +set up a stock of wood in his house to represent him. This +is renewed from time to time, till after a while the man is +forgotten or thrown into the shade by the attractions of +some newer ghost, so that the old stock is neglected. But +when the stock is first put up, a pig is killed and two strips +of flesh from the back bone are set before the stock as food +for the ghost, but only to be soon taken away and eaten by +the living. Similar offerings may be repeated from time to +time, as when the stock is renewed. Again, when a garden +is planted, they spread feather-money and red native cloth +round it for the use of the ghost; but his enjoyment of these +riches is brief and precarious.<a id="footnotetag599" name="footnotetag599"></a><a href="#footnote599"><sup>599</sup></a></p> + +<p class="side">Native account of sacrifices to ghosts in Santa Cruz.</p> + +<p>To supplement the foregoing account of sacrifices to +ghosts in Santa Cruz, I will add a description of some of +them which was given by a native of Santa Cruz in his own +language and translated for us by a missionary. It runs +thus: "When anyone begins to fall sick he seeks a doctor +(<i>meduka</i>), and when the doctor comes near the sick man he +<span class="pagenum"><a name="page375" id="page375"></a>[pg 375]</span> +stiffens his body, and all those in the house think a ghost +has entered into the doctor, and they are all very quiet. +Some doctors tell the sick man's relatives to kill a pig for +the ghost who has caused the sickness. When they have +killed the pig they take it into the ghost-house and invite +some other men, and they eat with prayers to the ghost; and +the doctor takes a little piece and puts it near the base of the +ghost-post, and says to it: 'This is thy food; oh, deliver +up again the spirit of thy servant, that he may be well +again.' The little portion they have offered to the ghost is +then eaten; but small boys may not eat of it."<a id="footnotetag600" name="footnotetag600"></a><a href="#footnote600"><sup>600</sup></a> "Every +year the people plant yams and tomagos; and when they +begin to work and have made ready the place and begun to +plant, first, they offer to the ghost who they think presides +over foods. There is an offering place in the bush, and +they go there and take much food, and also feather money. +Men, women, and children do this, and they think the ghost +notices if there are many children, and gives much food at +harvest; and the ghost to whom they offer is named Ilene. +When the bread-fruit begins to bear they take great care +lest anyone should light a fire near the bole of the tree, or +throw a stone at the tree. The ghost, who they think protects +the bread-fruit, is called Duka-Kane or Kae Tuabia, +who has two names; they think this ghost has four eyes."<a id="footnotetag601" name="footnotetag601"></a><a href="#footnote601"><sup>601</sup></a> +"The heathen thinks a ghost makes the sun to shine and +the rain. If it is continual sunshine and the yams are +withering the people assemble together and contribute +money, and string it to the man with whom the rain-ghost +abides, and food also, and beseech him not to do the thing +he was doing. That man will not wash his face for a long +time, he will not work lest he perspire and his body be wet, +for he thinks that if his body be wet it will rain. Then +this man, with whom the rain-ghost is, takes water and +goes into the ghost-house and sprinkles it at the head of +the ghost-post (<i>duka</i>), and if there are many ghost-posts in +the house he pours water over them all that it may rain."<a id="footnotetag602" name="footnotetag602"></a><a href="#footnote602"><sup>602</sup></a></p> + +<span class="pagenum"><a name="page376" id="page376"></a>[pg 376]</span> + +<p class="side">Combination of magic with religion.</p> + +<p>In these ceremonies for the making of rain we see a +combination of magic with religion. The appeal to the +rain-ghost is religious; but the pouring of the water on the +ghost-post is magical, being an imitation of the result which +the officiating priest or magician, whichever we choose to +call him, desires to produce. The taboos observed by the +owner of the rain-ghost so long as he wishes to prevent the +rain from falling are also based on the principle of homoeopathic +or imitative magic: he abstains from washing his +face or working, lest the water or the sweat trickling down +his body should mimick rain and thereby cause it to fall.<a id="footnotetag603" name="footnotetag603"></a><a href="#footnote603"><sup>603</sup></a></p> + +<p class="side">Prayers to the dead.</p> + +<p>The natives of Aneiteum, one of the Southern New +Hebrides, worshipped the spirits of their ancestors, chiefly +on occasions of sickness.<a id="footnotetag604" name="footnotetag604"></a><a href="#footnote604"><sup>604</sup></a> Again, the people of Vaté or +Efat, another of the New Hebrides, worshipped the souls of +their forefathers and prayed to them over the <i>kava</i>-bowl for +health and prosperity.<a id="footnotetag605" name="footnotetag605"></a><a href="#footnote605"><sup>605</sup></a> As an example of prayers offered to +the dead we may take the petition which the natives of Florida +put up at sea to Daula, a well-known ghost, who is associated +with the frigate-bird. They say: "Do thou draw the canoe, +that it may reach the land; speed my canoe, grandfather, +that I may quickly reach the shore whither I am bound. +Do thou, Daula, lighten the canoe, that it may quickly +gain the land and rise upon the shore." They also invoke +Daula to help them in fishing. "If thou art powerful, +O Daula," they say, "put a fish or two into this net and let +them die there." After a good catch they praise him, +saying, "Powerful is the ghost of the net." And when the +natives of Florida are in danger on the sea, they call upon +their immediate forefathers; one will call on his grandfather, +another on his father, another on some dead friend, +calling with reverence and saying, "Save us on the deep! +Save us from the tempest! Bring us to the shore!" In San +Cristoval people apply to ghosts for victory in battle, health +in sickness, and good crops; but the word which they use to +signify such an application conveys the notion of charm +rather than of prayer. However, in the Banks' Islands +<span class="pagenum"><a name="page377" id="page377"></a>[pg 377]</span> +what may be called prayer is strictly speaking an invocation +of the dead; indeed the very word for prayer (<i>tataro</i>) seems +to be identical with that for a powerful ghost (<i>'ataro</i> in San +Cristoval). A man in peril on the sea will call on his dead +friends, especially on one who was in his lifetime a good +sailor. And in Mota, when an oven is opened, they throw +in a leaf of cooked mallow for a ghost, saying to him, "This +is a lucky bit for your eating; they who have charmed your +food or clubbed you (as the case may be), take hold of their +hands, drag them away to hell, let them be dead." So +when they pour water on the oven, they pray to the ghost, +saying, "Pour it on the head of him down there who has +laid plots against me, has clubbed me, has shot me, has +stolen things of mine (as the case may be), he shall die." +Again, when they make a libation before drinking, they +pray, saying, "Grandfather! this is your lucky drop of +kava; let boars come in to me; the money I have spent, +let it come back to me; the food that is gone, let it come +back hither to the house of you and me." And on starting +for a voyage they will say, "Uncle! father! plenty of boars +for you, plenty of money; kava for your drinking, lucky +food for your eating in the canoe. I pray you with this, +look down upon me, let me go on a safe sea." Or when +the canoe labours with a heavy freight, they will pray, +"Take off your burden from us, that we may speed on a +safe sea."<a id="footnotetag606" name="footnotetag606"></a><a href="#footnote606"><sup>606</sup></a></p> + +<p class="side">Sanctuaries of ghosts in Florida.</p> + +<p>In the island of Florida, the sanctuary of a powerful +ghost is called a <i>vunuhu</i>. Sometimes it is in the village, +sometimes in the garden-ground, sometimes in the forest. +If it is in the village, it is fenced about, lest the foot of any +rash intruder should infringe its sanctity. Sometimes the +sanctuary is the place where the dead man is buried; sometimes +it merely contains his relics, which have been translated +thither. In some sanctuaries there is a shrine and in +some an image. Generally, if not always, stones may be +seen lying in such a holy place. The sight of one of them +has probably struck the fancy of the man who founded the +worship; he thought it a likely place for the ghost to +haunt, and other smaller stones and shells have been +<span class="pagenum"><a name="page378" id="page378"></a>[pg 378]</span> +subsequently added. Once a sanctuary has been established, +everything within it becomes sacred (<i>tambu</i>) and belongs to +the ghost. Were a tree growing within it to fall across the +path, nobody would step over it. When a sacrifice is to be +offered to the ghost on the holy ground, the man who knows +the ghost, and whose duty it is to perform the sacrifice, +enters first and all who attend him follow, treading in his +footsteps. In going out no one will look back, lest his +soul should stay behind. No one would pass such a +sanctuary when the sun was so low as to cast his shadow +into it; for if he did the ghost would seize his shadow and +so drag the man himself into his den. If there were a +shrine in the sanctuary, nobody but the sacrificer might +enter it. Such a shrine contained the weapons and other +properties which belonged in his lifetime to the man whose +ghost was worshipped on the spot.<a id="footnotetag607" name="footnotetag607"></a><a href="#footnote607"><sup>607</sup></a></p> + +<p class="side">Sanctuaries of ghosts in Malanta.</p> + +<p>At Saa in Malanta, another of the Solomon Islands, all +burial-grounds where common people are interred are so +far sacred that no one will go there without due cause; +but places where the remains of nobles repose, and where +sacrifices are offered to their ghosts, are regarded with very +great respect, they may indeed be called family sanctuaries. +Some of them are very old, the powerful ghosts who are +worshipped in them being remote ancestors. It sometimes +happens that the man who used to sacrifice in such a place +dies without having instructed his son in the proper chant +of invocation with which the worshipful ghost should be +approached. In such a case the young man who succeeds +him may fear to go to the old sanctuary, lest he should +commit a mistake and offend the ghost; so he will take +some ashes from the old sacrificial fire-place and found a +new sanctuary. It is not common in that part of Malanta +to build shrines for the relics of the dead, but it is sometimes +done. Such shrines, on the other hand, are common +in the villages of San Cristoval and in the sacred places of +that island where great men lie buried. To trespass on +them would be likely to rouse the anger of the ghosts, some +of whom are known to be of a malignant disposition.<a id="footnotetag608" name="footnotetag608"></a><a href="#footnote608"><sup>608</sup></a></p> + +<span class="pagenum"><a name="page379" id="page379"></a>[pg 379]</span> + +<p class="side">Sanctuaries which are not burial-grounds.</p> + +<p>But burial-grounds are not the only sanctuaries in the +Solomon Islands. There are some where no dead man is +known to be interred, though in Dr. Codrington's opinion +there are probably none which do not derive their sanctity +from the presence of a ghost. In the island of Florida the +appearance of something wonderful will cause any place to +become a sanctuary, the wonder being accepted as proof of +a ghostly presence. For example, in the forest near Olevuga +a man planted some coco-nut and almond trees and died +not long afterwards. Then there appeared among the trees +a great rarity in the shape of a white cuscus. The people +took it for granted that the animal was the dead man's +ghost, and therefore they called it by his name. The place +became a sanctuary; no one would gather the coco-nuts and +almonds that grew there, till two Christian converts set the +ghost at defiance and appropriated his garden, with the +coco-nuts and almonds. Through the same part of the +forest ran a stream full of eels, one of which was so big that +the people were quite sure it must be a ghost; so nobody +would bathe in that stream or drink from it, except at one +pool, which for the sake of convenience was considered not +to be sacred. Again, in Bugotu, a district of Ysabel, which +is another of the Solomon Islands, there is a pool known to +be the haunt of a very old ghost. When a man has an +enemy whom he wishes to harm he will obtain some scraps +of his food and throw them into the water. If the food is +at once devoured by the fish, which swarm in the pool, +the man will die, but otherwise his life may be saved by the +intervention of a man who knows the habits of the ghost +and how to propitiate him. In these sacred places there +are stones, on which people place food in order to obtain +good crops, while for success in fishing they deposit morsels +of cooked fish. Such stones are treated with reverence and +seem to be in a fair way to develop into altars. However, +when the old ghost is superseded, as he often is, by younger +rivals, the development of an altar out of the stones is +arrested.<a id="footnotetag609" name="footnotetag609"></a><a href="#footnote609"><sup>609</sup></a></p> + +<p class="side">Ghosts in animals, such as sharks, alligators, snakes, +bonitos, and frigate-birds.</p> + +<p>From some of these instances we learn that Melanesian +ghosts can sometimes take up their abode in animals, such +<span class="pagenum"><a name="page380" id="page380"></a>[pg 380]</span> +as cuscuses, eels, and fish. The creatures which are oftenest +used as vehicles by the spirits of the dead are sharks, +alligators, snakes, bonitos, and frigate-birds. Snakes which +haunt a sacred place are themselves sacred, because they +belong to or actually embody the ghost. Sharks, again, in +all these islands are very often thought to be the abode of +ghosts; for men before their death will announce that they +will appear as sharks, and afterwards any shark remarkable +for size or colour which haunts a certain shore or coast is +taken to be somebody's ghost and receives the name of the +deceased. At Saa certain food, such as coco-nuts from +particular trees, is reserved to feed such a ghost-shark; +and men of whom it is known for certain that they will +be sharks after their death are allowed to anticipate the +posthumous honours which await them by devouring such +food in the sacred place, just as if they were real sharks. +Sharks are very commonly believed to be the abode of +ghosts in Florida and Ysabel, and in Savo, where they are +particularly numerous; hence, though all sharks are not +venerated, there is no living creature so commonly held +sacred by the Central Melanesians as a shark; and shark-ghosts +seem even to form a class of powerful supernatural +beings. Again, when a lizard was seen frequenting a house +after a death, it would be taken for the ghost returning to +its old home; and many ghosts, powerful to aid the mariner +at sea, take up their quarters in frigate-birds.<a id="footnotetag610" name="footnotetag610"></a><a href="#footnote610"><sup>610</sup></a></p> + +<p class="side">The belief in ghosts underlies the Melanesian conception of +magic.</p> + +<p>Again, a belief in powerful ghosts underlies to a great +extent the Melanesian conception of magic, as that conception +is expounded by Dr. Codrington. "That invisible power," +he tells us, "which is believed by the natives to cause all +such effects as transcend their conception of the regular +course of nature, and to reside in spiritual beings, whether +in the spiritual part of living men or in the ghosts of the +dead, being imparted by them to their names and to various +things that belong to them, such as stones, snakes, and +indeed objects of all sorts, is that generally known as <i>mana</i>. +Without some understanding of this it is impossible to +understand the religious beliefs and practices of the +Melanesians; and this again is the active force in all they +<span class="pagenum"><a name="page381" id="page381"></a>[pg 381]</span> +do and believe to be done in magic, white or black. By +means of this men are able to control or direct the forces of +nature, to make rain or sunshine, wind or calm, to cause +sickness or remove it, to know what is far off in time and +space, to bring good luck and prosperity, or to blast and +curse. No man, however, has this power of his own; all +that he does is done by the aid of personal beings, ghosts +or spirits."<a id="footnotetag611" name="footnotetag611"></a><a href="#footnote611"><sup>611</sup></a></p> + +<p class="side">Illness generally thought to be caused by ghosts.</p> + +<p>Thus, to begin with the medical profession, which is a +branch of magic long before it becomes a department of +science, every serious sickness is believed to be brought +about by ghosts or spirits, but generally it is to the ghosts of +the dead that illness is ascribed both by the Eastern and by +the Western islanders. Hence recourse is had to ghosts +for aid both in causing and in curing sickness. They are +thought to inflict disease, not only because some offence, +such as trespass, has been committed against them, or +because one who knows their ways has instigated them +thereto by sacrifice and spells, but because there is a certain +malignity in the feeling of all ghosts towards the living, who +offend them simply by being alive. All human faculties, +apart from the mere bodily functions, are supposed to be +enhanced by death; hence the ghost of a powerful and ill-natured +man is only too ready to take advantage of his +increased powers for mischief.<a id="footnotetag612" name="footnotetag612"></a><a href="#footnote612"><sup>612</sup></a> Thus in the island of Florida +illness is regularly laid at the door of a ghost; the only +question that can arise is which particular ghost is doing +the mischief. Sometimes the patient imagines that he has +offended his dead father, uncle, or brother, who accordingly +takes his revenge by stretching him on a bed of sickness. +In that case no special intercessor is required; the patient +himself or one of his kinsfolk will sacrifice and beg the +ghost to take the sickness away; it is purely a family affair. +Sometimes the sick man thinks that it is his own private or +tame ghost who is afflicting him; so he will leave the house +in order to escape his tormentor. But if the cause of sickness +remains obscure, a professional doctor or medicine-man +will be consulted. He always knows, or at least can +ascertain, the ghost who is causing all the trouble, and he +<span class="pagenum"><a name="page382" id="page382"></a>[pg 382]</span> +takes his measures accordingly. Thus he will bind on the +sick man the kind of leaves that the ghost loves; he will +chew ginger and blow it into the patient's ears and on that +part of the skull which is soft in infants; he will call on the +name of the ghost and entreat him to remove the sickness. +Should all these remedies prove vain, the doctor is by no +means at the end of his resources. He may shrewdly +suspect that somebody, who has an ill-will at the patient, +has set his private ghost to maul the sick man and do him +a grievous bodily injury. If his suspicions are confirmed +and he discovers the malicious man who is egging on the +mischievous ghost, he will bribe him to call off his ghost; +and if the man refuses, the doctor will hire another ghost to +assault and batter the original assailant. At Wango in San +Cristoval regular battles used to be fought by the invisible +champions above the sickbed of the sufferer, whose life or +death depended on the issue of the combat. Their weapons +were spears, and sometimes more than one ghost would be +engaged on either side.<a id="footnotetag613" name="footnotetag613"></a><a href="#footnote613"><sup>613</sup></a></p> + +<p class="side">Diagnosis of ghosts who have caused illness.</p> + +<p>In Ysabel the doctor employs an ingenious apparatus +for discovering the cause of sickness and ascertaining its +cure. He suspends a stone at one end of a string while he +holds the other end in his hand. Then he recites the names +of all the people who died lately, and when the stone swings +at anybody's name, he knows that the ghost of that man +has caused the illness. It remains to find out what the +ghost will take to relax his clutch on the sick man, it may +be a mash of yams, a fish, a pig, or perhaps a human +substitute. The question is put and answered as before; +and whatever the oracle declares to be requisite is offered on +the dead man's grave. Thus the ghost is appeased and the +sufferer is made whole.<a id="footnotetag614" name="footnotetag614"></a><a href="#footnote614"><sup>614</sup></a> In these islands a common cause +of illness is believed to be an unwarrantable intrusion on +premises occupied by a ghost, who punishes the trespasser by +afflicting him with bodily pains and ailments, or it may be +by carrying off his soul. At Maewo in Aurora, one of the +New Hebrides, when there is reason to think that a sickness +is due to ghostly agency, the friends of the sick man send +<span class="pagenum"><a name="page383" id="page383"></a>[pg 383]</span> +for a professional dreamer, whose business it is to ascertain +what particular ghost has been offended and to make it up +with him. So the dreamer falls asleep and in his sleep he +dreams a dream. He seems to himself to be in the place +where the patient was working before his illness; and there +he spies a queer little old man, who is really no other than +the ghost. The dreamer falls into conversation with him, +learns his name, and winning his confidence extracts from +him a true account of the whole affair. The fact is that in +working at his garden the man encroached, whether wittingly +or not is no matter, on land which the ghost regards as his +private preserve; and to punish the intrusion the ghost +carried off the intruder's soul and impounded it in a magic +fence in his garden, where it still languishes in durance vile. +The dreamer at once tenders a frank and manly apology on +behalf of his client; he assures the ghost that the trespass +was purely inadvertent, that no personal disrespect whatever +was intended, and he concludes by requesting the ghost to +overlook the offence for this time and to release the imprisoned +soul. This appeal to the better feelings of the +ghost has its effect; he pulls up the fence and lets the soul +out of the pound; it flies back to the sick man, who thereupon +recovers. Sometimes an orphan child is made sick by +its dead mother, whose ghost draws away the soul of the +infant to keep her company in the spirit land. In such a +case, again, a dreamer is employed to bring back the lost +soul from the far country; and if he can persuade the +mother's ghost to relinquish the tiny soul of her baby, the +child will be made whole.<a id="footnotetag615" name="footnotetag615"></a><a href="#footnote615"><sup>615</sup></a> Once more certain long stones +in the Banks' Islands are inhabited by ghosts so active and +robust that if a man's shadow so much as falls on one of +them, the ghost in the stone will clutch the shadow and pull +the soul clean out of the man, who dies accordingly. Such +stones, dangerous as they unquestionably are to the chance +passer-by, nevertheless for that very reason possess a valuable +property which can be turned to excellent account. A man, +for example, will put one of these stones in his house to +<span class="pagenum"><a name="page384" id="page384"></a>[pg 384]</span> +guard it like a watch-dog in his absence; and if he sends a +friend to fetch something out of it which he has forgotten, +the messenger, on approaching the house, will take good +care to call out the owner's name, lest the ghost in the +stone, mistaking him for a thief and a robber, should pounce +out on him and do him a mischief before he had time to +explain.<a id="footnotetag616" name="footnotetag616"></a><a href="#footnote616"><sup>616</sup></a></p> + +<p class="side">Contrast between Melanesian and European medicine.</p> + +<p>Thus it appears that for a medical practitioner in +Melanesia the first requisite is an intimate acquaintance, not +with the anatomy of the human frame and the properties of +drugs, but with ghosts, their personal peculiarities, habits, +and haunts. Only by means of the influence which such +a knowledge enables him to exert on these powerful and +dangerous beings can the good physician mitigate and +assuage the sufferings of poor humanity. His professional +skill, while it certainly aims at the alleviation of physical +evils, attains its object chiefly, if not exclusively, by a direct +appeal to those higher, though invisible, powers which encompass +the life of man, or at all events of the Melanesian. +The firm faith in the spiritual and the unseen which these +sable doctors display in their treatment of the sick presents +a striking contrast to the procedure of their European +colleagues, who trust exclusively to the use of mere physical +remedies, such as drugs and lancets, now carving the body +of the sufferer with knives, and now inserting substances, +about which they know little, into places about which they +know nothing. Has not science falsely so called still much +to learn from savagery?</p> + +<p class="side">The weather believed to be regulated by ghosts and spirits. +Weather-doctors.</p> + +<p>But it is not the departments of medicine and surgery +alone, important as these are to human welfare, which +in Melanesia are directed and controlled by spiritual +forces. The weather in those regions is also regulated +by ghosts and spirits. It is they who cause the wind to +blow or to be still, the sun to shine forth or to be overcast +with clouds, the rain to descend or the earth to be parched +with drought; hence fertility and abundance or dearth and +famine prevail alternately at the will of these spiritual +directors. From this it follows that men who stand on a +footing of intimacy with ghosts and spirits can by judicious +<span class="pagenum"><a name="page385" id="page385"></a>[pg 385]</span> +management induce them to adapt the weather to the varying +needs of mankind. But it is to be observed that the +supernatural beings, who are the real sources of atmospheric +phenomena, have delegated or deputed a portion of their +powers not merely to certain material objects, such as stones +or leaves, but to certain set forms of words, which men call +incantations or spells; and accordingly all such objects and +formulas do, by virtue of this delegation, possess in themselves +a real and we may almost say natural influence over +the weather, which is often manifested in a striking congruity +or harmony between the things themselves and the effects +which they are calculated to produce. This adaptation of +means to end in nature may perhaps be regarded as a +beautiful proof of the existence of spirits and ghosts working +their purposes unseen behind the gaily coloured screen or +curtain of the physical universe. At all events men who are +acquainted with the ghostly properties of material objects and +words can turn them to account for the benefit of their friends +and the confusion of their foes, and they do so very readily if +only it is made worth their while. Hence it comes about that +in these islands there are everywhere weather-doctors or +weather-mongers, who through their familiarity with ghosts +and spirits and their acquaintance with the ghostly or +spiritual properties of things, are able to control the weather +and to supply their customers with wind or calm, rain or +sunshine, famine or abundance, at a reasonable rate and a +moderate figure.<a id="footnotetag617" name="footnotetag617"></a><a href="#footnote617"><sup>617</sup></a> The advantages of such a system over our +own blundering method of managing the weather, or rather +of leaving it to its own devices, are too obvious to be insisted +on. To take a few examples. In the island of Florida, +when a calm is wanted, the weather-doctor takes a bunch of +leaves, of the sort which the ghost loves, and hides the bunch +in the hollow of a tree where there is water, at the same +time invoking the ghost with the proper charm. This +naturally produces rain and with the rain a calm. In the +seafaring life of the Solomon Islanders the maker of calms is +a really valuable citizen.<a id="footnotetag618" name="footnotetag618"></a><a href="#footnote618"><sup>618</sup></a> The Santa Cruz people are also +<span class="pagenum"><a name="page386" id="page386"></a>[pg 386]</span> +great voyagers, and their wizards control the weather on their +expeditions, taking with them the stock or log which represents +their private or tame ghost and setting it up on a stage in +the cabin. The presence of the familiar ghost being thus +secured, the weather-doctor will undertake to provide wind +or calm according to circumstances.<a id="footnotetag619" name="footnotetag619"></a><a href="#footnote619"><sup>619</sup></a> We have already seen +how in these islands the wizard makes rain by pouring water +on the wooden posts which represent the rain-ghosts.<a id="footnotetag620" name="footnotetag620"></a><a href="#footnote620"><sup>620</sup></a></p> + +<p class="side">Black magic working through personal refuse or rubbish of the +victim.</p> + +<p>Such exercises of ghostly power for the healing of the sick +and the improvement of the weather are, when well directed +and efficacious, wholly beneficial. But ghostly power is a two-edged +weapon which can work evil as well as good to mankind. +In fact it can serve the purpose of witchcraft. The +commonest application of this pernicious art is one which is +very familiar to witches and sorcerers in many parts of the +world. The first thing the wizard does is to obtain a fragment +of food, a bit of hair, a nail-clipping, or indeed anything +that has been closely connected with the person of his +intended victim. This is the medium through which the +power of the ghost or spirit is brought to bear; it is, so to +say, the point of support on which the magician rests the +whole weight of his infernal engine. In order to give effect +to the charm it is very desirable, if not absolutely necessary, +to possess some personal relic, such as a bone, of the dead +man whose ghost is to set the machinery in motion. At all +events the essential thing is to bring together the man who +is to be injured and the ghost or spirit who is to injure him; +and this can be done most readily by placing the personal +relics or refuse of the two men, the living and the dead, in +contact with each other; for thus the magic circuit, if we +may say so, is complete, and the fatal current flows from the +dead to the living. That is why it is most dangerous to +leave any personal refuse or rubbish lying about; you never +can tell but that some sorcerer may get hold of it and work +your ruin by means of it. Hence the people are naturally most +careful to hide or destroy all such refuse in order to prevent it +<span class="pagenum"><a name="page387" id="page387"></a>[pg 387]</span> +from falling into the hands of witches and wizards; and this +sage precaution has led to habits of cleanliness which the +superficial European is apt to mistake for what he calls enlightened +sanitation, but which a deeper knowledge of native +thought would reveal to him in their true character as far-seeing +measures designed to defeat the nefarious art of the +sorcerer.<a id="footnotetag621" name="footnotetag621"></a><a href="#footnote621"><sup>621</sup></a></p> + +<p class="side">Black magic working without any personal relic of the victim. +The ghost-shooter.</p> + +<p>Unfortunately, however, an adept in the black art can +work his fell purpose even without any personal relic of his +victim. In the Banks' Islands, for example, he need only +procure a bit of human bone or a fragment of some lethal +weapon, it may be a splinter of a club or a chip of an arrow, +which has killed somebody. This he wraps up in the proper +leaves, recites over it the appropriate charm, and plants it +secretly in the path along which his intended victim is expected +to pass. The ghost of the man who owned the bone +in his life or perished by the club or the arrow, is now lurking +like a lion in the path; and if the poor fellow strolls along it +thinking no evil, the ghost will spring at him and strike him +with disease. The charm is perfectly efficient if the man +does come along the path, but clearly it misses fire if he does +not. To remedy this defect in the apparatus a sorcerer sometimes +has recourse to a portable instrument, a sort of pocket +pistol, which in the Banks' Islands is known as a ghost-shooter. +It is a bamboo tube, loaded not with powder and +shot, but with a dead man's bone and other magical ingredients, +over which the necessary spell has been crooned. +Armed with this deadly weapon the sorcerer has only to step +up to his unsuspecting enemy, whip out the pocket pistol, +uncork the muzzle by removing his thumb from the orifice, +and present it at the victim; the fatal discharge follows in +an instant and the man drops to the ground. The ghost in +the pistol has done his work. Sometimes, however, an +accident happens. The marksman misses his victim and +hits somebody else. This occurred, for example, not very +many years ago in the island of Mota. A man named +Isvitag was waiting with his ghost-shooter to pop at his +enemy, but in his nervous excitement he let fly too soon, +just as a woman with a child on her hip stepped across the +<span class="pagenum"><a name="page388" id="page388"></a>[pg 388]</span> +path. The shot, or rather the ghost, hit the child point-blank, +and it was his sister's child, his own next of kin! +You may imagine the distress of the affectionate uncle at +this deplorable miscarriage. To prevent inflammation of the +wound he, with great presence of mind, plunged his pocket +pistol in water, and this timely remedy proved so efficacious +that the child took no hurt.<a id="footnotetag622" name="footnotetag622"></a><a href="#footnote622"><sup>622</sup></a></p> + +<p class="side">Prophecy inspired by ghosts.</p> + +<p>Another department of Melanesian life in which ghosts +figure very prominently is prophecy. The knowledge of +future events is believed to be conveyed to the people by +a ghost or spirit speaking with the voice of a man, who +is himself unconscious while he speaks. The predictions +which emanate from the prophet under these circumstances +are in the strictest sense inspired. His human personality +is for the time being in abeyance, and he is merely the +mouthpiece of the powerful spirit which has temporarily +taken possession of his body and speaks with his voice. +The possession is indeed painfully manifest. His eyes +glare, foam bursts from his mouth, his limbs writhe, his +whole body is convulsed. These are the workings of the +mighty spirit shaking and threatening to rend the frail +tabernacle of flesh. This form of inspiration is not clearly +distinguishable from what we call madness; indeed the +natives do not attempt to distinguish between the two +things; they regard the madman and the prophet as +both alike inspired by a ghost or spirit, and a man will +sometimes pretend to be mad in order that he may get +the reputation of being a prophet. At Saa a man will +speak with the voice of a powerful man deceased, while +he twists and writhes under the influence of the ghost; +he calls himself by the name of the deceased who speaks +through him, and he is so addressed by others; he will +eat fire, lift enormous weights, and foretells things to +come. When the inspiration, or insanity, is particularly +violent, and the Banks' Islanders think they have had +quite enough of it, the friends of the prophet or of the +madman will sometimes catch him and hold him struggling +and roaring in the smoke of strong-smelling leaves, while +they call out the names of the dead men whose ghosts +<span class="pagenum"><a name="page389" id="page389"></a>[pg 389]</span> +are most likely to be abroad at the time, for as soon as +the right name is mentioned the ghost departs from the +man, who then returns to his sober senses. But this +method of smoking out a ghost is not always successful.<a id="footnotetag623" name="footnotetag623"></a><a href="#footnote623"><sup>623</sup></a></p> + +<p class="side">Divination by means of ghosts.</p> + +<p>There are many methods by which ghosts and spirits +are believed to make known to men who employ them +the secret things which the unassisted human intelligence +could not discover; and some of them hardly perhaps +need the intervention of a professional wizard. These +methods of divination differ very little in the various +islands. In the Solomon Islands, for instance, when an +expedition has started in a fleet of canoes, there is sometimes +a hesitation whether they shall proceed, or a doubt +as to what direction they should take. Thereupon a +diviner may declare that he has felt a ghost step on +board; for did not the canoe tip over to the one side? +Accordingly he asks the invisible passenger, "Shall we go +on? Shall we go to such and such a place?" If the +canoe rocks, the answer is yes; if it lies on an even +keel, the answer is no. Again, when a man is sick and +his friends wish to know what ghost is vexing or, as they +say, eating him, a diviner or wizard is sent for. He comes +bringing an assistant, and the two sit down, the wizard +in front and the assistant at his back, and they hold a +stick or bamboo by the two ends. The wizard then begins +to slap the end of the bamboo he holds, calling out one +after another the names of men not very long deceased, and +when he names the one who is afflicting the sick man the +stick of itself becomes violently agitated.<a id="footnotetag624" name="footnotetag624"></a><a href="#footnote624"><sup>624</sup></a> We are not +informed, but we may probably assume, that it is the ghost +and not the man who really agitates the stick. A somewhat +different mode of divination was occasionally employed +at Motlav in the Banks' Islands in order to discover a thief +or other criminal. After a burial they would take a bag, +put some Tahitian chestnut and scraped banana into it, and +tie it to the end of a hollow bamboo tube about ten feet long +in such a way that the end of the tube was inserted in the +mouth of the bag. Then the bag was laid on the dead +<span class="pagenum"><a name="page390" id="page390"></a>[pg 390]</span> +man's grave, and the diviners grasped the other end of the +bamboo. The names of the recently dead were then called +over, and while this was being done the men felt the bamboo +grow heavy in their hands, for a ghost was scrambling up +from the bag into the hollow of the bamboo. Having thus +secured him they carried the imprisoned ghost in the bamboo +into the village, where the roll of the recent dead was again +called over in order to learn whose ghost had been caught +in the trap. When wrong names were mentioned, the free +end of the bamboo moved from side to side, but at the +mention of the right name it revolved briskly. Having +thus ascertained whom they had to deal with, they questioned +the entrapped ghost, "Who stole so and so? Who +was guilty in such a case?" Thereupon the bamboo, moved +no doubt by the ghost inside, pointed at the culprit, if he +was present, or made signs as before when the names of the +suspected evildoers were mentioned.<a id="footnotetag625" name="footnotetag625"></a><a href="#footnote625"><sup>625</sup></a></p> + +<p class="side">Taboo based on a fear of ghosts.</p> + +<p>Of the many departments of Central Melanesian life +which are permeated by a belief in ghostly power the +last which I shall mention is the institution of taboo. In +Melanesia, indeed, the institution is not so conspicuous as +it used to be in Polynesia; yet even there it has been +a powerful instrument in the consolidation of the rights +of private property, and as such it deserves the attention +of historians who seek to trace the evolution of law and +morality. As understood in the Banks' Islands and the +New Hebrides the word taboo (<i>tambu</i> or <i>tapu</i>) signifies a +sacred and unapproachable character which is imposed on +certain things by the arbitrary will of a chief or other +powerful man. Somebody whose authority with the people +gives him confidence to make the announcement will declare +that such and such an object may not be touched, that such +and such a place may not be approached, and that such and +such an action may not be performed under a certain +penalty, which in the last resort will be inflicted by ghostly +or spiritual agency. The object, place, or action in question +becomes accordingly taboo or sacred. Hence in these +islands taboo may be defined as a prohibition with a curse +expressed or implied. The sanction or power at the back +<span class="pagenum"><a name="page391" id="page391"></a>[pg 391]</span> +of the taboo is not that of the man who imposes it; rather +it is that of the ghost or spirit in whose name or in reliance +upon whom the taboo is imposed. Thus in Florida a chief +will forbid something to be done or touched under a penalty; +he may proclaim, for example, that any one who violates +his prohibition must pay him a hundred strings of shell +money. To a European such a proclamation seems a proof +of the chief's power; but to the native the chiefs power, in +this and in everything, rests on the persuasion that the chief +has his mighty ghost at his back. The sense of this in the +particular case is indeed remote, the fear of the chiefs anger +is present and effective, but the ultimate sanction is the +power of the ghost. If a common man were to take upon +himself to taboo anything he might do so; people would +imagine that he would not dare to make such an announcement +unless he knew he could enforce it; so they would +watch, and if anybody violated the taboo and fell sick afterwards, +they would conclude that the taboo was supported by +a powerful ghost who punished infractions of it. Hence the +reputation and authority of the man who imposed the taboo +would rise accordingly; for it would be seen that he had a +powerful ghost at his back. Every ghost has a particular +kind of leaf for his badge; and in imposing his taboo a man +will set the leaf of his private ghost as a mark to warn trespassers +of the spiritual power with which they have to +reckon; when people see a leaf stuck, it may be, on a tree, a +house, or a canoe, they do not always know whose it is; but +they do know that if they disregard the mark they have to +deal with a ghost and not with a man,<a id="footnotetag626" name="footnotetag626"></a><a href="#footnote626"><sup>626</sup></a> and the knowledge is +a more effectual check on thieving and other crimes than the +dread of mere human justice. Many a rascal fears a ghost +who does not fear the face of man.</p> + +<p class="side">The life of the Central Melanesians deeply influenced by +their belief in the survival of the human soul after death.</p> + +<p>What I have said may suffice to impress you with a +sense of the deep practical influence which a belief in the +survival of the human soul after death exercises on the life +and conduct of the Central Melanesian savage. To him the +belief is no mere abstract theological dogma or speculative +tenet, the occasional theme of edifying homilies and pious +meditation; it is an inbred, unquestioning, omnipresent +<span class="pagenum"><a name="page392" id="page392"></a>[pg 392]</span> +conviction which affects his thoughts and actions daily and +at every turn; it guides his fortunes as an individual and +controls his behaviour as a member of a community, by inculcating +a respect for the rights of others and enforcing a +submission to the public authorities. With him the fear of +ghosts and spirits is a bulwark of morality and a bond +of society; for he firmly believes in their unseen presence +everywhere and in the punishments which they can inflict on +wrongdoers. His whole theory of causation differs fundamentally +from ours and necessarily begets a fundamental difference +of practice. Where we see natural forces and material +substances, the Melanesian sees ghosts and spirits. A great +gulf divides his conception of the world from ours; and +it may be doubted whether education will ever enable him +to pass the gulf and to think and act like us. The products +of an evolution which has extended over many ages cannot +be forced like mushrooms in a summer day; it is vain to +pluck the fruit of the tree of knowledge before it is ripe.</p> + +<blockquote class="footnote"><a id="footnote590" name="footnote590"></a><b>Footnote 590:</b><a href="#footnotetag590"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i>, pp. 130-132.</p></blockquote> + +<blockquote class="footnote"><a id="footnote591" name="footnote591"></a><b>Footnote 591:</b><a href="#footnotetag591"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 132 +<i>sq.</i>; C. M. Woodford, <i>A Naturalist among the Head-hunters</i> +(London, 1890), pp. 26-28.</p></blockquote> + +<blockquote class="footnote"><a id="footnote592" name="footnote592"></a><b>Footnote 592:</b><a href="#footnotetag592"> (return) </a><p> G. Turner, LL.D., <i>Samoa a Hundred Years Ago and long +before</i> (London, 1884), pp. 318 <i>sq.</i> Yams are the principal +fruits cultivated by the Tannese, who bestow a great deal of labour on +the plantation and keep them in fine order. See G. Turner, <i>op. +cit.</i> pp. 317 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote593" name="footnote593"></a><b>Footnote 593:</b><a href="#footnotetag593"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 133 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote594" name="footnote594"></a><b>Footnote 594:</b><a href="#footnotetag594"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i>, p. 134.</p></blockquote> + +<blockquote class="footnote"><a id="footnote595" name="footnote595"></a><b>Footnote 595:</b><a href="#footnotetag595"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 135 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote596" name="footnote596"></a><b>Footnote 596:</b><a href="#footnotetag596"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 137 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote597" name="footnote597"></a><b>Footnote 597:</b><a href="#footnotetag597"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i>, p. 138.</p></blockquote> + +<blockquote class="footnote"><a id="footnote598" name="footnote598"></a><b>Footnote 598:</b><a href="#footnotetag598"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 138 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote599" name="footnote599"></a><b>Footnote 599:</b><a href="#footnotetag599"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> p. 139.</p></blockquote> + +<blockquote class="footnote"><a id="footnote600" name="footnote600"></a><b>Footnote 600:</b><a href="#footnotetag600"> (return) </a><p> "Native Stories of Santa Cruz and Reef Islands," +translated by the Rev. W. O'Ferrall, <i>Journal of the Anthropological +Institute</i>, xxxiv. (1904) p. 223.</p></blockquote> + +<blockquote class="footnote"><a id="footnote601" name="footnote601"></a><b>Footnote 601:</b><a href="#footnotetag601"> (return) </a><p> "Native Stories from Santa Cruz and Reef Islands," <i>op. +cit.</i> p. 224.</p></blockquote> + +<blockquote class="footnote"><a id="footnote602" name="footnote602"></a><b>Footnote 602:</b><a href="#footnotetag602"> (return) </a><p> "Native Stories from Santa Cruz and Reef Islands," <i>op. +cit.</i> p. 225.</p></blockquote> + +<blockquote class="footnote"><a id="footnote603" name="footnote603"></a><b>Footnote 603:</b><a href="#footnotetag603"> (return) </a><p> Compare <i>The Magic Art and the Evolution of Kings</i>, +i. 269 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote604" name="footnote604"></a><b>Footnote 604:</b><a href="#footnotetag604"> (return) </a><p> G. Turner, <i>Samoa a Hundred Years Ago and long +before</i> (London, 1884), p. 326.</p></blockquote> + +<blockquote class="footnote"><a id="footnote605" name="footnote605"></a><b>Footnote 605:</b><a href="#footnotetag605"> (return) </a><p>G. Turner, <i>op. cit.</i> p. 334.</p></blockquote> + +<blockquote class="footnote"><a id="footnote606" name="footnote606"></a><b>Footnote 606:</b><a href="#footnotetag606"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i>, pp. 145-148.</p></blockquote> + +<blockquote class="footnote"><a id="footnote607" name="footnote607"></a><b>Footnote 607:</b><a href="#footnotetag607"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 175 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote608" name="footnote608"></a><b>Footnote 608:</b><a href="#footnotetag608"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, +pp. 176 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote609" name="footnote609"></a><b>Footnote 609:</b><a href="#footnotetag609"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> pp. 177 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote610" name="footnote610"></a><b>Footnote 610:</b><a href="#footnotetag610"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i>, pp. 178-180.</p></blockquote> + +<blockquote class="footnote"><a id="footnote611" name="footnote611"></a><b>Footnote 611:</b><a href="#footnotetag611"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> p. 191.</p></blockquote> + +<blockquote class="footnote"><a id="footnote612" name="footnote612"></a><b>Footnote 612:</b><a href="#footnotetag612"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> p. 194.</p></blockquote> + +<blockquote class="footnote"><a id="footnote613" name="footnote613"></a><b>Footnote 613:</b><a href="#footnotetag613"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i>, pp. 194-196.</p></blockquote> + +<blockquote class="footnote"><a id="footnote614" name="footnote614"></a><b>Footnote 614:</b><a href="#footnotetag614"> (return) </a><p>R. H. Codrington, <i>op. cit.</i> p. 196.</p></blockquote> + +<blockquote class="footnote"><a id="footnote615" name="footnote615"></a><b>Footnote 615:</b><a href="#footnotetag615"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 208 +<i>sq.</i> As to sickness supposed to be caused by trespass on the +premises of a ghost see further <i>id.</i>, pp. 194, 195, 218.</p></blockquote> + +<blockquote class="footnote"><a id="footnote616" name="footnote616"></a><b>Footnote 616:</b><a href="#footnotetag616"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i>, p. 184.</p></blockquote> + +<blockquote class="footnote"><a id="footnote617" name="footnote617"></a><b>Footnote 617:</b><a href="#footnotetag617"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i>, p. 200.</p></blockquote> + +<blockquote class="footnote"><a id="footnote618" name="footnote618"></a><b>Footnote 618:</b><a href="#footnotetag618"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 200, 201. +The spirit whom the Florida wizard appeals to for good or bad weather is +called a <i>vigona</i>; and the natives believe it to be always the +ghost of a dead man. But it seems very doubtful whether this opinion is +strictly correct. See R. H. Codrington, <i>op cit.</i> pp. 124, 134.</p></blockquote> + +<blockquote class="footnote"><a id="footnote619" name="footnote619"></a><b>Footnote 619:</b><a href="#footnotetag619"> (return) </a><p> R. H. Codrington, <i>op. cit.</i> p. 201. The Santa Cruz +name for such a ghost is <i>duka</i> (<i>ibid.</i> p. 139).</p></blockquote> + +<blockquote class="footnote"><a id="footnote620" name="footnote620"></a><b>Footnote 620:</b><a href="#footnotetag620"> (return) </a><p>Above, p. 375.</p></blockquote> + +<blockquote class="footnote"><a id="footnote621" name="footnote621"></a><b>Footnote 621:</b><a href="#footnotetag621"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i>, pp. 202-204.</p></blockquote> + +<blockquote class="footnote"><a id="footnote622" name="footnote622"></a><b>Footnote 622:</b><a href="#footnotetag622"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 205 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote623" name="footnote623"></a><b>Footnote 623:</b><a href="#footnotetag623"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 209 +<i>sq.</i>, 218-220.</p></blockquote> + +<blockquote class="footnote"><a id="footnote624" name="footnote624"></a><b>Footnote 624:</b><a href="#footnotetag624"> (return) </a><p>R. H. Codrington, <i>The Melanesians</i>, pp. 210.</p></blockquote> + +<blockquote class="footnote"><a id="footnote625" name="footnote625"></a><b>Footnote 625:</b><a href="#footnotetag625"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 211 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote626" name="footnote626"></a><b>Footnote 626:</b><a href="#footnotetag626"> (return) </a><p> R. H. Codrington, <i>The Melanesians</i>, pp. 215 +<i>sq.</i></p></blockquote> + +<span class="pagenum"><a name="page393" id="page393"></a>[pg 393]</span> + + + + +<h2><a name="lecture-xviii" id="lecture-xviii"></a>LECTURE XVIII</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE NATIVES +OF NORTHERN AND EASTERN MELANESIA</h3> + + +<p class="side">Northern Melanesia. Material culture of the North +Melanesians.</p> + +<p>In the last lecture I concluded my account of the belief in +immortality and the worship of the dead among the natives +of Central Melanesia. To-day we pass to what may be +called Northern Melanesia, by which is to be understood the +great archipelago lying to the north-east of New Guinea. It +comprises the two large islands of New Britain and New +Ireland, now called New Pomerania and New Mecklenburg, +with the much smaller Duke of York Island lying between +them, and the chain of New Hanover and the Admiralty +Islands stretching away westward from the north-western +extremity of New Ireland. The whole of the archipelago, +together with the adjoining island of Bougainville in the +Solomon Islands, is now under German rule. The people +belong to the same stock and speak the same language as +the natives of Central and Southern Melanesia, and their +level of culture is approximately the same. They live +in settled villages and subsist chiefly by the cultivation of +the ground, raising crops of taro, yams, bananas, sugar-cane, +and so forth. Most of the agricultural labour is performed +by the women, who plant, weed the ground, and carry the +produce to the villages. The ground is, or rather used to +be, dug by sharp-pointed sticks. The men hunt cassowaries, +wallabies, and wild pigs, and they catch fish by both nets +and traps. Women and children take part in the fishing +and many of them become very expert in spearing fish. +Among the few domestic animals which they keep are pigs, +dogs, and fowls. The villages are generally situated in +<span class="pagenum"><a name="page394" id="page394"></a>[pg 394]</span> +the midst of a dense forest; but on the coast the natives +build their houses not far from the beach as a precaution +against the attacks of the forest tribes, of whom they +stand greatly in fear. A New Britain village generally +consists of a number of small communities or families, +each of which dwells in a separate enclosure. The houses +are very small and badly built, oblong in shape and +very low. Between the separate hamlets which together +compose a village lie stretches of virgin forest, through which +run irregular and often muddy foot-tracks, scooped out here +and there into mud-holes where the pigs love to wallow +during the heat of the tropical day. As the people of any +one district used generally to be at war with their neighbours, +it was necessary that they should live together for the sake +of mutual protection.<a id="footnotetag627" name="footnotetag627"></a><a href="#footnote627"><sup>627</sup></a></p> + +<p class="side">Commercial habits of the North Melanesians. Their +backwardness in other respects.</p> + +<p>Nevertheless, in spite of their limited intercourse with +surrounding villages, the natives of the New Britain or the +Bismarck Archipelago were essentially a trading people. +They made extensive use of shell money and fully recognised +the value of any imported articles as mediums of +exchange or currency. Markets were held on certain days +at fixed places, where the forest people brought their yams, +taro, bananas and so forth and exchanged them for fish, +tobacco, and other articles with the natives of the coast. +They also went on long trading expeditions to procure +canoes, cuscus teeth, pigs, slaves, and so forth, which on +their return they generally sold at a considerable profit. The +shell which they used as money is the <i>Nassa immersa</i> or +<i>Nassa calosa</i>, found on the north coast of New Britain. +The shells were perforated and threaded on strips of cane, +which were then joined together in coils of fifty to two +hundred fathoms.<a id="footnotetag628" name="footnotetag628"></a><a href="#footnote628"><sup>628</sup></a> The rights of private property were fully +recognised. All lands belonged to certain families, and +husband and wife had each the exclusive right to his or +her goods and chattels. But while in certain directions +the people had made some progress, in others they remained +<span class="pagenum"><a name="page395" id="page395"></a>[pg 395]</span> +very backward. Pottery and the metals were unknown; +no metal or specimen of metal-work has been found in +the archipelago; on the other hand the natives made much +use of stone implements, especially adzes and clubs. In war +they never used bows and arrows.<a id="footnotetag629" name="footnotetag629"></a><a href="#footnote629"><sup>629</sup></a> They had no system of +government, unless that name may be given to the power +wielded by the secret societies and by chiefs, who exercised +a certain degree of influence principally by reason of the +reputation which they enjoyed as sorcerers and magicians. +They were not elected nor did they necessarily inherit their +office; they simply claimed to possess magical powers, and +if they succeeded in convincing the people of the justice of +their claim, their authority was recognised. Wealth also +contributed to establish their position in the esteem of the +public.<a id="footnotetag630" name="footnotetag630"></a><a href="#footnote630"><sup>630</sup></a></p> + +<p class="side">The Rev. George Brown on the Melanesians.</p> + +<p>With regard to the religious ideas and customs of the +natives we are not fully informed, but so far as these have +been described they appear to agree closely with those of +their kinsfolk in Central Melanesia. The first European to +settle in the archipelago was the veteran missionary, the +Rev. George Brown, D.D., who resided in the islands from +1875 to 1880 and has revisited them on several occasions +since; he reduced the language to writing for the first time,<a id="footnotetag631" name="footnotetag631"></a><a href="#footnote631"><sup>631</sup></a> +and is one of our best authorities on the people. In what +follows I shall make use of his valuable testimony along +with that of more recent observers.</p> + +<p class="side">North Melanesian theory of the soul. Fear of ghosts, +especially the ghosts of persons who have been killed and eaten.</p> + +<p>The natives of the archipelago believe that every person +is animated by a soul, which survives his death and may +afterwards influence the survivors for good or evil. Their +word for soul is <i>nio</i> or <i>niono</i>, meaning a shadow. The root +is <i>nio</i>, which by the addition of personal suffixes becomes +<i>niong</i> "my soul or shadow," <i>niom</i> "your soul or shadow," +<i>niono</i> "his soul or shadow." They think that the soul is like +the man himself, and that it always stays inside of his body, +except when it goes out on a ramble during sleep or a faint. +A man who is very sleepy may say, "My soul wants to go +away." They believe, however, that it departs for ever at +<span class="pagenum"><a name="page396" id="page396"></a>[pg 396]</span> +death; hence when a man is sick, his friends will offer +prayers to prevent its departure. There is only one kind of +soul, but it can appear in many shapes and enter into animals, +such as rats, lizards, birds, and so on. It can hear, see, and +speak, and present itself in the form of a wraith or apparition +to people at the moment of or soon after death. On being +asked why he thought that the soul does not perish with the +body, a native said, "Because it is different; it is not of the +same nature at all." They believe that the souls of the dead +occasionally visit the living and are seen by them, and that +they haunt houses and burial-places. They are very much +afraid of the ghosts and do all they can to drive or frighten +them away. Above all, being cannibals, they stand in great +fear of the ghosts of the people whom they have killed and +eaten. The man who is cutting up a human body takes +care to tie a bandage over his mouth and nose during the +operation of carving in order to prevent the enraged soul of +the victim from entering into his body by these apertures; +and for a similar reason the doors of the houses are shut +while the cannibal feast is going on inside. And to keep the +victim's ghost quiet while his body is being devoured, a cut +from a joint is very considerately placed on a tree outside of +the house, so that he may eat of his own flesh and be satisfied. +At the conclusion of the banquet, the people shout, brandish +spears, beat the bushes, blow horns, beat drums, and make +all kinds of noises for the purpose of chasing the ghost or +ghosts of the murdered and eaten men away from the village. +But while they send away the souls, they keep the skulls and +jawbones of the victims; as many as thirty-five jawbones +have been seen hanging in a single house in New Ireland. +As for the skulls, they are, or rather were placed on the +branch of a dead tree and so preserved on the beach or near +the house of the man who had taken them.<a id="footnotetag632" name="footnotetag632"></a><a href="#footnote632"><sup>632</sup></a></p> + +<p class="side">Offerings to the souls of the dead.</p> + +<p>With regard to the death of their friends they deem it +very important to obtain the bodies and bury them. They +offer food to the souls of their departed kinsfolk for a long +time after death, until all the funeral feasts are over; but +they do not hold annual festivals in honour of dead +ancestors. The food offered to the dead is laid every day +<span class="pagenum"><a name="page397" id="page397"></a>[pg 397]</span> +on a small platform in a tree; but the natives draw a distinction +between offerings to the soul of a man who died a +natural death and offerings to the soul of a man who was +killed in a fight; for whereas they place the former on a +living tree, they deposit the latter on a dead tree. Moreover, +they lay money, weapons, and property, often indeed the +whole wealth of the family, near the corpse of their friend, +in order that the soul of the deceased may carry off the +souls of these valuables to the spirit land. But when the +body is carried away to be buried, most of the property is +removed by its owners for their own use. However, the +relations will sometimes detach a few shells from the coils of +shell money and a few beads from a necklace and drop them +in a fire for the behoof of the ghost. But when the deceased +was a chief or other person of importance, some of his +property would be buried with him. And before burial his +body would be propped up on a special chair in front of his +house, adorned with necklaces, wreaths of flowers and feathers, +and gaudy with war-paint. In one hand would be placed a +large cooked yam, and in the other a spear, while a club +would be put on his shoulder. The yam was to stay the +pangs of hunger on his long journey, and the weapons were +to enable him to fight the foes who might resist his entrance +into the spirit land. In the Duke of York Island the corpse +was usually disposed of by being sunk in a deep part of the +lagoon; but sometimes it was buried in the house and a fire +kept burning on the spot.<a id="footnotetag633" name="footnotetag633"></a><a href="#footnote633"><sup>633</sup></a></p> + +<p class="side">Burial customs in New Ireland and New Britain. Preservation +of the skull.</p> + +<p>In New Ireland the dead were rolled up in winding-sheets +made of pandanus leaves, then weighted with stones +and buried at sea. However, at some places they were +deposited in deep underground watercourses or caverns. +Towards the northern end of New Ireland corpses were +burned on large piles of firewood in an open space of the +village. A number of images curiously carved out of wood +or chalk were set round the blazing pyre, but the meaning of +these strange figures is uncertain. Men and women uttered +the most piteous wailings, threw themselves on the top of the +corpse, and pulled at the arms and legs. This they did not +merely to express their grief, but because they thought that +<span class="pagenum"><a name="page398" id="page398"></a>[pg 398]</span> +if they saw and handled the dead body while it was burning, +the ghost could not or would not haunt them afterwards.<a id="footnotetag634" name="footnotetag634"></a><a href="#footnote634"><sup>634</sup></a> +Amongst the natives of the Gazelle Peninsula in New +Britain the dead are generally buried in shallow graves in or +near their houses. Some of the shell money which belonged +to a man in life is buried with him. Women with blackened +bodies sleep on the grave for weeks.<a id="footnotetag635" name="footnotetag635"></a><a href="#footnote635"><sup>635</sup></a> When the deceased +was a great chief, his corpse, almost covered with shell money, +is placed in a canoe, which is deposited in a small house. +Thereupon the nearest female relations are led into the house, +and the door being walled up they are obliged to remain +there with the rotting body until all the flesh has mouldered +away. Food is passed in to them through a hole in the wall, +and under no pretext are they allowed to leave the hut before +the decomposition of the corpse is complete. When nothing +of the late chief remains but a skeleton, the hut is opened +and the solemn funeral takes place. The bones of the dead +are buried, but his skull is hung up in the taboo house in +order, we are told, that his ghost may remain in the neighbourhood +of the village and see how his memory is honoured. +After the burial of the headless skeleton feasting and dancing +go on, often for more than a month, and the expenses are +defrayed out of the riches left by the deceased.<a id="footnotetag636" name="footnotetag636"></a><a href="#footnote636"><sup>636</sup></a> Even in +the case of eminent persons who have been buried whole and +entire in the usual way, a special mark of respect is sometimes +paid to their memory by digging up their skulls after a year +or more, painting them red and white, decorating them with +feathers, and setting them up on a scaffold constructed for +the purpose.<a id="footnotetag637" name="footnotetag637"></a><a href="#footnote637"><sup>637</sup></a></p> + +<p class="side">Disposal of the dead among the Sulka of New Britain.</p> + +<p>Somewhat similar is the disposal of the dead among the +Sulka, a tribe of New Britain who inhabit a mountainous and +<span class="pagenum"><a name="page399" id="page399"></a>[pg 399]</span> +well-watered country to the south of the Gazelle Peninsula. +When a Sulka dies, his plantation is laid waste, and the +young fruit-trees cut down, but the ripe fruits are first +distributed among the living. His pigs are slaughtered and +their flesh in like manner distributed, and his weapons are +broken. If the deceased was a rich man, his wife or wives +will sometimes be killed. The corpse is usually buried next +morning. A hole is dug in the house and the body deposited +in it in a sitting posture. The upper part of the corpse +projects from the grave and is covered with a tower-like +structure of basket-work, which is stuffed with banana-leaves. +Great care is taken to preserve the body from touching the +earth. Stones are laid round about the structure and a fire +kindled. Relations come and sleep for a time beside the +corpse, men and women separately. Some while afterwards +the soul of the deceased is driven away. The time for +carrying out the expulsion is settled by the people in whispers, +lest the ghost should overhear them and prepare for a stout +resistance. The evening before the ceremony takes place +many coco-nut leaves are collected. Next morning, as soon +as a certain bird (<i>Philemon coquerelli</i>) is heard to sing, the +people rise from their beds and set up a great cry. Then +they beat the walls, shake the posts, set fire to dry coco-nut +leaves, and finally rush out into the paths. At that moment, +so the people think, the soul of the dead quits the hut. +When the flesh of the corpse is quite decayed, the bones are +taken from the grave, sewed in leaves, and hung up. Soon +afterwards a funeral feast is held, at which men and women +dance. For some time after a burial taro is planted beside +the house of death and enclosed with a fence. The Sulka +think that the ghost comes and gathers the souls of the taro. +The ripe fruit is allowed to rot. Falling stars are supposed +to be the souls of the dead which have been hurled up aloft +and are now descending to bathe in the sea. The trail of +light behind them is thought to be a tail of coco-nut leaves +which other souls have fastened to them and set on fire. In +like manner the phosphorescent glow on the sea comes from +souls disporting themselves in the water. Persons who at +their death left few relations, or did evil in their life, or were +murdered outside of the village, are not buried in the house. +<span class="pagenum"><a name="page400" id="page400"></a>[pg 400]</span> +Their corpses are deposited on rocks or on scaffolds in the +forest, or are interred on the spot where they met their death. +The reason for this treatment of their corpses is not mentioned; +but we may conjecture that their ghosts are regarded with +contempt, dislike, or fear, and that the survivors seek to give +them a wide berth by keeping their bodies at a distance +from the village. The corpses of those who died suddenly +are not buried but wrapt up in leaves and laid on a scaffold +in the house, which is then shut up and deserted. This +manner of disposing of them seems also to indicate a dread +or distrust of their ghosts.<a id="footnotetag638" name="footnotetag638"></a><a href="#footnote638"><sup>638</sup></a></p> + +<p class="side">Disposal of the dead among the Moanus of the Admiralty +Islands. Prayers offered to the skull of a dead chief.</p> + +<p>Among the Moanus of the Admiralty Islands the dead +are kept in the houses unburied until the flesh is completely +decayed and nothing remains but the bones. Old women +then wash the skeleton carefully in sea-water, after which it +is disjointed and divided. The backbone, together with the +bones of the legs and upper arms, is deposited in one basket +and put away somewhere; the skull, together with the ribs +and the bones of the lower arms, is deposited in another +basket, which is sunk for a time in the sea. When the bones +are completely cleaned and bleached in the water, they are +laid with sweet-smelling herbs in a wooden vessel and placed +in the house which the dead man inhabited during his life. +But the teeth have been previously extracted from the skull +and converted into a necklace for herself by the sister of the +deceased. After a time the ribs are distributed by the son +among the relatives. The principal widow gets two, other +near kinsfolk get one apiece, and they wear these relics under +their arm-bands. The distribution of the ribs is the occasion +of a great festival, and it is followed some time afterwards by +a still greater feast, for which extensive preparations are made +long beforehand. All who intend to be present at the +ceremony send vessels of coco-nut oil in advance; and if +the deceased was a great chief the number of the oil vessels +and of the guests may amount to two thousand. Meantime +the giver of the feast causes a scaffold to be erected for the +reception of the skull, and the whole art of the wood-carver +<span class="pagenum"><a name="page401" id="page401"></a>[pg 401]</span> +is exhausted in decorating the scaffold with figures of turtles, +birds, and so forth, while a wooden dog acts as sentinel at +either end. When the multitude has assembled, and the +orchestra of drums, collected from the whole neighbourhood, +has sent forth a far-sounding crash of music, the giver of the +feast steps forward and pronounces a florid eulogium on the +deceased, a warm panegyric on the guests who have honoured +him by their presence, and a fluent invective against his +absent foes. Nor does he forget to throw in some delicate +allusions to his own noble generosity in providing the +assembled visitors with this magnificent entertainment. For +this great effort of eloquence the orator has been primed in +the morning by the sorcerer. The process of priming consists +in kneeling on the orator's shoulders and tugging at +the hair of his head with might and main, which is clearly +calculated to promote the flow of his rhetoric. If none of +the hair comes out in the sorcerer's hands, a masterpiece of +oratory is confidently looked forward to in the afternoon. +When the speech, for which such painful preparations have +been made, is at last over, the drums again strike up. No +sooner have their booming notes died away over land and sea, +than the sorcerer steps up to the scaffold, takes from it the +bleached skull, and holds it in both his hands. Then the +giver of the feast goes up to him, dips a bunch of dracaena +leaves in a vessel of oil, and smites the skull with it, saying, +"Thou art my father!" At that the drums again beat +loudly. Then he strikes the skull a second time with the +leaves, saying, "Take the food that has been made ready in +thine honour!" And again there is a crash of drums. +After that he smites the skull yet again and prays saying, +"Guard me! Guard my people! Guard my children!" +And every prayer of the litany is followed by the solemn +roll of the drums. When these impressive invocations to +the spirit of the dead chief are over, the feasting begins. +The skull is thenceforth carefully preserved.<a id="footnotetag639" name="footnotetag639"></a><a href="#footnote639"><sup>639</sup></a></p> + +<p class="side">Disposal of the dead in the Kaniet Islands. Preservation of +the skull.</p> + +<p>In the Kaniet Islands, a small group to the north-west +of the Admiralty Islands, the dead are either sunk in the sea +or buried in shallow graves, face downward, near the house. +All the movable property of the deceased is piled on the +<span class="pagenum"><a name="page402" id="page402"></a>[pg 402]</span> +grave, left there for three weeks, and then burnt. Afterwards +the skull is dug up, placed in a basket, and having been +decorated with leaves and feathers is hung up in the house. +Thus adorned it not only serves to keep the dead in memory, +but is also employed in many conjurations to defeat the +nefarious designs of other ghosts, who are believed to work +most of the ills that afflict humanity.<a id="footnotetag640" name="footnotetag640"></a><a href="#footnote640"><sup>640</sup></a> Apparently these +islanders employ a ghost to protect them against ghosts on +the principle of setting a thief to catch a thief.</p> + +<p class="side">Death attributed to witchcraft.</p> + +<p>Amongst the natives of the Bismarck Archipelago few +persons, if any, are believed to die from natural causes +alone; if they are not killed in war they are commonly +supposed to perish by witchcraft or sorcery, even when the +cause of death might seem to the uninstructed European to +be sufficiently obvious in such things as exposure to heavy +rain, the carrying of too heavy a burden, or remaining too +long a time under water. So when a man has died, his +friends are anxious to discover who has bewitched him to +death. In this enquiry the ghost is expected to lend his +assistance. Thus on the night after the decease the friends +will assemble outside the house, and a sorcerer will address +the ghost and request him to name the author of his death. +If the ghost, as sometimes happens, makes no reply, the +sorcerer will jog his memory by calling out the name of +some suspected person; and should the ghost still be silent, +the wizard will name another and another, till at the mention +of one name a tapping sound is heard like the drumming +of fingers on a board or on a mat The sound may +proceed from the house or from a pearl shell which the +sorcerer holds in his hand; but come from where it may, it +is taken as a certain proof that the man who has just been +named did the deed, and he is dealt with accordingly. +Many a poor wretch in New Britain has been killed and +eaten on no other evidence than that of the fatal tapping.<a id="footnotetag641" name="footnotetag641"></a><a href="#footnote641"><sup>641</sup></a></p> + +<span class="pagenum"><a name="page403" id="page403"></a>[pg 403]</span> + +<p class="side">Burial customs in the Duke of York Island. Preservation of +the skull.</p> + +<p>When a man of mark is buried in the Duke of York +Island, the masters of sorcery take leaves, spit on them, and +throw them, with a number of poisonous things, into the +grave, uttering at the same time loud imprecations on the +wicked enchanter who has killed their friend. Then they +go and bathe, and returning they fall to cursing again; and +if the miscreant survived the first imprecations, it is regarded +as perfectly certain that he will fall a victim to the second. +Sometimes, when the deceased was a chief distinguished for +bravery and wisdom, his corpse would be exposed on a high +platform in front of his house and left there to rot, while his +relatives sat around and inhaled the stench, conceiving that +with it they absorbed the courage and skill of the departed +worthy. Some of them would even anoint their bodies with +the drippings from the putrefying corpse for the same +purpose. The women also made fires that the ghost might +warm himself at them. When the head became detached +from the trunk, it was carefully preserved by the next of +kin, while the other remains were buried in a shallow grave +in the house. All the female relatives blackened their +dusky faces for a long time, after which the skull was put +on a platform, a great feast was held, and dances were +performed for many nights in its honour. Then at last the +spirit of the dead man, which till that time was supposed to +be lingering about his old abode, took his departure, and his +friends troubled themselves about him no more.<a id="footnotetag642" name="footnotetag642"></a><a href="#footnote642"><sup>642</sup></a></p> + +<p class="side">Prayers to the spirits of the dead.</p> + +<p>The souls of the dead are always regarded by these +people as beings whose help can be invoked on special +occasions, such as fighting or fishing or any other matter +of importance; and since the spirits whom they invoke are +always those of their own kindred they are presumed to +be friendly to the petitioners. The objects for which formal +prayers are addressed to the souls of ancestors appear to be +always temporal benefits, such as victory over enemies and +plenty of food; prayers for the promotion of moral virtue +are seemingly unknown. For example, if a woman laboured +hard in childbirth, she was thought to be bewitched, and +prayers would be offered to the spirits of dead ancestors to +counteract the spell. Again, young men are instructed by +<span class="pagenum"><a name="page404" id="page404"></a>[pg 404]</span> +their elders in the useful art of cursing the enemies of the +tribe; and among a rich variety of imprecations an old man +will invoke the spirit of his brother, father, or uncle, or all of +them, to put their fingers into the ears of the enemy that +he may not hear, to cover his eyes that he may not see, and +to stop his mouth that he may not cry for help, but may +fall an easy prey to the curser and his friends.<a id="footnotetag643" name="footnotetag643"></a><a href="#footnote643"><sup>643</sup></a> More +amiable and not less effectual are the prayers offered to the +spirits of the dead over a sick man. At the mention of each +name in the prayer the supplicants make a chirping or +hissing sound, and rub lime over the patient. Before administering +medicine they pray over it to the spirits of the +dead; then the patient gulps it down, thus absorbing the +virtue of the medicine and of the prayer in one. In New +Britain they reinforce the prayers to the dead in time of +need by wearing the jawbone of the deceased; and in the +Duke of York Island people often wear a tooth or some +hair of a departed relative, not merely as a mark of respect, +but as a magical means of obtaining supernatural help.<a id="footnotetag644" name="footnotetag644"></a><a href="#footnote644"><sup>644</sup></a></p> + +<p class="side">North Melanesian views as to the land of the dead.</p> + +<p>Sooner or later the souls of all the North Melanesian +dead take their departure for the spirit land. But the +information which has reached the living as to that far +country is at once vague and inconsistent. They call it +<i>Matana nion</i>, but whereabout it lies they cannot for the +most part precisely tell. All they know for certain is that +it is far away, and that there is always some particular spot +in the neighbourhood from which the souls take their +departure; for example, the Duke of York ghosts invariably +start from the little island of Nuruan, near Mioko. Wherever +it may be, the land of souls is divided into compartments; +people who have died of sickness or witchcraft go +to one place, and people who have been killed in battle +go to another. They do not go unattended; for when a +man dies two friends sleep beside his corpse the first night, +one on each side, and their spirits are believed to accompany +the soul of the dead man to the spirit land. They say that +on their arrival in the far country, betel-nut is presented to +them all, but the two living men refuse to partake of it, +<span class="pagenum"><a name="page405" id="page405"></a>[pg 405]</span> +because they know that were they to eat it they would +return no more to the land of the living. When they do +return, they have often, as might be expected, strange tales +to tell of what they saw among the ghosts. The principal +personage in the other world is called the "keeper of souls." +It is said that once on a time the masterful ghost of a dead +chief attempted to usurp the post of warden of the dead; in +pursuance of this ambitious project he attacked the warden +with a tomahawk and cut off one of his legs, but the amputated +limb immediately reunited itself with the body; and a +second amputation was followed by the same disappointing +result. Life in the other world is reported to be very like +life in this world. Some people find it very dismal, and +others very beautiful. Those who were rich here will be +rich there, and those who were poor on earth will be poor +in Hades. As to any moral retribution which may overtake +evil-doers in the life to come, their ideas are very vague; +only they are sure that the ghosts of the niggardly will be +punished by being dumped very hard against the buttress-roots +of chestnut-trees. They say, too, that all breaches of +etiquette or of the ordinary customs of the country will +meet with certain appropriate punishments in the spirit +land. When the soul has thus done penance, it takes +possession of the body of some animal, for instance, the +flying-fox. Hence a native is much alarmed if he should +be sitting under a tree from which a flying-fox has been +frightened away. Should anything drop from the bat or +from the tree on which it was hanging, he would look on it +as an omen of good or ill according to the nature of the +thing which fell on or near him. If it were useless or dirty, +he would certainly apprehend some serious misfortune. +Sometimes when a man dies and his soul arrives in the +spirit land, his friends do not want him there and drive him +back to earth, so he comes to life again. That is the +explanation which the natives give of what we call the +recovery of consciousness after a faint or swoon.<a id="footnotetag645" name="footnotetag645"></a><a href="#footnote645"><sup>645</sup></a></p> + +<p class="side">The land of the dead. State of the dead in the other world +supposed to depend on the amount of money they left in this one.</p> + +<p>Some of the natives of the Gazelle Peninsula in New +Britain imagine that the home of departed spirits is in +Nakanei, the part of the coast to which they sail to get +<span class="pagenum"><a name="page406" id="page406"></a>[pg 406]</span> +their shell money. Others suppose that it is in the islands +off Cape Takes. So when they are sailing past these islands +they dip the paddles softly in the water, and observe a death-like +stillness, cowering down in the canoes, lest the ghosts +should spy them and do them a mischief. At the entrance +to these happy isles is posted a stern watchman to see that +no improper person sneaks into them. To every ghost that +arrives he puts three questions, "Who are you? Where do +you come from? How much shell money did you leave +behind you?" On his answers to these three questions +hangs the fate of the ghost. If he left much money, he is +free to enter the realm of bliss, where he will pass the time +with other happy souls smoking and eating and enjoying +other sensual delights. But if he left little or no money, he +is banished the earthly paradise and sent home to roam +like a wild beast in the forest, battening on leaves and filth. +With bitter sighs and groans he prowls about the villages at +night and seeks to avenge himself by scaring or plaguing +the survivors. To stay his hunger and appease his wrath +relatives or friends will sometimes set forth food for him to +devour. Yet even for such an impecunious soul there is hope; +for if somebody only takes pity on him and gives a feast in +his honour and distributes shell money to the guests, the +ghost may return to the islands of the blest, and the door +will be thrown open to him.<a id="footnotetag646" name="footnotetag646"></a><a href="#footnote646"><sup>646</sup></a></p> + +<p class="side">Fiji and the Fijians.</p> + +<p>So much for the belief in immortality as it is reported +to exist among the Northern Melanesians of New Britain +and the Bismarck Archipelago. We now pass to the consideration +of a similar belief among another people of the +same stock, who have been longer known to Europe, the +Fijians. The archipelago which they occupy lies to the +east of the New Hebrides and forms in fact the most easterly +outpost of the black Melanesian race in the Pacific. Beyond +it to the eastward are situated the smaller archipelagoes +of Samoa and Tonga, inhabited by branches of the brown +Polynesian race, whose members are scattered over the +islands of the Pacific Ocean from Hawaii in the north to +New Zealand in the south. Of all the branches of the +<span class="pagenum"><a name="page407" id="page407"></a>[pg 407]</span> +Melanesian stock the Fijians at the date of their discovery +by Europeans appear to have made the greatest advance in +culture, material, social, and political. "The Fijian," says +one who knew him long and intimately, "takes no mean +place among savages in the social scale. Long before the +white man visited his shores he had made very considerable +progress towards civilisation. His intersexual code had +advanced to the 'patriarchal stage': he was a skilful and +diligent husbandman, who carried out extensive and laborious +agricultural operations: he built good houses, whose interior +he ornamented with no little taste, carved his weapons in +graceful and intricate forms, manufactured excellent pottery, +beat out from the inner bark of a tree a serviceable papyrus-cloth, +upon which he printed, from blocks either carved or +ingeniously pieced together, elegant and elaborate patterns +in fast colours; and, with tools no better than a stone +hatchet, a pointed shell, and a firestick, he constructed large +canoes capable of carrying more than a hundred warriors +across the open sea."<a id="footnotetag647" name="footnotetag647"></a><a href="#footnote647"><sup>647</sup></a></p> + +<p class="side">Political superiority of the Fijians over the other +Melanesians.</p> + +<p>Politically the Fijians shewed their superiority to all the +other Melanesians in the advance they had made towards a +regular and organised government. While among the other +branches of the same race government can hardly be said +to exist, the power of chiefs being both slender and precarious, +in Fiji the highest chiefs exercised despotic sway +and received from Europeans the title of kings. The people +had no voice in the state; the will of the king was generally +law, and his person was sacred. Whatever he touched or +wore became thereby holy and had to be made over to him; +nobody else could afterwards touch it without danger of +being struck dead on the spot as if by an electric shock. +One king took advantage of this superstition by dressing up +an English sailor in his royal robes and sending him about +to throw his sweeping train over any article of food, whether +dead or alive, which he might chance to come near. The +things so touched were at once conveyed to the king without +a word of explanation being required or a single remonstrance +uttered. Some of the kings laid claim to a divine origin +and on the strength of the claim exacted and received from +<span class="pagenum"><a name="page408" id="page408"></a>[pg 408]</span> +their subjects the respect due to deities. In these exorbitant +pretensions they were greatly strengthened by the institution +of taboo, which lent the sanction of religion to every exertion +of arbitrary power.<a id="footnotetag648" name="footnotetag648"></a><a href="#footnote648"><sup>648</sup></a> Corresponding with the growth of +monarchy was the well-marked gradation of social ranks +which prevailed in the various tribes from the king downwards +through chiefs, warriors, and landholders, to slaves. +The resulting political constitution has been compared to +the old feudal system of Europe.<a id="footnotetag649" name="footnotetag649"></a><a href="#footnote649"><sup>649</sup></a></p> + +<p class="side">Means of subsistence of the Fijians. Ferocity and depravity +of the Fijians.</p> + +<p>Like the other peoples of the Melanesian stock the +Fijians subsist chiefly by agriculture, raising many sorts of +esculent fruits and roots, particularly yams, taro, plantains, +bread-fruit, sweet potatoes, bananas, coco-nuts, ivi nuts, and +sugar-cane; but the chief proportion of their food is derived +from yams (<i>Dioscorea</i>), of which they cultivate five or six +varieties.<a id="footnotetag650" name="footnotetag650"></a><a href="#footnote650"><sup>650</sup></a> It has been observed that "the increase of +cultivated plants is regular on receding from the Hawaiian +group up to Fiji, where roots and fruits are found that are +unknown on the more eastern islands."<a id="footnotetag651" name="footnotetag651"></a><a href="#footnote651"><sup>651</sup></a> Yet the Fijians +in their native state, like all other Melanesian and Polynesian +peoples, were entirely ignorant of the cereals; and in the +opinion of a competent observer the consequent defect in +their diet has contributed to the serious defects in their +national character. The cereals, he tells us, are the staple +food of all races that have left their mark in history; and +on the other hand "the apathy and indolence of the Fijians +arise from their climate, their diet and their communal +institutions. The climate is too kind to stimulate them to +exertion, their food imparts no staying power. The soil +gives the means of existence for every man without effort, +and the communal institutions destroy the instinct of +accumulation."<a id="footnotetag652" name="footnotetag652"></a><a href="#footnote652"><sup>652</sup></a> Nor are apathy and indolence the only or +<span class="pagenum"><a name="page409" id="page409"></a>[pg 409]</span> +the worst features in the character of these comparatively +advanced savages. Their ferocity, cruelty, and moral +depravity are depicted in dark colours by those who had +the best opportunity of knowing them in the old days before +their savagery was mitigated by contact with a milder +religious faith and a higher civilisation. "In contemplating +the character of this extraordinary portion of mankind," +says one observer, "the mind is struck with wonder and +awe at the mixture of a complicated and carefully conducted +political system, highly finished manners, and ceremonious +politeness, with a ferocity and practice of savage vices which +is probably unparalleled in any other part of the world."<a id="footnotetag653" name="footnotetag653"></a><a href="#footnote653"><sup>653</sup></a> +One of the first civilised men to gain an intimate acquaintance +with the Fijians draws a melancholy contrast between the +baseness and vileness of the people and the loveliness of the +land in which they live.<a id="footnotetag654" name="footnotetag654"></a><a href="#footnote654"><sup>654</sup></a></p> + +<p class="side">Scenery of the Fijian islands.</p> + +<p>For the Fijian islands are exceedingly beautiful. They +are of volcanic origin, mostly high and mountainous, but +intersected by picturesque valleys, clothed with woods, and +festooned with the most luxuriant tropical vegetation. +"Among their attractions," we are told, "are high mountains, +abrupt precipices, conical hills, fantastic turrets and crags of +rock frowning down like olden battlements, vast domes, +peaks shattered into strange forms; native towns on eyrie +cliffs, apparently inaccessible; and deep ravines, down which +some mountain stream, after long murmuring in its stony +<span class="pagenum"><a name="page410" id="page410"></a>[pg 410]</span> +bed, falls headlong, glittering as a silver line on a block of +jet, or spreading like a sheet of glass over bare rocks which +refuse it a channel. Here also are found the softer features +of rich vales, cocoa-nut groves, clumps of dark chestnuts, +stately palms and bread-fruit, patches of graceful bananas +or well-tilled taro-beds, mingling in unchecked luxuriance, +and forming, with the wild reef-scenery of the girdling shore, +its beating surf, and far-stretching ocean beyond, pictures of +surpassing beauty."<a id="footnotetag655" name="footnotetag655"></a><a href="#footnote655"><sup>655</sup></a> Each island is encircled by a reef of +white coral, on which the sea breaks, with a thunderous roar, +in curling sheets of foam; while inside the reef stretches +the lagoon, a calm lake of blue crystalline water revealing +in its translucent depths beautiful gardens of seaweed and +coral which fill the beholder with delighted wonder. Great +and sudden is the contrast experienced by the mariner when +he passes in a moment from the tossing, heaving, roaring +billows without into the unbroken calm of the quiet haven +within the barrier reef.<a id="footnotetag656" name="footnotetag656"></a><a href="#footnote656"><sup>656</sup></a></p> + +<p class="side">Fijian doctrine of souls.</p> + +<p>Like most savages, the Fijians believed that man is +animated by a soul which quits his body temporarily in +sleep and permanently at death, to survive for a longer or a +shorter time in a disembodied state thereafter. Indeed, they +attributed souls to animals, vegetables, stones, tools, houses, +canoes, and many other things, allowing that all of them may +become immortal.<a id="footnotetag657" name="footnotetag657"></a><a href="#footnote657"><sup>657</sup></a> On this point I will quote the evidence +<span class="pagenum"><a name="page411" id="page411"></a>[pg 411]</span> +of one of the earliest and best authorities on the customs +and beliefs of the South Sea Islanders. "There seems," +says William Mariner, "to be a wide difference between the +opinions of the natives in the different clusters of the South +Sea islands respecting the future existence of the soul. +Whilst the Tonga doctrine limits immortality to chiefs, +<i>matabooles</i>, and at most, to <i>mooas</i>, the Fiji doctrine, with +abundant liberality, extends it to all mankind, to all brute +animals, to all vegetables, and even to stones and mineral +substances. If an animal or a plant die, its soul immediately +goes to Bolotoo; if a stone or any other substance is broken, +immortality is equally its reward; nay, artificial bodies have +equal good luck with men, and hogs, and yams. If an axe +or a chisel is worn out or broken up, away flies its soul for +the service of the gods. If a house is taken down, or any +way destroyed, its immortal part will find a situation on the +plains of Bolotoo; and, to confirm this doctrine, the Fiji +people can show you a sort of natural well, or deep hole in +the ground, at one of their islands, across the bottom of +which runs a stream of water, in which you may clearly +perceive the souls of men and women, beasts and plants, of +stocks and stones, canoes and houses, and of all the broken +utensils of this frail world, swimming or rather tumbling +along one over the other pell-mell into the regions of immortality. +Such is the Fiji philosophy, but the Tonga people +deny it, unwilling to think that the residence of the gods +should be encumbered with so much useless rubbish. The +natives of Otaheite entertain similar notions respecting these +things, viz. that brutes, plants, and stones exist hereafter, +but it is not mentioned that they extend the idea to objects +of human invention."<a id="footnotetag658" name="footnotetag658"></a><a href="#footnote658"><sup>658</sup></a></p> + +<p class="side">Reported Fijian doctrine of two human souls, a light one and +a dark one.</p> + +<p>According to one account, the Fijians imagined that +every man has two souls, a dark soul, consisting of his +shadow, and a light soul, consisting of his reflection in water +or a looking-glass: the dark soul departs at death to Hades, +while the light soul stays near the place where he died or was +<span class="pagenum"><a name="page412" id="page412"></a>[pg 412]</span> +killed. "Probably," says Thomas Williams, "this doctrine +of shadows has to do with the notion of inanimate objects +having spirits. I once placed a good-looking native suddenly +before a mirror. He stood delighted. 'Now,' said he, softly, +'I can see into the world of spirits.'"<a id="footnotetag659" name="footnotetag659"></a><a href="#footnote659"><sup>659</sup></a> However, according +to another good authority this distinction of two human souls +rests merely on a misapprehension of the Fijian word for +shadow, <i>yaloyalo</i>, which is a reduplication of <i>yalo</i>, the word +for soul.<a id="footnotetag660" name="footnotetag660"></a><a href="#footnote660"><sup>660</sup></a> Apparently the Fijians pictured to themselves the +human soul as a miniature of the man himself. This may +be inferred from the customs observed at the death of a chief +among the Nakelo tribe. When a chief dies, certain men +who are the hereditary undertakers call him, as he lies, oiled +and ornamented, on fine mats, saying, "Rise, sir, the chief, +and let us be going. The day has come over the land." +Then they conduct him to the river side, where the ghostly +ferryman comes to ferry Nakelo ghosts across the stream. +As they attend the chief on his last journey, they hold their +great fans close to the ground to shelter him, because, as one +of them explained to a missionary, "His soul is only a little +child."<a id="footnotetag661" name="footnotetag661"></a><a href="#footnote661"><sup>661</sup></a></p> + +<p class="side">Absence of the soul in sleep. Catching the soul of a rascal +in a scarf.</p> + +<p>The souls of some men were supposed to quit their +bodies in sleep and enter into the bodies of other sleepers, +troubling and disturbing them. A soul that had contracted +this bad habit was called a <i>yalombula</i>. When any one +fainted or died, his vagrant spirit might, so the Fijians +thought, be induced to come back by calling after it. Sometimes, +on awaking from a nap, a stout man might be seen +lying at full length and bawling out lustily for the return of +his own soul.<a id="footnotetag662" name="footnotetag662"></a><a href="#footnote662"><sup>662</sup></a> In the windward islands of Fiji there used +to be an ordeal called <i>yalovaki</i> which was much dreaded by +evil-doers. When the evidence was strong against suspected +criminals, and they stubbornly refused to confess, the chief, +who was also the judge, would call for a scarf, with which "to +<span class="pagenum"><a name="page413" id="page413"></a>[pg 413]</span> +catch away the soul of the rogue." A threat of the rack +could not have been more effectual. The culprit generally confessed +at the sight and even the mention of the light instrument; +but if he did not, the scarf would be waved over his +head until his soul was caught in it like a moth or a fly, after +which it would be carefully folded up and nailed to the small +end of a chief's canoe, and for want of his soul the suspected +person would pine and die.<a id="footnotetag663" name="footnotetag663"></a><a href="#footnote663"><sup>663</sup></a></p> + +<p class="side">Fijian dread of sorcery and witchcraft.</p> + +<p>Further, the Fijians, like many other savages, stood in +great terror of witchcraft, believing that the sorcerer had it +in his power to kill them by the practice of his nefarious +art. "Of all their superstitions," says Thomas Williams, +"this exerts the strongest influence on the minds of the +people. Men who laugh at the pretensions of the priest +tremble at the power of the wizard; and those who become +christians lose this fear last of all the relics of their +heathenism."<a id="footnotetag664" name="footnotetag664"></a><a href="#footnote664"><sup>664</sup></a> Indeed "native agents of the mission who, +in the discharge of their duty, have boldly faced death by +open violence, have been driven from their posts by their +dread of the sorcerer; and my own observation confirms the +statement of more than one observer that savages not unfrequently +die of fear when they think themselves bewitched."<a id="footnotetag665" name="footnotetag665"></a><a href="#footnote665"><sup>665</sup></a> +Professed practitioners of witchcraft were dreaded by all +classes, and by destroying mutual confidence they annulled +the comfort and shook the security of society. Almost all +sudden deaths were set down to their machinations. A +common mode of effecting their object was to obtain a +shred of the clothing of the man they intended to bewitch, +some refuse of his food, a lock of his hair, or some +other personal relic; having got it they wrapped it up +in certain leaves, and then cooked or buried it or hung +it up in the forest; whereupon the victim was supposed +to die of a wasting disease. Another way was to bury +a coco-nut, with the eye upward, beneath the hearth of the +temple, on which a fire was kept constantly burning; and as +the life of the nut was destroyed, so the health of the person +whom the nut represented would fail till death put an end to +his sufferings. "The native imagination," we are told, "is so +<span class="pagenum"><a name="page414" id="page414"></a>[pg 414]</span> +absolutely under the control of fear of these charms, that +persons, hearing that they were the object of such spells, have +lain down on their mats, and died through fear."<a id="footnotetag666" name="footnotetag666"></a><a href="#footnote666"><sup>666</sup></a> To guard +against the fell craft of the magician the people resorted to +many precautions. A man who suspected another of plotting +against him would be careful not to eat in his presence +or at all events to leave no morsel of food behind, lest the +other should secrete it and bewitch him by it; and for the +same reason people disposed of their garments so that no +part could be removed; and when they had their hair cut +they generally hid the clippings in the thatch of their own +houses. Some even built themselves a small hut and surrounded +it with a moat, believing that a little water had +power to neutralise the charms directed against them.<a id="footnotetag667" name="footnotetag667"></a><a href="#footnote667"><sup>667</sup></a></p> + +<p class="side">The fear of sorcery has had the beneficial effect of +enforcing habits of personal cleanliness.</p> + +<p>"In the face of such instances as these," says one who +knows the Fijians well, "it demands some courage to assert +that upon the whole the belief in witchcraft was formerly +a positive advantage to the community. It filled, in fact, +the place of a system of sanitation. The wizard's tools +consisting in those waste matters that are inimical to health, +every man was his own scavenger. From birth to old age +a man was governed by this one fear; he went into the sea, +the graveyard or the depths of the forest to satisfy his +natural wants; he burned his cast-off <i>malo</i>; he gave every +fragment left over from his food to the pigs; he concealed +even the clippings of his hair in the thatch of his house. +This ever-present fear even drove women in the western +districts out into the forest for the birth of their children, +where fire destroyed every trace of their lying-in. Until +Christianity broke it down, the villages were kept clean; +there were no festering rubbish-heaps nor filthy <i>raras</i>."<a id="footnotetag668" name="footnotetag668"></a><a href="#footnote668"><sup>668</sup></a></p> + +<p class="side">Fijian dread of ghosts. Uproar made to drive away ghosts.</p> + +<p>Of apparitions the Fijians used to be very much afraid. +They believed that the ghosts of the dead appeared often +and afflicted mankind, especially in sleep. The spirits of +slain men, unchaste women, and women who died in +childbed were most dreaded. After a death people have +<span class="pagenum"><a name="page415" id="page415"></a>[pg 415]</span> +been known to hide themselves for a few days, until they +supposed the soul of the departed was at rest. Also they +shunned the places where people had been murdered, particularly +when it rained, because then the moans of the +ghost could be heard as he sat up, trying to relieve his pain +by resting his poor aching head on the palms of his hands. +Some however said that the moans were caused by the soul +of the murderer knocking down the soul of his victim, +whenever the wretched spirit attempted to get up.<a id="footnotetag669" name="footnotetag669"></a><a href="#footnote669"><sup>669</sup></a> When +Fijians passed a spot in the forest where a man had been +clubbed to death, they would sometimes throw leaves on it +as a mark of homage to his spirit, believing that they would +soon be killed themselves if they failed in thus paying their +respects to the ghost.<a id="footnotetag670" name="footnotetag670"></a><a href="#footnote670"><sup>670</sup></a> And after they had buried a man +alive, as they very often did, these savages used at nightfall +to make a great din with large bamboos, trumpet-shells, and +so forth, in order to drive away his spirit and deter him +from loitering about his old home. "The uproar is always +held in the late habitation of the deceased, the reason being +that as no one knows for a certainty what reception he +will receive in the invisible world, if it is not according +to his expectations he will most likely repent of his bargain +and wish to come back. For that reason they make a +great noise to frighten him away, and dismantle his former +habitation of everything that is attractive, and clothe it with +everything that to their ideas seems repulsive."<a id="footnotetag671" name="footnotetag671"></a><a href="#footnote671"><sup>671</sup></a></p> + +<p class="side">Killing a ghost.</p> + +<p>However, stronger measures were sometimes resorted to. +It was believed to be possible to kill a troublesome ghost. +Once it happened that many chiefs feasted in the house of +Tanoa, King of Ambau. In the course of the evening one +of them related how he had slain a neighbouring chief. +That very night, having occasion to leave the house, he +saw, as he believed, the ghost of his victim, hurled his club +at him, and killed him stone dead. On his return to the +house he roused the king and the rest of the inmates from +their slumbers, and recounted his exploit. The matter was +deemed of high importance, and they all sat on it in solemn +<span class="pagenum"><a name="page416" id="page416"></a>[pg 416]</span> +conclave. Next morning a search was made for the club +on the scene of the murder; it was found and carried with +great pomp and parade to the nearest temple, where it was +laid up for a perpetual memorial. Everybody was firmly +persuaded that by this swashing blow the ghost had been +not only killed but annihilated.<a id="footnotetag672" name="footnotetag672"></a><a href="#footnote672"><sup>672</sup></a></p> + +<p class="side">Dazing the ghost of a grandfather.</p> + +<p>A more humane method of dealing with an importunate +ghost used to be adopted in Vanua-levu, the largest but one +of the Fijian islands. In that island, as a consequence, +it is said, of reckoning kinship through the mother, a child +was considered to be more closely related to his grandfather +than to his father. Hence when a grandfather died, his +ghost naturally desired to carry off the soul of his grandchild +with him to the spirit land. The wish was creditable +to the warmth of his domestic affection, but if the +survivors preferred to keep the child with them a little +longer in this vale of tears, they took steps to baffle +grandfather's ghost. For this purpose when the old man's +body was stretched on the bier and raised on the shoulders +of half-a-dozen stout young fellows, the mother's brother +would take the grandchild in his arms and begin running +round and round the corpse. Round and round he ran, +and grandfather's ghost looked after him, craning his neck +from side to side and twisting it round and round in the +vain attempt to follow the rapid movements of the runner. +When the ghost was supposed to be quite giddy with this +unwonted exercise, the mother's brother made a sudden +dart away with the child in his arms, the bearers fairly +bolted with the corpse to the grave, and before he could +collect his scattered wits grandfather was safely landed in +his long home.<a id="footnotetag673" name="footnotetag673"></a><a href="#footnote673"><sup>673</sup></a></p> + +<p class="side">Special relation of grandfather to grandchild. Soul of a +grandfather reborn in his grandchildren.</p> + +<p>Mr. Fison, who reports this quaint mode of bilking a +ghost, explains the special attachment of the grandfather +to his grandchild by the rule of female descent which survives +in Vanua-levu; and it is true that where exogamy +prevails along with female descent, a child regularly belongs +to the exogamous class of its grandfather and not of its +father and hence may be regarded as more closely akin to +the grandfather than to the father. But on the other hand +<span class="pagenum"><a name="page417" id="page417"></a>[pg 417]</span> +it is to be observed that exogamy at present is unknown in +Fiji, and at most its former prevalence in the islands can +only be indirectly inferred from relics of totemism and from +the existence of the classificatory system of relationship.<a id="footnotetag674" name="footnotetag674"></a><a href="#footnote674"><sup>674</sup></a> +Perhaps the real reason why in Vanua-levu a dead grandfather +is so anxious to carry off the soul of his living +grandchild lies nearer to hand in the apparently widespread +belief that the soul of the grandfather is actually reborn in +his grandchild. For example, in Nukahiva, one of the +Marquesas Islands, every one "is persuaded that the soul +of a grandfather is transmitted by nature into the body of +his grandchildren; and that, if an unfruitful wife were to +place herself under the corpse of her deceased grandfather, +she would be sure to become pregnant."<a id="footnotetag675" name="footnotetag675"></a><a href="#footnote675"><sup>675</sup></a> Again, the +Kayans of Borneo "believe in the reincarnation of the soul, +although this belief is not clearly harmonised with the belief +in the life in another world. It is generally believed that +the soul of a grandfather may pass into one of his grandchildren, +and an old man will try to secure the passage of +his soul to a favourite grandchild by holding it above his +head from time to time. The grandfather usually gives up +his name to his eldest grandson, and reassumes the original +name of his childhood with the prefix or title <i>Laki</i>, and the +custom seems to be connected with this belief or hope."<a id="footnotetag676" name="footnotetag676"></a><a href="#footnote676"><sup>676</sup></a></p> + +<p class="side">A dead grandfather may reasonably reclaim his own soul from +his grandchild.</p> + +<p>Now where such a belief is held, it seems reasonable +enough that a dead grandfather should reclaim his own soul +for his personal use before he sets out for the spirit land; +else how could he expect to be admitted to that blissful +abode if on arriving at the portal he were obliged to explain +to the porter that he had no soul about him, having +left that indispensable article behind in the person of his +grandchild? "Then you had better go back and fetch it. +There is no admission at this gate for people without souls." +Such might very well be the porter's retort; and foreseeing +it any man of ordinary prudence would take the precaution +of recovering his lost spiritual property before presenting +<span class="pagenum"><a name="page418" id="page418"></a>[pg 418]</span> +himself to the Warden of the Dead. This theory would +sufficiently account for the otherwise singular behaviour of +grandfather's ghost in Vanua-levu. At the same time it +must be admitted that the theory of the reincarnation of a +grandfather in a grandson would be suggested more readily +in a society where the custom of exogamy was combined +with female descent than in one where the same custom +coexisted with male descent; since, given exogamy and +female descent, grandfather and grandson regularly belong +to the same exogamous class, whereas father and son never +do so.<a id="footnotetag677" name="footnotetag677"></a><a href="#footnote677"><sup>677</sup></a> Thus Mr. Fison may after all be right in referring +the partiality of a Fijian grandfather for his grandson in +the last resort to a system of exogamy and female kinship.</p> + +<blockquote class="footnote"><a id="footnote627" name="footnote627"></a><b>Footnote 627:</b><a href="#footnotetag627"> (return) </a><p> G. Brown, D.D., <i>Melanesians and Polynesians</i> +(London, 1910), pp. 23 <i>sq.</i>, 125, 320 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote628" name="footnote628"></a><b>Footnote 628:</b><a href="#footnotetag628"> (return) </a><p> G. Brown, <i>op. cit.</i> pp. 294 <i>sqq.</i>; P. A. +Kleintitschen, <i>Die Küstenbewohner der Gazellehalbinsel</i> (Hiltrup +bei Münster, <span class="sc">N.D.</span>), pp. 90 <i>sqq.</i> The shell money is +called <i>tambu</i> in New Britain, <i>diwara</i> in the Duke of York +Island, and <i>aringit</i> in New Ireland.</p></blockquote> + +<blockquote class="footnote"><a id="footnote629" name="footnote629"></a><b>Footnote 629:</b><a href="#footnotetag629"> (return) </a><p>Rev. G. Brown, <i>op. cit.</i> pp. 307, 313, 435, 436.</p></blockquote> + +<blockquote class="footnote"><a id="footnote630" name="footnote630"></a><b>Footnote 630:</b><a href="#footnotetag630"> (return) </a><p> Rev. G. Brown, <i>op. cit.</i> pp. 270 <i>sq.</i>, +compare pp. 127, 200.</p></blockquote> + +<blockquote class="footnote"><a id="footnote631" name="footnote631"></a><b>Footnote 631:</b><a href="#footnotetag631"> (return) </a><p>Rev. G. Brown, <i>op. cit.</i> pp. v., 18.</p></blockquote> + +<blockquote class="footnote"><a id="footnote632" name="footnote632"></a><b>Footnote 632:</b><a href="#footnotetag632"> (return) </a><p> G. Brown, <i>op. cit.</i> pp. 141 <i>sq.</i>, 144, 145, +190-193.</p></blockquote> + +<blockquote class="footnote"><a id="footnote633" name="footnote633"></a><b>Footnote 633:</b><a href="#footnotetag633"> (return) </a><p> G. Brown, <i>op. cit.</i> pp. 142, 192, 385, 386 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote634" name="footnote634"></a><b>Footnote 634:</b><a href="#footnotetag634"> (return) </a><p> G. Brown, <i>op. cit.</i> p. 390. The custom of cremating +the dead in New Ireland is described more fully by Mr. R. Parkinson, who +says that the life-sized figures which are burned with the corpse +represent the deceased (<i>Dreissig Jahre in der Südsee</i>, pp. 273 +<i>sqq.</i>). In the central part of New Ireland the dead are buried in +the earth; afterwards the bones are dug up and thrown into the sea. See +Albert Hahl, "Das mittlere Neumecklenburg," <i>Globus</i>, xci. (1907) +p. 314.</p></blockquote> + +<blockquote class="footnote"><a id="footnote635" name="footnote635"></a><b>Footnote 635:</b><a href="#footnotetag635"> (return) </a><p> R. Parkinson, <i>Dreissig Jahre in der Südsee</i> +(Stuttgart, 1907) p. 78; P. A. Kleintitschen, <i>Die Küstenbewohner der +Gazellehalbinsel</i> (Hiltrup bei Münster, <span class="sc">N.D.</span>), p. 222.</p></blockquote> + +<blockquote class="footnote"><a id="footnote636" name="footnote636"></a><b>Footnote 636:</b><a href="#footnotetag636"> (return) </a><p> Mgr. Couppé, "En Nouvelle-Poméranie," <i>Les Missions +Catholiques</i>, xxiii. (1891) pp. 364 <i>sq.</i>; J. Graf Pfeil, +<i>Studien und Beobachtungen aus der Südsee</i> (Brunswick, 1899), p. +79.</p></blockquote> + +<blockquote class="footnote"><a id="footnote637" name="footnote637"></a><b>Footnote 637:</b><a href="#footnotetag637"> (return) </a><p>R. Parkinson, <i>op. cit.</i> p. 81.</p></blockquote> + +<blockquote class="footnote"><a id="footnote638" name="footnote638"></a><b>Footnote 638:</b><a href="#footnotetag638"> (return) </a><p> <i>P.</i> Rascher, <i>M.S.C.</i>, "Die Sulka, ein Beitrag +zur Ethnographic Neu-Pommern," <i>Archiv für Anthropologie</i>, xxix. +(1904) pp. 214 <i>sq.</i>, 216; R. Parkinson, <i>Dreissig Jahre in der +Südsee</i>, pp. 185-187.</p></blockquote> + +<blockquote class="footnote"><a id="footnote639" name="footnote639"></a><b>Footnote 639:</b><a href="#footnotetag639"> (return) </a><p>R. Parkinson, <i>Dreissig Jahre in der Südsee</i>, pp. 404-406.</p></blockquote> + +<blockquote class="footnote"><a id="footnote640" name="footnote640"></a><b>Footnote 640:</b><a href="#footnotetag640"> (return) </a><p>R. Parkinson, <i>op. cit.</i> pp. 441 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote641" name="footnote641"></a><b>Footnote 641:</b><a href="#footnotetag641"> (return) </a><p> G. Brown, <i>op. cit.</i> pp. 176, 183, 385 <i>sq.</i> As +to the wide-spread belief in New Britain that what we call natural +deaths are brought about by sorcery, see further <i>P.</i> Rascher, +<i>M.S.C.</i>, "Die Sulka, ein Beitrag zur Ethnographic Neu-Pommern," +<i>Archiv für Ethnographie</i>, xxix. (1904) pp. 221 <i>sq.</i>; R. +Parkinson, <i>Dreissig Jahre in der Südsee</i>, pp. 117 <i>sq.</i> +199-201; P. A. Kleintitschen, <i>Die Küsten-bewohner der +Gazellehalbinsel</i> (Hiltrup bei Münster, <span class="sc">N.D.</span>), p. 215.</p></blockquote> + +<blockquote class="footnote"><a id="footnote642" name="footnote642"></a><b>Footnote 642:</b><a href="#footnotetag642"> (return) </a><p>G. Brown, <i>op. cit.</i> pp. 387-390.</p></blockquote> + +<blockquote class="footnote"><a id="footnote643" name="footnote643"></a><b>Footnote 643:</b><a href="#footnotetag643"> (return) </a><p>G. Brown, <i>op. cit.</i> pp. 35, 89, 196, 201.</p></blockquote> + +<blockquote class="footnote"><a id="footnote644" name="footnote644"></a><b>Footnote 644:</b><a href="#footnotetag644"> (return) </a><p>G. Brown, <i>op. cit.</i> pp. 177, 183, 184.</p></blockquote> + +<blockquote class="footnote"><a id="footnote645" name="footnote645"></a><b>Footnote 645:</b><a href="#footnotetag645"> (return) </a><p>G. Brown, <i>op. cit.</i> pp. 192-195.</p></blockquote> + +<blockquote class="footnote"><a id="footnote646" name="footnote646"></a><b>Footnote 646:</b><a href="#footnotetag646"> (return) </a><p> P. A. Kleintitschen, <i>Die Küstenbewohner der +Gazellehalbinsel</i>, pp. 225 <i>sq.</i> Compare R. Parkinson, +<i>Dreissig Jahre in der Südsee</i>, p. 79.</p></blockquote> + +<blockquote class="footnote"><a id="footnote647" name="footnote647"></a><b>Footnote 647:</b><a href="#footnotetag647"> (return) </a><p> Lorimer Fison, <i>Tales from Old Fiji</i> (London, 1904), +p. xiv.</p></blockquote> + +<blockquote class="footnote"><a id="footnote648" name="footnote648"></a><b>Footnote 648:</b><a href="#footnotetag648"> (return) </a><p> Thomas Williams, <i>Fiji and the Fijians</i>, Second +Edition (London, 1860), i. 22-26.</p></blockquote> + +<blockquote class="footnote"><a id="footnote649" name="footnote649"></a><b>Footnote 649:</b><a href="#footnotetag649"> (return) </a><p> Charles Wilkes, <i>Narrative of the United States +Exploring Expedition</i>, New Edition (New York, 1851), iii. 77; Th. +Williams, <i>op. cit.</i> i. 18.</p></blockquote> + +<blockquote class="footnote"><a id="footnote650" name="footnote650"></a><b>Footnote 650:</b><a href="#footnotetag650"> (return) </a><p> Charles Wilkes, <i>Narrative of the United States +Exploring Expedition</i>, New Edition (New York, 1851), iii. 332 +<i>sqq.</i>; Thomas Williams <i>Fiji and the Fijians</i>, Second Edition +(London, 1860), i. 60 <i>sqq.</i>; Berthold Seeman, <i>Viti</i> +(Cambridge, 1862), pp. 279 <i>sqq.</i>; Basil Thomson, <i>The +Fijians</i> (London, 1908), pp. 335 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote651" name="footnote651"></a><b>Footnote 651:</b><a href="#footnotetag651"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 60 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote652" name="footnote652"></a><b>Footnote 652:</b><a href="#footnotetag652"> (return) </a><p> Basil Thomson, <i>The Fijians</i>, pp. 338, 389 +<i>sq.</i> The Fijians are in the main vegetarians, but the vegetables +which they cultivate "contain a large proportion of starch and water, +and are deficient in proteids. Moreover, the supply of the principal +staples is irregular, being greatly affected by variable seasons, and +the attacks of insects and vermin. Very few of them will bear keeping, +and almost all of them must be eaten when ripe. As the food is of low +nutritive value, a native always eats to repletion. In times of plenty a +full-grown man will eat as much as ten pounds' weight of vegetables in +the day; he will seldom be satisfied with less than five. A great +quantity, therefore, is required to feed a very few people, and as +everything is transported by hand, a disproportionate amount of time is +spent in transporting food from the plantation to the consumer. The time +spent in growing native food is also out of all proportion to its value" +(Basil Thomson, <i>op. cit.</i> pp. 334 <i>sq.</i>). The same writer +tells us (p. 335) that it has never occurred to the Fijians to dry any +of the fruits they grow and to grind them into flour, as is done in +Africa.</p></blockquote> + +<blockquote class="footnote"><a id="footnote653" name="footnote653"></a><b>Footnote 653:</b><a href="#footnotetag653"> (return) </a><p> Capt. J. E. Erskine, <i>Journal of a Cruise among the +Islands of the Western Pacific</i> (London, 1853), pp. 272 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote654" name="footnote654"></a><b>Footnote 654:</b><a href="#footnotetag654"> (return) </a><p> Ch. Wilkes, <i>op. cit.</i> iii. 46, 363. As to the +cruelty and depravity of the Fijians in the old days see further Lorimer +Fison, <i>Tales from Old Fiji</i> (London, 1904), pp. xv. <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote655" name="footnote655"></a><b>Footnote 655:</b><a href="#footnotetag655"> (return) </a><p> Th. Williams, <i>Fiji and the Fijians</i>, i. 6 +<i>sq.</i> As to the scenery of the Fijian archipelago see further +<i>id.</i>, i. 4 <i>sqq.</i>; Ch. Wilkes, <i>op. cit.</i> iii. 46, 322; +<i>Stanford's Compendium of Geography and Travel, Australasia</i>, vol. +ii. <i>Malaysia and the Pacific Archipelago</i>, edited by F. H. H. +Guillemard (London, 1894), pp. 467 <i>sqq.</i>; Miss Beatrice Grimshaw, +<i>From Fiji to the Cannibal Islands</i> (London, 1907), pp. 43 +<i>sq.</i>, 54 <i>sq.</i>, 76-78, 106, 109 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote656" name="footnote656"></a><b>Footnote 656:</b><a href="#footnotetag656"> (return) </a><p> Th. Williams, <i>Fiji and the Fijians</i>, i. 5 +<i>sq.</i>, 11; Ch. Wilkes, <i>op. cit.</i> iii. 46 <i>sq.</i> However, +there is a remarkable difference not only in climate but in appearance +between the windward and the leeward sides of these islands. The +windward side, watered by abundant showers, is covered with luxuriant +tropical vegetation; the leeward side, receiving little rain, presents a +comparatively barren and burnt appearance, the vegetation dying down to +the grey hues of the boulders among which it struggles for life. Hence +the dry leeward side is better adapted for European settlement. See Ch. +Wilkes, <i>op. cit.</i> iii. 320 <i>sq.</i>; Th. Williams, <i>op. +cit.</i> i. 10; B. Seeman, <i>Viti, an Account of a Government Mission +to the Vitian or Fijian Islands in the years 1860-1861</i> (Cambridge, +1862), pp. 277 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote657" name="footnote657"></a><b>Footnote 657:</b><a href="#footnotetag657"> (return) </a><p> Th. Williams, <i>op. cit.</i> i. 241; J. E. Erskine, +<i>op. cit.</i> p. 249; B. Seeman, <i>Viti</i> (Cambridge, 1862), p. +398.</p></blockquote> + +<blockquote class="footnote"><a id="footnote658" name="footnote658"></a><b>Footnote 658:</b><a href="#footnotetag658"> (return) </a><p> William Mariner, <i>An Account of the Natives of the +Tonga Islands</i>, Second Edition (London, 1818), ii. 129 <i>sq.</i> The +<i>matabooles</i> were a sort of honourable attendants on chiefs and +ranked next to them in the social hierarchy; the <i>mooas</i> were the +next class of people below the <i>matabooles</i>. See W. Mariner, <i>op. +cit.</i> ii. 84, 86. Bolotoo or Bulu was the mythical land of the dead.</p></blockquote> + +<blockquote class="footnote"><a id="footnote659" name="footnote659"></a><b>Footnote 659:</b><a href="#footnotetag659"> (return) </a><p>Th. Williams, <i>Fiji and the Fijians</i>, i. 241.</p></blockquote> + +<blockquote class="footnote"><a id="footnote660" name="footnote660"></a><b>Footnote 660:</b><a href="#footnotetag660"> (return) </a><p> This is the opinion of my late friend, the Rev. Lorimer +Fison, which he communicated to me in a letter dated 26th August, 1898.</p></blockquote> + +<blockquote class="footnote"><a id="footnote661" name="footnote661"></a><b>Footnote 661:</b><a href="#footnotetag661"> (return) </a><p> Communication of the late Rev. Lorimer Fison in a letter +to me dated 3rd November, 1898. I have already published it in <i>Taboo +and the Perils of the Soul</i>, pp. 29 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote662" name="footnote662"></a><b>Footnote 662:</b><a href="#footnotetag662"> (return) </a><p> Th. Williams, <i>op. cit.</i> i. 242; Lorimer Fison, +<i>Tales from Old Fiji</i>, pp. 163 <i>sq.</i>; <i>Taboo and the Perils +of the Soul</i>, pp. 39 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote663" name="footnote663"></a><b>Footnote 663:</b><a href="#footnotetag663"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 250.</p></blockquote> + +<blockquote class="footnote"><a id="footnote664" name="footnote664"></a><b>Footnote 664:</b><a href="#footnotetag664"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 248.</p></blockquote> + +<blockquote class="footnote"><a id="footnote665" name="footnote665"></a><b>Footnote 665:</b><a href="#footnotetag665"> (return) </a><p>Lorimer Fison, <i>op. cit.</i> p. xxxii.</p></blockquote> + +<blockquote class="footnote"><a id="footnote666" name="footnote666"></a><b>Footnote 666:</b><a href="#footnotetag666"> (return) </a><p> Th. Williams, <i>op. cit.</i> i. 248 <i>sq.</i>; Lorimer +Fison, <i>op. cit.</i> pp. xxxi. <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote667" name="footnote667"></a><b>Footnote 667:</b><a href="#footnotetag667"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 249.</p></blockquote> + +<blockquote class="footnote"><a id="footnote668" name="footnote668"></a><b>Footnote 668:</b><a href="#footnotetag668"> (return) </a><p> Basil Thomson, <i>The Fijians</i> (London, 1908), p. 166. +A <i>rara</i> is a public square (Rev. Lorimer Fison, in <i>Journal of +the Anthropological Institute</i>, xiv. (1885) p. 17).</p></blockquote> + +<blockquote class="footnote"><a id="footnote669" name="footnote669"></a><b>Footnote 669:</b><a href="#footnotetag669"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 241.</p></blockquote> + +<blockquote class="footnote"><a id="footnote670" name="footnote670"></a><b>Footnote 670:</b><a href="#footnotetag670"> (return) </a><p>Ch. Wilkes, <i>op. cit.</i> iii. 50.</p></blockquote> + +<blockquote class="footnote"><a id="footnote671" name="footnote671"></a><b>Footnote 671:</b><a href="#footnotetag671"> (return) </a><p> Narrative of John Jackson, in Capt. J. E. Erskine's +<i>Journal of a Cruise among the Islands of the Western Pacific</i> +(London, 1853), p. 477.</p></blockquote> + +<blockquote class="footnote"><a id="footnote672" name="footnote672"></a><b>Footnote 672:</b><a href="#footnotetag672"> (return) </a><p>Ch. Wilkes, <i>op. cit.</i> iii. 85.</p></blockquote> + +<blockquote class="footnote"><a id="footnote673" name="footnote673"></a><b>Footnote 673:</b><a href="#footnotetag673"> (return) </a><p>Lorimer Fison, <i>op. cit.</i> pp. 168 <i>sq</i>.</p></blockquote> + +<blockquote class="footnote"><a id="footnote674" name="footnote674"></a><b>Footnote 674:</b><a href="#footnotetag674"> (return) </a><p> W. H. R. Rivers, "Totemism in Fiji," <i>Man</i>, viii. +(1908) pp. 133 <i>sqq.</i>; <i>Totemism and Exogamy</i>, ii. 134 +<i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote675" name="footnote675"></a><b>Footnote 675:</b><a href="#footnotetag675"> (return) </a><p> U. Lisiansky, <i>A Voyage Round the World</i> (London, +1814), p. 89.</p></blockquote> + +<blockquote class="footnote"><a id="footnote676" name="footnote676"></a><b>Footnote 676:</b><a href="#footnotetag676"> (return) </a><p> Ch. Hose and W. McDougall, <i>The Pagan Tribes of +Borneo</i> (London, 1912), ii. 47.</p></blockquote> + +<blockquote class="footnote"><a id="footnote677" name="footnote677"></a><b>Footnote 677:</b><a href="#footnotetag677"> (return) </a><p>Compare <i>Totemism and Exogamy</i>, iii. 297-299.</p></blockquote> + +<span class="pagenum"><a name="page419" id="page419"></a>[pg 419]</span> + + + + +<h2><a name="lecture-xix" id="lecture-xix"></a>LECTURE XIX</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE NATIVES +OF EASTERN MELANESIA (FIJI) (<i>continued</i>)</h3> + + +<p class="side">Fijian indifference to death.</p> + +<p>At the close of last lecture I illustrated the unquestioning +belief which the Fijians entertain with regard to the survival +of the human soul after death. "The native superstitions +with regard to a future state," we are told, "go far to +explain the apparent indifference of the people about death; +for, while believing in an eternal existence, they shut out +from it the idea of any moral retribution in the shape either +of reward or punishment. The first notion concerning death +is that of simple rest, and is thus contained in one of their +rhymes:—</p> + +<div class="poem"> <div class="stanza"> +<p>"Death is easy:</p> +<p> Of what use is life?</p> +<p class="i4">To die is rest."<a id="footnotetag678" name="footnotetag678"></a><a href="#footnote678"><sup>678</sup></a></p> + </div> </div> + +<p>Again, another writer, speaking of the Fijians, says that +"in general, the passage from life to death is considered as +one from pain to happiness, and I was informed that nine +out of ten look forward to it with anxiety, in order to escape +from the infirmities of old age, or the sufferings of disease."<a id="footnotetag679" name="footnotetag679"></a><a href="#footnote679"><sup>679</sup></a></p> + +<p class="side">John Jackson's account of the burying alive of a young Fijian +man. Son buried alive by his father.</p> + +<p>The cool indifference with which the Fijians commonly +regarded their own death and that of other people might be +illustrated by many examples. I will give one in the words +of an English eye-witness, who lived among these savages for +some time like one of themselves. At a place on the coast +of Viti Levu, the largest of the Fijian Islands, he says, +<span class="pagenum"><a name="page420" id="page420"></a>[pg 420]</span> +"I walked into a number of temples, which were very +plentiful, and at last into a <i>bure theravou</i> (young man's <i>bure</i>), +where I saw a tall young man about twenty years old. He +appeared to be somewhat ailing, but not at all emaciated. +He was rolling up the mat he had been sleeping upon, +evidently preparing to go away somewhere. I addressed +him, and asked him where he was going, when he +immediately answered that he was going to be buried. I +observed that he was not dead yet, but he said he soon +should be dead when he was put under ground. I +asked him why he was going to be buried? He said it was +three days since he had eaten anything, and consequently +he was getting very thin; and that if he lived any longer +he would be much thinner, and then the women would call +him a <i>lila</i> (skeleton), and laugh at him. I said he was +a fool to throw himself away for fear of being laughed at; +and asked him what or who his private god was, knowing it +to be no use talking to him about Providence, a thing he +had never heard of. He said his god was a shark, and that +if he were cast away in a canoe and was obliged to swim, +the sharks would not bite him. I asked him if he believed +the shark, his god, had any power to act over him? He +said yes. 'Well then,' said I, 'why do you not live a little +longer, and trust to your god to give you an appetite?' +Finding that he could not give me satisfactory answers, and +being determined to get buried to avoid the jeers of the +ladies, which to a Feejeean are intolerable, he told me I +knew nothing about it, and that I must not compare him to +a white man, who was generally insensible to all shame, and +did not care how much he was laughed at. I called him a +fool, and said the best thing he could do was to get buried +out of the way, because I knew that most of them work by +the rules of contrary; but it was all to no purpose. By +this time all his relations had collected round the door. +His father had a kind of wooden spade to dig the grave +with, his mother a new suit of <i>tapa</i> [bark-cloth], his sister +some vermilion and a whale's tooth, as an introduction to +the great god of Rage-Rage. He arose, took up his bed +and walked, not for life, but for death, his father, mother, +and sister following after, with several other distant relations, +<span class="pagenum"><a name="page421" id="page421"></a>[pg 421]</span> +whom I accompanied. I noticed that they seemed to follow +him something in the same way that they follow a corpse in +Europe to the grave (that is, as far as relationship and +acquaintance are concerned), but, instead of lamenting, they +were, if not rejoicing, acting and chatting in a very unconcerned +way. At last we reached a place where several +graves could be seen, and a spot was soon selected by the +man who was to be buried. The old man, his father, began +digging his grave, while his mother assisted her son in +putting on a new <i>tapa</i> [bark-cloth], and the girl (his sister) +was besmearing him with vermilion and lamp-black, so as to +send him decent into the invisible world, he (the victim) +delivering messages that were to be taken by his sister to +people then absent. His father then announced to him and +the rest that the grave was completed, and asked him, +in rather a surly tone, if he was not ready by this time. +The mother then <i>nosed</i> him, and likewise the sister. He +said, 'Before I die, I should like a drink of water.' His +father made a surly remark, and said, as he ran to fetch it +in a leaf doubled up, 'You have been a considerable trouble +during your life, and it appears that you are going to trouble +us equally at your death.' The father returned with the +water, which the son drank off, and then looked up into +a tree covered with tough vines, saying he should prefer +being strangled with a vine to being smothered in the grave. +His father became excessively angry, and, spreading the mat +at the bottom of the grave, told the son to die <i>faka tamata</i> +(like a man), when he stepped into the grave, which was +not more than four feet deep, and lay down on his back +with the whale's tooth in his hands, which were clasped +across his belly. The spare sides of the mats were lapped +over him so as to prevent the earth from getting to his +body, and then about a foot of earth was shovelled in +upon him as quickly as possible. His father stamped it +immediately down solid, and called out in a loud voice, +'<i>Sa tiko, sa tiko</i> (You are stopping there, you are stopping +there),' meaning 'Good-bye, good-bye.' The son answered +with a very audible grunt, and then about two feet more +earth was shovelled in and stamped as before by the loving +father, and '<i>Sa tiko</i>' called out again, which was answered +<span class="pagenum"><a name="page422" id="page422"></a>[pg 422]</span> +by another grunt, but much fainter. The grave was then +completely filled up, when, for curiosity's sake, I said myself, +'<i>Sa tiko</i>' but no answer was given, although I fancied, or +really did see, the earth crack a little on the top of the +grave. The father and mother then turned back to back on +the middle of the grave, and, having dropped some kind +of leaves from their hands, walked away in opposite +directions towards a running stream of water hard by, where +they and all the rest washed themselves, and made me wash +myself, and then we returned to the town, where there was +a feast prepared. As soon as the feast was over (it being +then dark), began the dance and uproar which are always +carried on either at natural or violent deaths."<a id="footnotetag680" name="footnotetag680"></a><a href="#footnote680"><sup>680</sup></a></p> + +<p class="side">The readiness of the Fijians to die seems to have been partly +a consequence of their belief in immortality.</p> + +<p>The readiness with which the Fijians submitted to or +even sought death appears to have been to some extent +a direct consequence of their belief in immortality and of +their notions as to the state of the soul hereafter. Thus we +are informed by an early observer of this people that "self-immolation +is by no means rare, and they believe that as +they leave this life, so will they remain ever after. This +forms a powerful motive to escape from decrepitude, or +from a crippled condition, by a voluntary death."<a id="footnotetag681" name="footnotetag681"></a><a href="#footnote681"><sup>681</sup></a> Or, +as another equally early observer puts it more fully, "the +custom of voluntary suicide on the part of the old men, +which is among their most extraordinary usages, is also +connected with their superstitions respecting a future life. +They believe that persons enter upon the delights of their +elysium with the same faculties, mental and physical, that +they possess at the hour of death, in short, that the spiritual +life commences where the corporeal existence terminates. +With these views, it is natural that they should desire to +pass through this change before their mental and bodily +powers are so enfeebled by age as to deprive them of their +capacity for enjoyment. To this motive must be added +the contempt which attaches to physical weakness among +a nation of warriors, and the wrongs and insults which await +<span class="pagenum"><a name="page423" id="page423"></a>[pg 423]</span> +those who are no longer able to protect themselves. When +therefore a man finds his strength declining with the +advance of age, and feels that he will soon be unequal to +discharge the duties of this life, and to partake in the +pleasures of that which is to come, he calls together his +relations, and tells them that he is now worn out and useless, +that he sees they are all ashamed of him, and that he has +determined to be buried." So on a day appointed they met +and buried him alive.<a id="footnotetag682" name="footnotetag682"></a><a href="#footnote682"><sup>682</sup></a></p> + +<p class="side">The sick and aged put to death by their relatives.</p> + +<p>The proposal to put the sick and aged to death did not +always emanate from the parties principally concerned; when +a son, for example, thought that his parents were growing +too old and becoming a burden to him, he would give them +notice that it was time for them to die, a notice which they +usually accepted with equanimity, if not alacrity. As a +rule, it was left to the choice of the aged and infirm to say +whether they would prefer to be buried alive or to be +strangled first and buried afterwards; and having expressed +a predilection one way or the other they were dealt with +accordingly. To strangle parents or other frail and sickly +relatives with a rope was considered a more delicate +and affectionate way of dispatching them than to knock +them on the head with a club. In the old days the +missionary Mr. Hunt witnessed several of these tender +partings. "On one occasion, he was called upon by a +young man, who desired that he would pray to his spirit +for his mother, who was dead. Mr. Hunt was at first +in hopes that this would afford him an opportunity of +forwarding their great cause. On inquiry, the young man +told him that his brothers and himself were just going +to bury her. Mr. Hunt accompanied the young man, +telling him he would follow in the procession, and do as +he desired him, supposing, of course, the corpse would be +brought along; but he now met the procession, when the +<span class="pagenum"><a name="page424" id="page424"></a>[pg 424]</span> +young man said that this was the funeral, and pointed out +his mother, who was walking along with them, as gay and +lively as any of those present, and apparently as much +pleased. Mr. Hunt expressed his surprise to the young +man, and asked him how he could deceive him so much +by saying his mother was dead, when she was alive and +well. He said, in reply, that they had made her death-feast, +and were now going to bury her; that she was old; +that his brother and himself had thought she had lived long +enough, and it was time to bury her, to which she had +willingly assented, and they were about it now. He had +come to Mr. Hunt to ask his prayers, as they did those of +the priest. He added, that it was from love for his mother +that he had done so; that, in consequence of the same love, +they were now going to bury her, and that none but themselves +could or ought to do so sacred an office! Mr. Hunt +did all in his power to prevent so diabolical an act; but +the only reply he received was, that she was their mother, +and they were her children, and they ought to put her to +death. On reaching the grave, the mother sat down, when +they all, including children, grandchildren, relations, and +friends, took an affectionate leave of her; a rope, made of +twisted <i>tapa</i> [bark-cloth], was then passed twice around her +neck by her sons, who took hold of it, and strangled her; +after which she was put into her grave, with the usual +ceremonies. They returned to feast and mourn, after which +she was entirely forgotten as though she had not existed."<a id="footnotetag683" name="footnotetag683"></a><a href="#footnote683"><sup>683</sup></a></p> + +<p class="side">Wives strangled or buried alive at their husbands' funerals.</p> + +<p>Again, wives were often strangled, or buried alive, at +the funeral of their husbands, and generally at their own +instance. Such scenes were frequently witnessed by white +residents in the old days. On one occasion a Mr. David +Whippy drove away the murderers, rescued the woman, +and carried her to his own house, where she was resuscitated. +But far from feeling grateful for her preservation, she loaded +him with reproaches and ever afterwards manifested the +most deadly hatred towards him. "That women should +desire to accompany their husbands in death, is by no +<span class="pagenum"><a name="page425" id="page425"></a>[pg 425]</span> +means strange when it is considered that it is one of the +articles of their belief, that in this way alone can they reach +the realms of bliss, and she who meets her death with the +greatest devotedness, will become the favourite wife in the +abode of spirits. The sacrifice is not, however, always +voluntary; but, when a woman refuses to be strangled, her +relations often compel her to submit. This they do from +interested motives; for, by her death, her connexions become +entitled to the property of her husband. Even a delay is +made a matter of reproach. Thus, at the funeral of the +late king Ulivou, which was witnessed by Mr. Cargill, his +five wives and a daughter were strangled. The principal +wife delayed the ceremony, by taking leave of those around +her; whereupon Tanoa, the present king, chid her. The +victim was his own aunt, and he assisted in putting the +rope around her neck, and strangling her, a service he is +said to have rendered on a former occasion to his own +mother."<a id="footnotetag684" name="footnotetag684"></a><a href="#footnote684"><sup>684</sup></a> In the case of men who were drowned at sea or +killed and eaten by enemies in war, their wives were sacrificed +in the usual way. Thus when Ra Mbithi, the pride of +Somosomo, was lost at sea, seventeen of his wives were +destroyed; and after the news of a massacre of the Namena +people at Viwa in 1839 eighty women were strangled to +accompany the spirits of their murdered husbands.<a id="footnotetag685" name="footnotetag685"></a><a href="#footnote685"><sup>685</sup></a></p> + +<p class="side">Human "grass" for the grave.</p> + +<p>The bodies of women who were put to death for this purpose +were regularly laid at the bottom of the grave to serve as +a cushion for the dead husband to lie upon; in this capacity +they were called grass (<i>thotho</i>), being compared to the dried +grass which in Fijian houses used to be thickly strewn on +the floors and covered with mats.<a id="footnotetag686" name="footnotetag686"></a><a href="#footnote686"><sup>686</sup></a> On this point, however, +a nice distinction was observed. While wives were commonly +sacrificed at the death of their husbands, in order to be +spread like grass in their graves, it does not transpire that +husbands were ever sacrificed at the death of their wives +for the sake of serving as grass to their dead spouses in +the grave. The great truth that all flesh is grass appears +<span class="pagenum"><a name="page426" id="page426"></a>[pg 426]</span> +to have been understood by the Fijians as applicable chiefly +to the flesh of women. Sometimes a man's mother was +strangled as well as his wives. Thus Ngavindi, a young +chief of Lasakau, was laid in the grave with a wife at his +side, his mother at his feet, and a servant not far off. However, +men as well as women were killed to follow their +masters to the far country. The confidential companion +of a chief was expected as a matter of common decency to +die with his lord; and if he shirked the duty, he fell in the +public esteem. When Mbithi, a chief of high rank and +greatly esteemed in Mathuata, died in the year 1840, not +only his wife but five men with their wives were strangled +to form the floor of his grave. They were laid on a layer +of mats, and the body of the chief was stretched upon them.<a id="footnotetag687" name="footnotetag687"></a><a href="#footnote687"><sup>687</sup></a> +There used to be a family in Vanua Levu which enjoyed +the high privilege of supplying a hale man to be buried +with the king of Fiji on every occasion of a royal decease. +It was quite necessary that the man should be hale and +hearty, for it was his business to grapple with the Fijian +Cerberus in the other world, while his majesty slipped past +into the abode of bliss.<a id="footnotetag688" name="footnotetag688"></a><a href="#footnote688"><sup>688</sup></a></p> + +<p class="side">Sacrifices of foreskins and fingers in honour of the dead. +Circumcision performed on a lad as a propitiatory sacrifice to save the +life of his father or father's brother. The rite of circumcision +followed by a licentious orgy.</p> + +<p>A curious sacrifice offered in honour of a dead chief +consisted in the foreskins of all the boys who had arrived +at a suitable age; the lads were circumcised on purpose to +furnish them. Many boys had their little fingers chopped +off on the same occasion, and the severed foreskins and +fingers were placed in the chief's grave. When this bloody +rite had been performed, the chief's relatives presented +young bread-fruit trees to the mutilated boys, whose friends +were bound to cultivate them till the boys could do it +for themselves.<a id="footnotetag689" name="footnotetag689"></a><a href="#footnote689"><sup>689</sup></a> Women as well as boys had their fingers +cut off in mourning. We read of a case when after the +death of a king of Fiji sixty fingers were amputated and +<span class="pagenum"><a name="page427" id="page427"></a>[pg 427]</span> +being each inserted in a slit reed were stuck along the eaves +of the king's house.<a id="footnotetag690" name="footnotetag690"></a><a href="#footnote690"><sup>690</sup></a> Why foreskins and fingers were buried +with a dead chief or stuck up on the roof of his house, we +are not informed, and it is not easy to divine. Apparently +we must suppose that, when they were buried with the body, +they were thought to be of some assistance to the departed +spirit in the land of souls. At all events it deserves to be +noted that according to a very good authority a similar +sacrifice of foreskins used to be made not only for the dead +but for the living. When a man of note was dangerously +ill, a family council would be held, at which it might be +agreed that a circumcision should take place as a propitiatory +measure. Notice having been given to the priests, an +uncircumcised lad, the sick man's own son or the son of one +of his brothers, was then taken by his kinsman to the <i>Vale +tambu</i> or God's House, and there presented as a <i>soro</i>, or +offering of atonement, in order that his father or father's +brother might be made whole. His escort at the same time +made a present of valuable property at the shrine and +promised much more in future, should their prayers be +answered. The present and the promises were graciously +received by the priest, who appointed a day on which the +operation was to be performed. In the meantime no food +might be taken from the plantations except what was +absolutely required for daily use; no pigs or fowls might +be killed, and no coco-nuts plucked from the trees. Everything, +in short, was put under a strict taboo; all was set +apart for the great feast which was to follow the performance +of the rite. On the day appointed the son or nephew of +the sick chief was circumcised, and with him a number of +other lads whose friends had agreed to take advantage of +the occasion. Their foreskins, stuck in the cleft of a split +reed, were taken to the sacred enclosure (<i>Nanga</i>) and +presented to the chief priest, who, holding the reeds in +his hand, offered them to the ancestral gods and prayed for +the sick man's recovery. Then followed a great feast, +which ushered in a period of indescribable revelry and +licence. All distinctions of property were for the time +being suspended. Men and women arrayed themselves +<span class="pagenum"><a name="page428" id="page428"></a>[pg 428]</span> +in all manner of fantastic garbs, addressed one another in +the foulest language, and practised unmentionable abominations +openly in the public square of the town. The nearest +relationships, even that of own brother and sister, seemed +to be no bar to the general licence, the extent of which +was indicated by the expressive phrase of an old Nandi +chief, who said, "While it lasts, we are just like the pigs." +This feasting and orgy might be kept up for several days, +after which the ordinary restraints of society and the common +decencies of life were observed once more. The rights of +private property were again respected; the abandoned +revellers and debauchees settled down into staid married +couples; and brothers and sisters, in accordance with the +regular Fijian etiquette, might not so much as speak to one +another. It should be added that these extravagances +in connexion with the rite of circumcision appear to have +been practised only in certain districts of Viti Levu, the +largest of the Fijian Islands, where they were always associated +with the sacred stone enclosures which went by the +name of <i>Nanga</i>.<a id="footnotetag691" name="footnotetag691"></a><a href="#footnote691"><sup>691</sup></a></p> + +<p class="side">These orgies were apparently associated with the worship of +the dead, to whom offerings were made in the <i>Nanga</i> or sacred +enclosure of stones.</p> + +<p>The meaning of such orgies is very obscure, but from +what we know of the savage and his ways we may fairly +assume that they were no mere outbursts of unbridled +passion, but that in the minds of those who practised them +they had a definite significance and served a definite +purpose. The one thing that seems fairly clear about them +is that in some way they were associated with the worship +or propitiation of the dead. At all events we are told on +good authority that the <i>Nanga</i>, or sacred enclosure of stones, +in which the severed foreskins were offered, was "the Sacred +Place where the ancestral spirits are to be found by their +worshippers, and thither offerings are taken on all occasions +<span class="pagenum"><a name="page429" id="page429"></a>[pg 429]</span> +when their aid is to be invoked. Every member of the +<i>Nanga</i> has the privilege of approaching the ancestors at any +time. When sickness visits himself or his kinsfolk, when +he wishes to invoke the aid of the spirits to avert calamity +or to secure prosperity, or when he deems it advisable to +present a thank-offering, he may enter the <i>Nanga</i> with +proper reverence and deposit on the dividing wall his whale's +tooth, or bundle of cloth, or dish of toothsome eels so highly +prized by the elders, and therefore by the ancestors whose +living representatives they are: or he may drag into the +Sacred <i>Nanga</i> his fattened pig, or pile up there his offering +of the choicest yams. And, having thus recommended +himself to the dead, he may invoke their powerful aid, or +express his thankfulness for the benefits they have conferred, +and beg for a continuance of their goodwill."<a id="footnotetag692" name="footnotetag692"></a><a href="#footnote692"><sup>692</sup></a> The first-fruits +of the yam harvest were presented with great ceremony +to the ancestors in the <i>Nanga</i> before the bulk of the crop +was dug for the people's use, and no man might taste of +the new yams until the presentation had been made. The +yams so offered were piled up in the sacred enclosure and +left to rot there. If any one were impious enough to +appropriate them to his own use, it was believed that he +would be smitten with madness. Great feasts were held at +the presentation of the first-fruits; and the sacred enclosure +itself was often spoken of as the <i>Mbaki</i> or Harvest.<a id="footnotetag693" name="footnotetag693"></a><a href="#footnote693"><sup>693</sup></a></p> + +<p class="side">Periodical initiation of young men in the <i>Nanga</i>.</p> + +<p>But the most characteristic and perhaps the most +important of the rites performed in the <i>Nanga</i> or sacred +stone enclosure was the periodical initiation of young men, +who by participation in the ceremony were admitted to the +full privileges of manhood. According to one account the +ceremony of initiation was performed as a rule only once in +two years; according to another account it was observed +annually in October or November, when the <i>ndrala</i> tree +(<i>Erythrina</i>) was in flower. The flowering of the tree +<span class="pagenum"><a name="page430" id="page430"></a>[pg 430]</span> +marked the beginning of the Fijian year; hence the novices +who were initiated at this season bore the title of <i>Vilavou</i>, +that is, "New Year's Men." As a preparation for the feasts +which attended the ceremony enormous quantities of yams +were garnered and placed under a strict taboo; pigs were +fattened in large numbers, and bales of native cloth stored +on the tie-beams of the house-roofs. Spears of many +patterns and curiously carved clubs were also provided +against the festival. On the day appointed the initiated +men went first into the sacred enclosure and made their +offerings, the chief priest having opened the proceedings by +libation and prayer. The heads of the novices were clean +shaven, and their beards, if they had any, were also removed. +Then each youth was swathed in long rolls of native cloth, +and taking a spear in one hand and a club in the other he +marched with his comrades, similarly swathed and armed, +in procession into the sacred enclosure, though not into its +inner compartment, the Holy of Holies. The procession +was headed by a priest bearing his carved staff of office, +and it was received on the holy ground by the initiates, +who sat chanting a song in a deep murmuring tone, which +occasionally swelled to a considerable volume of sound and +was thought to represent the muffled roar of the surf breaking +on a far-away coral reef. On entering the enclosure the +youths threw down their weapons before them, and with the +help of the initiated men divested themselves of the huge +folds of native cloth in which they were enveloped, each +man revolving slowly on his axis, while his attendant pulled +at the bandage and gathered in the slack. The weapons +and the cloth were the offerings presented by the novices to +the ancestral spirits for the purpose of rendering themselves +acceptable to these powerful beings. The offerings were +repeated in like manner on four successive days; and as +each youth was merely, as it were, the central roller of +a great bale of cloth, the amount of cloth offered was considerable. +It was all put away, with the spears and clubs, +in the sacred storehouse by the initiated men. A feast +concluded each day and was prolonged far into the night.</p> + +<p class="side">Ceremony of death and resurrection.</p> + +<p>On the fifth day, the last and greatest of the festival, +the heads of the young men were shaven again and their +<span class="pagenum"><a name="page431" id="page431"></a>[pg 431]</span> +bodies swathed in the largest and best rolls of cloth. +Then, taking their choicest weapons in their hands, they +followed their leader as before into the sacred enclosure. +But the outer compartment of the holy place, where on the +previous days they had been received by the grand chorus +of initiated men, was now silent and deserted. The procession +stopped. A dead silence prevailed. Suddenly from +the forest a harsh scream of many parrots broke forth, and +then followed a mysterious booming sound which filled the +souls of the novices with awe. But now the priest moves +slowly forward and leads the train of trembling novices for +the first time into the inner shrine, the Holy of Holies, the +<i>Nanga tambu-tambu</i>. Here a dreadful spectacle meets their +startled gaze. In the background sits the high priest, +regarding them with a stony stare; and between him and +them lie a row of dead men, covered with blood, their +bodies seemingly cut open and their entrails protruding. +The leader steps over them one by one, and the awestruck +youths follow him until they stand in a row before the +high priest, their very souls harrowed by his awful glare. +Suddenly he utters a great yell, and at the cry the dead +men start to their feet, and run down to the river to cleanse +themselves from the blood and filth with which they are +besmeared. They are initiated men, who represent the +departed ancestors for the occasion; and the blood and +entrails are those of many pigs that have been slaughtered +for that night's revelry. The screams of the parrots and +the mysterious booming sound were produced by a concealed +orchestra, who screeched appropriately and blew blasts on +bamboo trumpets, the mouths of which were partially +immersed in water.</p> + +<p class="side">Sacrament of food and water.</p> + +<p>The dead men having come to life again, the novices +offered their weapons and the bales of native cloth in which +they were swathed. These were accordingly removed to the +storehouse and the young men were made to sit down in +front of it. Then the high priest, cheered perhaps by +the sight of the offerings, unbent the starched dignity of +his demeanour. Skipping from side to side he cried in +stridulous tones, "Where are the people of my enclosure? +Are they gone to Tongalevu? Are they gone to the deep +<span class="pagenum"><a name="page432" id="page432"></a>[pg 432]</span> +sea?" He had not called long when an answer rang out +from the river in a deep-mouthed song, and soon the singers +came in view moving rhythmically to the music of their +solemn chant. Singing they filed in and took their places +in front of the young men; then silence ensued. After +that there entered four old men of the highest order of +initiates; the first bore a cooked yam carefully wrapt in +leaves so that no part of it should touch the hands of the +bearer; the second carried a piece of baked pork similarly +enveloped; the third held a drinking-cup of coco-nut shell +or earthenware filled with water and wrapt round with +native cloth; and the fourth bore a napkin of the same +material. Thereupon the first elder passed along the row +of novices putting the end of the yam into each of their +mouths, and as he did so each of them nibbled a morsel of +the sacred food; the second elder did the same with the +sacred pork; the third elder followed with the holy water, +with which each novice merely wetted his lips; and the +rear was brought up by the fourth elder, who wiped all +their mouths with his napkin. Then the high priest or one +of the elders addressed the young men, warning them +solemnly against the sacrilege of divulging to the profane +any of the high mysteries they had seen and heard, and +threatening all such traitors with the vengeance of the gods.</p> + +<p class="side">Presentation of the pig.</p> + +<p>That ceremony being over, all the junior initiated men +(<i>Lewe ni Nanga</i>) came forward, and each man presented +to the novices a yam and a piece of nearly raw pork; +whereupon the young men took the food and went away to +cook it for eating. When the evening twilight had fallen, a +huge pig, which had been specially set aside at a former +festival, was dragged into the sacred enclosure and there +presented to the novices, together with other swine, if they +should be needed to furnish a plenteous repast.</p> + +<p class="side">Acceptance of the novices by the ancestral spirits.</p> + +<p>The novices were now "accepted members of the <i>Nanga</i>, +qualified to take their place among the men of the community, +though still only on probation. As children—their +childhood being indicated by their shaven heads—they were +presented to the ancestors, and their acceptance was notified +by what (looking at the matter from the natives' standpoint) +we might, without irreverence, almost call the <i>sacrament</i> of +<span class="pagenum"><a name="page433" id="page433"></a>[pg 433]</span> +food and water, too sacred even for the elders' hands to +touch. This acceptance was acknowledged and confirmed +on the part of all the <i>Lewe ni Nanga</i> [junior initiated men] +by their gift of food, and it was finally ratified by the presentation +of the Sacred Pig. In like manner, on the birth +of an infant, its father acknowledges it as legitimate, and +otherwise acceptable, by a gift of food; and his kinsfolk +formally signify approval and confirmation of his decision +on the part of the clan by similar presentations."</p> + +<p class="side">The initiation followed by a period of sexual license. Sacred +pigs.</p> + +<p>Next morning the women, their hair dyed red and +wearing waistbands of hibiscus or other fibre, came to the +sacred enclosure and crawled through it on hands and knees +into the Holy of Holies, where the elders were singing their +solemn chant. The high priest then dipped his hands into +the water of the sacred bowl and prayed to the ancestral +spirits for the mothers and for their children. After that +the women crawled back on hands and feet the way they +had come, singing as they went and creeping over certain +mounds of earth which had been thrown up for the purpose +in the sacred enclosure. When they emerged from the +holy ground, the men and women addressed each other +in the vilest language, such as on ordinary occasions +would be violently resented; and thenceforth to the close +of the ceremonies some days later very great, indeed +almost unlimited, licence prevailed between the sexes. +During these days a number of pigs were consecrated +to serve for the next ceremony. The animals were deemed +sacred, and had the run of the fleshpots in the villages in +which they were kept. Indeed they were held in the +greatest reverence. To kill one, except for sacrifice at the +rites in the <i>Nanga</i>, would have been a sacrilege which the +Fijian mind refused to contemplate; and on the other +hand to feed the holy swine was an act of piety. Men +might be seen throwing down basketfuls of food before +the snouts of the worshipful pigs, and at the same time +calling the attention of the ancestral spirits to the meritorious +deed. "Take knowledge of me," they would cry, "ye who +lie buried, our heads! I am feeding this pig of yours." +Finally, all the men who had taken part in the ceremonies +bathed together in the river, carefully cleansing themselves +<span class="pagenum"><a name="page434" id="page434"></a>[pg 434]</span> +from every particle of the black paint with which they had +been bedaubed. When the novices, now novices no more, +emerged from the water, the high priest, standing on the +river bank, preached to them an eloquent sermon on the +duties and responsibilities which devolved on them in their +new position.<a id="footnotetag694" name="footnotetag694"></a><a href="#footnote694"><sup>694</sup></a></p> + +<p class="side">The intention of the initiatory rites seems to be to +introduce the young men to the ancestral spirits. The drama of death and +resurrection. The Fijian rites of initiation seem to have been imported +by Melanesian immigrants from the west.</p> + +<p>The general intention of these initiatory rites appears to +be, as Mr. Fison has said in the words which I have quoted, +to introduce the young men to the ancestral spirits at their +sanctuary, to incorporate them, so to say, in the great community +which embraces all adult members of the tribe, +whether living or dead. At all events this interpretation fits +in very well with the prayers which are offered to the souls +of departed kinsfolk on these occasions, and it is supported +by the analogy of the New Guinea initiatory rites which +I described in former lectures; for in these rites, as I pointed +out, the initiation of the youths is closely associated with +the conceptions of death and the dead, the main feature in +the ritual consisting indeed of a simulation of death and +subsequent resurrection. It is, therefore, significant that the +very same simulation figures prominently in the Fijian ceremony, +nay it would seem to be the very pivot on which the +whole ritual revolves. Yet there is an obvious and important +difference between the drama of death and resurrection as it +is enacted in New Guinea and in Fiji; for whereas in New +<span class="pagenum"><a name="page435" id="page435"></a>[pg 435]</span> +Guinea it is the novices who pretend to die and come to life +again, in Fiji the pretence is carried out by initiated men +who represent the ancestors, while the novices merely look +on with horror and amazement at the awe-inspiring spectacle. +Of the two forms of ritual the New Guinea one is probably +truer to the original purpose of the rite, which seems to have +been to enable the novices to put off the old, or rather the +young, man and to put on a higher form of existence +by participating in the marvellous powers and privileges of +the mighty dead. And if such was really the intention of +the ceremony, it is obvious that it was better effected by +compelling the young communicants, as we may call them, +to die and rise from the dead in their own persons than +by obliging them to assist as mere passive spectators at +a dramatic performance of death and resurrection. Yet in +spite of this difference between the two rituals, the general +resemblance between them is near enough to justify us +in conjecturing that there may be a genetic connexion +between the one and the other. The conjecture is confirmed, +first, by the very limited and definite area of Fiji in which +these initiatory rites were practised, and, second, by the +equally definite tradition of their origin. With regard to the +first of these points, the <i>Nanga</i> or sacred stone enclosure with +its characteristic rites was known only to certain tribes, who +occupied a comparatively small area, a bare third of the +island of Viti Levu. These tribes are the Nuyaloa, Vatusila, +Mbatiwai, and Mdavutukia. They all seem to have spread +eastward and southward from a place of origin in the +western mountain district. Their physical type is pure +Melanesian, with fewer traces of Polynesian admixture than +can be detected in the tribes on the coast.<a id="footnotetag695" name="footnotetag695"></a><a href="#footnote695"><sup>695</sup></a> Hence it +is natural to enquire whether the ritual of the <i>Nanga</i> may +not have been imported into Fiji by Melanesian immigrants +from the west. The question appears to be answered in the +affirmative by native tradition. "This is the word of our +fathers concerning the <i>Nanga</i>," said an old Wainimala grey-beard +to Mr. Fison. "Long, long ago their fathers were +<span class="pagenum"><a name="page436" id="page436"></a>[pg 436]</span> +ignorant of it; but one day two strangers were found sitting +in the <i>rara</i> (public square), and they said they had come up +from the sea to give them the <i>Nanga</i>. They were little men, +and very dark-skinned, and one of them had his face and +bust painted red, while the other was painted black. +Whether these two were gods or men our fathers did not tell +us, but it was they who taught our people the <i>Nanga</i>. This +was in the old old times when our fathers were living in +another land—not in this place, for we are strangers here. +Our fathers fled hither from Navosa in a great war which +arose among them, and when they came there was no <i>Nanga</i> in +the land. So they built one of their own after the fashion +of that which they left behind them." "Here," says Mr. +Basil Thomson, "we have the earliest tradition of missionary +enterprise in the Pacific. I do not doubt that the two sooty-skinned +little men were castaways driven eastward by one +of those strong westerly gales that have been known to last +for three weeks at a time. By Fijian custom the lives of all +castaways were forfeit, but the pretence to supernatural +powers would have saved men full of the religious rites of +their Melanesian home, and would have assured them a +hearing. The Wainimala tribes can name six generations +since they settled in their present home, and therefore +the introduction of the <i>Nanga</i> cannot have been less than +two centuries ago. During that time it has overspread one +third of the large island."</p> + +<p class="side">The general licence associated with the ritual of the +<i>Nanga</i> may be a temporary revival of primitive communism.</p> + +<p>A very remarkable feature in the <i>Nanga</i> ritual consists +in the temporary licence accorded to the sexes and the +suspension of proprietary rites in general. What is the +meaning of this curious and to the civilised mind revolting +custom? Here again the most probable, though merely +conjectural, answer is furnished by Mr. Fison. "We cannot +for a moment believe," he says, "that it is a mere licentious +outbreak, without an underlying meaning and purpose. It +is part of a religious rite, and is supposed to be acceptable +to the ancestors. But why should it be acceptable to them +unless it were in accordance with their own practice in the +<span class="pagenum"><a name="page437" id="page437"></a>[pg 437]</span> +far-away past? There may be another solution of this +difficult problem, but I confess myself unable to find any +other which will cover all the corroborating facts."<a id="footnotetag696" name="footnotetag696"></a><a href="#footnote696"><sup>696</sup></a> In +other words, Mr. Fison supposes that in the sexual licence +and suspension of the rights of private property which +characterise these festivals we have a reminiscence of a time +when women and property were held in common by the +community, and the motive for temporarily resuscitating +these obsolete customs was a wish to propitiate the ancestral +spirits, who were thought to be gratified by witnessing a +revival of that primitive communism which they themselves +had practised in the flesh so long ago. Truly a religious +revival of a remarkable kind!</p> + +<p class="side">Description of the <i>Nanga</i> or sacred enclosure of +stones.</p> + +<p>To conclude this part of my subject I will briefly describe +the construction of a <i>Nanga</i> or sacred stone enclosure, as it +used to exist in Fiji. At the present day only ruins of these +structures are to be seen, but by an observation of the ruins +and a comparison of the traditions which still survive among +the natives on the subject it is possible to reconstruct one of +them with a fair degree of exactness. A <i>Nanga</i> has been +described as an open-air temple, and the description is just. +It consisted of a rough parallelogram enclosed by flat stones +set upright and embedded endwise in the earth. The length +of the enclosure thus formed was about one hundred feet +and its breadth about fifty feet. The upright stones which +form the outer walls are from eighteen inches to three feet +high, but as they do not always touch they may be described +as alignments rather than walls. The long walls or alignments +run east and west, the short ones north and south; +but the orientation is not very exact. At the eastern end +are two pyramidal heaps of stones, about five feet high, +with square sloping sides and flat tops. The narrow +passage between them is the main entrance into the sacred +enclosure. Internally the structure was divided into three +separate enclosures or compartments by two cross-walls of +stone running north and south. These compartments, taking +them from east to west, were called respectively the Little +Nanga, the Great Nanga, and the Sacred Nanga or Holy of +Holies (<i>Nanga tambu-tambu</i>). The partition walls between +<span class="pagenum"><a name="page438" id="page438"></a>[pg 438]</span> +them were built solid of stones, with battering sides, to +a height of five feet, and in the middle of each there was an +opening to allow the worshippers to pass from one compartment +to another. Trees, such as the candlenut and the red-leaved +dracaena, and odoriferous shrubs were planted round +the enclosure; and outside of it, to the west of the Holy of +Holies, was a bell-roofed hut called <i>Vale tambu</i>, the Sacred +House or Temple. The sacred <i>kava</i> bowl stood in the +Holy of Holies.<a id="footnotetag697" name="footnotetag697"></a><a href="#footnote697"><sup>697</sup></a> It is said that when the two traditionary +founders of the <i>Nanga</i> in Fiji were about to erect the first +structure of that name in their new home, the chief priest +poured a libation of <i>kava</i> to the ancestral gods, "and, calling +upon those who died long, long ago by name, he prayed that +the people of the tribe, both old and young, might live +before them."<a id="footnotetag698" name="footnotetag698"></a><a href="#footnote698"><sup>698</sup></a></p> + +<p class="side">Comparison of the <i>Nanga</i> with the cromlechs and other +megalithic monuments of Europe.</p> + +<p>The sacred enclosures of stones which I have described +have been compared to the alignments of stones at Carnac +in Brittany and Merivale on Dartmoor, and it has been +suggested that in the olden time these ancient European +monuments may have witnessed religious rites like those +which were till lately performed in the rude open-air temples +of Fiji.<a id="footnotetag699" name="footnotetag699"></a><a href="#footnote699"><sup>699</sup></a> If there is any truth in the suggestion, which I +mention for what it is worth, it would furnish another +argument in favour of the view that our European cromlechs +and other megalithic monuments were erected specially for +the worship of the dead. The mortuary character of Stonehenge, +for example, is at least suggested by the burial +mounds which cluster thick around and within sight of it; +about three hundred such tombs have been counted within a +radius of three miles, while the rest of the country in the +neighbourhood is comparatively free from them.<a id="footnotetag700" name="footnotetag700"></a><a href="#footnote700"><sup>700</sup></a></p> + +<blockquote class="footnote"><a id="footnote678" name="footnote678"></a><b>Footnote 678:</b><a href="#footnotetag678"> (return) </a><p> Th. Williams, <i>Fiji and the Fijians</i>, Second Edition +(London, 1860), i. 242 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote679" name="footnote679"></a><b>Footnote 679:</b><a href="#footnotetag679"> (return) </a><p> Charles Wilkes, <i>Narrative of the United States +Exploring Expedition</i>, New Edition (New York, 1851), iii. 86.</p></blockquote> + +<blockquote class="footnote"><a id="footnote680" name="footnote680"></a><b>Footnote 680:</b><a href="#footnotetag680"> (return) </a><p> John Jackson's Narrative, in Capt. J. E. Erskine's +<i>Journal of a Cruise among the Islands of the Western Pacific</i> +(London, 1853), pp. 475-477. The narrator, John Jackson, was an English +seaman who resided alone among the Fijians for nearly two years and +learned their language.</p></blockquote> + +<blockquote class="footnote"><a id="footnote681" name="footnote681"></a><b>Footnote 681:</b><a href="#footnotetag681"> (return) </a><p>Ch. Wilkes, <i>op. cit.</i> iii. 96.</p></blockquote> + +<blockquote class="footnote"><a id="footnote682" name="footnote682"></a><b>Footnote 682:</b><a href="#footnotetag682"> (return) </a><p> <i>United States Exploring Expedition, Ethnology and +Philology</i>, by H. Hale (Philadelphia, 1846), p. 65. Compare Capt. J. +E. Erskine, <i>op. cit.</i> p. 248: "It would also seem that a belief in +the resurrection of the body, in the exact condition in which it leaves +the world, is one of the causes that induce, in many instances, a desire +for death in the vigour of manhood, rather than in the decrepitude of +old age"; Th. Williams, <i>op. cit.</i> i. 183: "The heathen notion is, +that, as they die, such will their condition be in another world; hence +their desire to escape extreme infirmity."</p></blockquote> + +<blockquote class="footnote"><a id="footnote683" name="footnote683"></a><b>Footnote 683:</b><a href="#footnotetag683"> (return) </a><p> Ch. Wilkes, <i>op. cit.</i> iii. 94 <i>sq.</i> Compare +Th. Williams, <i>Fiji and the Fijians</i>, i. 183-186; Lorimer Fison, +<i>Tales from Old Fiji</i> (London, 1904), pp. xxv. <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote684" name="footnote684"></a><b>Footnote 684:</b><a href="#footnotetag684"> (return) </a><p> Ch. Wilkes, <i>op. cit.</i> iii. 96. Compare Th. +Williams, <i>op. cit.</i> i. 188 <i>sq.</i>, 193 <i>sqq.</i>, 200-202; +Lorimer Fison, <i>op. cit.</i> pp. xxv. <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote685" name="footnote685"></a><b>Footnote 685:</b><a href="#footnotetag685"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 200.</p></blockquote> + +<blockquote class="footnote"><a id="footnote686" name="footnote686"></a><b>Footnote 686:</b><a href="#footnotetag686"> (return) </a><p> Th. Williams, <i>op. cit.</i> i. 189; +Lorimer Fison, <i>op. cit.</i> p. xvi.</p></blockquote> + +<blockquote class="footnote"><a id="footnote687" name="footnote687"></a><b>Footnote 687:</b><a href="#footnotetag687"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 189.</p></blockquote> + +<blockquote class="footnote"><a id="footnote688" name="footnote688"></a><b>Footnote 688:</b><a href="#footnotetag688"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 197.</p></blockquote> + +<blockquote class="footnote"><a id="footnote689" name="footnote689"></a><b>Footnote 689:</b><a href="#footnotetag689"> (return) </a><p> Ch. Wilkes, <i>op. cit.</i> iii. 100. Williams also says +(<i>op. cit.</i> i. 167) that the proper time for performing the rite of +circumcision was after the death of a chief, and he tells us that "many +rude games attend it. Blindfolded youths strike at thin vessels of water +hung from the branch of a tree. At Lakemba, the men arm themselves with +branches of the cocoa-nut, and carry on a sham fight. At Ono, they +wrestle. At Mbau, they fillip small stones from the end of a bamboo with +sufficient force to make the person hit wince again. On Vanua Levu, +there is a mock siege."</p></blockquote> + +<blockquote class="footnote"><a id="footnote690" name="footnote690"></a><b>Footnote 690:</b><a href="#footnotetag690"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 198.</p></blockquote> + +<blockquote class="footnote"><a id="footnote691" name="footnote691"></a><b>Footnote 691:</b><a href="#footnotetag691"> (return) </a><p> Rev. Lorimer Fison, "The Nanga, or Sacred Stone +Enclosure, of Wainimala, Fiji," <i>Journal of the Anthropological +Institute</i>, xiv. (1885) pp. 27 <i>sq.</i> On the other hand Mr. Basil +Thomson's enquiries, made at a later date, did not confirm Mr. Fison's +statement that the rite of circumcision was practised as a propitiation +to recover a chief from sickness. "I was assured," he says, "on the +contrary, that while offerings were certainly made in the <i>Nanga</i> +for the recovery of the sick, every youth was circumcised as a matter of +routine, and that the rite was in no way connected with sacrifice for +the sick" (Basil Thomson, <i>The Fijians</i>, pp. 156 <i>sq.</i>). +However, Mr. Fison was a very careful and accurate enquirer, and his +testimony is not to be lightly set aside.</p></blockquote> + +<blockquote class="footnote"><a id="footnote692" name="footnote692"></a><b>Footnote 692:</b><a href="#footnotetag692"> (return) </a><p> Rev. Lorimer Fison, "The Nanga, or Sacred Stone +Enclosure, of Wainimala, Fiji," <i>Journal of the Anthropological +Institute</i>, xiv. (1885) p. 26. Compare Basil Thomson, <i>The +Fijians</i>, p. 147: "The <i>Nanga</i> was the 'bed' of the Ancestors, +that is, the spot where their descendants might hold communion with +them; the <i>Mbaki</i> were the rites celebrated in the <i>Nanga</i>, +whether of initiating the youths, or of presenting the first-fruits, or +of recovering the sick, or of winning charms against wounds in battle."</p></blockquote> + +<blockquote class="footnote"><a id="footnote693" name="footnote693"></a><b>Footnote 693:</b><a href="#footnotetag693"> (return) </a><p>Rev. Lorimer Fison, <i>op. cit.</i> p. 27.</p></blockquote> + +<blockquote class="footnote"><a id="footnote694" name="footnote694"></a><b>Footnote 694:</b><a href="#footnotetag694"> (return) </a><p> Rev. Lorimer Fison, "The Nanga, or Sacred Stone +Enclosure, of Wainimala, Fiji," <i>Journal of the Anthropological +Institute</i>, xiv. (1885) pp. 14-26. The <i>Nanga</i> and its rites +have also been described by Mr. A. B. Joske ("The Nanga of Viti-levu," +<i>Internationales Archiv für Ethnographie</i>, ii. (1889) pp. 254-266), +and Mr. Basil Thomson (<i>The Fijians</i>, pp. 146-156). As to the +interval between the initiatory ceremonies Mr. Fison tells us that it +was normally two years, but he adds: "This period, however, is not +necessarily restricted to two years. There are always a number of youths +who are growing to the proper age, and the length of the interval +depends upon the decision of the elders. Whenever they judge that there +is a sufficient number of youths ready for admission, a <i>Nanga</i> is +appointed to be held; and thus the interval may be longer or shorter, +according to the supply of novices" (<i>op. cit.</i> p. 19). According +to Mr. Basil Thomson the rites were celebrated annually. Mr. Fison's +evidence as to the gross license which prevailed between the sexes after +the admission of the women to the sacred enclosure is confirmed by Mr. +Basil Thomson, who says, amongst other things, that "a native of Mbau, +who lived for some years near the <i>Nanga</i>, assured me that the +visit of the women to the <i>Nanga</i> resulted in temporary +promiscuity; all tabus were defied, and relations who could not speak to +one another by customary law committed incest" (<i>op. cit.</i> p. +154).</p></blockquote> + +<blockquote class="footnote"><a id="footnote695" name="footnote695"></a><b>Footnote 695:</b><a href="#footnotetag695"> (return) </a><p> Rev. Lorimer Fison, "The Nanga, or Sacred Stone +Enclosure, of Wainimala, Fiji," <i>Journal of the Anthropological +Institute</i>, xiv. (1885) pp. 14 <i>sqq.</i>; Basil Thomson, <i>The +Fijians</i>, pp. 147, 149.</p></blockquote> + +<blockquote class="footnote"><a id="footnote696" name="footnote696"></a><b>Footnote 696:</b><a href="#footnotetag696"> (return) </a><p>Rev. Lorimer Fison, <i>op. cit.</i> p. 30.</p></blockquote> + +<blockquote class="footnote"><a id="footnote697" name="footnote697"></a><b>Footnote 697:</b><a href="#footnotetag697"> (return) </a><p> Rev. Lorimer Fison, <i>op. cit.</i> pp. 15, 17, with +Plate I.; Basil Thomson, <i>The Fijians</i>, pp. 147 <i>sq.</i> Mr. +Fison had not seen a <i>Nanga</i>; his description is based on +information received from natives. Mr. Basil Thomson visited several of +these structures and found them so alike that one description would +serve for all. He speaks of only two inner compartments, which he calls +the Holy of Holies (<i>Nanga tambu-tambu</i>) and the Middle Nanga +(<i>Loma ni Nanga</i>), but the latter name appears to imply a third +compartment, which is explicitly mentioned and named by Mr. Fison. The +bell-shaped hut or temple to the west of the sacred enclosure is not +noticed by Mr. Thomson.</p></blockquote> + +<blockquote class="footnote"><a id="footnote698" name="footnote698"></a><b>Footnote 698:</b><a href="#footnotetag698"> (return) </a><p>Rev. Lorimer Fison, <i>op. cit.</i> p. 17.</p></blockquote> + +<blockquote class="footnote"><a id="footnote699" name="footnote699"></a><b>Footnote 699:</b><a href="#footnotetag699"> (return) </a><p>Basil Thomson, <i>The Fijians</i>, p. 147.</p></blockquote> + +<blockquote class="footnote"><a id="footnote700" name="footnote700"></a><b>Footnote 700:</b><a href="#footnotetag700"> (return) </a><p> As to these monuments see Sir +John Lubbock (Lord Avebury), <i>Prehistoric +Times</i>, Fifth Edition (London, +1890), p. 127.</p></blockquote> + +<span class="pagenum"><a name="page439" id="page439"></a>[pg 439]</span> + + + + +<h2><a name="lecture-xx" id="lecture-xx"></a>LECTURE XX</h2> + +<h3>THE BELIEF IN IMMORTALITY AMONG THE NATIVES +OF EASTERN MELANESIA (FIJI) (<i>concluded</i>)</h3> + + +<p class="side">Worship of ancestors in Fiji.</p> + +<p>In the last lecture I described the rites of ancestor worship +which in certain parts of Fiji used to be celebrated at the +sacred enclosures of stones known as <i>Nangas</i>. But the +worship of ancestral spirits was by no means confined to +the comparatively small area in Fiji where such sacred +enclosures were erected, nor were these open-air temples the +only structures where the homage of the living was paid to +the dead. On the contrary we are told by one who knew +the Fijians in the old heathen days that among them "as +soon as beloved parents expire, they take their place amongst +the family gods. <i>Bures</i>, or temples, are erected to their +memory, and offerings deposited either on their graves or +on rudely constructed altars—mere stages, in the form of +tables, the legs of which are driven into the ground, and the +top of which is covered with pieces of native cloth. The +construction of these altars is identical with that observed +by Turner in Tanna, and only differs in its inferior finish +from the altars formerly erected in Tahiti and the adjacent +islands. The offerings, consisting of the choicest articles of +food, are left exposed to wind and weather, and firmly +believed by the mass of Fijians to be consumed by the +spirits of departed friends and relations; but, if not eaten +by animals, they are often stolen by the more enlightened +class of their countrymen, and even some of the foreigners +do not disdain occasionally to help themselves freely to +them. However, it is not only on tombs or on altars that +offerings are made; often, when the natives eat or drink +<span class="pagenum"><a name="page440" id="page440"></a>[pg 440]</span> +anything, they throw portions of it away, stating them to +be for their departed ancestors. I remember ordering a +young chief to empty a bowl containing <i>kava</i>, which he did, +muttering to himself, 'There, father, is some <i>kava</i> for you. +Protect me from illness or breaking any of my limbs whilst +in the mountains.'"<a id="footnotetag701" name="footnotetag701"></a><a href="#footnote701"><sup>701</sup></a></p> + +<p class="side">Fijian notion of divinity. Two classes of gods, namely, gods +strictly so called, and deified men.</p> + +<p>"The native word expressive of divinity is <i>kalou</i>, which, +while used to denote the people's highest notion of a god, is +also constantly heard as a qualificative of any thing great +or marvellous, or, according to Hazlewood's Dictionary, +'anything superlative, whether good or bad.'... Often +the word sinks into a mere exclamation, or becomes an +expression of flattery. 'You are a <i>kalou</i>!' or, 'Your +countrymen are gods!' is often uttered by the natives, +when hearing of the triumphs of art among civilized nations."<a id="footnotetag702" name="footnotetag702"></a><a href="#footnote702"><sup>702</sup></a> +The Fijians distinguished two classes of gods: first, <i>kalou +vu</i>, literally "Root-gods," that is, gods strictly so called, and +second, <i>kalou yalo</i>, literally, "Soul-gods," that is, deified +mortals. Gods of the first class were supposed to be +absolutely eternal; gods of the second class, though raised +far above mere humanity, were thought nevertheless to be +subject to human passions and wants, to accidents, and even +to death. These latter were the spirits of departed chiefs, +heroes, and friends; admission into their number was easy, +and any one might secure his own apotheosis who could +ensure the services of some one to act as his representative +and priest after his death.<a id="footnotetag703" name="footnotetag703"></a><a href="#footnote703"><sup>703</sup></a> However, though the Fijians +admitted the distinction between the two classes of gods in +theory, they would seem to have confused them in practice. +Thus we are informed by an early authority that "they +have superior and inferior gods and goddesses, more general +and local deities, and, were it not an obvious contradiction, +we should say they have gods <i>human</i>, and gods <i>divine</i>; for +they have some gods who were gods originally, and some +who were originally men. It is impossible to ascertain with +any degree of probability how many gods the Fijians +<span class="pagenum"><a name="page441" id="page441"></a>[pg 441]</span> +have, as any man who can distinguish himself in murdering +his fellow-men may certainly secure to himself deification +after death. Their friends are also sometimes deified and +invoked. I have heard them invoke their friends who have +been drowned at sea. I need not advert to the absurdity +of praying to those who could not save themselves from a +watery grave. Tuikilakila, the chief of Somosomo, offered +Mr. Hunt a preferment of this sort. 'If you die first,' said +he, 'I shall make you my god.' In fact, there appears to +be no certain line of demarcation between departed spirits +and gods, nor between gods and living men, for many of +the priests and old chiefs are considered as sacred persons, +and not a few of them will also claim to themselves the +right of divinity. 'I am a god,' Tuikilakila would sometimes +say; and he believed it too. They were not merely +the words of his lips; he believed he was something above a +mere man."<a id="footnotetag704" name="footnotetag704"></a><a href="#footnote704"><sup>704</sup></a></p> + +<p>Writers on Fiji have given us lists of some of the +principal gods of the first class,<a id="footnotetag705" name="footnotetag705"></a><a href="#footnote705"><sup>705</sup></a> who were supposed never to +have been men; but in their account of the religious ritual +they do not distinguish between the worship which was paid +to such deities and that which was paid to deified men. +Accordingly we may infer that the ritual was practically the +same, and in the sequel I shall assume that what is told us +of the worship of gods in general holds good of the worship +of deified men in particular.</p> + +<p class="side">The Fijian temple (<i>bure</i>).</p> + +<p>Every Fijian town had at least one <i>bure</i> or temple, +many of them had several. Significantly enough the spot +where a chief had been killed was sometimes chosen for +the site of a temple. The structure of these edifices was +somewhat peculiar. Each of them was built on the top of a +mound, which was raised to the height of from three to +twenty feet above the ground and faced on its sloping sides +with dry rubble-work of stone. The ascent to the temple +was by a thick plank, the upper surface of which was cut +into notched steps. The proportions of the sacred edifice +<span class="pagenum"><a name="page442" id="page442"></a>[pg 442]</span> +itself were inelegant, if not uncouth, its height being nearly +twice as great as its breadth at the base. The roof was +high-pitched; the ridge-pole was covered with white shells +(<i>Ovula cypraea</i>) and projected three or four feet at each +end. For the most part each temple had two doors and a +fire-place in the centre. From some temples it was not +lawful to throw out the ashes, however much they might +accumulate, until the end of the year, which fell in November. +The furniture consisted of a few boxes, mats, several large +clay jars, and many drinking vessels. A temple might also +contain images, which, though highly esteemed as ornaments +and held sacred, were not worshipped as idols. From the +roof depended a long piece of white bark-cloth; it was +carried down the angle so as to hang before the corner-post +and lie on the floor. This cloth formed the path down +which the god was believed to pass in order to enter and +inspire his priest. It marked the holy place which few but +he dared to approach. However, the temples were by no +means dedicated exclusively to the use of religion. Each +of them served also as a council-chamber and town-hall; +there the chiefs lounged for hours together; there strangers +were entertained; and there the head persons of the village +might even sleep.<a id="footnotetag706" name="footnotetag706"></a><a href="#footnote706"><sup>706</sup></a> In some parts of Viti Levu the dead +were sometimes buried in the temples, "that the wind might +not disturb, nor the rain fall upon them," and in order that +the living might have the satisfaction of lying near their +departed friends. A child of high rank having died under +the charge of the queen of Somosomo, the little body was +placed in a box and hung from the tie-beam of the principal +temple. For some months afterwards the daintiest food +was brought daily to the dead child, the bearers approaching +with the utmost respect and clapping their hands +when the ghost was thought to have finished his meal +just as a chiefs retainers used to do when he had done +eating.<a id="footnotetag707" name="footnotetag707"></a><a href="#footnote707"><sup>707</sup></a></p> + +<p class="side">Worship at the temples.</p> + +<p>Temples were often unoccupied for months and allowed +<span class="pagenum"><a name="page443" id="page443"></a>[pg 443]</span> +to fall into ruins, until the chief had some request to make +to the god, when the necessary repairs were first carried out. +No regular worship was maintained, no habitual reverence +was displayed at the shrines. The principle of fear, we are +told, seemed to be the only motive of religious observances, +and it was artfully fomented by the priests, through whom +alone the people had access to the gods when they desired to +supplicate the favour of the divine beings. The prayers were +naturally accompanied by offerings, which in matters of +importance comprised large quantities of food, together with +whales' teeth; in lesser affairs a tooth, club, mat, or spear +sufficed. Of the food brought by the worshippers part was +dedicated to the god, but as usual he only ate the soul of it, +the substance being consumed by the priest and old men; +the remainder furnished a feast of which all might partake.<a id="footnotetag708" name="footnotetag708"></a><a href="#footnote708"><sup>708</sup></a></p> + +<p class="side">The priests.</p> + +<p>The office of priest (<i>mbete</i>, <i>bete</i>) was usually hereditary, +but when a priest died without male heirs a cunning fellow, +ambitious of enjoying the sacred character and of living in +idleness, would sometimes simulate the convulsive frenzy, +which passed for a symptom of inspiration, and if he +succeeded in the imposture would be inducted into the +vacant benefice. Every chief had his priest, with whom he +usually lived on a very good footing, the two playing into +each other's hands and working the oracle for their mutual +benefit. The people were grossly superstitious, and there +were few of their affairs in which the priest had not a hand. +His influence over them was great. In his own district he +passed for the representative of the deity; indeed, according +to an early missionary, the natives seldom distinguished +the idea of the god from that of his minister, who was +viewed by them with a reverence that almost amounted to +deification.<a id="footnotetag709" name="footnotetag709"></a><a href="#footnote709"><sup>709</sup></a></p> + +<p class="side">Oracles given by the priest under the inspiration of the god. +Paroxysm of inspiration.</p> + +<p>The principal duty of the priest was to reveal to men +the will of the god, and this he always did through the +direct inspiration of the deity. The revelation was usually +made in response to an enquiry or a prayer; the supplicant +asked, it might be, for a good crop of yams or taro, for +<span class="pagenum"><a name="page444" id="page444"></a>[pg 444]</span> +showers of rain, for protection in battle, for a safe voyage, +or for a storm to drive canoes ashore, so that the supplicant +might rob, murder, and eat the castaways. To lend force +to one or other of these pious prayers the worshipper +brought a whale's tooth to the temple and presented it to +the priest. The man of god might have had word of his +coming and time to throw himself into an appropriate +attitude. He might, for example, be seen lying on the floor +near the sacred corner, plunged in a profound meditation. +On the entrance of the enquirer the priest would rouse himself +so far as to get up and then seat himself with his back +to the white cloth, down which the deity was expected +to slide into the medium's body. Having received the +whale's tooth he would abstract his mind from all worldly +matters and contemplate the tooth for some time with rapt +attention. Presently he began to tremble, his limbs twitched, +his features were distorted. These symptoms, the visible +manifestation of the entrance of the spirit into him, gradually +increased in violence till his whole frame was convulsed and +shook as with a strong fit of ague: his veins swelled: the +circulation of the blood was quickened. The man was now +possessed and inspired by the god: his own human +personality was for a time in abeyance: all that he said +and did in the paroxysm passed for the words and acts of +the indwelling deity. Shrill cries of "<i>Koi au! Koi au!</i>" +"It is I! It is I!" filled the air, proclaiming the actual +presence of the powerful spirit in the vessel of flesh and +blood. In giving the oracular response the priest's eyes +protruded from their sockets and rolled as in a frenzy: his +voice rose into a squeak: his face was pallid, his lips livid, +his breathing depressed, his whole appearance that of a +furious madman. At last sweat burst from every pore, tears +gushed from his eyes: the strain on the organism was +visibly relieved; and the symptoms gradually abated. +Then he would look round with a vacant stare: the god +within him would cry, "I depart!" and the man would +announce the departure of the spirit by throwing himself on +his mat or striking the ground with his club, while blasts on +a shell-trumpet conveyed to those at a distance the tidings +that the deity had withdrawn from mortal sight into the +<span class="pagenum"><a name="page445" id="page445"></a>[pg 445]</span> +world invisible.<a id="footnotetag710" name="footnotetag710"></a><a href="#footnote710"><sup>710</sup></a> "I have seen," says Mr. Lorimer Fison, +"this possession, and a horrible sight it is. In one case, after +the fit was over, for some time the man's muscles and nerves +twitched and quivered in an extraordinary way. He was +naked except for his breech-clout, and on his naked breast +little snakes seemed to be wriggling for a moment or two +beneath his skin, disappearing and then suddenly reappearing +in another part of his chest. When the <i>mbete</i> (which +we may translate 'priest' for want of a better word) is +seized by the possession, the god within him calls out his +own name in a stridulous tone, 'It is I! Katouviere!' or +some other name. At the next possession some other +ancestor may declare himself."<a id="footnotetag711" name="footnotetag711"></a><a href="#footnote711"><sup>711</sup></a></p> + +<p class="side">Specimens of the oracular utterances of Fijian gods.</p> + +<p>From this last description of an eye-witness we learn +that the spirit which possessed a priest and spoke +through him was often believed to be that of a dead +ancestor. Some of the inspired utterances of these +prophets have been recorded. Here are specimens of Fijian +inspiration. Speaking in the name of the great god Ndengei, +who was worshipped in the form of a serpent, the priest +said: "Great Fiji is my small club. Muaimbila is the +head; Kamba is the handle. If I step on Muaimbila, I +shall sink it into the sea, whilst Kamba shall rise to the sky. +If I step on Kamba, it will be lost in the sea, whilst +Muaimbila would rise into the skies. Yes, Viti Levu is my +small war-club. I can turn it as I please. I can turn it +upside down." Again, speaking by the mouth of a priest, +the god Tanggirianima once made the following observations: +"I and Kumbunavannua only are gods. I preside over +wars, and do as I please with sickness. But it is difficult +for me to come here, as the foreign god fills the place. If I +attempt to descend by that pillar, I find it pre-occupied by +the foreign god. If I try another pillar, I find it the +same. However, we two are fighting the foreign god; and +<span class="pagenum"><a name="page446" id="page446"></a>[pg 446]</span> +if we are victorious, we will save the woman. I <i>will</i> save +the woman. She will eat food to-day. Had I been sent +for yesterday, she would have eaten then," and so on. +The woman, about whose case the deity was consulted and +whom he announced his fixed intention of saving, died a +few hours afterwards.<a id="footnotetag712" name="footnotetag712"></a><a href="#footnote712"><sup>712</sup></a></p> + +<p class="side">Human sacrifices in Fiji.</p> + +<p>Ferocious and inveterate cannibals themselves, the Fijians +naturally assumed that their gods were so too; hence human +flesh was a common offering, indeed the most valued of all.<a id="footnotetag713" name="footnotetag713"></a><a href="#footnote713"><sup>713</sup></a> +Formal human sacrifices were frequent. The victims were +usually taken from a distant tribe, and when war and +violence failed to supply the demand, recourse was sometimes +had to negotiation. However obtained, the victims destined +for sacrifice were often kept for a time and fattened to make +them better eating. Then, tightly bound in a sitting posture, +they were placed on hot stones in one of the usual ovens, +and being covered over with leaves and earth were roasted +alive, while the spectators roared with laughter at the +writhings and contortions of the victims in their agony. +When their struggles ceased and the bodies were judged to +be done to a nicety, they were raked out of the oven, their +faces painted black, and so carried to the temple, where they +were presented to the gods, only, however, to be afterwards +removed, cut up, and devoured by the people.<a id="footnotetag714" name="footnotetag714"></a><a href="#footnote714"><sup>714</sup></a></p> + +<p class="side">Human sacrifices offered when a king's house was built or a +great new canoe launched.</p> + +<p>However, roasting alive in ovens was not the only way +in which men and women were made away with in the service +of religion. When a king's house was built, men were buried +alive in the holes dug to receive the posts: they were compelled +to clasp the posts in their arms, and then the earth +was shovelled over them and rammed down. And when a +large new canoe was launched, it was hauled down to the +sea over the bodies of living men, who were pinioned and +laid out at intervals on the beach to serve as rollers on which +the great vessel glided smoothly into the water, leaving a row +of mangled corpses behind. The theory of both these modes +of sacrifice was explained by the Fijians to an Englishman +who witnessed them. I will quote their explanation in his +<span class="pagenum"><a name="page447" id="page447"></a>[pg 447]</span> +words. "They said in answer to the questions I put respecting +the people being buried alive with the posts, that a +house or palace of a king was just like a king's canoe: if the +canoe was not hauled over men, as rollers, she would not be +expected to float long, and in like manner the palace could +not stand long if people were not to sit down and continually +hold the posts up. But I said, 'How could they hold the +posts up after they were dead?' They said, if they sacrificed +their lives endeavouring to hold the posts in their right +position to their superior's <i>turanga kai na kalou</i> (chiefs and +god), that the virtue of the sacrifice would instigate the gods +to uphold the house after they were dead, and that they were +honoured by being considered adequate to such a noble task."<a id="footnotetag715" name="footnotetag715"></a><a href="#footnote715"><sup>715</sup></a> +Apparently the Fijians imagined that the souls of the dead +men would somehow strengthen the souls of the houses and +canoes and so prolong the lives of these useful objects; for +it is to be remembered that according to Fijian theology +houses and canoes as well as men and women were provided +with immortal souls.</p> + +<p class="side">High estimation in which murder was held by the Fijians.</p> + +<p>Perhaps the same theory of immortality partially accounts +for the high honour in which the Fijian held the act of +murder and for the admiration which he bestowed on all +murderers. "Shedding of blood," we are told, "to him is no +crime, but a glory. Whoever may be the victim,—whether +noble or vulgar, old or young, man, woman, or child,—whether +slain in war, or butchered by treachery,—to be somehow an +acknowledged murderer is the object of the Fijian's restless +ambition."<a id="footnotetag716" name="footnotetag716"></a><a href="#footnote716"><sup>716</sup></a> It was customary throughout Fiji to give +honorary names to such as had clubbed to death a human +being, of any age or either sex, during a war. The new +epithet was given with the complimentary prefix <i>Koroi</i>. +Mr. Williams once asked a man why he was called <i>Koroi</i>. +"Because," he replied, "I, with several other men, found some +<span class="pagenum"><a name="page448" id="page448"></a>[pg 448]</span> +women and children in a cave, drew them out and clubbed +them, and then was consecrated."<a id="footnotetag717" name="footnotetag717"></a><a href="#footnote717"><sup>717</sup></a> Mr. Fison learned from +another stout young warrior that he had earned the honourable +distinction of <i>Koroi</i> by lying in wait among the mangrove +bushes at the waterside and killing a miserable old woman of +a hostile tribe, as she crept along the mudflat seeking for +shellfish. The man would have been equally honoured, adds +Mr. Fison, if his victim had been a child. The hero of such +an exploit, for two or three days after killing his man or +woman, was allowed to besmear his face and bust with a +mixture of lampblack and oil which differed from the common +black war-paint; decorated with this badge of honour he +strutted proudly through the town, the cynosure of all eyes, +an object of envy to his fellows and of tender interest to the +girls. The old men shouted approval after him, the women +would <i>lulilu</i> admiringly as he passed by, and the boys looked +up to him as a superior being whose noble deeds they +thirsted to emulate. Higher titles of honour still were +bestowed on such as had slain their ten, or twenty, or thirty; +and Mr. Fison tells us of a chief whose admiring countrymen +had to compound all these titles into one in order to set +forth his superlative claims to glory. A man who had +never killed anybody was of very little account in this life, +and he received the penalty due to his sin in the life hereafter. +For in the spirit land the ghost of such a poor-spirited +wretch was sentenced to what the Fijians regarded as the +most degrading of all punishments, to beat a heap of muck +with his bloodless club.<a id="footnotetag718" name="footnotetag718"></a><a href="#footnote718"><sup>718</sup></a></p> + +<p class="side">Ceremony of consecrating a manslayer. The temporary +restrictions laid on a manslayer were probably dictated by a fear of his +victim's ghost.</p> + +<p>The ceremony of consecrating a manslayer was elaborate. +He was anointed with red oil from the hair of his head +to the soles of his feet; and when he had been thus incarnadined +he exchanged clubs with the spectators, who +believed that their weapons acquired a mysterious virtue by +passing through his holy hands. Afterwards the anointed +one, attended by the king and elders, solemnly stalked down +to the sea and wetted the soles of his feet in the water. +Then the whole company returned to the town, while the +<span class="pagenum"><a name="page449" id="page449"></a>[pg 449]</span> +shell-trumpets sounded and the men raised a peculiar hoot. +Custom required that a hut should be built in which the +anointed man and his companions must pass the next three +nights, during which the hero might not lie down, but had +to sleep as he sat; all that time he might not change his +bark-cloth garment, nor wash the red paint away from his +body, nor enter a house in which there was a woman.<a id="footnotetag719" name="footnotetag719"></a><a href="#footnote719"><sup>719</sup></a> +The reason for observing these curious restrictions is not +mentioned, but in the light of similar practices, some of +which have been noticed in these lectures,<a id="footnotetag720" name="footnotetag720"></a><a href="#footnote720"><sup>720</sup></a> we may conjecture +that they were dictated by a fear of the victim's +ghost, who among savages generally haunts his slayer and +will do him a mischief, if he gets a chance. As it is especially +in dreams that the naturally incensed spirit finds his +opportunity, we can perhaps understand why the slayer +might not lie down for the first three nights after the +slaughter; the wrath of the ghost would then be at its +hottest, and if he spied his murderer stretched in slumber on +the ground, the temptation to take an unfair advantage of +him might have been too strong to be resisted. But when +his anger had had time to cool down or he had departed for +his long home, as ghosts generally do after a reasonable +time, the precautions taken to baffle his vengeance might +be safely relaxed. Perhaps, as I have already hinted, the +reverence which the Fijians felt for any man who had taken +a human life, or at all events the life of an enemy, may have +partly sprung from a belief that the slayer increased his +own strength and valour either by subjugating the ghost of +his victim and employing it as his henchman, or perhaps +rather by simply absorbing in some occult fashion the vital +energy of the slain. This view is confirmed by the permission +given to the killer to assume the name of the killed, whenever +his victim was a man of distinguished rank;<a id="footnotetag721" name="footnotetag721"></a><a href="#footnote721"><sup>721</sup></a> for by taking +the name he, according to an opinion common among savages, +assumed the personality of his namesake.</p> + +<span class="pagenum"><a name="page450" id="page450"></a>[pg 450]</span> + +<p class="side">Other funeral customs based on a fear of the ghost.</p> + +<p>The same fear of the ghost of the recently departed +which manifested itself, if my interpretation of the customs +is right, in the treatment of manslayers, seems to have +imprinted itself, though in a more attenuated form, on some +of the practices observed by Fijian mourners after a natural, +not a violent, death.</p> + +<p class="side">Persons who have handled a corpse forbidden to touch food. +Seclusion of grave-diggers.</p> + +<p>Thus all the persons who had handled a corpse were +forbidden to touch anything for some time afterwards; in +particular they were strictly debarred from touching their +food with their hands; their victuals were brought to them +by others, and they were fed like infants by attendants or +obliged to pick up their food with their mouths from the +ground. The time during which this burdensome restriction +lasted was different according to the rank of the deceased: +in the case of great chiefs it lasted from two to ten months; +in the case of a petty chief it did not exceed one month; +and in the case of a common person a taboo of not more +than four days sufficed. When a chief's principal wife did +not follow him to the other world by being strangled or +buried alive, she might not touch her own food with her +hands for three months. When the mourners grew tired of +being fed like infants or feeding themselves like dogs, they +sent word to the head chief and he let them know that he +would remove the taboo whenever they pleased. Accordingly +they sent him presents of pigs and other provisions, which +he shared among the people. Then the tabooed persons +went into a stream and washed themselves; after that they +caught some animal, such as a pig or a turtle, and wiped +their hands on it, and the animal thereupon became sacred +to the chief. Thus the taboo was removed, and the men +were free once more to work, to feed themselves, and to live +with their wives. Lazy and idle fellows willingly undertook +the duty of waiting on the dead, as it relieved them for some +time from the painful necessity of earning their own bread.<a id="footnotetag722" name="footnotetag722"></a><a href="#footnote722"><sup>722</sup></a> +The reason why such persons might not touch food with +their hands was probably a fear of the ghost or at all events +<span class="pagenum"><a name="page451" id="page451"></a>[pg 451]</span> +of the infection of death; the ghost or the infection might +be clinging to their hands and might so be transferred from +them to their food with fatal effects. In Great Fiji not every +one might dig a chief's grave. The office was hereditary in +a certain clan. After the funeral the grave-digger was shut +up in a house and painted black from head to foot. When +he had to make a short excursion, he covered himself with +a large mantle of painted native cloth and was supposed to +be invisible. His food was brought to the house after dark +by silent bearers, who placed it just within the doorway. +His seclusion might last for a long time;<a id="footnotetag723" name="footnotetag723"></a><a href="#footnote723"><sup>723</sup></a> it was probably +intended to screen him from the ghost.</p> + +<p class="side">Hair cropped and finger-joints cut off in mourning.</p> + +<p>The usual outward sign of mourning was to crop the +hair or beard, or very rarely both. Some people merely +made bald the crown of the head. Indeed the Fijians were +too vain of their hair to part with it lightly, and to conceal +the loss which custom demanded of them on these occasions +they used to wear wigs, some of which were very skilfully +made. The practice of cutting off finger-joints in mourning +has already been mentioned; one early authority affirms and +another denies that joints of the little toes were similarly +amputated by the living as a mark of sorrow for the dead. +So common was the practice of lopping off the little fingers +in mourning that till recently few of the older natives could +be found who had their hands intact; most of them indeed +had lost the little fingers of both hands. There was a Fijian +saying that the fourth finger "cried itself hoarse in vain for +its absent mate" (<i>droga-droga-wale</i>). The mutilation was +usually confined to the relations of the deceased, unless he +happened to be one of the highest chiefs. However, the +severed joints were often sent by poor people to wealthy +families in mourning, who never failed to reward the senders +for so delicate a mark of sympathy. Female mourners +burned their skin into blisters by applying lighted rolls of +bark-cloth to various parts of their bodies; the brands so +produced might be seen on their arms, shoulders, necks, and +breasts.<a id="footnotetag724" name="footnotetag724"></a><a href="#footnote724"><sup>724</sup></a> During the mourning for a king people fasted till +<span class="pagenum"><a name="page452" id="page452"></a>[pg 452]</span> +evening for ten or twenty days; the coast for miles was +tabooed and no one might fish there; the nuts also were +made sacred. Some people in token of grief for a bereavement +would abstain from fish, fruit, or other pleasant food +for months together; others would dress in leaves instead of +in cloth.<a id="footnotetag725" name="footnotetag725"></a><a href="#footnote725"><sup>725</sup></a></p> + +<p class="side">Men whipped by women in time of mourning for a chief.</p> + +<p>Though the motive for these observances is not +mentioned, we may suppose that they were intended to +soothe and please the ghost by testifying to the sorrow felt +by the survivors at his decease. It is more doubtful whether +the same explanation would apply to another custom which +the Fijians used to observe in mourning. During ten days +after a death, while the soul of a deceased chief was thought +to be still lingering in or near his body, all the women of +the town provided themselves with long whips, knotted with +shells, and applied them with great vigour to the bodies of +the men, raising weals and inflicting bloody wounds, while +the men retorted by flirting pellets of clay from splinters of +bamboo.<a id="footnotetag726" name="footnotetag726"></a><a href="#footnote726"><sup>726</sup></a> According to Mr. Williams, this ceremony was +performed on the tenth day or earlier, and he adds: "I +have seen grave personages, not accustomed to move quickly, +flying with all possible speed before a company of such +women. Sometimes the men retaliate by bespattering their +assailants with mud; but they use no violence, as it seems +to be a day on which they are bound to succumb."<a id="footnotetag727" name="footnotetag727"></a><a href="#footnote727"><sup>727</sup></a> As +the soul of the dead was believed to quit his body and +depart to his destined abode on the tenth day after death,<a id="footnotetag728" name="footnotetag728"></a><a href="#footnote728"><sup>728</sup></a> the +scourging of the men by the women was probably supposed +in some way to speed the parting guest on his long journey.</p> + +<p class="side">The dead taken out of the house by a special opening made in +a wall. Examples of the custom among Aryan peoples.</p> + +<p>When a certain king of Fiji died, the side of the house +was broken down to allow the body to be carried out, +though there were doorways wide enough for the purpose +close at hand. The missionary who records the fact could +not learn the reason of it.<a id="footnotetag729" name="footnotetag729"></a><a href="#footnote729"><sup>729</sup></a> The custom of taking the dead +out of the house by a special opening, which is afterwards +closed up, has not been confined to Fiji; on the contrary it +has been practised by a multitude of peoples, savage, barbarous, +<span class="pagenum"><a name="page453" id="page453"></a>[pg 453]</span> +and civilised, in many parts of the world. For +example, it was an old Norse rule that a corpse might not +be carried out of the house by the door which was used +by the living; hence a hole was made in the wall at the +back of the dead man's head and he was taken out through +it backwards, or a hole was dug in the ground under the south +wall and the body was drawn out through it.<a id="footnotetag730" name="footnotetag730"></a><a href="#footnote730"><sup>730</sup></a> The custom +may have been at one time common to all the Aryan or +Indo-european peoples, for it is mentioned in other of their +ancient records and has been observed by widely separated +branches of that great family down to modern times. Thus, +the Zend-Avesta prescribes that, when a death has occurred, +a breach shall be made in the wall and the corpse carried +out through it by two men, who have first stripped off their +clothes.<a id="footnotetag731" name="footnotetag731"></a><a href="#footnote731"><sup>731</sup></a> In Russia "the corpse was often carried out of the +house through a window, or through a hole made for the +purpose, and the custom is still kept up in many parts."<a id="footnotetag732" name="footnotetag732"></a><a href="#footnote732"><sup>732</sup></a> +Speaking of the Hindoos a French traveller of the eighteenth +century says that "instead of carrying the corpse out by the +door they make an opening in the wall by which they pass +it out in a seated posture, and the hole is closed up after +the ceremony."<a id="footnotetag733" name="footnotetag733"></a><a href="#footnote733"><sup>733</sup></a> Among various Hindoo castes it is still +customary, when a death has occurred on an inauspicious +day, to remove the corpse from the house not through the +door, but through a temporary hole made in the wall.<a id="footnotetag734" name="footnotetag734"></a><a href="#footnote734"><sup>734</sup></a> Old +German law required that the corpses of criminals and +suicides should be carried out through a hole under the +threshold.<a id="footnotetag735" name="footnotetag735"></a><a href="#footnote735"><sup>735</sup></a> In the Highlands of Scotland the bodies of +suicides were not taken out of the house for burial by the +doors, but through an opening made between the wall and +the thatch.<a id="footnotetag736" name="footnotetag736"></a><a href="#footnote736"><sup>736</sup></a></p> + +<span class="pagenum"><a name="page454" id="page454"></a>[pg 454]</span> + +<p class="side">Examples of the custom among non-Aryan peoples.</p> + +<p>But widespread as such customs have been among +Indo-european peoples, they have been by no means confined +to that branch of the human race. It was an +ancient Chinese practice to knock down part of the wall of +a house for the purpose of carrying out a corpse.<a id="footnotetag737" name="footnotetag737"></a><a href="#footnote737"><sup>737</sup></a> Some of +the Canadian Indians would never take a corpse out of the +hut by the ordinary door, but always lifted a piece of the +bark wall near which the dead man lay and then drew him +through the opening.<a id="footnotetag738" name="footnotetag738"></a><a href="#footnote738"><sup>738</sup></a> Among the Esquimaux of Bering +Strait a corpse is usually raised through the smoke-hole in +the roof, but is never taken out by the doorway. Should +the smoke-hole be too small, an opening is made in the rear +of the house and then closed again.<a id="footnotetag739" name="footnotetag739"></a><a href="#footnote739"><sup>739</sup></a> When a Greenlander +dies, "they do not carry out the corpse through the entry of +the house, but lift it through the window, or if he dies in +a tent, they unfasten one of the skins behind, and convey it +out that way. A woman behind waves a lighted chip backward +and forward, and says: 'There is nothing more to be +had here.'"<a id="footnotetag740" name="footnotetag740"></a><a href="#footnote740"><sup>740</sup></a> Similarly the Hottentots, Bechuanas, Basutos, +Marotse, Barongo, and many other tribes of South and +West Africa never carry a corpse out by the door of the hut +but always by a special opening made in the wall.<a id="footnotetag741" name="footnotetag741"></a><a href="#footnote741"><sup>741</sup></a> A similar +<span class="pagenum"><a name="page455" id="page455"></a>[pg 455]</span> +custom is observed by the maritime Gajos of Sumatra<a id="footnotetag742" name="footnotetag742"></a><a href="#footnote742"><sup>742</sup></a> and +by some of the Indian tribes of North-west America, such as +the Tlingit and the Haida.<a id="footnotetag743" name="footnotetag743"></a><a href="#footnote743"><sup>743</sup></a> Among the Lepchis of Sikhim, +whose houses are raised on piles, the dead are taken out by +a hole made in the floor.<a id="footnotetag744" name="footnotetag744"></a><a href="#footnote744"><sup>744</sup></a> Dwellers in tents who practise +this custom remove a corpse from the tent, not by the door, +but through an opening made by lifting up an edge of the +tent-cover: this is done by European gypsies<a id="footnotetag745" name="footnotetag745"></a><a href="#footnote745"><sup>745</sup></a> and by the +Koryak of north-eastern Asia.<a id="footnotetag746" name="footnotetag746"></a><a href="#footnote746"><sup>746</sup></a></p> + +<p class="side">The motive of the custom is a desire to prevent the ghost +from returning to the house.</p> + +<p>In all such customs the original motive probably was +a fear of the ghost and a wish to exclude him from the +house, lest he should return and carry off the survivors with +him to the spirit land. Ghosts are commonly credited +with a low degree of intelligence, and it appears to be supposed +that they can only find their way back to a house +by the aperture through which their bodies were carried +out. Hence people made a practice of taking a corpse +out not by the door, but through an opening specially +made for the purpose, which was afterwards blocked +<span class="pagenum"><a name="page456" id="page456"></a>[pg 456]</span> +up, so that when the ghost returned from the grave and +attempted to enter the house, he found the orifice closed and +was obliged to turn away disappointed. That this was the +train of reasoning actually followed by some peoples may be +gathered from the explanations which they themselves give +of the custom. Thus among the Tuski of Alaska "those +who die a natural death are carried out through a hole cut in +the back of the hut or <i>yaráng</i>. This is immediately closed +up, that the spirit of the dead man may not find his +way back."<a id="footnotetag747" name="footnotetag747"></a><a href="#footnote747"><sup>747</sup></a> Among the Esquimaux of Hudson Bay "the +nearest relatives on approach of death remove the invalid +to the outside of the house, for if he should die within he +must not be carried out of the door but through a hole cut in the +side wall, and it must then be carefully closed to prevent the +spirit of the person from returning."<a id="footnotetag748" name="footnotetag748"></a><a href="#footnote748"><sup>748</sup></a> Again, "when a Siamese +is dead, his relations deposit the body in a coffin well covered. +They do not pass it through the door but let it down into +the street by an opening which they make in the wall. They +also carry it thrice round the house, running at the top +of their speed. They believe that if they did not take this +precaution, the dead man would remember the way by +which he had passed, and that he would return by night +to do some ill turn to his family."<a id="footnotetag749" name="footnotetag749"></a><a href="#footnote749"><sup>749</sup></a> In Travancore the +body of a dead rajah "is taken out of the palace through +a breach in the wall, made for the purpose, to avoid pollution +of the gate, and afterwards built up again so that the +departed spirit may not return through the gate to trouble +the survivors."<a id="footnotetag750" name="footnotetag750"></a><a href="#footnote750"><sup>750</sup></a> Among the Kayans of Borneo, whose +dwellings are raised on piles above the ground, the coffin is +conveyed out of the house by lowering it with rattans either +through the floor, planks being taken up for the purpose, +or under the eaves at the side of the gallery. "In +<span class="pagenum"><a name="page457" id="page457"></a>[pg 457]</span> +this way they avoid carrying it down the house-ladder; +and it seems to be felt that this precaution renders it +more difficult for the ghost to find its way back to +the house."<a id="footnotetag751" name="footnotetag751"></a><a href="#footnote751"><sup>751</sup></a> Among the Cheremiss of Russia, "old custom +required that the corpse should not be carried out by the +door but through a breach in the north wall, where there +is usually a sash-window. But the custom has long been +obsolete, even among the heathen, and only very old people +speak of it. They explain it as follows: to carry it out by +the door would be to shew the <i>Asyrèn</i> (the dead man) the +right way into the house, whereas a breach in the wooden +wall is immediately closed by replacing the beams in position, +and thus the <i>Asyrèn</i> would in vain seek for an entrance."<a id="footnotetag752" name="footnotetag752"></a><a href="#footnote752"><sup>752</sup></a> +The Samoyeds never carry a corpse out of the hut by the +door, but lift up a piece of the reindeer-skin covering and +draw the body out, head foremost, through the opening. +They think that if they were to carry a corpse out by the +door, the ghost would soon return and fetch away other +members of the family.<a id="footnotetag753" name="footnotetag753"></a><a href="#footnote753"><sup>753</sup></a> On the same principle, as soon as +the Indians of Tumupasa, in north-west Bolivia, have carried +a corpse out of the house, "they shift the door to the opposite +side, in order that the deceased may not be able to find +it."<a id="footnotetag754" name="footnotetag754"></a><a href="#footnote754"><sup>754</sup></a> Once more, in Mecklenburg "it is a law regulating +the return of the dead that they are compelled to return by +the same way by which the corpse was removed from the +house. In the villages of Picher, Bresegard, and others the +people used to have movable thresholds at the house-doors, +which, being fitted into the door-posts, could be shoved up. +The corpse was then carried out of the house under the +threshold, and therefore could not return over it."<a id="footnotetag755" name="footnotetag755"></a><a href="#footnote755"><sup>755</sup></a></p> + +<span class="pagenum"><a name="page458" id="page458"></a>[pg 458]</span> + +<p class="side">Some people only remove in this manner the bodies of persons +whose ghosts are especially feared.</p> + +<p>Even without such express testimonies to the meaning +of the custom we may infer from a variety of evidence that +the real motive for practising it is a fear of the ghost and a +wish to prevent his return. For it is to be observed that +some peoples do not carry out all their dead by a special +opening, but that they accord this peculiar mode of removal +only to persons who die under unlucky or disgraceful circumstances, +and whose ghosts accordingly are more than usually +dreaded. Thus we have seen that some modern Hindoo +castes observe the custom only in the case of people who +have died on inauspicious days; and that in Germany and +the Highlands of Scotland this mode of removal was specially +reserved for the bodies of suicides, whose ghosts are exceedingly +feared by many people, as appears from the stringent +precautions taken against them.<a id="footnotetag756" name="footnotetag756"></a><a href="#footnote756"><sup>756</sup></a> Again, among the Kavirondo +of Central Africa, "when a woman dies without having +borne a child, she is carried out of the back of the house. A +hole is made in the wall and the corpse is ignominiously +pushed through the hole and carried some distance to be +buried, as it is considered a curse to die without a child. If +the woman has given birth to a child, then her corpse is +carried out through the front door and buried in the verandah +of the house."<a id="footnotetag757" name="footnotetag757"></a><a href="#footnote757"><sup>757</sup></a> In Brittany a stillborn child is removed +from the house, not by the door, but by the window; "for +if by ill-luck it should chance otherwise, the mothers who +should pass through that fatal door would bear nothing but +stillborn infants."<a id="footnotetag758" name="footnotetag758"></a><a href="#footnote758"><sup>758</sup></a> In Perche, another province of France, +the same rule is observed with regard to stillborn children, +though the reason for it is not alleged.<a id="footnotetag759" name="footnotetag759"></a><a href="#footnote759"><sup>759</sup></a> But of all ghosts +none perhaps inspire such deep and universal terror as the +ghosts of women who have died in childbed, and extraordinary +measures are accordingly taken to disable these dangerous +spirits from returning and doing a mischief to the living.<a id="footnotetag760" name="footnotetag760"></a><a href="#footnote760"><sup>760</sup></a> +<span class="pagenum"><a name="page459" id="page459"></a>[pg 459]</span> +Amongst the precautions adopted to keep them at bay is +the custom of carrying their corpses out of the house by a +special opening, which is afterwards blocked up. Thus in +Laos, a province of Siam, "the bodies of women dying in +childbirth, or within a month afterwards, are not even taken +out of the house in the ordinary way by the door, but are +let down through the floor."<a id="footnotetag761" name="footnotetag761"></a><a href="#footnote761"><sup>761</sup></a> The Kachins of Burma stand +in such fear of the ghosts of women dying in childbed that +no sooner has such a death occurred than the husband, the +children, and almost all the people in the house take to +flight lest the woman's ghost should bite them. "The body +of the deceased must be burned as soon as possible in order +to punish her for dying such a death, and also in order +to frighten her ghost (<i>minla</i>). They bandage her eyes with +her own hair and with leaves to prevent her from seeing +anything; they wrap her in a mat, and they carry her out +of the house, not by the ordinary door, but by an opening +made for the purpose in the wall or the floor of the room +where she breathed her last. Then they convey her to a +deep ravine, where no one dares to pass; they lay her +in the midst of a great pyre with all the clothes, jewellery, +and other objects which belonged to her and of which she +made use; and they burn the whole to cinders, to which +they refuse the rites of sepulture. Thus they destroy all the +property of the unfortunate woman, in order that her soul +may not think of coming to fetch it afterwards and to +bite people in the attempt."<a id="footnotetag762" name="footnotetag762"></a><a href="#footnote762"><sup>762</sup></a> Similarly among the Kayans +or Bahaus of Central Borneo "the corpses of women dying +in childbed excite a special horror; no man and no young +woman may touch them; they are not carried out of the house +through the front gallery, but are thrown out of the back +wall of the dwelling, some boards having been removed for +the purpose."<a id="footnotetag763" name="footnotetag763"></a><a href="#footnote763"><sup>763</sup></a> Indeed so great is the alarm felt by the +Kayans at a miscarriage of this sort that when a woman +labours hard in childbed, the news quickly spreads through +the large communal house in which the people dwell; and +<span class="pagenum"><a name="page460" id="page460"></a>[pg 460]</span> +if the attendants begin to fear a fatal issue, the whole +household is thrown into consternation. All the men, from +the chief down to the boys, will flee from the house, or, if it +is night, they will clamber up among the beams of the roof +and there hide in terror; and, if the worst happens, they +remain there until the woman's corpse has been removed +from the house for burial.<a id="footnotetag764" name="footnotetag764"></a><a href="#footnote764"><sup>764</sup></a></p> + +<p class="side">Sometimes the custom is observed when the original motive for +it is forgotten.</p> + +<p>Sometimes, while the custom continues to be practised, +the idea which gave rise to it has either become obscured or +has been incorrectly reported. Thus we are told that when +a death has taken place among the Indians of North-west +America "the body is at once taken out of the house +through an opening in the wall from which the boards have +been removed. It is believed that his ghost would kill +every one if the body were to stay in the house."<a id="footnotetag765" name="footnotetag765"></a><a href="#footnote765"><sup>765</sup></a> Such +a belief, while it would furnish an excellent reason for +hurrying the corpse out of the house as soon as possible, +does not explain why it should be carried out through a +special opening instead of through the door. Again, when a +Queen of Bali died, "the body was drawn out of a large +aperture made in the wall to the right-hand side of the +door, in the absurd opinion of <i>cheating the devil</i>, whom these +islanders believe to lie in wait in the ordinary passage."<a id="footnotetag766" name="footnotetag766"></a><a href="#footnote766"><sup>766</sup></a> +Again, in Mukden, the capital of Manchuria, the corpses of +children "must not be carried out of a door or window, but +through a new or disused opening, in order that the evil +spirit which causes the disease may not enter. The belief is +that the Heavenly Dog which eats the sun at an eclipse +demands the bodies of children, and that if they are denied +to him he will bring certain calamity on the household."<a id="footnotetag767" name="footnotetag767"></a><a href="#footnote767"><sup>767</sup></a> +These explanations of the custom are probably misinterpretations +adopted at a later time when its original meaning was +forgotten. For a custom often outlives the memory of the +<span class="pagenum"><a name="page461" id="page461"></a>[pg 461]</span> +motives which gave it birth. And as royalty is very conservative +of ancient usages, it would be no matter for surprise +if the corpses of kings should continue to be carried +out through special openings long after the bodies of +commoners were allowed to be conveyed in commonplace +fashion through the ordinary door. In point of fact we find +the old custom observed by kings in countries where it +has apparently ceased to be observed by their subjects. +Thus among the Sakalava and Antimerina of Madagascar, +"when a sovereign or a prince of the royal family dies +within the enclosure of the king's palace, the corpse must be +carried out of the palace, not by the door, but by a breach +made for the purpose in the wall; the new sovereign could +not pass through the door that had been polluted by the +passage of a dead body."<a id="footnotetag768" name="footnotetag768"></a><a href="#footnote768"><sup>768</sup></a> Similarly among the Macassars +and Buginese of Southern Celebes there is in the king's +palace a window reaching to the floor through which on his +decease the king's body is carried out.<a id="footnotetag769" name="footnotetag769"></a><a href="#footnote769"><sup>769</sup></a> That such a custom +is only a limitation to kings of a rule which once applied to +everybody becomes all the more probable, when we learn +that in the island of Saleijer, which lies to the south of +Celebes, each house has, besides its ordinary windows, a +large window in the form of a door, through which, and not +through the ordinary entrance, every corpse is regularly +removed at death.<a id="footnotetag770" name="footnotetag770"></a><a href="#footnote770"><sup>770</sup></a></p> + +<p class="side">Another Fijian funeral custom.</p> + +<p>To return from this digression to Fiji, we may conclude +with a fair degree of probability that when the side of a +Fijian king's house was broken down to allow his corpse to +be carried out, though there were doors at hand wide enough +for the purpose, the original intention was to prevent the +return of his ghost, who might have proved a very unwelcome +intruder to his successor on the throne. But I cannot offer +any explanation of another Fijian funeral custom. You may +remember that in Fiji it was customary after the death of a +<span class="pagenum"><a name="page462" id="page462"></a>[pg 462]</span> +chief to circumcise such lads as had reached a suitable age.<a id="footnotetag771" name="footnotetag771"></a><a href="#footnote771"><sup>771</sup></a> +Well, on the fifth day after a chief's death a hole used to +be dug under the floor of a temple and one of the newly +circumcised lads was secreted in it. Then his companions +fastened the doors of the temple securely and ran away. When +the lad hidden in the hole blew on a shell-trumpet, the friends +of the deceased chief surrounded the temple and thrust their +spears at him through the fence.<a id="footnotetag772" name="footnotetag772"></a><a href="#footnote772"><sup>772</sup></a> What the exact significance +of this curious rite may have been, I cannot even conjecture; +but we may assume that it had something to do with the +state of the late chief's soul, which was probably supposed to +be lingering in the neighbourhood.</p> + +<p class="side">Fijian notions concerning the other world and the way +thither. The River of the Souls.</p> + +<p>It remains to say a little as to the notions which the +Fijians entertained of the other world and the way thither. +After death the souls of the departed were believed to set +out for Bulu or Bulotu, there to dwell with the great serpent-shaped +god Ndengei. His abode seems to have been generally +placed in the Nakauvandra mountains, towards the western +end of Viti Levu, the largest of the Fijian Islands. But on +this subject the ideas of the people were, as might be expected, +both vague and inconsistent. Each tribe filled in the details +of the mythical land and the mythical journey to suit its own +geographical position. The souls had generally to cross +water, either the sea or a river, and they were put across it +by a ghostly ferryman, who treated the passengers with scant +courtesy.<a id="footnotetag773" name="footnotetag773"></a><a href="#footnote773"><sup>773</sup></a> According to some people, the River of the Souls +(<i>Waini-yalo</i>) is what mortals now call the Ndravo River. When +the ghosts arrived on the bank, they hailed the ferryman and +he paddled his canoe over to receive them. But before he +would take them on board they had to state whether they +proposed to ship as steerage or as cabin passengers, and he +gave them their berths accordingly; for there was no mixing +up of the classes in the ferry-boat; the ghosts of chiefs kept +strictly to themselves at one end of the canoe, and the +ghosts of commoners huddled together at the other end.<a id="footnotetag774" name="footnotetag774"></a><a href="#footnote774"><sup>774</sup></a> +The natives of Kandavu, in Southern Fiji, say that on clear +<span class="pagenum"><a name="page463" id="page463"></a>[pg 463]</span> +days they often see Bulotu, the spirit land, lying away across +the sea with the sun shining sweetly on it; but they have +long ago given up all hope of making their way to that +happy land.<a id="footnotetag775" name="footnotetag775"></a><a href="#footnote775"><sup>775</sup></a> They seem to say with the Demon Lover,</p> + +<div class="poem"> <div class="stanza"> +<p>"O yonder are the hills of heaven</p> +<p class="i2">Where you will never win."</p> + </div> </div> + +<p class="side">The place of embarcation for the ghosts.</p> + +<p>Though every island and almost every town had its own +portal through which the spirits passed on their long journey +to the far country, yet there was one called Nai Thombothombo, +which appears to have been more popular and +frequented than any of the others as a place of embarcation +for ghosts. It is at the northern point of Mbua Bay, and +the ghosts shew their good taste in choosing it as their port +to sail from, for really it is a beautiful spot. The foreland +juts out between two bays. A shelving beach slopes up to +precipitous cliffs, their rocky face mantled with a thick green +veil of creepers. Further inland the shade of tall forest trees +and the softened gloom cast by crags and rocks lend to the +scene an air of solemnity and hallowed repose well fitted to +impress the susceptible native mind with an awful sense of +the invisible beings that haunt these sacred groves. Natives +have been known to come on pilgrimage to the spot expecting +to meet ghosts and gods face to face.<a id="footnotetag776" name="footnotetag776"></a><a href="#footnote776"><sup>776</sup></a></p> + +<p class="side">The ghost and the pandanus tree.</p> + +<p>Many are the perils and dangers that beset the Path of +the Souls (<i>Sala Ni Yalo</i>). Of these one of the most celebrated +is a certain pandanus tree, at which every ghost must +throw the ghost of the real whale's tooth which was placed +for the purpose in his hand at burial. If he hits the tree, it +is well for him; for it shews that his friends at home are +strangling his wives, and accordingly he sits down contentedly +to wait for the ghosts of his helpmeets, who will soon come +hurrying to him. But if he makes a bad shot and misses the +tree, the poor ghost is very disconsolate, for he knows that +his wives are not being strangled, and who then will cook for +him in the spirit land? It is a bitter thought, and he reflects +with sorrow and anger on the ingratitude of men and especially +of women. His reflections, as reported by the best authority, +<span class="pagenum"><a name="page464" id="page464"></a>[pg 464]</span> +run thus: "How is this? For a long time I planted food +for my wife, and it was also of great use to her friends: why +then is she not allowed to follow me? Do my friends love +me no better than this, after so many years of toil? Will no +one, in love to me, strangle my wife?"<a id="footnotetag777" name="footnotetag777"></a><a href="#footnote777"><sup>777</sup></a></p> + +<p class="side">Hard fate of unmarried ghosts.</p> + +<p>But if the lot of a married ghost, whose wives have not +been murdered, is hard, it is nevertheless felicity itself compared +to the fate of bachelor ghosts. In the first place there +is a terrible being called the Great Woman, who lurks +in a shady defile, ready to pounce out on him; and if he +escapes her clutches it is only to fall in with a much worse +monster, of the name of Nangganangga, from whom there +is, humanly speaking, no escape. This ferocious goblin lays +himself out to catch the souls of bachelors, and so vigilant +and alert is he that not a single unmarried Fijian ghost is +known to have ever reached the mansions of the blest. He +sits beside a big black stone at high-water mark waiting for +his prey. The bachelor ghosts are aware that it would be +useless to attempt to march past him when the tide is in; so +they wait till it is low water and then try to sneak past him +on the wet sand left by the retiring billows. Vain hope! +Nangganangga, sitting by the stone, only smiles grimly and +asks, with withering sarcasm, whether they imagine that the +tide will never flow again? It does so only too soon for the +poor ghosts, driving them with every breaking wave nearer +and nearer to their implacable enemy, till the water laps on +the fatal stone, and then he grips the shivering souls and +dashes them to pieces on the big black block.<a id="footnotetag778" name="footnotetag778"></a><a href="#footnote778"><sup>778</sup></a></p> + +<p class="side">The Killer of Souls.</p> + +<p>Again, there is a very terrible giant armed with a great +axe, who lies in wait for all and sundry. He makes no nice +distinction between the married and the unmarried, but strikes +out at all ghosts indiscriminately. Those whom he wounds +dare not present themselves in their damaged state to the +great God Ndengei; so they never reach the happy fields, +but are doomed to roam the rugged mountains disconsolate. +However, many ghosts contrive to slip past him unscathed. +<span class="pagenum"><a name="page465" id="page465"></a>[pg 465]</span> +It is said that after the introduction of fire-arms into the +islands the ghost of a certain chief made very good use of a +musket which had been providentially buried with his body. +When the giant drew near and was about to lunge out with +the axe in his usual style, the ghost discharged the blunderbuss +in his face, and while the giant was fully engaged in +dodging the hail of bullets, the chief rushed past him and +now enjoys celestial happiness.<a id="footnotetag779" name="footnotetag779"></a><a href="#footnote779"><sup>779</sup></a> Some lay the scene of this +encounter a little beyond the town of Nambanaggatai; for it +is to be remembered that many of the places in the Path of +the Souls were identified with real places in the Fijian Islands. +And the name of the giant is Samu-yalo, that is, the Killer +of Souls. He artfully conceals himself in some mangrove +bushes just beyond the town, from which he rushes out in the +nick of time to fell the passing ghosts. Whenever he kills a +ghost, he cooks and eats him and that is the end of the poor +ghost. It is the second death. The highway to the Elysian +fields runs, or used to run, right through the town of Nambanaggatai; +so all the doorways of the houses were placed +opposite each other to allow free and uninterrupted passage +to the invisible travellers. And the inhabitants spoke to each +other in low tones and communicated at a little distance by +signs. The screech of a paroquet in the woods was the signal +of the approach of a ghost or ghosts; the number of screeches +was proportioned to the number of the ghosts,—one screech, +one ghost, and so on.<a id="footnotetag780" name="footnotetag780"></a><a href="#footnote780"><sup>780</sup></a></p> + +<p class="side">A trap for unwary ghosts.</p> + +<p>Souls who escape the Killer of Souls pass on till they +come to Naindelinde, one of the highest peaks of the +Kauvandra mountains. Here the path ends abruptly on the +brink of a precipice, the foot of which is washed by a deep +lake. Over the edge of the precipice projects a large +steer-oar, and the handle is held either by the great god +Ndengei himself or, according to the better opinion, by his +deputy. When a ghost comes up and peers ruefully over the +precipice, the deputy accosts him. "Under what circumstances," +he asks, "do you come to us? How did you conduct +yourself in the other world?" Should the ghost be a +man of rank, he may say, "I am a great chief. I lived as +a chief, and my conduct was that of a chief. I had great +<span class="pagenum"><a name="page466" id="page466"></a>[pg 466]</span> +wealth, many wives, and ruled over a powerful people. I +have destroyed many towns, and slain many in war." "Good, +good," says the deputy, "just sit down on the blade of that +oar, and refresh yourself in the cool breeze." If the ghost is +unwary enough to accept the invitation, he has no sooner +seated himself on the blade of the oar with his legs dangling +over the abyss, than the deputy-deity tilts up the other end +of the oar and precipitates him into the deep water, far far +below. A loud smack is heard as the ghost collides with +the water, there is a splash, a gurgle, a ripple, and all is over. +The ghost has gone to his account in Murimuria, a very +second-rate sort of heaven, if it is nothing worse. But a ghost +who is in favour with the great god Ndengei is warned by +him not to sit down on the blade of the oar but on the +handle. The ghost takes the hint and seats himself firmly on +the safe end of the oar; and when the deputy-deity tries to +heave it up, he cannot, for he has no purchase. So the ghost +remains master of the situation, and after an interval for +refreshment is sent back to earth to be deified.<a id="footnotetag781" name="footnotetag781"></a><a href="#footnote781"><sup>781</sup></a></p> + +<p class="side">Murimuria, an inferior sort of heaven. The Fijian Elysium.</p> + +<p>In Murimuria, which, as I said, is an inferior sort of +heaven, the departed souls by no means lead a life of pure and +unmixed enjoyment. Some of them are punished for the +sins they committed in the flesh. But the Fijian notion of +sin differs widely from ours. Thus we saw that the ghosts +of men who did no murder in their lives were punished for +their negligence by having to pound muck with clubs. Again, +people who had not their ears bored on earth are forced in +Hades to go about for ever bearing on their shoulders one of +the logs of wood on which bark-cloth is beaten out with +mallets, and all who see the sinner bending under the load +jeer at him. Again, women who were not tattooed in their life +are chased by the female ghosts, who scratch and cut and tear +them with sharp shells, giving them no respite; or they scrape +the flesh from their bones and bake it into bread for the gods. +And ghosts who have done anything to displease the gods are +laid flat on their faces in rows and converted into taro beds. +But the few who do find their way into the Fijian Elysium are +blest indeed. There the sky is always cloudless; the groves +are perfumed with delicious scents; the open glades in the +<span class="pagenum"><a name="page467" id="page467"></a>[pg 467]</span> +forest are pleasant; there is abundance of all that heart can +desire. Language fails to describe the ineffable bliss of the +happy land. There the souls of the truly good, who have +murdered many of their fellows on earth and fed on their +roasted bodies, are lapped in joy for ever.<a id="footnotetag782" name="footnotetag782"></a><a href="#footnote782"><sup>782</sup></a></p> + +<p class="side">Fijian doctrine of transmigration.</p> + +<p>Nevertheless the souls of the dead were not universally +believed to depart by the Spirit Path to the other world or +to stay there for ever. To a certain extent the doctrines of +transmigration found favour with the Fijians. Some of them +held that the spirits of the dead wandered about the villages +in various shapes and could make themselves visible or +invisible at pleasure. The places which these vagrant souls +loved to haunt were known to the people, who in passing by +them were wont to make propitiatory offerings of food or +cloth. For that reason, too, they were very loth to go abroad +on a dark night lest they should come bolt upon a ghost. +Further, it was generally believed that the soul of a celebrated +chief might after death enter into some young man of the +tribe and animate him to deeds of valour. Persons so distinguished +were pointed out and regarded as highly favoured; +great respect was paid to them, they enjoyed many personal +privileges, and their opinions were treated with much consideration.<a id="footnotetag783" name="footnotetag783"></a><a href="#footnote783"><sup>783</sup></a></p> + +<p class="side">Few souls saved under the old Fijian dispensation.</p> + +<p>On the whole, when we survey the many perils which +beset the way to the Fijian heaven, and the many risks +which the souls of the dead ran of dying the second death in +the other world or of being knocked on the head by the +living in this, we shall probably agree with the missionary +Mr. Williams in concluding that under the old Fijian dispensation +there were few indeed that were saved. "Few, +comparatively," he says, "are left to inhabit the regions of +Mbulu, and the immortality even of these is sometimes disputed. +The belief in a future state is universal in Fiji; but +their superstitious notions often border upon transmigration, +and sometimes teach an eventual annihilation."<a id="footnotetag784" name="footnotetag784"></a><a href="#footnote784"><sup>784</sup></a></p> + +<hr /> + +<p class="side">Concluding observations.</p> + +<p>Here I must break off my survey of the natural belief in +immortality among mankind. At the outset I had expected +<span class="pagenum"><a name="page468" id="page468"></a>[pg 468]</span> +to carry the survey further, but I have already exceeded the +usual limits of these lectures and I must not trespass further +on your patience. Yet the enquiry which I have opened +seems worthy to be pursued, and if circumstances should +admit of it, I shall hope at some future time to resume the +broken thread of these researches and to follow it a little +further through the labyrinth of human history. Be that as +it may, I will now conclude with a few general observations +suggested by the facts which I have laid before you.</p> + +<p class="side">Strength and universality of the natural belief in +immortality among savages. Wars between savage tribes spring in large +measure from their belief in immortality. Economic loss involved in +sacrifices to the dead.</p> + +<p>In the first place, then, it is impossible not to be struck +by the strength, and perhaps we may say the universality, of +the natural belief in immortality among the savage races of +mankind. With them a life after death is not a matter of +speculation and conjecture, of hope and fear; it is a practical +certainty which the individual as little dreams of doubting +as he doubts the reality of his conscious existence. He +assumes it without enquiry and acts upon it without hesitation, +as if it were one of the best-ascertained truths within +the limits of human experience. The belief influences his +attitude towards the higher powers, the conduct of his daily +life, and his behaviour towards his fellows; more than that, +it regulates to a great extent the relations of independent +communities to each other. For the state of war, which +normally exists between many, if not most, neighbouring +savage tribes, springs in large measure directly from their +belief in immortality; since one of the commonest motives +for hostility is a desire to appease the angry ghosts of +friends, who are supposed to have perished by the baleful +arts of sorcerers in another tribe, and who, if vengeance is +not inflicted on their real or imaginary murderers, will wreak +their fury on their undutiful fellow-tribesmen. Thus the +belief in immortality has not merely coloured the outlook of +the individual upon the world; it has deeply affected the +social and political relations of humanity in all ages; for +the religious wars and persecutions, which distracted and +devastated Europe for ages, were only the civilised equivalents +of the battles and murders which the fear of ghosts +has instigated amongst almost all races of savages of whom +we possess a record. Regarded from this point of view, +the faith in a life hereafter has been sown like dragons' +<span class="pagenum"><a name="page469" id="page469"></a>[pg 469]</span> +teeth on the earth and has brought forth crop after crop of +armed men, who have turned their swords against each +other. And when we consider further the gratuitous and +wasteful destruction of property as well as of life which is +involved in sacrifices to the dead, we must admit that with +all its advantages the belief in immortality has entailed +heavy economical losses upon the races—and they are +practically all the races of the world—who have indulged in +this expensive luxury. It is not for me to estimate the extent +and gravity of the consequences, moral, social, political, and +economic, which flow directly from the belief in immortality. +I can only point to some of them and commend them to the +serious attention of historians and economists, as well as of +moralists and theologians.</p> + +<p class="side">How does the savage belief in immortality bear on the +question of the truth or falsehood of that belief in general? The answer +depends to some extent on the view we take of human nature. The view of +the grandeur and dignity of man.</p> + +<p>My second observation concerns, not the practical consequences +of the belief in immortality, but the question of its +truth or falsehood. That, I need hardly say, is an even +more difficult problem than the other, and as I intimated at +the outset of the lectures I find myself wholly incompetent +to solve it. Accordingly I have confined myself to the +comparatively easy task of describing some of the forms of +the belief and some of the customs to which it has given +rise, without presuming to pass judgment upon them. I +must leave it to others to place my collections of facts in +the scales and to say whether they incline the balance for +or against the truth of this momentous belief, which has +been so potent for good or ill in history. In every enquiry +much depends upon the point of view from which the enquirer +approaches his subject; he will see it in different +proportions and in different lights according to the angle +and the distance from which he regards it. The subject +under discussion in the present case is human nature +itself; and as we all know, men have formed very different +estimates of themselves and their species. On the one +hand, there are those who love to dwell on the grandeur +and dignity of man, and who swell with pride at the +contemplation of the triumphs which his genius has +achieved in the visionary world of imagination as well as +in the realm of nature. Surely, they say, such a glorious +creature was not born for mortality, to be snuffed out +<span class="pagenum"><a name="page470" id="page470"></a>[pg 470]</span> +like a candle, to fade like a flower, to pass away like a +breath. Is all that penetrating intellect, that creative fancy, +that vaulting ambition, those noble passions, those far-reaching +hopes, to come to nothing, to shrivel up into a +pinch of dust? It is not so, it cannot be. Man is the +flower of this wide world, the lord of creation, the crown and +consummation of all things, and it is to wrong him and his +creator to imagine that the grave is the end of all. To +those who take this lofty view of human nature it is easy +and obvious to find in the similar beliefs of savages a welcome +confirmation of their own cherished faith, and to insist +that a conviction so widely spread and so firmly held must +be based on some principle, call it instinct or intuition or +what you will, which is deeper than logic and cannot be +confuted by reasoning.</p> + +<p class="side">The view of the pettiness and insignificance of man.</p> + +<p>On the other hand, there are those who take a different +view of human nature, and who find in its contemplation a +source of humility rather than of pride. They remind us +how weak, how ignorant, how short-lived is the individual, +how infirm of purpose, how purblind of vision, how subject +to pain and suffering, to diseases that torture the body +and wreck the mind. They say that if the few short +years of his life are not wasted in idleness and vice, they are +spent for the most part in a perpetually recurring round +of trivialities, in the satisfaction of merely animal wants, +in eating, drinking, and slumber. When they survey the +history of mankind as a whole, they find the record +chequered and stained by folly and crime, by broken +faith, insensate ambition, wanton aggression, injustice, +cruelty, and lust, and seldom illumined by the mild radiance +of wisdom and virtue. And when they turn their eyes +from man himself to the place he occupies in the universe, +how are they overwhelmed by a sense of his littleness and +insignificance! They see the earth which he inhabits +dwindle to a speck in the unimaginable infinities of space, +and the brief span of his existence shrink into a moment +in the inconceivable infinities of time. And they ask, Shall +a creature so puny and frail claim to live for ever, to +outlast not only the present starry system but every other +that, when earth and sun and stars have crumbled into dust, +<span class="pagenum"><a name="page471" id="page471"></a>[pg 471]</span> +shall be built upon their ruins in the long long hereafter? +It is not so, it cannot be. The claim is nothing but the +outcome of exaggerated self-esteem, of inflated vanity; it is +the claim of a moth, shrivelled in the flame of a candle, to +outlive the sun, the claim of a worm to survive the destruction +of this terrestrial globe in which it burrows. Those +who take this view of the pettiness and transitoriness of +man compared with the vastness and permanence of the +universe find little in the beliefs of savages to alter their +opinion. They see in savage conceptions of the soul and +its destiny nothing but a product of childish ignorance, the +hallucinations of hysteria, the ravings of insanity, or the +concoctions of deliberate fraud and imposture. They dismiss +the whole of them as a pack of superstitions and lies, +unworthy the serious attention of a rational mind; and +they say that if such drivellings do not refute the belief in +immortality, as indeed from the nature of things they cannot +do, they are at least fitted to invest its high-flown pretensions +with an air of ludicrous absurdity.</p> + +<p class="side">The conclusion left open.</p> + +<p>Such are the two opposite views which I conceive may +be taken of the savage testimony to the survival of our +conscious personality after death. I do not presume to +adopt the one or the other. It is enough for me to have +laid a few of the facts before you. I leave you to draw +your own conclusion.</p> + +<blockquote class="footnote"><a id="footnote701" name="footnote701"></a><b>Footnote 701:</b><a href="#footnotetag701"> (return) </a><p> Berthold Seeman, <i>Viti, an Account of a Government +Mission to the Vitian or Fijian Islands</i> (Cambridge, 1862), pp. 391 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote702" name="footnote702"></a><b>Footnote 702:</b><a href="#footnotetag702"> (return) </a><p> Th. Williams, <i>Fiji and the Fijians</i>, +i. 216.</p></blockquote> + +<blockquote class="footnote"><a id="footnote703" name="footnote703"></a><b>Footnote 703:</b><a href="#footnotetag703"> (return) </a><p> Th. Williams, <i>op. cit.</i> i. 216, 218 +<i>sq.</i>; Basil Thomson, <i>The Fijians</i>, p. 112.</p></blockquote> + +<blockquote class="footnote"><a id="footnote704" name="footnote704"></a><b>Footnote 704:</b><a href="#footnotetag704"> (return) </a><p> Hazlewood, quoted by Capt. J. E. Erskine, <i>Journal of a +Cruise among the Islands of the Western Pacific</i> (London, 1853), pp. +246 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote705" name="footnote705"></a><b>Footnote 705:</b><a href="#footnotetag705"> (return) </a><p> Ch. Wilkes, <i>Narrative of the United States Exploring +Expedition</i>, New Edition (New York, 1851), iii. 83 <i>sq.</i>; Th. +Williams, <i>Fiji and the Fijians</i>, i. 217 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote706" name="footnote706"></a><b>Footnote 706:</b><a href="#footnotetag706"> (return) </a><p> Ch. Wilkes, <i>Narrative of the United States Exploring +Expedition</i>, New Edition (New York, 1851), iii. 49, 86, 351, 352; Th. +Williams, <i>Fiji and the Fijians</i>, i. 221-223; B. Seeman, +<i>Viti</i>, pp. 392-394.</p></blockquote> + +<blockquote class="footnote"><a id="footnote707" name="footnote707"></a><b>Footnote 707:</b><a href="#footnotetag707"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 191 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote708" name="footnote708"></a><b>Footnote 708:</b><a href="#footnotetag708"> (return) </a><p>Th. Williams, <i>Fiji and the Fijians</i>, i. 223, 231.</p></blockquote> + +<blockquote class="footnote"><a id="footnote709" name="footnote709"></a><b>Footnote 709:</b><a href="#footnotetag709"> (return) </a><p> Ch. Wilkes, <i>op. cit.</i> iii. 87; Th. +Williams, <i>op. cit.</i> i. 226, 227; Basil +Thomson, <i>The Fijians</i>, pp. 157 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote710" name="footnote710"></a><b>Footnote 710:</b><a href="#footnotetag710"> (return) </a><p> Ch. Wilkes, <i>op. cit.</i> iii. 87 <i>sq.</i>; Th. +Williams, <i>op. cit.</i> i. 224 <i>sq.</i>; Capt. J. E. Erskine, <i>op. +cit.</i> p. 250; Lorimer Fison, <i>Tales from Old Fiji</i> (London, +1904), pp. 166 <i>sq.</i> As for the treatment of castaways, see J. E. +Erskine, <i>op. cit.</i> p. 249; Th. Williams, <i>op. cit.</i> i. 210. +The latter writer mentions a recent case in which fourteen or sixteen +shipwrecked persons were cooked and eaten.</p></blockquote> + +<blockquote class="footnote"><a id="footnote711" name="footnote711"></a><b>Footnote 711:</b><a href="#footnotetag711"> (return) </a><p> The Rev. Lorimer Fison, in a letter to me dated August +26th, 1898. I have already quoted the passage in <i>The Magic Art and +the Evolution of Kings</i>, i. 378.</p></blockquote> + +<blockquote class="footnote"><a id="footnote712" name="footnote712"></a><b>Footnote 712:</b><a href="#footnotetag712"> (return) </a><p> Th. Williams, <i>Fiji and the Fijians</i>, +i. 225 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote713" name="footnote713"></a><b>Footnote 713:</b><a href="#footnotetag713"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 231.</p></blockquote> + +<blockquote class="footnote"><a id="footnote714" name="footnote714"></a><b>Footnote 714:</b><a href="#footnotetag714"> (return) </a><p> Ch. Wilkes, <i>op. cit.</i> iii. 97; Th. Williams, <i>op. +cit.</i> i. 53.</p></blockquote> + +<blockquote class="footnote"><a id="footnote715" name="footnote715"></a><b>Footnote 715:</b><a href="#footnotetag715"> (return) </a><p> John Jackson's Narrative, in Capt. J. E. Erskine's +<i>Journal of a Cruise among the Islands of the Western Pacific</i> +(London, 1853), pp. 464 <i>sq.</i>, 472 <i>sq.</i> The genital members +of the men over whom the canoe was dragged were cut off and hung on a +sacred tree (<i>akau-tambu</i>), "which was already artificially +prolific in fruit, both of the masculine and feminine gender." The tree +which bore such remarkable fruit was commonly an ironweed tree standing +in a conspicuous situation. As to these sacrifices compare Ch. Wilkes, +<i>op. cit.</i> iii. 97; Lorimer Fison, <i>Tales from Old Fiji</i>, pp. +xvi. <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote716" name="footnote716"></a><b>Footnote 716:</b><a href="#footnotetag716"> (return) </a><p>Th. Williams, <i>op. cit.</i> i, 112.</p></blockquote> + +<blockquote class="footnote"><a id="footnote717" name="footnote717"></a><b>Footnote 717:</b><a href="#footnotetag717"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 55.</p></blockquote> + +<blockquote class="footnote"><a id="footnote718" name="footnote718"></a><b>Footnote 718:</b><a href="#footnotetag718"> (return) </a><p> Lorimer Fison, <i>Tales from Old Fiji</i>, pp. xx., xxi. +<i>sq.</i>; Th. Williams, <i>op. cit.</i> i. 247; B. Seeman, <i>Viti</i> +(Cambridge, 1862), p. 401.</p></blockquote> + +<blockquote class="footnote"><a id="footnote719" name="footnote719"></a><b>Footnote 719:</b><a href="#footnotetag719"> (return) </a><p> Th. Williams, <i>op. cit.</i> i. 55 <i>sq.</i> The writer +witnessed what he calls the ceremony of consecration in the case of a +young man of the highest rank in Somosomo and he has described what he +saw. In this case a special hut was not built for the manslayer, and he +was allowed to pass the nights in the temple of the war god.</p></blockquote> + +<blockquote class="footnote"><a id="footnote720" name="footnote720"></a><b>Footnote 720:</b><a href="#footnotetag720"> (return) </a><p> See above, pp. 205 <i>sq.</i>, 229 <i>sq.</i>, +258, 279 <i>sq.</i>, 323, 396, 415.</p></blockquote> + +<blockquote class="footnote"><a id="footnote721" name="footnote721"></a><b>Footnote 721:</b><a href="#footnotetag721"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 55.</p></blockquote> + +<blockquote class="footnote"><a id="footnote722" name="footnote722"></a><b>Footnote 722:</b><a href="#footnotetag722"> (return) </a><p> Ch. Wilkes, <i>op. cit.</i> iii. 98, 99 <i>sq.</i> +Compare Lorimer Fison, <i>Tales from Old Fiji</i>, p. 163: "A person who +has defiled himself by touching a corpse is called <i>yambo</i>, and is +not allowed to touch food with his hands for several days." The custom +as to a surviving widow is mentioned by Th. Williams, <i>op. cit.</i> i. +198.</p></blockquote> + +<blockquote class="footnote"><a id="footnote723" name="footnote723"></a><b>Footnote 723:</b><a href="#footnotetag723"> (return) </a><p>Lorimer Fison, <i>Tales from Old Fiji</i>, p. 167.</p></blockquote> + +<blockquote class="footnote"><a id="footnote724" name="footnote724"></a><b>Footnote 724:</b><a href="#footnotetag724"> (return) </a><p> Ch. Wilkes, <i>op. cit.</i> iii. 101; Th. Williams, +<i>op. cit.</i> i. 197 <i>sq.</i>; Lorimer Fison, <i>Tales from Old +Fiji</i>, p. 168; Basil Thomson, <i>The Fijian</i>, p. 375.</p></blockquote> + +<blockquote class="footnote"><a id="footnote725" name="footnote725"></a><b>Footnote 725:</b><a href="#footnotetag725"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 197, 198.</p></blockquote> + +<blockquote class="footnote"><a id="footnote726" name="footnote726"></a><b>Footnote 726:</b><a href="#footnotetag726"> (return) </a><p>Ch. Wilkes, <i>op. cit.</i> iii. 99.</p></blockquote> + +<blockquote class="footnote"><a id="footnote727" name="footnote727"></a><b>Footnote 727:</b><a href="#footnotetag727"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 198 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote728" name="footnote728"></a><b>Footnote 728:</b><a href="#footnotetag728"> (return) </a><p>Ch. Wilkes, <i>l.c.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote729" name="footnote729"></a><b>Footnote 729:</b><a href="#footnotetag729"> (return) </a><p>Th. Williams, <i>Fiji and the Fijians</i>, i. 197.</p></blockquote> + +<blockquote class="footnote"><a id="footnote730" name="footnote730"></a><b>Footnote 730:</b><a href="#footnotetag730"> (return) </a><p> K. Weinhold, <i>Altnordisches Leben</i> (Berlin, 1856), +p. 476.</p></blockquote> + +<blockquote class="footnote"><a id="footnote731" name="footnote731"></a><b>Footnote 731:</b><a href="#footnotetag731"> (return) </a><p> <i>The Zend-Avesta</i>, Part i. <i>The Vendidâd,</i> +translated by James Darmesteter (Oxford, 1880), p. 95 (Fargard, viii. 2. +10) (<i>Sacred Books of the East</i>, vol. iv.).</p></blockquote> + +<blockquote class="footnote"><a id="footnote732" name="footnote732"></a><b>Footnote 732:</b><a href="#footnotetag732"> (return) </a><p> W. R. S. Ralston, <i>The Songs of the Russian People</i>, +Second Edition (London, 1872), p. 318.</p></blockquote> + +<blockquote class="footnote"><a id="footnote733" name="footnote733"></a><b>Footnote 733:</b><a href="#footnotetag733"> (return) </a><p> Sonnerat, <i>Voyage aux Indes Orientales et à la +Chine</i> (Paris, 1782), i. 86.</p></blockquote> + +<blockquote class="footnote"><a id="footnote734" name="footnote734"></a><b>Footnote 734:</b><a href="#footnotetag734"> (return) </a><p>J. A. Dubois, <i>Mœurs, Institutions et Cérémonies des +Peuples de l'Inde</i> (Paris, 1825), ii. 225; E. Thurston, +<i>Ethnographic Notes in Southern India</i> (Madras, 1906), pp. 226 +<i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote735" name="footnote735"></a><b>Footnote 735:</b><a href="#footnotetag735"> (return) </a><p> J. Grimm, <i>Deutsche Rechtsalterthümer</i> 3rd ed. +(Göttingen, 1881), pp. 726 <i>sqq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote736" name="footnote736"></a><b>Footnote 736:</b><a href="#footnotetag736"> (return) </a><p> Rev. J. G. Campbell, <i>Superstitions +of the Highlands and Islands of +Scotland</i> (Glasgow, 1900), p. 242.</p></blockquote> + +<blockquote class="footnote"><a id="footnote737" name="footnote737"></a><b>Footnote 737:</b><a href="#footnotetag737"> (return) </a><p> <i>The Sacred Books of China</i>, translated by James +Legge, Part iii. <i>The Lî-Kî</i>, i.-x. (Oxford, 1885) pp. 144 +<i>sq.</i> (Bk. ii. Sect. i. Pt. II. 33) (<i>Sacred Books of the +East</i>, vol. xxvii.); J. F. Lafitau, <i>Mœurs des Sauvages +Ameriquains</i> (Paris, 1724), ii. 401 <i>sq.</i>, citing Le Comte, +<i>Nouv. Mémoires de la Chine</i>, vol. ii. p. 187.</p></blockquote> + +<blockquote class="footnote"><a id="footnote738" name="footnote738"></a><b>Footnote 738:</b><a href="#footnotetag738"> (return) </a><p> <i>Relations des Jésuites</i>, 1633, p. 11; <i>id.</i>, +1634, p. 23 (Canadian reprint, Quebec, 1858); J. G. Kohl, +<i>Kitschi-Gami</i> (Bremen, 1859), p. 149 note.</p></blockquote> + +<blockquote class="footnote"><a id="footnote739" name="footnote739"></a><b>Footnote 739:</b><a href="#footnotetag739"> (return) </a><p> E. W. Nelson, "The Eskimo about Bering Strait," +<i>Eighteenth Annual Report of the Bureau of American Ethnology</i>, +Part i. (Washington, 1899), p. 311.</p></blockquote> + +<blockquote class="footnote"><a id="footnote740" name="footnote740"></a><b>Footnote 740:</b><a href="#footnotetag740"> (return) </a><p> David Crantz, <i>History of Greenland</i> (London, 1767), +i. 237. Compare Hans Egede, <i>Description of Greenland</i>, Second +Edition (London, 1818), pp. 152 <i>sq.</i>; Captain G. F. Lyon, +<i>Private Journal</i> (London, 1824), p. 370; C. F. Hall, <i>Narrative +of the Second Arctic Expedition</i> (Washington, 1879), p. 265 +(Esquimaux).</p></blockquote> + +<blockquote class="footnote"><a id="footnote741" name="footnote741"></a><b>Footnote 741:</b><a href="#footnotetag741"> (return) </a><p> P. Kolben, <i>The Present State of the Cape of Good +Hope</i> (London, 1731-1738), i. 316; C. P. Thunberg, "An Account of the +Cape of Good Hope," in Pinkerton's <i>Voyages and Travels</i>, xvi. +(London, 1814) p. 142; <i>Bulletin de la Société de Géographie</i> +(Paris), ii, Série, ii. (1834) p. 196 (Bechuanas); <i>id.</i>, vii. +Série, vii. (1886) p. 587 (Fernando Po); T. Arbousset et F. Daumas, +<i>Relation d'un Voyage d'Exploration au Nord-est de la Colonie du Cap +de Bonne-Espérance</i> (Paris, 1842), pp. 502 <i>sq.</i>; C. J. +Andersson, <i>Lake Ngami</i>, Second Edition (London, 1856), p. 466; G. +Fritsch, <i>Die Eingeborenen Süd-Afrika's</i> (Breslau, 1872), pp. 210, +335; R. Moffat, <i>Missionary Labours and Scenes in Southern Africa</i> +(London, 1842), p. 307; E. Casalis, <i>The Basutos</i> (London, 1861), +p. 202; Ladislaus Magyar, <i>Reisen in Süd-Afrika</i> (Buda-Pesth and +Leipsic, 1859), p. 350; Rev. J. Macdonald, <i>Light in Africa</i>, +Second Edition (London, 1890), p. 166; E. Béguin, <i>Les Ma-Rotse</i> +(Lausanne and Fontaines, 1903), p. 115; Henri A. Junod, <i>Les +Ba-Ronga</i> (Neuchâtel, 1898), p. 48; <i>id.</i>, <i>The Life of a +South African Tribe</i>, i. (Neuchâtel, 1912) p. 138; Dudley Kidd, +<i>The Essential Kafir</i> (London, 1904), p. 247; A. F. +Mockler-Ferryman, <i>British Nigeria</i> (London, 1902), p. 234; +Ramseyer and Kühne, <i>Four Years in Ashantee</i> (London, 1875), p. 50; +A. B. Ellis, <i>The Land of Fetish</i> (London, 1883), p. 13; +<i>id.</i>, <i>The Tshi-speaking Peoples of the Gold Coast</i> (London, +1887), p. 239; E. Perregaud, <i>Chez les Achanti</i> (Neuchâtel, 1906), +p. 127; J. Spieth, <i>Die Ewe-Stämme</i> (Berlin, 1906), p. 756; H. R. +Palmer, "Notes on the Korôrofawa and Jukoñ," <i>Journal of the African +Society</i>, No. 44 (July, 1912), p. 414. The custom is also observed by +some tribes of Central Africa. See Miss A. Werner, <i>The Natives of +British Central Africa</i> (London, 1906), p. 161; B. Gutmann, "Trauer +und Begräbnisssitten der Wadschagga," <i>Globus</i>, lxxxix. (1906) p. +200; Rev. N. Stam, "Religious Conceptions of the Kavirondo," +<i>Anthropos</i>, v. (1910) p. 361.</p></blockquote> + +<blockquote class="footnote"><a id="footnote742" name="footnote742"></a><b>Footnote 742:</b><a href="#footnotetag742"> (return) </a><p> C. Snouck Hurgronje, <i>Het Gajoland en zijne +Bewoners</i> (Batavia, 1903), p. 313.</p></blockquote> + +<blockquote class="footnote"><a id="footnote743" name="footnote743"></a><b>Footnote 743:</b><a href="#footnotetag743"> (return) </a><p> Aurel Krause, <i>Die Tlinkit-Indianer</i> (Jena, 1885), +p. 225; Franz Boas, in <i>Sixth Report of the Committee on the +North-western Tribes of Canada</i>, p. 23 (separate reprint from the +<i>Report of the British Association for the Advancement of Science</i>, +Leeds Meeting, 1890); J. R. Swanton, <i>Contributions to the Ethnology +of the Haida</i> (Leyden and New York, 1905), pp. 52, 54 (<i>The Jesup +North Pacific Expedition, Memoir of the American Museum of Natural +History</i>).</p></blockquote> + +<blockquote class="footnote"><a id="footnote744" name="footnote744"></a><b>Footnote 744:</b><a href="#footnotetag744"> (return) </a><p> J. A. H. Louis, <i>The Gates of Thibet</i> (Calcutta, +1894), p. 114.</p></blockquote> + +<blockquote class="footnote"><a id="footnote745" name="footnote745"></a><b>Footnote 745:</b><a href="#footnotetag745"> (return) </a><p> H. von Wlislocki, <i>Volksglaube und religiöser Brauch +der Zigeuner</i> (Münster i. W., 1891), p. 99.</p></blockquote> + +<blockquote class="footnote"><a id="footnote746" name="footnote746"></a><b>Footnote 746:</b><a href="#footnotetag746"> (return) </a><p> W. Jochelson, <i>The Koryak</i> (New York and Leyden, +1908), pp. 110 <i>sq.</i> (<i>The Jesup North Pacific Expedition, Memoir +of the American Museum of Natural History</i>).</p></blockquote> + +<blockquote class="footnote"><a id="footnote747" name="footnote747"></a><b>Footnote 747:</b><a href="#footnotetag747"> (return) </a><p> W. H. Dall, <i>Alaska and its Resources</i> +(London, 1870), p. 382.</p></blockquote> + +<blockquote class="footnote"><a id="footnote748" name="footnote748"></a><b>Footnote 748:</b><a href="#footnotetag748"> (return) </a><p> Lucien M. Turner, "Ethnology of the Ungava District, +Hudson Bay Territory," <i>Eleventh Annual Report of the Bureau of +Ethnology</i> (Washington, 1894), p. 191.</p></blockquote> + +<blockquote class="footnote"><a id="footnote749" name="footnote749"></a><b>Footnote 749:</b><a href="#footnotetag749"> (return) </a><p> Mgr. Bruguière, in <i>Annales de l'Association de la +Propagation de la Foi</i>, v. (Lyons and Paris, 1831) p. 180. Compare +Mgr. Pallegoix, <i>Description du royaume Thai ou Siam</i> (Paris, +1854), i. 245; Adolf Bastian, <i>Die Volker des östlichen Asien</i>, +iii. (Jena, 1867) p. 258; E. Young, <i>The Kingdom of the Yellow +Robe</i> (Westminster, 1898), p. 246.</p></blockquote> + +<blockquote class="footnote"><a id="footnote750" name="footnote750"></a><b>Footnote 750:</b><a href="#footnotetag750"> (return) </a><p> S. Mateer, <i>Native Life in Travancore</i> (London, +1883), p. 137. Compare A. Butterworth, "Royal Funerals in Travancore," +<i>Indian Antiquary</i>, xxxi. (1902) p. 251.</p></blockquote> + +<blockquote class="footnote"><a id="footnote751" name="footnote751"></a><b>Footnote 751:</b><a href="#footnotetag751"> (return) </a><p> Ch. Hose and W. McDougall, <i>The Pagan Tribes of +Borneo</i> (London, 1912), ii. 35.</p></blockquote> + +<blockquote class="footnote"><a id="footnote752" name="footnote752"></a><b>Footnote 752:</b><a href="#footnotetag752"> (return) </a><p> S. K. Kusnezow, "Über den Glauben vom Jenseits und den +Todtencultus der Tscheremissen," <i>Internationales Archiv für +Ethnographie</i>, ix. (1896) p. 157.</p></blockquote> + +<blockquote class="footnote"><a id="footnote753" name="footnote753"></a><b>Footnote 753:</b><a href="#footnotetag753"> (return) </a><p> P. S. Pallas, <i>Reise durch verschiedene Provinzen des +Russischen Reichs</i> (St. Petersburg, 1771-1776), iii. 75; Middendorff, +<i>Reise in den äussersten Norden und Osten Sibiriens</i>, iv. 1464.</p></blockquote> + +<blockquote class="footnote"><a id="footnote754" name="footnote754"></a><b>Footnote 754:</b><a href="#footnotetag754"> (return) </a><p> <i>Exploraciones y Noticias hidrograficas de los Rios del +Norte de Bolivia</i>, publicados por Manuel V. Ballivian, Segunda Parte, +<i>Diario del Viage al Madre de Dios hecho por el P. Fr. Nicolas +Armentia, en los años de 1884 y 1885</i> (La Paz, 1890), p. 20: +<i>"Cuando muere alguno, apénas sacan el cadáver de la casa, cambian la +puerta al lado opuesto, para que no dé con ella el difunto."</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote755" name="footnote755"></a><b>Footnote 755:</b><a href="#footnotetag755"> (return) </a><p> Karl Bartsch, <i>Sagen, Märchen und +Gebräuche aus Meklenburg</i> (Vienna, +1879-1880), ii. 100, § 358.</p></blockquote> + +<blockquote class="footnote"><a id="footnote756" name="footnote756"></a><b>Footnote 756:</b><a href="#footnotetag756"> (return) </a><p> For some evidence on this subject, see R. Lasch, "Die +Behandlung der Leiche des Selbstmörders," <i>Globus</i>, lxxxvi. (1899) +pp. 63-66; Rev. J. Roscoe, <i>The Baganda</i> (London, 1911), pp. 20 +<i>sq.</i>; A. Karasek, "Beiträge zur Kenntnis der Waschamba," +<i>Baessler-Archiv</i>, i. (1911) pp. 190 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote757" name="footnote757"></a><b>Footnote 757:</b><a href="#footnotetag757"> (return) </a><p> Rev. N. Stam, "The Religious Conceptions of the +Kavirondo," <i>Anthropos</i>, v. (1910) p. 361.</p></blockquote> + +<blockquote class="footnote"><a id="footnote758" name="footnote758"></a><b>Footnote 758:</b><a href="#footnotetag758"> (return) </a><p> Alfred de Nore, <i>Coutumes, Mythes, et Traditions des +Provinces de France</i> (Paris and Lyons, 1846), p. 198.</p></blockquote> + +<blockquote class="footnote"><a id="footnote759" name="footnote759"></a><b>Footnote 759:</b><a href="#footnotetag759"> (return) </a><p> Félix Chapiseau, <i>Le Folk-lore de la Beauce et du +Perche</i> (Paris, 1902), ii. 164.</p></blockquote> + +<blockquote class="footnote"><a id="footnote760" name="footnote760"></a><b>Footnote 760:</b><a href="#footnotetag760"> (return) </a><p> For some evidence on this subject see <i>Psyche's +Task</i>, pp. 64 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote761" name="footnote761"></a><b>Footnote 761:</b><a href="#footnotetag761"> (return) </a><p> Carl Bock, <i>Temples and Elephants</i> (London, 1884), +p. 262.</p></blockquote> + +<blockquote class="footnote"><a id="footnote762" name="footnote762"></a><b>Footnote 762:</b><a href="#footnotetag762"> (return) </a><p> Ch. Gilhodes, "Naissance et Enfance chez les Katchins +(Birmanie)," <i>Anthropos</i>, vi. (1911) pp. 872 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote763" name="footnote763"></a><b>Footnote 763:</b><a href="#footnotetag763"> (return) </a><p> A. W. Nieuwenhuis, <i>Quer durch Borneo</i> (Leyden, +1901-1907), i. 91.</p></blockquote> + +<blockquote class="footnote"><a id="footnote764" name="footnote764"></a><b>Footnote 764:</b><a href="#footnotetag764"> (return) </a><p> Ch. Hose and W. McDougall, <i>The Pagan Tribes of +Borneo</i> (London, 1912), ii. 155.</p></blockquote> + +<blockquote class="footnote"><a id="footnote765" name="footnote765"></a><b>Footnote 765:</b><a href="#footnotetag765"> (return) </a><p> Franz Boas, in <i>Sixth Report of the Committee on the +North-western Tribes of Canada</i>, p. 23 (separate reprint from the +<i>Report of the British Association for the Advancement of Science</i>, +Leeds Meeting, 1890).</p></blockquote> + +<blockquote class="footnote"><a id="footnote766" name="footnote766"></a><b>Footnote 766:</b><a href="#footnotetag766"> (return) </a><p> Prevost, quoted by John Crawford, <i>History of the +Indian Archipelago</i> (Edinburgh, 1820), ii. 245. Compare Adolf +Bastian, <i>Die Völker des östlichen Asien</i>, v. (Jena, 1869) p. 83.</p></blockquote> + +<blockquote class="footnote"><a id="footnote767" name="footnote767"></a><b>Footnote 767:</b><a href="#footnotetag767"> (return) </a><p> Mrs. Bishop (Isabella L. Bird), <i>Korea and her +Neighbours</i> (London, 1898), i. 239 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote768" name="footnote768"></a><b>Footnote 768:</b><a href="#footnotetag768"> (return) </a><p> Arnold van Gennep, <i>Tabou et Totémisme à Madagascar</i> +(Paris, 1904), p. 65, quoting Dr. Catat.</p></blockquote> + +<blockquote class="footnote"><a id="footnote769" name="footnote769"></a><b>Footnote 769:</b><a href="#footnotetag769"> (return) </a><p> B. F. Matthes, <i>Bijdragen tot de Ethnologie van +Zuid-Celebes</i> (The Hague, 1875), p. 139; <i>id.</i>, "Over de âdá's +of gewoonten der Makassaren en Boegineezen," <i>Verslagen en +Mededeelingen der Koninklijke Akademie van Wetenschappen</i>, Afdeeling +Letterkunde, Derde Reeks, ii. (Amsterdam, 1885) p. 142.</p></blockquote> + +<blockquote class="footnote"><a id="footnote770" name="footnote770"></a><b>Footnote 770:</b><a href="#footnotetag770"> (return) </a><p> W. M. Donselaar "Aanteekeningen over het eiland +Saleijer," <i>Mededeelingen van wege het Nederlandsche +Zendelinggenootschap</i>, i. (1857) p. 291.</p></blockquote> + +<blockquote class="footnote"><a id="footnote771" name="footnote771"></a><b>Footnote 771:</b><a href="#footnotetag771"> (return) </a><p>See above, p. 426.</p></blockquote> + +<blockquote class="footnote"><a id="footnote772" name="footnote772"></a><b>Footnote 772:</b><a href="#footnotetag772"> (return) </a><p> Th. Williams, <i>Fiji and the Fijians</i>, Second Edition +(London, 1860), i. 167.</p></blockquote> + +<blockquote class="footnote"><a id="footnote773" name="footnote773"></a><b>Footnote 773:</b><a href="#footnotetag773"> (return) </a><p> Ch. Wilkes, <i>Narrative of the United States Exploring +Expedition</i>, New Edition (New York, 1851), iii. 83; Basil Thomson, +<i>The Fijians</i>, p. 117.</p></blockquote> + +<blockquote class="footnote"><a id="footnote774" name="footnote774"></a><b>Footnote 774:</b><a href="#footnotetag774"> (return) </a><p>Basil Thomson, <i>op. cit.</i> p. 121.</p></blockquote> + +<blockquote class="footnote"><a id="footnote775" name="footnote775"></a><b>Footnote 775:</b><a href="#footnotetag775"> (return) </a><p>Lorimer Fison, <i>Tales from Old Fiji</i>, p. 163.</p></blockquote> + +<blockquote class="footnote"><a id="footnote776" name="footnote776"></a><b>Footnote 776:</b><a href="#footnotetag776"> (return) </a><p>Th. Williams, <i>Fiji and the Fijians</i>, i. 239.</p></blockquote> + +<blockquote class="footnote"><a id="footnote777" name="footnote777"></a><b>Footnote 777:</b><a href="#footnotetag777"> (return) </a><p> Th. Williams, <i>op. cit.</i> i. 243 <i>sq.</i> Compare +Berthold Seeman, <i>Viti, an Account of a Government Mission to the +Vitian of Fijian Islands in the years 1860-1861</i> (Cambridge, 1862), +p. 399; Lorimer Fison, <i>Tales from Old Fiji</i>, p. 163; Basil +Thomson, <i>The Fijians</i>, pp. 120 <i>sq.</i>, 121 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote778" name="footnote778"></a><b>Footnote 778:</b><a href="#footnotetag778"> (return) </a><p>Th. Williams, <i>op. cit.</i> i, 244 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote779" name="footnote779"></a><b>Footnote 779:</b><a href="#footnotetag779"> (return) </a><p>Ch. Wilkes, <i>op. cit.</i> iii. 83.</p></blockquote> + +<blockquote class="footnote"><a id="footnote780" name="footnote780"></a><b>Footnote 780:</b><a href="#footnotetag780"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 245 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote781" name="footnote781"></a><b>Footnote 781:</b><a href="#footnotetag781"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 246 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote782" name="footnote782"></a><b>Footnote 782:</b><a href="#footnotetag782"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 247.</p></blockquote> + +<blockquote class="footnote"><a id="footnote783" name="footnote783"></a><b>Footnote 783:</b><a href="#footnotetag783"> (return) </a><p>Ch. Wilkes, <i>op. cit.</i> iii. 85 <i>sq.</i></p></blockquote> + +<blockquote class="footnote"><a id="footnote784" name="footnote784"></a><b>Footnote 784:</b><a href="#footnotetag784"> (return) </a><p>Th. Williams, <i>op. cit.</i> i. 248.</p></blockquote> + +<span class="pagenum"><a name="page472" id="page472"></a>[pg 472]</span> + + + + +<h2><a name="note" id="note"></a>NOTE</h2> + +<h3>MYTH OF THE CONTINUANCE OF DEATH<a id="footnotetag785" name="footnotetag785"></a><a href="#footnote785"><sup>785</sup></a></h3> + + +<p>The following story is told by the Balolo of the Upper Congo to +explain the continuance, if not the origin, of death in the world. +One day, while a man was working in the forest, a little man with +two bundles, one large and one small, went up to him and said, +"Which of these bundles will you have? The large one contains +knives, looking-glasses, cloth and so forth; and the small one +contains immortal life." "I cannot choose by myself," answered +the man; "I must go and ask the other people in the town." +While he was gone to ask the others, some women arrived and the +choice was left to them. They tried the edges of the knives, +decked themselves in the cloth, admired themselves in the looking-glasses, +and, without more ado, chose the big bundle. The little +man, picking up the small bundle, vanished. So when the man +came back from the town, the little man and his bundles were gone. +The women exhibited and shared the things, but death continued +on the earth. Hence the people often say, "Oh, if those women +had only chosen the small bundle, we should not be dying like +this!"<a id="footnotetag786" name="footnotetag786"></a><a href="#footnote786"><sup>786</sup></a></p> + +<blockquote class="footnote"><a id="footnote785" name="footnote785"></a><b>Footnote 785:</b><a href="#footnotetag785"> (return) </a><p>See above, p. 77.</p></blockquote> + +<blockquote class="footnote"><a id="footnote786" name="footnote786"></a><b>Footnote 786:</b><a href="#footnotetag786"> (return) </a><p> Rev. John H. Weeks, "Stories +and other Notes from the Upper +Congo," <i>Folk-lore</i>, xii. (1901) p. 461; +<i>id.</i>, <i>Among Congo Cannibals</i> (London, +1913), p. 218. The country of the +Balolo lies five miles south of the +Equator, on Longitude 18° East.</p></blockquote> +<span class="pagenum"><a name="page473" id="page473"></a>[pg 473]</span> + + + + +<h2><a name="index" id="index"></a>INDEX</h2> + +<p> +Abinal, Father, <a href="#page49">49</a><br/> +<br/> +Abipones, their belief in sorcery as a cause of death, <a href="#page35">35</a><br/> +<br/> +Abnormal mental states explained by inspiration, <a href="#page15">15</a><br/> +<br/> +Aborigines, magical powers attributed by immigrants to, <a href="#page193">193</a><br/> +<br/> +Abstinence from certain food in mourning, <a href="#page198">198</a>, <a href="#page208">208</a>, <a href="#page209">209</a>, <a href="#page230">230</a>, <a href="#page314">314</a>, <a href="#page360">360</a>, <a href="#page452">452</a><br/> +<br/> +Abundance of food and water favourable to social progress, <a href="#page90">90</a> <i>sq.</i><br/> +<br/> +Action as a clue to belief, <a href="#page143">143</a><br/> +<br/> +Actors personating ghosts and spirits, <a href="#page176">176</a>, <a href="#page179">179</a> <i>sq.</i>, <a href="#page180">180</a> <i>sqq.</i>, <a href="#page185">185</a> <i>sqq.</i><br/> +<br/> +Adiri, the land of the dead, <a href="#page211">211</a>, <a href="#page212">212</a>, <a href="#page213">213</a>, <a href="#page214">214</a><br/> +<br/> +Admiralty Islands, <a href="#page393">393</a>, <a href="#page400">400</a>, <a href="#page401">401</a><br/> +<br/> +—— Islanders, their myths of the origin of death, <a href="#page71">71</a>, <a href="#page76">76</a> <i>sq.</i><br/> +<br/> +Advance of culture among the aborigines of South-Eastern Australia, <a href="#page141">141</a> <i>sq.</i>, <a href="#page148">148</a> <i>sq.</i><br/> +<br/> +Africa, aborigines of, their ideas as to the cause of death, <a href="#page49">49</a> <i>sqq.</i>;<br/> + use of poison ordeal in, <a href="#page50">50</a> <i>sqq.</i><br/> +<br/> +——, British Central, <a href="#page162">162</a><br/> +<br/> +——, British East, <a href="#page61">61</a>, <a href="#page66">66</a>, <a href="#page254">254</a><br/> +<br/> +Agriculture, rise of, favourable to astronomy, <a href="#page140">140</a> <i>sq.</i>;<br/> + Fijian, <a href="#page408">408</a><br/> +<br/> +Akamba, their story of the origin of death, <a href="#page61">61</a> <i>sq.</i><br/> +<br/> +Akikuyu, resurrection and circumcision among the, <a href="#page254">254</a><br/> +<br/> +<i>Alcheringa</i> or dream times, <a href="#page96">96</a>, <a href="#page103">103</a>, <a href="#page114">114</a><br/> +<br/> +—— ancestors, their marvellous powers, <a href="#page103">103</a><br/> +<br/> +—— home of the dead, <a href="#page167">167</a><br/> +<br/> +Alfoors of Celebes, <a href="#page166">166</a><br/> +<br/> +Alligators, ghosts in, <a href="#page380">380</a><br/> +<br/> +<i>Alols</i>, bachelors' houses, <a href="#page221">221</a>, <a href="#page222">222</a><br/> +<br/> +Altars, stones used as, <a href="#page379">379</a><br/> +<br/> +Amputation of fingers in mourning, <a href="#page199">199</a>, <a href="#page426">426</a> <i>sq.</i>, <a href="#page451">451</a><br/> +<br/> +Amulets consisting of relics of the dead, <a href="#page332">332</a>, <a href="#page370">370</a><br/> +<br/> +Ancestor, totemic, developing into a god, <a href="#page113">113</a><br/> +<br/> +Ancestor-worship possibly evolved from totemism, <a href="#page114">114</a> <i>sq.</i><br/> +<br/> +Ancestors, reincarnation of, <a href="#page92">92</a> <i>sqq.</i>;<br/> + marvellous powers ascribed to remote, <a href="#page103">103</a>, <a href="#page114">114</a> <i>sq.</i>;<br/> + totemic, traditions concerning, <a href="#page115">115</a> <i>sqq.</i>;<br/> + dramatic ceremonies to commemorate the doings of, <a href="#page118">118</a> <i>sqq.</i>;<br/> + possible evolution of worship of, in Central Australia, <a href="#page125">125</a> <i>sq.</i>;<br/> + worshipped, <a href="#page221">221</a>, <a href="#page297">297</a> <i>sq.</i>, <a href="#page328">328</a> <i>sqq.</i>, <a href="#page338">338</a>, <a href="#page340">340</a>;<br/> + ghosts of, appealed to for help, <a href="#page258">258</a> <i>sq.</i>;<br/> + offerings to, <a href="#page298">298</a>;<br/> + prayers to, <a href="#page329">329</a> <i>sq.</i>, <a href="#page332">332</a> <i>sqq.</i><br/> + <i>See also</i> <a href="#index-dead">Dead</a><br/> +<br/> +Ancestral gods, foreskins of circumcised lads offered to, <a href="#page427">427</a>;<br/> + libations to, <a href="#page430">430</a>, <a href="#page438">438</a><br/> +<br/> +—— images, <a href="#page307">307</a> <i>sqq.</i>, <a href="#page315">315</a>, <a href="#page316">316</a> <i>sq.</i>, <a href="#page321">321</a>, <a href="#page322">322</a><br/> +<br/> +—— spirits help hunters and fishers, <a href="#page226">226</a>;<br/> + shrines for, <a href="#page316">316</a>, <a href="#page317">317</a>;<br/> + worshipped as gods, <a href="#page369">369</a>;<br/> + worshipped in the <i>Nanga</i>, <a href="#page428">428</a> <i>sq.</i>;<br/> + first-fruits offered to, <a href="#page429">429</a>;<br/> + cloth and weapons offered to, <a href="#page430">430</a> <i>sq.</i>;<br/> + novices presented to, at initiation, <a href="#page432">432</a> <i>sq.</i>, <a href="#page434">434</a>.<br/> +<br/> +Angola, the poison ordeal in, <a href="#page51">51</a> <i>sq.</i><br/> +<br/> +Angoni, their burial customs, <a href="#page162">162</a><br/> +<br/> +Animals, souls of sorcerers in, <a href="#page39">39</a>;<br/> + spirits of, go to the spirit land, <a href="#page210">210</a>;<br/> + sacrifices to the souls of, <a href="#page239">239</a>;<br/> + transmigration of dead into, <a href="#page242">242</a>, <a href="#page245">245</a>;<br/> + ghosts in the form of, <a href="#page282">282</a>;<br/> + ghosts turn into, <a href="#page287">287</a>;<br/> + ghosts incarnate in, <a href="#page379">379</a> <i>sq.</i><br/> +<br/> +Animistic views of the Papuans, <a href="#page264">264</a><br/> +<br/> +Anjea, a mythical being, <a href="#page128">128</a><br/> +<br/> +Annam, <a href="#page67">67</a>, <a href="#page69">69</a><br/> +<br/> +Anointing manslayers, <a href="#page448">448</a><br/> +<br/> +Ant-hills, ghosts turn into, <a href="#page287">287</a><br/> +<br/> +Ant totem, dramatic ceremony concerned with, <a href="#page120">120</a> <i>sq.</i><br/> +<br/> +Ants' nests, ghosts turn into, <a href="#page351">351</a><br/> +<br/> +Anthropology, comparative and descriptive, <a href="#page230">230</a> <i>sq.</i><br/> +<span class="pagenum"><a name="page497" id="page497"></a>[pg 497]</span> +<br/> +Antimerina of Madagascar, burial custom of the, <a href="#page461">461</a><br/> +<br/> +Anuto, a creator, <a href="#page296">296</a><br/> +<br/> +Apparitions, <a href="#page396">396</a>;<br/> + fear of, <a href="#page414">414</a><br/> +<br/> +Appearance of the dead in dreams, <a href="#page229">229</a><br/> +<br/> +Araucanians of Chili, their disbelief in natural death, <a href="#page35">35</a>, <a href="#page53">53</a> <i>sq.</i><br/> +<br/> +Arawaks of Guiana, <a href="#page36">36</a>;<br/> + their myth of the origin of death, <a href="#page70">70</a><br/> +<br/> +Arm-bone, final burial ceremony performed with the, <a href="#page167">167</a> <i>sq.</i>;<br/> + lower, of dead preserved, <a href="#page274">274</a><br/> +<br/> +—— -bones, special treatment of the, <a href="#page199">199</a>;<br/> + of dead preserved, <a href="#page225">225</a>, <a href="#page249">249</a><br/> +<br/> +Aroma district of British New Guinea, <a href="#page201">201</a>, <a href="#page202">202</a><br/> +<br/> +Arrow-heads made of bones of the dead, <a href="#page352">352</a><br/> +<br/> +Art, primitive religious, <a href="#page114">114</a>;<br/> + Papuan, <a href="#page220">220</a><br/> +<br/> +<i>Arugo</i>, soul of dead, <a href="#page207">207</a><br/> +<br/> +<i>Arumburinga</i>, spiritual double, <a href="#page164">164</a><br/> +<br/> +Arunta, the, of Central Australia, <a href="#page94">94</a>;<br/> + ceremonies connected with totems, <a href="#page119">119</a> <i>sqq.</i>;<br/> + their magical ceremonies for the multiplication of the totems, <a href="#page122">122</a> <i>sq.</i>;<br/> + their customs as to the hair of the dead, <a href="#page138">138</a>;<br/> + their cuttings for the dead, <a href="#page155">155</a> <i>sq.</i>, <a href="#page159">159</a>;<br/> + burial customs of the, <a href="#page164">164</a> <i>sq.</i>, <a href="#page166">166</a><br/> +<br/> +Aryan burial custom, <a href="#page453">453</a><br/> +<br/> +<i>Asa</i>, Secret Society, <a href="#page233">233</a><br/> +<br/> +Ashantee story of the origin of death, <a href="#page63">63</a> <i>sq.</i><br/> +<br/> +Ashes smeared on mourners, <a href="#page184">184</a>, <a href="#page361">361</a><br/> +<br/> +Astrolabe Bay in German New Guinea, <a href="#page218">218</a>, <a href="#page230">230</a>, <a href="#page235">235</a>, <a href="#page237">237</a><br/> +<br/> +Astronomy, rise of, favoured by agriculture, <a href="#page140">140</a> <i>sq.</i><br/> +<br/> +Asylums, <a href="#page243">243</a><br/> +<br/> +<i>Asyrèn</i>, dead man, <a href="#page457">457</a><br/> +<br/> +<i>Ataro</i>, a powerful ghost, <a href="#page377">377</a><br/> +<br/> +Atonement for sick chief, <a href="#page427">427</a><br/> +<br/> +Aukem, a mythical being, <a href="#page181">181</a><br/> +<br/> +Aurora, one of the New Hebrides, <a href="#page360">360</a>, <a href="#page382">382</a><br/> +<br/> +Australia, causes which retarded progress in, <a href="#page89">89</a> <i>sq.</i>;<br/> + germs of a worship of the dead in, <a href="#page168">168</a> <i>sq.</i><br/> + <i>See also</i> <a href="#index-central-australia">Central Australia</a>, <a href="#index-western-australia">Western Australia</a><br/> +<br/> +——, the aborigines of, their ideas as to death from natural causes, <a href="#page40">40</a> <i>sqq.</i>;<br/> + their primitive character, <a href="#page88">88</a>, <a href="#page91">91</a>;<br/> + the belief in immortality among, <a href="#page127">127</a> <i>sqq.</i>;<br/> + thought to be reborn in white people, <a href="#page130">130</a>, <a href="#page131">131</a> <i>sqq.</i>;<br/> + their burial customs, <a href="#page144">144</a> <i>sqq.</i>;<br/> + their primitive condition, <a href="#page217">217</a><br/> +<br/> +——, South, beliefs as to the dead in, <a href="#page134">134</a> <i>sqq.</i><br/> +<br/> +Australia, South-Eastern, beliefs as to the dead in, <a href="#page133">133</a> <i>sq.</i>, 139;<br/> + burial customs among the aborigines of, <a href="#page145">145</a> <i>sqq.</i><br/> +<br/> +——, Western, burial customs in, <a href="#page147">147</a>, <a href="#page150">150</a>, <a href="#page151">151</a><br/> +<br/> +Authority of chiefs based on their claim to magical powers, <a href="#page395">395</a><br/> +<br/> +Avenging a death, pretence of, <a href="#page282">282</a>, <a href="#page328">328</a> +</p> + +<p> +Bachelor ghosts, hard fate of, <a href="#page464">464</a><br/> +<br/> +Bachelors' houses, <a href="#page221">221</a><br/> +<br/> +Bad and good, different fate of the, after death, <a href="#page354">354</a><br/> +<br/> +<a name="index-baganda" id="index-baganda"></a>Baganda, the, their ideas as to the causes of death, <a href="#page56">56</a> <i>n.</i> <a href="#footnote56">2</a>;<br/> + their myth of the origin of death, <a href="#page78">78</a> <i>sqq.</i><br/> + <i>See also</i> <a href="#index-uganda">Uganda</a><br/> +<br/> +Bahaus, the, of Borneo, <a href="#page459">459</a><br/> +<br/> +Bahnars of Cochinchina, <a href="#page74">74</a><br/> +<br/> +Bakaïri, the, of Brazil, <a href="#page35">35</a><br/> +<br/> +Bakerewe, the, of the Victoria Nyanza, <a href="#page50">50</a><br/> +<br/> +Bali, burial custom in, <a href="#page460">460</a><br/> +<br/> +Balking ghosts, <a href="#page455">455</a> <i>sqq.</i><br/> +<br/> +Balolo, of the Upper Congo, their myth of the continuance of death, <a href="#page472">472</a><br/> +<br/> +<i>Balum</i>, ghost or spirit of dead, <a href="#page244">244</a>;<br/> + name for bull-roarer, <a href="#page250">250</a>;<br/> + name for a ghost or monster who swallows lads at initiation, <a href="#page251">251</a>, <a href="#page255">255</a>, <a href="#page260">260</a>, <a href="#page261">261</a>;<br/> + soul of a dead man, <a href="#page257">257</a>, <a href="#page261">261</a><br/> +<br/> +Bamler, G., <a href="#page291">291</a>, <a href="#page297">297</a> <i>sq.</i><br/> +<br/> +Bananas in myths of the origin of death, <a href="#page60">60</a>, <a href="#page70">70</a>, <a href="#page72">72</a> <i>sq.</i><br/> +<br/> +Bandages to prevent entrance of ghosts, <a href="#page396">396</a><br/> +<br/> +Bandaging eyes of corpse, <a href="#page459">459</a><br/> +<br/> +Banks' Islands, <a href="#page343">343</a>, <a href="#page353">353</a>, <a href="#page386">386</a>;<br/> + myths of the origin of death in, <a href="#page71">71</a>, <a href="#page83">83</a> <i>sq.</i><br/> +<br/> +—— Islanders, funeral customs of the, <a href="#page355">355</a> <i>sqq.</i><br/> +<br/> +Bantu family, <a href="#page60">60</a><br/> +<br/> +Baronga, the, <a href="#page61">61</a>;<br/> + burial custom of the, <a href="#page454">454</a><br/> +<br/> +Bartle Bay, <a href="#page206">206</a>, <a href="#page208">208</a><br/> +<br/> +Basutos, the, <a href="#page61">61</a>;<br/> + burial custom of the, <a href="#page454">454</a><br/> +<br/> +Bat in myth of origin of death, <a href="#page75">75</a><br/> +<br/> +Bathing in sea after funeral, <a href="#page207">207</a> <i>sq.</i>;<br/> + as purification after a death, <a href="#page314">314</a>, <a href="#page319">319</a><br/> +<br/> +Battel, Andrew, <a href="#page51">51</a> <i>sq.</i><br/> +<br/> +Bechuanas, the, <a href="#page61">61</a>;<br/> + burial custom of the, <a href="#page454">454</a><br/> +<br/> +Beetles in myth of the origin of death, <a href="#page70">70</a><br/> +<br/> +Belep tribe of New Caledonia, <a href="#page325">325</a><br/> +<br/> +Belief, acts as a clue to, <a href="#page143">143</a><br/> +<br/> +Belief in immortality, origin of belief in, <a href="#page25">25</a> <i>sqq.</i>;<br/> + almost universal among races of mankind, <a href="#page33">33</a>;<br/> + among the aborigines of Central Australia, <a href="#page87">87</a> <i>sqq.</i>;<br/> + among the islanders of Torres Straits, <a href="#page170">170</a> <i>sqq.</i>;<br/> + among the natives of British New Guinea, <a href="#page190">190</a> <i>sqq.</i>;<br/> +<span class="pagenum"><a name="page498" id="page498"></a>[pg 498]</span> + among the natives of German New Guinea, <a href="#page216">216</a> <i>sqq.</i>;<br/> + among the natives of Dutch New Guinea, <a href="#page303">303</a> <i>sqq.</i>;<br/> + among the natives of Southern Melanesia, <a href="#page324">324</a> <i>sqq.</i>;<br/> + among the natives of Central Melanesia, <a href="#page343">343</a> <i>sqq.</i>;<br/> + its practical effect on the life of the Central Melanesians, <a href="#page391">391</a> <i>sq.</i>;<br/> + among the natives of Northern Melanesia, <a href="#page393">393</a> <i>sqq.</i>;<br/> + among the Fijians, <a href="#page406">406</a> <i>sqq.</i>;<br/> + strongly held by savages, <a href="#page468">468</a>;<br/> + destruction of life and property entailed by the, <a href="#page468">468</a> <i>sq.</i>;<br/> + the question of its truth, <a href="#page469">469</a> <i>sqq.</i><br/> +<br/> +Belief in sorcery a cause of keeping down the population, <a href="#page38">38</a>, <a href="#page40">40</a><br/> +<br/> +Berkeley, his theory of knowledge, <a href="#page11">11</a> <i>sq.</i><br/> +<br/> +Berlin Harbour in German New Guinea, <a href="#page218">218</a><br/> +<br/> +Bernau, Rev. J. H., <a href="#page38">38</a><br/> +<br/> +Beryl-stone in <i>Rose Mary</i>, <a href="#page130">130</a><br/> +<br/> +Betindalo, the land of the dead, <a href="#page350">350</a><br/> +<br/> +Bhotias, the, of the Himalayas, <a href="#page163">163</a><br/> +<br/> +Biak or Wiak, island, <a href="#page303">303</a><br/> +<br/> +Bilking a ghost, <a href="#page416">416</a><br/> +<br/> +Bird in divination as to cause of death, <a href="#page45">45</a><br/> +<br/> +Birds, souls of sorcerers in, <a href="#page39">39</a><br/> +<br/> +Birth, new, at initiation, pretence of, <a href="#page254">254</a><br/> +<br/> +Birthplaces, the dead buried in their, <a href="#page160">160</a><br/> +<br/> +Birth-stones and birth-sticks (<i>churinga</i>) of the Central Australians, <a href="#page96">96</a> <i>sqq.</i><br/> +<br/> +Bismarck Archipelago, <a href="#page70">70</a>, <a href="#page394">394</a>, <a href="#page402">402</a><br/> +<br/> +Black, mourners painted, <a href="#page178">178</a>, <a href="#page241">241</a>, <a href="#page293">293</a>;<br/> + gravediggers painted, <a href="#page451">451</a><br/> +<br/> +—— -snake people, <a href="#page94">94</a><br/> +<br/> +Blackened, faces of mourners, <a href="#page403">403</a><br/> +<br/> +Blood of mourners dropped on corpse or into grave, <a href="#page158">158</a> <i>sq.</i>, <a href="#page183">183</a>, <a href="#page185">185</a>;<br/> + and hair of mourners offered to the dead, <a href="#page183">183</a>;<br/> + of pigs smeared on skulls and bones of the dead, <a href="#page200">200</a>;<br/> + soul thought to reside in the, <a href="#page307">307</a>;<br/> + of sacrificial victim not allowed to fall on the ground, <a href="#page365">365</a><br/> +<br/> +—— revenge, duty of, <a href="#page274">274</a>, <a href="#page276">276</a> <i>sq.</i>;<br/> + discharged by sham fight, <a href="#page136">136</a> <i>sq.</i><br/> +<br/> +Bogadyim, in German New Guinea, <a href="#page230">230</a>, <a href="#page231">231</a><br/> +<br/> +Boigu, the island of the dead, <a href="#page175">175</a>, <a href="#page184">184</a>, <a href="#page213">213</a><br/> +<br/> +Bolafagina, the lord of the dead, <a href="#page350">350</a><br/> +<br/> +Bolotoo, the land of souls, <a href="#page411">411</a><br/> +<br/> +Bones of the dead, second burial of the, <a href="#page166">166</a> <i>sq.</i>;<br/> + kept in house, <a href="#page203">203</a>;<br/> + worn by survivors, <a href="#page225">225</a>;<br/> + disinterred and kept in house, <a href="#page225">225</a>, <a href="#page294">294</a>;<br/> + making rain by means of the, <a href="#page341">341</a><br/> +<br/> +—— and skulls of dead smeared with blood of pigs, <a href="#page200">200</a><br/> +<br/> +Bonitos, ghosts in, <a href="#page380">380</a><br/> +<br/> +<i>Boollia</i>, magic, <a href="#page41">41</a> <i>sq.</i><br/> +<br/> +"Born of an oak or a rock," <a href="#page128">128</a><br/> +<br/> +Bougainville, island of, <a href="#page393">393</a><br/> +<br/> +Boulia district of Queensland, <a href="#page147">147</a>, <a href="#page155">155</a><br/> +<br/> +Bow, divination by, <a href="#page241">241</a><br/> +<br/> +Bread-fruit trees, stones to make them bear fruit, <a href="#page335">335</a> <i>sq.</i><br/> +<br/> +Breaking things offered to the dead, <a href="#page276">276</a><br/> +<br/> +Breath, vital principle associated with the, <a href="#page129">129</a> <i>sq.</i><br/> +<br/> +Brett, Rev. W. H., <a href="#page35">35</a> <i>sqq.</i><br/> +<br/> +Brewin, an evil spirit, <a href="#page45">45</a><br/> +<br/> +Brittany, burial custom in, <a href="#page458">458</a><br/> +<br/> +Brothers-in-law in funeral rites, <a href="#page177">177</a><br/> +<br/> +Brown, Rev. Dr. George, <a href="#page48">48</a>, <a href="#page395">395</a><br/> +<br/> +Buandik, the, <a href="#page138">138</a><br/> +<br/> +Buckley, the convict, <a href="#page131">131</a><br/> +<br/> +Buginese, burial custom of the, <a href="#page461">461</a><br/> +<br/> +Bugotu, <a href="#page350">350</a>, <a href="#page352">352</a>;<br/> + in Ysabel, <a href="#page372">372</a>, <a href="#page379">379</a><br/> +<br/> +Building king's house, men sacrificed at, <a href="#page446">446</a><br/> +<br/> +Bukaua, the, of German New Guinea, <a href="#page242">242</a>, <a href="#page256">256</a> <i>sqq.</i><br/> +<br/> +Bull-roarers, <a href="#page243">243</a>;<br/> + used in divination, <a href="#page249">249</a>;<br/> + described, <a href="#page250">250</a>;<br/> + used at initiation of young men among the Yabim, <a href="#page250">250</a> <i>sqq.</i>;<br/> + among the Kaya-Kaya, <a href="#page255">255</a>;<br/> + at initiation among the Bukaua, <a href="#page260">260</a> <i>sq.</i>;<br/> + associated with the spirits of the dead, <a href="#page261">261</a>;<br/> + at initiation among the Kai, <a href="#page263">263</a>, <a href="#page291">291</a>;<br/> + at initiation of young men among the Tami, <a href="#page301">301</a>, <a href="#page302">302</a><br/> +<br/> +Bulotu or Bulu, the land of the dead, <a href="#page462">462</a>, <a href="#page463">463</a><br/> +<br/> +Bundle, the fatal, <a href="#page472">472</a>;<br/> + story of, <a href="#page77">77</a> <i>sq.</i><br/> +<br/> +<i>Bures</i>, Fijian temples, <a href="#page439">439</a><br/> +<br/> +Burial different for old and young, married and unmarried, etc., <a href="#page161">161</a> <i>sqq.</i>;<br/> + and burning of the dead, <a href="#page162">162</a> <i>sq.</i>;<br/> + special modes of, intended to prevent or facilitate the return of the spirit, <a href="#page163">163</a> <i>sqq.</i>;<br/> + second, custom of, <a href="#page166">166</a> <i>sq.</i>;<br/> + in trees, <a href="#page203">203</a>;<br/> + in island, <a href="#page319">319</a>;<br/> + in the sea, <a href="#page347">347</a> <i>sq.</i><br/> +<br/> +—— customs of the Australian aborigines, <a href="#page144">144</a> <i>sqq.</i>;<br/> + in Tumleo, <a href="#page223">223</a>;<br/> + of the Kai, <a href="#page274">274</a>;<br/> + of the New Caledonians, <a href="#page326">326</a> <i>sq.</i>, <a href="#page339">339</a> <i>sq.</i>;<br/> + in New Ireland, <a href="#page397">397</a> <i>sq.</i>;<br/> + in the Duke of York Island, <a href="#page403">403</a>.<br/> + <i>See also</i> <a href="#index-corpse">Corpse</a>, <a href="#index-grave">Grave</a><br/> +<br/> +—— -grounds, sacred, <a href="#page378">378</a><br/> +<br/> +Buried alive, old people, <a href="#page359">359</a> <i>sq.</i><br/> +<br/> +Burma, <a href="#page75">75</a><br/> +<br/> +Burning and burial of the dead, <a href="#page162">162</a> <i>sq.</i><br/> +<br/> +—— bodies of women who died in childbed, <a href="#page459">459</a><br/> +<br/> +Burns inflicted on themselves by mourners, <a href="#page154">154</a>, <a href="#page155">155</a>, <a href="#page157">157</a>, <a href="#page327">327</a>, <a href="#page451">451</a><br/> +<br/> +Burnt offerings to the dead, <a href="#page294">294</a><br/> +<br/> +—— sacrifices, reasons for, <a href="#page348">348</a> <i>sq.</i>;<br/> + to ghosts, <a href="#page366">366</a>, <a href="#page367">367</a> <i>sq.</i>, <a href="#page373">373</a><br/> +<span class="pagenum"><a name="page499" id="page499"></a>[pg 499]</span> +<br/> +Burying alive the sick and old, Fijian custom of, <a href="#page420">420</a> <i>sqq.</i><br/> +<br/> +—— people in their birthplaces, <a href="#page160">160</a><br/> +<br/> +Bushmen, <a href="#page65">65</a><br/> +<br/> +<i>Buwun</i>, deities, <a href="#page296">296</a> +</p> + +<p> +Caffres of South Africa, their beliefs as to the causes of death, <a href="#page55">55</a> <i>sq.</i><br/> +<br/> +Calabar, poison ordeal in, <a href="#page52">52</a><br/> +<br/> +California, Indians of, <a href="#page68">68</a><br/> +<br/> +Calling back a lost soul, <a href="#page312">312</a><br/> +<br/> +Calm and wind produced by weather-doctors, <a href="#page385">385</a> <i>sq.</i><br/> +<br/> +Cambridge Anthropological Expedition to Torres Straits, <a href="#page171">171</a>, <a href="#page191">191</a><br/> +<br/> +Canaanites, the heathen, <a href="#page154">154</a><br/> +<br/> +Canadian Indians, burial custom of the, <a href="#page454">454</a><br/> +<br/> +Canarium nuts, first-fruits of, offered to ghosts, <a href="#page368">368</a> <i>sq.</i><br/> +<br/> +Cannibal feasts in Fiji, <a href="#page446">446</a><br/> +<br/> +Cannibals fear the ghosts of their victims, <a href="#page396">396</a><br/> +<br/> +Canoe, men sacrificed at launching a new, <a href="#page446">446</a> <i>sq.</i><br/> +<br/> +Canoes, Papuan, <a href="#page220">220</a><br/> +<br/> +Cape Bedford in Queensland, <a href="#page129">129</a>, <a href="#page130">130</a>, <a href="#page131">131</a><br/> +<br/> +—— King William in German New Guinea, <a href="#page218">218</a>, <a href="#page238">238</a><br/> +<br/> +Carnac in Brittany, <a href="#page438">438</a><br/> +<br/> +Catching soul in a scarf, <a href="#page412">412</a> <i>sq.</i><br/> +<br/> +Cause, Hume's analysis of, <a href="#page18">18</a> <i>sq.</i><br/> +<br/> +Causes, the propensity to search for, <a href="#page17">17</a> <i>sq.</i>;<br/> + two classes of, <a href="#page22">22</a><br/> +<br/> +Caves used as burial-places or charnel-houses, <a href="#page330">330</a> <i>sqq.</i><br/> +<br/> +Celebes, Central, <a href="#page72">72</a><br/> +<br/> +<a name="index-central-australia" id="index-central-australia"></a>Central Australia, aborigines of, their ideas as to natural death, <a href="#page46">46</a> <i>sq.</i>;<br/> + their ideas as to resurrection, <a href="#page68">68</a>;<br/> + their belief in immortality, <a href="#page87">87</a> <i>sqq.</i>;<br/> + their belief in reincarnation of the dead, <a href="#page92">92</a> <i>sqq.</i>;<br/> + their attitude towards the dead, <a href="#page124">124</a> <i>sqq.</i><br/> +<br/> +Cereals unknown to Melanesians and Polynesians, <a href="#page408">408</a><br/> +<br/> +Ceremonial impurity of manslayer, <a href="#page229">229</a> <i>sq.</i><br/> +<br/> +Ceremonies performed in honour of the Wollunqua, a mythical water-snake, <a href="#page108">108</a> <i>sqq.</i>;<br/> + dramatic, to commemorate the doings of ancestors, <a href="#page118">118</a> <i>sqq.</i>;<br/> + funeral, of the Torres Straits Islanders, <a href="#page176">176</a> <i>sqq.</i><br/> + <i>See also</i> <a href="#index-dramatic-ceremonies">Dramatic Ceremonies</a>, <a href="#index-dramatic-representation">Dramatic Representations</a>, <a href="#index-funeral-ceremonies">Funeral Ceremonies</a>, <a href="#index-totems">Totems</a><br/> +<br/> +Chameleon in myths of the origin of death, <a href="#page60">60</a> <i>sqq.</i><br/> +<br/> +Chams of Annam, <a href="#page67">67</a><br/> +<br/> +Charms imparted by dead in dreams, <a href="#page139">139</a><br/> +<br/> +Charnel-houses, <a href="#page221">221</a> <i>sq.</i>, <a href="#page225">225</a>, <a href="#page328">328</a><br/> +<br/> +Cheating the devil, <a href="#page460">460</a><br/> +<br/> +Chepara, the, <a href="#page139">139</a><br/> +<br/> +Cheremiss of Russia, burial custom of the, <a href="#page457">457</a><br/> +<br/> +Cherokee Indians, <a href="#page77">77</a><br/> +<br/> +Chief, spirit of dead, a worshipful ghost, <a href="#page352">352</a><br/> +<br/> +Chief's power in Central Melanesia based on a fear of ghosts, <a href="#page391">391</a><br/> +<br/> +Chiefs deified after death, <a href="#page369">369</a><br/> +<br/> +Chiefs' authority based on their claim to magical powers, <a href="#page395">395</a><br/> +<br/> +Chieftainship, rise of, <a href="#page141">141</a><br/> +<br/> +Childbed, treatment of ghosts of women dying in, <a href="#page358">358</a>;<br/> + special fear of ghosts of women dying in, <a href="#page458">458</a> <i>sqq.</i><br/> +<br/> +Childless women, burial of, <a href="#page458">458</a><br/> +<br/> +Children, Central Australian theory of the birth of, <a href="#page93">93</a> <i>sq.</i>;<br/> + belief of Queensland natives as to the birth of, <a href="#page128">128</a><br/> +<br/> +Children buried in trees, <a href="#page161">161</a>, <a href="#page312">312</a> <i>sq.</i>;<br/> + stillborn, burial of, <a href="#page458">458</a><br/> +<br/> +Child-stones, <a href="#page93">93</a> <i>sq.</i><br/> +<br/> +Chingpaws of Burma, <a href="#page75">75</a><br/> +<br/> +<i>Choi</i>, disembodied human spirits, <a href="#page128">128</a><br/> +<br/> +Chukchansi Indians, <a href="#page163">163</a><br/> +<br/> +<i>Churinga</i>, sacred sticks or stones, <a href="#page96">96</a> <i>sqq.</i><br/> +<br/> +Circumcision as initiatory rite of young men, <a href="#page233">233</a>;<br/> + among the Yabim, <a href="#page250">250</a> <i>sqq.</i>;<br/> + among the Akikuyu, <a href="#page254">254</a>;<br/> + among the Bukaua, <a href="#page260">260</a> <i>sq.</i>;<br/> + among the Kai, <a href="#page290">290</a> <i>sq.</i>;<br/> + among the Tami, <a href="#page301">301</a> <i>sq.</i>;<br/> + as a propitiatory sacrifice, <a href="#page426">426</a> <i>sqq.</i><br/> +<br/> +Clans, totemic, <a href="#page104">104</a><br/> +<br/> +Clay, widow's body smeared with, <a href="#page223">223</a><br/> +<br/> +Cleanliness due to fear of sorcery, <a href="#page386">386</a> <i>sq.</i>, <a href="#page414">414</a><br/> +<br/> +Cleft stick used in cure, <a href="#page271">271</a><br/> +<br/> +Clercq, F. S. A. de, <a href="#page316">316</a><br/> +<br/> +Cloth and weapons offered to ancestral spirits, <a href="#page430">430</a> <i>sq.</i><br/> +<br/> +Clubhouses for men, <a href="#page221">221</a>, <a href="#page225">225</a>, <a href="#page226">226</a>, <a href="#page243">243</a>, <a href="#page256">256</a> <i>sq.</i>, <a href="#page355">355</a><br/> +<br/> +Cochinchina, <a href="#page74">74</a><br/> +<br/> +Coco-nut trees of dead cut down, <a href="#page208">208</a>, <a href="#page209">209</a>, <a href="#page327">327</a>;<br/> + stones to blight, <a href="#page335">335</a><br/> +<br/> +—— -nuts tabooed, <a href="#page297">297</a><br/> +<br/> +Codrington, Dr. R. H., <a href="#page54">54</a> <i>sq.</i>, <a href="#page344">344</a>, <a href="#page345">345</a> <i>sq.</i>, <a href="#page353">353</a>, <a href="#page355">355</a>, <a href="#page359">359</a>, <a href="#page362">362</a> <i>sq.</i>, <a href="#page368">368</a>, <a href="#page380">380</a> <i>sq.</i><br/> +<br/> +Collins, David, <a href="#page133">133</a><br/> +<br/> +Commemorative and magical ceremonies combined, <a href="#page122">122</a>, <a href="#page126">126</a><br/> +<br/> +Commercial habits of the North Melanesians, <a href="#page394">394</a><br/> +<br/> +Communal houses, <a href="#page304">304</a><br/> +<br/> +Communism, temporary revival of primitive, <a href="#page436">436</a> <i>sq.</i><br/> +<br/> +Comparative and descriptive anthropology, their relation, <a href="#page230">230</a> <i>sq.</i><br/> +<span class="pagenum"><a name="page500" id="page500"></a>[pg 500]</span> +<br/> +Comparative method applied to the study of religion, <a href="#page5">5</a> <i>sq.</i>;<br/> + in anthropology, <a href="#page30">30</a><br/> +<br/> +Compartments in land of the dead, <a href="#page244">244</a>, <a href="#page354">354</a>, <a href="#page404">404</a><br/> +<br/> +Competition as a cause of progress, <a href="#page89">89</a> <i>sq.</i><br/> +<br/> +Conception in women, Central Australian theory of, <a href="#page93">93</a> <i>sq.</i>;<br/> + belief of Queensland natives concerning, <a href="#page128">128</a><br/> +<br/> +Conception of death, the savage, <a href="#page31">31</a> <i>sqq.</i><br/> +<br/> +Concert of spirits, <a href="#page340">340</a> <i>sq.</i><br/> +<br/> +Confession of sins, <a href="#page201">201</a><br/> +<br/> +Congo, natives of the, their ideas as to natural death, <a href="#page50">50</a>;<br/> + worship of the moon on the, <a href="#page68">68</a><br/> +<br/> +Consecration of manslayers in Fiji, <a href="#page448">448</a> <i>sq.</i><br/> +<br/> +Consultation of ancestral images, <a href="#page308">308</a> <i>sqq.</i><br/> +<br/> +Continence, required in training yam vines, <a href="#page371">371</a><br/> +<br/> +Continuance of death, myth of the, <a href="#page472">472</a><br/> +<br/> +Contradictions and inconsistencies in reasoning not peculiar to savages, <a href="#page111">111</a> <i>sq.</i><br/> +<br/> +Convulsions as evidence of inspiration, <a href="#page443">443</a>, <a href="#page444">444</a><br/> +<br/> +Co-operative system of piety, <a href="#page333">333</a><br/> +<br/> +Coorgs, the, <a href="#page163">163</a><br/> +<br/> +Cord worn round neck by mourners, <a href="#page241">241</a>, <a href="#page242">242</a>, <a href="#page249">249</a>, <a href="#page259">259</a>, <a href="#page361">361</a><br/> +<br/> +<a name="index-corpse" id="index-corpse"></a>Corpse inspected to discover sorcerer, <a href="#page37">37</a>, <a href="#page38">38</a>, <a href="#page53">53</a> <i>sq.</i>;<br/> + dried on fire, <a href="#page135">135</a>, <a href="#page184">184</a>, <a href="#page249">249</a>, <a href="#page313">313</a>, <a href="#page355">355</a>;<br/> + tied to prevent ghost from walking, <a href="#page144">144</a>;<br/> + mauled and mutilated in order to disable the ghost, <a href="#page153">153</a>;<br/> + putrefying juices of, received by mourners on their bodies, <a href="#page167">167</a>, <a href="#page205">205</a>;<br/> + carried out feet foremost, <a href="#page174">174</a>;<br/> + decked with ornaments and flowers, <a href="#page232">232</a>;<br/> + painted white and red, <a href="#page233">233</a>;<br/> + crowned with red roses, <a href="#page233">233</a>, <a href="#page234">234</a>;<br/> + stript of ornaments before burial, <a href="#page234">234</a>, <a href="#page241">241</a>;<br/> + kept in house, <a href="#page355">355</a>;<br/> + property displayed beside the, <a href="#page397">397</a>;<br/> + persons who have handled a corpse forbidden to touch food with their hands, <a href="#page450">450</a> <i>sq.</i>;<br/> + carried out of house by special opening, <a href="#page452">452</a> <i>sqq.</i><br/> +<br/> +Corpses mummified, <a href="#page313">313</a>;<br/> + of women dying in childbed burnt, <a href="#page459">459</a><br/> +<br/> +Costume of mourners, <a href="#page184">184</a>, <a href="#page198">198</a>, <a href="#page241">241</a> <i>sq.</i>;<br/> + of widow and widower, <a href="#page204">204</a><br/> +<br/> +Costumes of actors in dramatic ceremonies concerned with totems, <a href="#page119">119</a> <i>sqq.</i><br/> +<br/> +Crabs in myth of the origin of death, <a href="#page70">70</a><br/> +<br/> +Cracking joints of fingers at incantation, <a href="#page223">223</a><br/> +<br/> +Creator, the, and the origin of death, <a href="#page73">73</a><br/> +<br/> +Crocodiles, transmigration of dead into, <a href="#page245">245</a><br/> +<br/> +Cromlechs, <a href="#page438">438</a><br/> +<br/> +Crops, ghosts expected to make the crops thrive, <a href="#page259">259</a>, <a href="#page284">284</a>, <a href="#page288">288</a> <i>sq.</i><br/> +<br/> +Cross-questioning a ghost by means of fire, <a href="#page278">278</a><br/> +<br/> +Cultivation of the ground, spirits of ancestors supposed to help in the, <a href="#page259">259</a><br/> +<br/> +Culture, advance of, among the aborigines of South-Eastern Australia, <a href="#page141">141</a> <i>sq.</i>, <a href="#page148">148</a> <i>sq.</i>; + advanced, of the Fijians, <a href="#page407">407</a><br/> +<br/> +Cursing enemies, <a href="#page370">370</a>, <a href="#page403">403</a>, <a href="#page404">404</a><br/> +<br/> +Cutting down trees of the dead, <a href="#page208">208</a>, <a href="#page209">209</a><br/> +<br/> +<a name="index-cuttings" id="index-cuttings"></a>Cuttings of the flesh in honour of the dead, <a href="#page154">154</a> <i>sqq.</i>, <a href="#page183">183</a>, <a href="#page184">184</a> <i>sq.</i>, <a href="#page196">196</a>, <a href="#page272">272</a>, <a href="#page327">327</a>, <a href="#page359">359</a> +</p> + +<p> +Dance of death, <a href="#page185">185</a> <i>sqq.</i><br/> +<br/> +Dances as funeral rites, <a href="#page179">179</a> <i>sqq.</i>, <a href="#page200">200</a>;<br/> + masked, of the Monumbo, <a href="#page228">228</a>;<br/> + masked, of a Secret Society, <a href="#page233">233</a>;<br/> + at deaths, <a href="#page293">293</a> <i>sq.</i>;<br/> + of masked men in imitation of spirits, <a href="#page297">297</a>;<br/> + at festivals, <a href="#page316">316</a>;<br/> + at festivals of the dead, <a href="#page321">321</a>;<br/> + at funeral feasts, <a href="#page399">399</a><br/> +<br/> +—— and games at festivals, <a href="#page226">226</a><br/> +<br/> +Dark, ghosts dreaded in the, <a href="#page197">197</a>, <a href="#page283">283</a>, <a href="#page306">306</a>, <a href="#page467">467</a>;<br/> + female mourners remain in the, <a href="#page360">360</a><br/> +<br/> +Daula, a ghost associated with the frigate-bird, <a href="#page376">376</a><br/> +<br/> +Dawson, James, <a href="#page42">42</a>, <a href="#page142">142</a>, <a href="#page143">143</a><br/> +<br/> +Dazing a ghost, <a href="#page416">416</a><br/> +<br/> +<a name="index-dead" id="index-dead"></a>Dead, worship of the, <a href="#page23">23</a> <i>sqq.</i>, <a href="#page31">31</a>, <a href="#page328">328</a> <i>sqq.</i>, <a href="#page338">338</a>;<br/> + seen in dreams, <a href="#page27">27</a>;<br/> + belief in the reincarnation of the, <a href="#page92">92</a> <i>sqq.</i>, <a href="#page107">107</a>;<br/> + spirits of, associated with conspicuous features of the landscape, <a href="#page115">115</a> <i>sqq.</i>;<br/> + reincarnation of the, <a href="#page124">124</a> <i>sq.</i>, <a href="#page127">127</a> <i>sqq.</i>;<br/> + souls of the, supposed to go to the sky, <a href="#page133">133</a> <i>sq.</i>, <a href="#page135">135</a>, <a href="#page138">138</a> <i>sq.</i>, <a href="#page141">141</a>, <a href="#page142">142</a>;<br/> + souls of the, supposed to be in stars, <a href="#page134">134</a>, <a href="#page140">140</a>;<br/> + names of the, not mentioned, <a href="#page135">135</a>;<br/> + magical virtue attributed to the hair of the, <a href="#page137">137</a> <i>sq.</i>;<br/> + appear to the living in dreams, <a href="#page139">139</a>, <a href="#page195">195</a>, <a href="#page213">213</a>, <a href="#page229">229</a>;<br/> + attentions paid to the, in regard to food, fire, property, etc., <a href="#page144">144</a> <i>sqq.</i>;<br/> + property of, deposited in grave, <a href="#page145">145</a> <i>sqq.</i>;<br/> + motive for destroying the property of the, <a href="#page147">147</a> <i>sq.</i>;<br/> + economic loss entailed by sacrifices to the, <a href="#page149">149</a>;<br/> + incipient worship of the, in Australia, <a href="#page149">149</a>, <a href="#page150">150</a>;<br/> + feared, <a href="#page152">152</a> <i>sq.</i>, <a href="#page173">173</a> <i>sqq.</i>, <a href="#page196">196</a> <i>sq.</i>, <a href="#page201">201</a>, <a href="#page203">203</a>, <a href="#page244">244</a>, <a href="#page248">248</a>;<br/> + cuttings of the flesh in honour of the, <a href="#page154">154</a> <i>sqq.</i>, <a href="#page183">183</a>, <a href="#page184">184</a> <i>sq.</i>, <a href="#page196">196</a>, <a href="#page327">327</a>, <a href="#page359">359</a>;<br/> + thought to be strengthened by blood, <a href="#page159">159</a>;<br/> +<span class="pagenum"><a name="page501" id="page501"></a>[pg 501]</span> + disposed of in different ways according to their age, manner of death, etc., <a href="#page161">161</a> <i>sqq.</i>;<br/> + fear of the, <a href="#page168">168</a>;<br/> + germs of a worship of the, in Australia, <a href="#page168">168</a> <i>sq.</i>;<br/> + destruction of the property of the, <a href="#page174">174</a>;<br/> + land of the, <a href="#page175">175</a> <i>sq.</i>, <a href="#page192">192</a>, <a href="#page193">193</a>, <a href="#page194">194</a> <i>sq.</i>, <a href="#page202">202</a>, <a href="#page203">203</a>, <a href="#page207">207</a>, <a href="#page209">209</a> <i>sq.</i>, <a href="#page211">211</a> <i>sqq.</i>, <a href="#page224">224</a>, <a href="#page228">228</a> <i>sq.</i>, <a href="#page244">244</a>, <a href="#page260">260</a>, <a href="#page286">286</a> <i>sq.</i>, <a href="#page292">292</a>, <a href="#page299">299</a>, <a href="#page305">305</a> <i>sq.</i>, <a href="#page307">307</a>, <a href="#page322">322</a>, <a href="#page326">326</a>, <a href="#page345">345</a>, <a href="#page350">350</a> <i>sq.</i>, <a href="#page353">353</a> <i>sq.</i>, <a href="#page404">404</a> <i>sqq.</i>, <a href="#page462">462</a> <i>sqq.</i>;<br/> + personated by masked men, <a href="#page176">176</a>, <a href="#page179">179</a> <i>sq.</i>, <a href="#page182">182</a> <i>sq.</i>, <a href="#page185">185</a> <i>sqq.</i>;<br/> + food offered to the, <a href="#page183">183</a>, <a href="#page211">211</a>, <a href="#page214">214</a>, <a href="#page232">232</a>, <a href="#page241">241</a>, <a href="#page332">332</a>, <a href="#page338">338</a>, <a href="#page348">348</a> <i>sq.</i>, <a href="#page364">364</a> <i>sq.</i>, <a href="#page367">367</a> <i>sq.</i>, <a href="#page372">372</a> <i>sq.</i>, <a href="#page396">396</a> <i>sq.</i>, <a href="#page429">429</a>, <a href="#page442">442</a>, <a href="#page467">467</a>;<br/> + elements of a worship of the, in Torres Straits, <a href="#page189">189</a>;<br/> + laid on platforms, <a href="#page199">199</a>, <a href="#page203">203</a>, <a href="#page205">205</a>;<br/> + worshipped in British New Guinea, <a href="#page201">201</a> <i>sq.</i>;<br/> + prayers to the, <a href="#page201">201</a> <i>sq.</i>, <a href="#page214">214</a>, <a href="#page259">259</a>, <a href="#page288">288</a>, <a href="#page307">307</a>, <a href="#page329">329</a> <i>sq.</i>, <a href="#page332">332</a> <i>sqq.</i>, <a href="#page340">340</a>, <a href="#page376">376</a> <i>sq.</i>, <a href="#page401">401</a>, <a href="#page403">403</a> <i>sq.</i>, <a href="#page427">427</a>, <a href="#page441">441</a>;<br/> + names of, not mentioned, <a href="#page210">210</a>, <a href="#page246">246</a>;<br/> + monuments of the, <a href="#page225">225</a>;<br/> + offerings of hunters and fishers to the, <a href="#page226">226</a>;<br/> + oracles of the, <a href="#page235">235</a>;<br/> + buried in the house, <a href="#page236">236</a>, <a href="#page347">347</a>, <a href="#page352">352</a>, <a href="#page397">397</a>, <a href="#page398">398</a>, <a href="#page399">399</a>;<br/> + offerings to the, <a href="#page239">239</a>, <a href="#page276">276</a>, <a href="#page292">292</a>, <a href="#page298">298</a>;<br/> + transmigrate into animals, <a href="#page242">242</a>, <a href="#page245">245</a>;<br/> + spirits of the, give good crops, <a href="#page247">247</a> <i>sq.</i>;<br/> + elements of a worship of the dead among the Yabim, <a href="#page255">255</a>;<br/> + spirits of the, believed to be mischievous, <a href="#page257">257</a>;<br/> + ancestors supposed to help in the cultivation of the ground, <a href="#page259">259</a>;<br/> + first-fruits offered to the, <a href="#page259">259</a>;<br/> + buried under houses, <a href="#page259">259</a>;<br/> + envious of the living, <a href="#page267">267</a>, <a href="#page381">381</a>;<br/> + burnt offerings to the, <a href="#page294">294</a>;<br/> + predominance of the worship of the, <a href="#page297">297</a> <i>sq.</i>;<br/> + power of the, over the living, <a href="#page298">298</a>, <a href="#page306">306</a> <i>sq.</i>, <a href="#page307">307</a>;<br/> + sacrifices to the, <a href="#page307">307</a>, <a href="#page338">338</a>;<br/> + wooden images (<i>korwar</i>) of the, <a href="#page307">307</a> <i>sqq.</i>, <a href="#page315">315</a>, <a href="#page316">316</a> <i>sq.</i>, <a href="#page321">321</a>, <a href="#page322">322</a>;<br/> + buried in island, <a href="#page319">319</a>;<br/> + festival of the, <a href="#page320">320</a> <i>sq.</i>;<br/> + medicine-men, inspired by spirits of the, <a href="#page322">322</a>;<br/> + spirits of the, embodied in their skulls, <a href="#page338">338</a>;<br/> + spirits of the, identified with white men, <a href="#page342">342</a>;<br/> + buried in the sea, <a href="#page347">347</a> <i>sq.</i>, <a href="#page397">397</a>;<br/> + relics of the, preserved, <a href="#page348">348</a>;<br/> + bodies of the, preserved for a time in the house, <a href="#page351">351</a>;<br/> + represented by wooden stocks, <a href="#page374">374</a>, <a href="#page386">386</a>;<br/> + burned in New Ireland, <a href="#page397">397</a>;<br/> + carried out of house by special opening, <a href="#page452">452</a> <i>sqq.</i><br/> + <i>See also</i> <a href="#index-ghost">Ghost</a><br/> +<br/> +Dead kings of Uganda consulted as oracles, <a href="#page151">151</a><br/> +<br/> +Death, the problem of, <a href="#page31">31</a> <i>sqq.</i>;<br/> + the savage conception of, <a href="#page31">31</a> <i>sqq.</i>;<br/> + thought to be an effect of sorcery, <a href="#page33">33</a> <i>sqq.</i>;<br/> + by natural causes, recognised by some savages, <a href="#page55">55</a> <i>sq.</i>;<br/> + myths of the origin of, <a href="#page59">59</a> <i>sqq.</i>;<br/> + personified in tales, <a href="#page79">79</a> <i>sqq.</i>;<br/> + not regarded as a natural necessity, <a href="#page84">84</a> <i>sqq.</i>;<br/> + the second, of the dead, <a href="#page195">195</a>, <a href="#page286">286</a>, <a href="#page299">299</a>, <a href="#page345">345</a>, <a href="#page350">350</a>, <a href="#page351">351</a>, <a href="#page354">354</a>;<br/> + attributed to sorcery, <a href="#page249">249</a>;<br/> + violent, ascribed to sorcery, <a href="#page268">268</a> <i>sq.</i>;<br/> + myth of the continuance of, <a href="#page472">472</a><br/> +<br/> +Death and resurrection at initiation, ceremony of, <a href="#page431">431</a>, <a href="#page434">434</a> <i>sq.</i>;<br/> + pretence of, at initiation, <a href="#page254">254</a> <i>sq.</i>, <a href="#page261">261</a>, <a href="#page302">302</a><br/> +<br/> +Death-dances, <a href="#page293">293</a> <i>sq.</i>;<br/> + of the Torres Straits Islanders, <a href="#page179">179</a> <i>sqq.</i><br/> +<br/> +Deaths from natural causes, disbelief of savages in, <a href="#page33">33</a> <i>sqq.</i>;<br/> + attributed to sorcery, <a href="#page136">136</a>, <a href="#page203">203</a>;<br/> + set down to sorcery or ghosts, <a href="#page203">203</a>, <a href="#page268">268</a>, <a href="#page270">270</a><br/> +<br/> +Deceiving the ghost, <a href="#page237">237</a>, <a href="#page273">273</a>, <a href="#page280">280</a> <i>sqq.</i>, <a href="#page328">328</a><br/> +<br/> +Deceiving the spirits, <a href="#page298">298</a><br/> +<br/> +Deification of the dead, <a href="#page24">24</a>, <a href="#page25">25</a>;<br/> + of parents, <a href="#page439">439</a><br/> +<br/> +Deity consumes soul of offering, <a href="#page297">297</a><br/> +<br/> +Demon carries off soul of sick, <a href="#page194">194</a><br/> +<br/> +Demons as causes of disease and death, <a href="#page36">36</a> <i>sq.</i><br/> +<br/> +Demonstrations, extravagant, of grief at a death, dictated by fear of the ghost, <a href="#page271">271</a> <i>sqq.</i><br/> +<br/> +Déné or Tinneh Indians, their ideas as to death, <a href="#page39">39</a> <i>sq.</i><br/> +<br/> +Departure of ghost thought to coincide with disappearance of flesh from bones, <a href="#page165">165</a> <i>sq.</i><br/> +<br/> +Descent of the living into the nether world, <a href="#page300">300</a>, <a href="#page355">355</a><br/> +<br/> +Descriptive and comparative anthropology, their relation, <a href="#page230">230</a> <i>sq.</i><br/> +<br/> +Descriptive method in anthropology, <a href="#page30">30</a><br/> +<br/> +Desertion of house after a death, <a href="#page195">195</a>, <a href="#page196">196</a> <i>n.</i> <a href="#footnote318">1</a>, <a href="#page210">210</a>, <a href="#page248">248</a>, <a href="#page275">275</a>, <a href="#page349">349</a>, <a href="#page400">400</a>;<br/> + of village after a death, <a href="#page275">275</a><br/> +<br/> +Deserts as impediments to progress, <a href="#page89">89</a>, <a href="#page90">90</a><br/> +<br/> +Design emblematic of totem, <a href="#page168">168</a><br/> +<br/> +Destruction of house after a death, <a href="#page210">210</a><br/> +<br/> +—— of life and property entailed by the belief in immortality, <a href="#page468">468</a> <i>sq.</i><br/> +<br/> +—— of property of the dead, <a href="#page174">174</a>, <a href="#page459">459</a>;<br/> + motive for, <a href="#page147">147</a> <i>sq.</i>, <a href="#page327">327</a><br/> +<br/> +Development arrested or retarded in savagery, <a href="#page88">88</a> <i>sqq.</i><br/> +<br/> +Dieri, the, <a href="#page138">138</a>;<br/> + their burial customs, <a href="#page144">144</a><br/> +<br/> +Differentiation of function in prayer, <a href="#page332">332</a> <i>sq.</i><br/> +<br/> +Disbelief of savages in death from natural causes, <a href="#page34">34</a> <i>sqq.</i><br/> +<br/> +<a name="index-disease" id="index-disease"></a>Disease supposed to be caused by sorcery, <a href="#page35">35</a> <i>sqq.</i>;<br/> + demons regarded as causes of, <a href="#page36">36</a> <i>sq.</i>;<br/> + recognised by some savages as due to natural causes, <a href="#page55">55</a> <i>sq.</i>;<br/> + special modes of disposing of bodies of persons who die of, <a href="#page162">162</a>, <a href="#page163">163</a>.<br/> + <i>See also</i> <a href="#index-sickness">Sickness</a><br/> +<span class="pagenum"><a name="page502" id="page502"></a>[pg 502]</span> +<br/> +Diseases ascribed to ghosts, <a href="#page257">257</a><br/> +<br/> +Disinterment of the bones of the dead, <a href="#page225">225</a>, <a href="#page294">294</a><br/> +<br/> +Dissection of corpse to discover cause of death, <a href="#page53">53</a> <i>sq.</i><br/> +<br/> +Divination to discover cause of death, <a href="#page35">35</a>, <a href="#page36">36</a>, <a href="#page37">37</a> <i>sq.</i>, <a href="#page38">38</a>, <a href="#page39">39</a> <i>sq.</i>, <a href="#page44">44</a>, <a href="#page45">45</a> <i>sq.</i>, <a href="#page50">50</a> <i>sqq.</i>, <a href="#page53">53</a> <i>sq.</i>, <a href="#page136">136</a>;<br/> + by liver, <a href="#page54">54</a>;<br/> + by dreams, <a href="#page136">136</a>, <a href="#page383">383</a>;<br/> + by the skulls of the dead, <a href="#page179">179</a>;<br/> + to discover sorcerer who caused death, <a href="#page240">240</a> <i>sq.</i>, <a href="#page249">249</a> <i>sq.</i>, <a href="#page257">257</a>, <a href="#page402">402</a>;<br/> + by bow, <a href="#page241">241</a>;<br/> + by hair to discover cause of death, <a href="#page319">319</a>;<br/> + by means of ghosts, <a href="#page389">389</a> <i>sq.</i>;<br/> + to discover ghost who has caused sickness, <a href="#page382">382</a><br/> +<br/> +Divinity of kings, <a href="#page16">16</a>;<br/> + of Fijian kings, <a href="#page407">407</a> <i>sq.</i>;<br/> + Fijian notion of, <a href="#page440">440</a> <i>sq.</i><br/> +<br/> +Dog, in myth of the origin of death, <a href="#page66">66</a>;<br/> + the Heavenly, <a href="#page460">460</a><br/> +<br/> +Dogs sacrificed to the dead, <a href="#page232">232</a>, <a href="#page234">234</a>;<br/> + sacrificed in epidemics, <a href="#page296">296</a><br/> +<br/> +Doreh Bay in Dutch New Guinea, <a href="#page303">303</a>, <a href="#page306">306</a><br/> +<br/> +Dragon supposed to swallow lads at initiation, <a href="#page301">301</a>.<br/> + <i>See also</i> <a href="#index-monster">Monster</a><br/> +<br/> +Drama of death and resurrection at initiation, <a href="#page431">431</a>, <a href="#page434">434</a> <i>sq.</i><br/> +<br/> +——, evolution of, <a href="#page189">189</a><br/> +<br/> +<a name="index-dramatic-ceremonies" id="index-dramatic-ceremonies"></a>Dramatic ceremonies in Central Australia, magical intention of, <a href="#page122">122</a> <i>sq.</i>, <a href="#page126">126</a><br/> +<br/> +—— concerned with totems, <a href="#page119">119</a> <i>sqq.</i><br/> +<br/> +—— to commemorate the doings of ancestors, <a href="#page118">118</a> <i>sqq.</i><br/> +<br/> +<a name="index-dramatic-representation" id="index-dramatic-representation"></a>Dramatic representation of ghosts and spirits by masked men, <a href="#page176">176</a>, <a href="#page179">179</a> <i>sq.</i>, <a href="#page180">180</a> <i>sqq.</i>, <a href="#page185">185</a> <i>sqq.</i><br/> +<br/> +Drawings on ground in religious or magical ceremony, <a href="#page112">112</a> <i>sq.</i><br/> +<br/> +—— on rocks, <a href="#page318">318</a><br/> +<br/> +Dread of witchcraft, <a href="#page413">413</a> <i>sq.</i><br/> +<br/> +Dreamer, professional, <a href="#page383">383</a><br/> +<br/> +Dreams as a source of the belief in immortality and of the worship of the dead, <a href="#page27">27</a> <i>sq.</i>, <a href="#page214">214</a>;<br/> + divination by, <a href="#page136">136</a>;<br/> + appearance of the dead to the living in, <a href="#page139">139</a>, <a href="#page195">195</a>, <a href="#page213">213</a>, <a href="#page229">229</a>;<br/> + savage faith in the truth of, <a href="#page139">139</a> <i>sq.</i>;<br/> + consultation of the dead in, <a href="#page179">179</a>;<br/> + danger of, <a href="#page194">194</a>;<br/> + the dead communicate with the living in, <a href="#page248">248</a><br/> +<br/> +Driving away the ghost, <a href="#page178">178</a>, <a href="#page197">197</a>, <a href="#page248">248</a>, <a href="#page305">305</a>, <a href="#page306">306</a>, <a href="#page323">323</a>, <a href="#page356">356</a> <i>sqq.</i>, <a href="#page396">396</a>, <a href="#page399">399</a>, <a href="#page415">415</a><br/> +<br/> +Drowning of ghosts, <a href="#page224">224</a><br/> +<br/> +Duke of York Island, <a href="#page393">393</a>, <a href="#page397">397</a>, <a href="#page403">403</a>, <a href="#page404">404</a><br/> +<br/> +Dying, threats of the, <a href="#page273">273</a> +</p> + +<p> +Ears of corpse stopped with hot coals, <a href="#page152">152</a>;<br/> + of mourners cut, <a href="#page183">183</a>, <a href="#page272">272</a>, <a href="#page327">327</a><br/> +<br/> +Earth-burial and tree-burial, <a href="#page161">161</a>, <a href="#page166">166</a> <i>sq.</i><br/> +<br/> +Earthquakes ascribed to ghosts, <a href="#page286">286</a>, <a href="#page288">288</a>;<br/> + caused by deities, <a href="#page296">296</a><br/> +<br/> +Eating totemic animals or plants, <a href="#page120">120</a> <i>sq.</i><br/> +<br/> +Economic loss entailed by sacrifices to the dead, <a href="#page149">149</a>;<br/> + entailed by the belief in immortality, <a href="#page468">468</a> <i>sq.</i><br/> +<br/> +Eel, ghost in, <a href="#page379">379</a><br/> +<br/> +Eels offered to the dead, <a href="#page429">429</a><br/> +<br/> +Egypt, custom at embalming a corpse in ancient, <a href="#page178">178</a><br/> +<br/> +Elysium, the Fijian, <a href="#page466">466</a> <i>sq.</i><br/> +<br/> +Embryology of religion, <a href="#page88">88</a><br/> +<br/> +Emu totem, dramatic ceremonies concerned with, <a href="#page122">122</a>, <a href="#page123">123</a><br/> +<br/> +Encounter Bay tribe of South Australia, <a href="#page42">42</a><br/> +<br/> +<a name="index-epilepsy" id="index-epilepsy"></a>Epilepsy ascribed to anger of ghosts, <a href="#page257">257</a>, <a href="#page283">283</a><br/> +<br/> +—— and inspiration, <a href="#page15">15</a><br/> +<br/> +Erdweg, Father Josef, <a href="#page218">218</a>, <a href="#page219">219</a>, <a href="#page227">227</a><br/> +<br/> +Erskine, Capt. J. E., <a href="#page409">409</a><br/> +<br/> +<i>Ertnatulunga</i>, sacred store-house, <a href="#page99">99</a><br/> +<br/> +<i>Erythrophloeum guiniense</i>, in poison ordeal, <a href="#page50">50</a><br/> +<br/> +Esquimaux, burial custom of the, <a href="#page454">454</a>, <a href="#page456">456</a><br/> +<br/> +Essence, immaterial, of sacrifice absorbed by ghosts and spirits, <a href="#page285">285</a>, <a href="#page287">287</a>, <a href="#page374">374</a><br/> +<br/> +Euhemerism, <a href="#page24">24</a> <i>sq.</i><br/> +<br/> +Euhemerus, <a href="#page24">24</a><br/> +<br/> +European teaching, influence of, on native beliefs, <a href="#page142">142</a> <i>sq.</i><br/> +<br/> +Evil spirits regarded as causes of death, <a href="#page36">36</a> <i>sq.</i><br/> +<br/> +Excitement as mark of inspiration, <a href="#page14">14</a><br/> +<br/> +Exogamy with female descent, <a href="#page416">416</a>, <a href="#page418">418</a><br/> +<br/> +Exorcism as cure for sickness, <a href="#page222">222</a> <i>sq.</i><br/> +<br/> +Experience defined, <a href="#page12">12</a>;<br/> + two sorts of, <a href="#page13">13</a> <i>sq.</i><br/> +<br/> +—— and intuition, <a href="#page11">11</a><br/> +<br/> +External world, question of the reality of, <a href="#page13">13</a> <i>sq.</i>;<br/> + an illusion, <a href="#page21">21</a><br/> +<br/> +Eye, soul resides in the, <a href="#page267">267</a><br/> +<br/> +Eyes of corpse bandaged, <a href="#page459">459</a> +</p> + +<p> +Faints ascribed to action of ghosts, <a href="#page257">257</a>, <a href="#page283">283</a><br/> +<br/> +Faith, weakening of religious, <a href="#page4">4</a><br/> +<br/> +Falling stars the souls of the dead, <a href="#page229">229</a>, <a href="#page399">399</a><br/> +<br/> +Family prayers of the New Caledonians, <a href="#page332">332</a> <i>sq.</i>, <a href="#page340">340</a><br/> +<br/> +—— priests, <a href="#page332">332</a>, <a href="#page340">340</a><br/> +<br/> +Famine, the stone of, <a href="#page334">334</a> <i>sq.</i><br/> +<br/> +Fasting in mourning for a king, <a href="#page451">451</a> <i>sq.</i><br/> +<br/> +Father-in-law, mourning for a, <a href="#page155">155</a><br/> +<br/> +Favourable natural conditions, their influence in stimulating social progress, <a href="#page141">141</a> <i>sq.</i>, <a href="#page148">148</a> <i>sq.</i><br/> +<br/> +Fear of ghosts, <a href="#page134">134</a>, <a href="#page135">135</a>, <a href="#page147">147</a>, <a href="#page151">151</a> <i>sqq.</i>, <a href="#page158">158</a>, <a href="#page173">173</a> <i>sqq.</i>, <a href="#page195">195</a>, <a href="#page196">196</a> <i>sq.</i>, <a href="#page201">201</a>, <a href="#page203">203</a>, <a href="#page229">229</a> <i>sq.</i>, <a href="#page232">232</a>, <a href="#page237">237</a>, <a href="#page276">276</a>, <a href="#page282">282</a> <i>sq.</i>, <a href="#page305">305</a>, <a href="#page321">321</a>, <a href="#page327">327</a>, <a href="#page347">347</a>, <a href="#page396">396</a>, <a href="#page414">414</a> <i>sq.</i>, <a href="#page449">449</a>, <a href="#page455">455</a>, <a href="#page467">467</a>;<br/> +<span class="pagenum"><a name="page503" id="page503"></a>[pg 503]</span> + a moral restraint, <a href="#page175">175</a>;<br/> + the source of extravagant demonstrations of grief at death, <a href="#page271">271</a> <i>sqq.</i>;<br/> + taboo based on, <a href="#page390">390</a> <i>sq.</i>;<br/> + a bulwark of morality, <a href="#page392">392</a>;<br/> + funeral customs based on, <a href="#page450">450</a> <i>sqq.</i>;<br/> + of women dying in childbed, <a href="#page458">458</a> <i>sqq.</i><br/> +<br/> +Fear of the dead, <a href="#page152">152</a> <i>sq.</i>, <a href="#page168">168</a>, <a href="#page173">173</a> <i>sqq.</i>, <a href="#page195">195</a>, <a href="#page196">196</a> <i>sq.</i>, <a href="#page201">201</a>, <a href="#page203">203</a>, <a href="#page244">244</a>, <a href="#page248">248</a><br/> +<br/> +—— of witchcraft, <a href="#page244">244</a><br/> +<br/> +—— the only principle of religious observances in Fiji, <a href="#page443">443</a><br/> +<br/> +Feasts provided for ghosts, <a href="#page247">247</a> <i>sq.</i><br/> + <i>See also</i> <a href="#index-funeral-feasts">Funeral Feasts</a><br/> +<br/> +Feather-money offered to ghosts, <a href="#page374">374</a>, <a href="#page375">375</a><br/> +<br/> +Feet foremost, corpse carried out, <a href="#page174">174</a><br/> +<br/> +<a name="index-ferry" id="index-ferry"></a>Ferry for ghosts, <a href="#page224">224</a>, <a href="#page244">244</a> <i>sq.</i>, <a href="#page350">350</a>, <a href="#page412">412</a>, <a href="#page462">462</a><br/> +<br/> +Festival of the dead, <a href="#page320">320</a> <i>sq.</i><br/> +<br/> +Fig-trees, sacred, <a href="#page199">199</a><br/> +<br/> +Fighting or warrior ghosts, <a href="#page370">370</a><br/> +<br/> +Fiji and the Fijians, <a href="#page406">406</a> <i>sqq.</i><br/> +<br/> +——, human sacrifices in, <a href="#page446">446</a> <i>sq.</i><br/> +<br/> +Fijian islands, scenery of, <a href="#page409">409</a> <i>sq.</i><br/> +<br/> +—— myths of origin of death, <a href="#page66">66</a> <i>sq.</i>, <a href="#page75">75</a> <i>sq.</i><br/> +<br/> +Fijians, belief in immortality among the, <a href="#page406">406</a> <i>sqq.</i>;<br/> + their advanced culture, <a href="#page407">407</a><br/> +<br/> +Fingers amputated in mourning, <a href="#page199">199</a>, <a href="#page451">451</a><br/> +<br/> +—— of living sacrificed in honour of the dead, <a href="#page426">426</a> <i>sq.</i><br/> +<br/> +Finsch Harbour in German New Guinea, <a href="#page218">218</a>, <a href="#page242">242</a>, <a href="#page262">262</a><br/> +<br/> +Fire as a means of keeping off ghosts, <a href="#page131">131</a><br/> +<br/> +—— -flies, ghosts as, <a href="#page352">352</a><br/> +<br/> +—— kindled on grave, to warm ghost, <a href="#page144">144</a> <i>sq.</i>, <a href="#page196">196</a> <i>sq.</i>, <a href="#page209">209</a>, <a href="#page211">211</a>, <a href="#page223">223</a>, <a href="#page275">275</a>, <a href="#page359">359</a><br/> +<br/> +—— supplied to ghost, <a href="#page246">246</a> <i>sq.</i>;<br/> + used to keep off ghosts, <a href="#page258">258</a>, <a href="#page283">283</a>;<br/> + used in cross-questioning a ghost, <a href="#page278">278</a><br/> +<br/> +Firstborn children, skull-topped images made of dead, <a href="#page312">312</a><br/> +<br/> +First-fruits offered to the dead, <a href="#page259">259</a>;<br/> + of canarium nuts offered to ghosts, <a href="#page368">368</a> <i>sq.</i>;<br/> + offered to deified spirits of dead chiefs, <a href="#page369">369</a>;<br/> + offered to ghosts, <a href="#page373">373</a> <i>sq.</i>;<br/> + of yams offered to the ancestral spirits, <a href="#page429">429</a><br/> +<br/> +Fish offered by fishermen to the dead, <a href="#page226">226</a>;<br/> + prayers for, <a href="#page329">329</a>;<br/> + ghost in, <a href="#page379">379</a><br/> +<br/> +—— totem, dramatic ceremony concerned with, <a href="#page119">119</a> <i>sq.</i>, <a href="#page121">121</a><br/> +<br/> +Fishermen pray to ghosts, <a href="#page289">289</a><br/> +<br/> +——, stones to help, <a href="#page337">337</a><br/> +<br/> +Fison, Lorimer, <a href="#page407">407</a>, <a href="#page412">412</a>, <a href="#page416">416</a>, <a href="#page418">418</a>, <a href="#page428">428</a> <i>n.</i> <a href="#footnote691">1</a>, <a href="#page434">434</a>, <a href="#page435">435</a> <i>sqq.</i>, <a href="#page438">438</a> <i>n.</i> <a href="#footnote697">1</a>, <a href="#page445">445</a>, <a href="#page448">448</a><br/> +<br/> +Fits ascribed to contact with ghosts, <a href="#page283">283</a>.<br/> + <i>See also</i> <a href="#index-epilepsy">Epilepsy</a><br/> +<br/> +Florida, one of the Solomon Islands, <a href="#page346">346</a>, <a href="#page347">347</a>, <a href="#page348">348</a>, <a href="#page349">349</a>, <a href="#page367">367</a>, <a href="#page368">368</a>, <a href="#page376">376</a>, <a href="#page377">377</a>, <a href="#page379">379</a>, <a href="#page380">380</a><br/> +<br/> +Flutes, sacred, <a href="#page221">221</a>, <a href="#page226">226</a>, <a href="#page233">233</a>, <a href="#page252">252</a><br/> +<br/> +Flying-foxes, souls of the dead in, <a href="#page405">405</a><br/> +<br/> +Food placed on grave, <a href="#page144">144</a>;<br/> + offered to the dead, <a href="#page183">183</a>, <a href="#page201">201</a>, <a href="#page208">208</a>, <a href="#page211">211</a>, <a href="#page214">214</a>, <a href="#page232">232</a>, <a href="#page241">241</a>, <a href="#page332">332</a>, <a href="#page338">338</a>, <a href="#page364">364</a> <i>sq.</i>, <a href="#page367">367</a> <i>sq.</i>, <a href="#page372">372</a> <i>sq.</i>, <a href="#page396">396</a> <i>sq.</i>, <a href="#page429">429</a>, <a href="#page442">442</a>, <a href="#page467">467</a>;<br/> + abstinence from certain, in mourning, <a href="#page198">198</a>, <a href="#page208">208</a>, <a href="#page209">209</a>, <a href="#page230">230</a>, <a href="#page314">314</a>, <a href="#page360">360</a>, <a href="#page452">452</a>;<br/> + supply promoted by ghosts, <a href="#page283">283</a>;<br/> + offered to ancestral spirits, <a href="#page316">316</a>;<br/> + offered to the skulls of the dead, <a href="#page339">339</a> <i>sq.</i>, <a href="#page352">352</a>;<br/> + offered to ghosts, <a href="#page348">348</a> <i>sq.</i>;<br/> + of ghosts, the living not to partake of the, <a href="#page355">355</a><br/> +<br/> +—— not to be touched with the hands by gravediggers, <a href="#page327">327</a>;<br/> + not to be touched with hands by persons who have handled a corpse, <a href="#page450">450</a> <i>sq.</i><br/> +<br/> +—— and water, abundance of, favourable to social progress, <a href="#page90">90</a> <i>sq.</i>;<br/> + offered to the dead, <a href="#page174">174</a><br/> +<br/> +Fool and Death, <a href="#page83">83</a><br/> +<br/> +Footprints, magic of, <a href="#page45">45</a><br/> +<br/> +Foundation-sacrifice of men, <a href="#page446">446</a><br/> +<br/> +Fowlers pray to ghosts, <a href="#page289">289</a><br/> +<br/> +Frenzy a symptom of inspiration, <a href="#page443">443</a>, <a href="#page444">444</a> <i>sq.</i><br/> +<br/> +Frigate-bird, mark of the, <a href="#page350">350</a>;<br/> + ghost associated with the, <a href="#page376">376</a><br/> +<br/> +Frigate-birds, ghosts in, <a href="#page380">380</a><br/> +<br/> +Frog in stories of the origin of death, <a href="#page61">61</a>, <a href="#page62">62</a> <i>sq.</i><br/> +<br/> +Fruit-trees cut down for ghost, <a href="#page246">246</a><br/> +<br/> +—— of the dead cut down, <a href="#page399">399</a><br/> +<br/> +<a name="index-funeral-ceremonies" id="index-funeral-ceremonies"></a>Funeral ceremonies intended to dismiss the ghost from the land of the living, <a href="#page174">174</a> <i>sq.</i><br/> +<br/> +—— ceremonies of the Torres Straits Islanders, <a href="#page176">176</a> <i>sqq.</i><br/> +<br/> +—— customs of the Tami, <a href="#page293">293</a> <i>sq.</i>;<br/> + of the Central Melanesians, <a href="#page347">347</a> <i>sqq.</i>, <a href="#page355">355</a> <i>sqq.</i>;<br/> + based on fear of ghosts, <a href="#page450">450</a> <i>sqq.</i><br/> +<br/> +—— <a name="index-funeral-feasts" id="index-funeral-feasts"></a>feasts, <a href="#page348">348</a>, <a href="#page351">351</a>, <a href="#page358">358</a> <i>sq.</i>, <a href="#page360">360</a>, <a href="#page396">396</a>;<br/> + orations, <a href="#page355">355</a> <i>sq.</i><br/> +<br/> +Forces, impersonal, the world conceived as a complex of, <a href="#page21">21</a><br/> +<br/> +Foreskins sacrificed in honour of the dead, <a href="#page426">426</a> <i>sq.</i>;<br/> + of circumcised lads presented to ancestral gods, <a href="#page427">427</a> +</p> + +<p> +Gaboon, the, <a href="#page54">54</a><br/> +<br/> +Gajos of Sumatra, burial custom of the, <a href="#page455">455</a><br/> +<br/> +Gall used in divination, <a href="#page54">54</a><br/> +<br/> +Game offered by hunters to the dead, <a href="#page226">226</a><br/> +<br/> +Ganindo, a warrior ghost, <a href="#page363">363</a> <i>sq.</i><br/> +<br/> +Gardens, ghosts of, <a href="#page371">371</a><br/> +<span class="pagenum"><a name="page504" id="page504"></a>[pg 504]</span> +<br/> +Gazelle Peninsula, New Britain, <a href="#page48">48</a>, <a href="#page69">69</a>, <a href="#page398">398</a>, <a href="#page405">405</a><br/> +<br/> +Geelvink Bay, in Dutch New Guinea, <a href="#page303">303</a>, <a href="#page307">307</a><br/> +<br/> +Genital members of human victims hung on tree, <a href="#page447">447</a> <i>n.</i> <a href="#footnote715">1</a><br/> +<br/> +German burial custom, <a href="#page453">453</a>, <a href="#page458">458</a><br/> +<br/> +<a name="index-ghost" id="index-ghost"></a>Ghost appeased by sham fight, <a href="#page137">137</a>;<br/> + hunted into the grave, <a href="#page164">164</a> <i>sq.</i>;<br/> + thought to linger near body till flesh is decayed, <a href="#page165">165</a> <i>sq.</i>;<br/> + elaborate funeral ceremonies designed to get rid of, <a href="#page174">174</a> <i>sq.</i>;<br/> + driven away, <a href="#page178">178</a>, <a href="#page197">197</a>, <a href="#page248">248</a>;<br/> + extracted from body of patient, <a href="#page271">271</a>;<br/> + calls for vengeance, <a href="#page278">278</a>;<br/> + cursed and ill-treated, <a href="#page285">285</a>;<br/> + who causes sunshine and rain, <a href="#page375">375</a><br/> +<br/> +—— -posts, <a href="#page375">375</a><br/> +<br/> +—— -seer, <a href="#page204">204</a> <i>sq.</i>, <a href="#page214">214</a>, <a href="#page229">229</a><br/> +<br/> +—— -shooter, <a href="#page387">387</a> <i>sq.</i><br/> +<br/> +Ghostly ferry, <a href="#page350">350</a>, <a href="#page412">412</a>.<br/> + <i>See also</i> <a href="#index-ferry">Ferry</a><br/> +<br/> +Ghosts, mischievous nature of, <a href="#page28">28</a>;<br/> + as causes of sickness, <a href="#page54">54</a> <i>sqq.</i>, <a href="#page195">195</a>, <a href="#page197">197</a>, <a href="#page222">222</a>, <a href="#page300">300</a>, <a href="#page305">305</a>, <a href="#page322">322</a>, <a href="#page389">389</a>;<br/> + feared, <a href="#page134">134</a>, <a href="#page135">135</a>, <a href="#page147">147</a>, <a href="#page151">151</a> <i>sqq.</i>, <a href="#page158">158</a>, <a href="#page173">173</a> <i>sqq.</i>, <a href="#page195">195</a>, <a href="#page196">196</a> <i>sq.</i>, <a href="#page201">201</a>, <a href="#page203">203</a>, <a href="#page229">229</a> <i>sq.</i>, <a href="#page232">232</a>, <a href="#page237">237</a>, <a href="#page271">271</a> <i>sqq.</i>, <a href="#page276">276</a>, <a href="#page282">282</a> <i>sq.</i>, <a href="#page305">305</a>, <a href="#page321">321</a>, <a href="#page327">327</a>, <a href="#page347">347</a>, <a href="#page396">396</a>, <a href="#page414">414</a> <i>sq.</i>, <a href="#page449">449</a>, <a href="#page457">457</a>, <a href="#page467">467</a>;<br/> + attentions paid to, in regard to food, fire, property, etc., <a href="#page144">144</a> <i>sqq.</i>;<br/> + feared only of recently departed, <a href="#page151">151</a> <i>sq.</i>;<br/> + of nearest relations most feared, <a href="#page153">153</a>;<br/> + represented dramatically by masked men, <a href="#page176">176</a>, <a href="#page179">179</a> <i>sq.</i>, <a href="#page182">182</a> <i>sq.</i>, <a href="#page185">185</a> <i>sqq.</i>;<br/> + should have their noses bored, <a href="#page192">192</a>, <a href="#page194">194</a> <i>sq.</i>;<br/> + return of the, <a href="#page195">195</a>, <a href="#page198">198</a>, <a href="#page246">246</a>, <a href="#page300">300</a>;<br/> + carry off the souls of the living, <a href="#page197">197</a>;<br/> + cause bad luck in hunting and fishing, <a href="#page197">197</a>;<br/> + identified with phosphorescent lights, <a href="#page198">198</a>, <a href="#page258">258</a>;<br/> + appear to seer, <a href="#page204">204</a> <i>sq.</i>;<br/> + of slain enemies especially dreaded, <a href="#page205">205</a>;<br/> + of the hanged specially feared, <a href="#page212">212</a>;<br/> + certain classes of ghosts specially feared, <a href="#page212">212</a>;<br/> + malignity of, <a href="#page212">212</a>, <a href="#page381">381</a>;<br/> + drowned, <a href="#page224">224</a>;<br/> + village of, <a href="#page231">231</a> <i>sq.</i>, <a href="#page234">234</a>;<br/> + give information, <a href="#page240">240</a>;<br/> + provided with fire, <a href="#page246">246</a> <i>sq.</i>;<br/> + feasts provided for, <a href="#page247">247</a> <i>sq.</i>;<br/> + thought to give good crops, <a href="#page247">247</a> <i>sq.</i>;<br/> + communicate with the living in dreams, <a href="#page248">248</a>;<br/> + diseases ascribed to action of, <a href="#page257">257</a>;<br/> + of the slain, special fear of, <a href="#page258">258</a>, <a href="#page279">279</a>, <a href="#page306">306</a>, <a href="#page323">323</a>;<br/> + of ancestors appealed to for help, <a href="#page258">258</a> <i>sq.</i>;<br/> + precautions taken against, <a href="#page258">258</a>;<br/> + expected to make the crops thrive, <a href="#page259">259</a>, <a href="#page284">284</a>, <a href="#page288">288</a> <i>sq.</i>;<br/> + natural death ascribed to action of, <a href="#page268">268</a>;<br/> + sickness ascribed to action of, <a href="#page269">269</a> <i>sq.</i>, <a href="#page271">271</a>, <a href="#page279">279</a>, <a href="#page372">372</a>, <a href="#page375">375</a>, <a href="#page381">381</a> <i>sqq.</i>;<br/> + deceived, <a href="#page273">273</a>, <a href="#page280">280</a> <i>sqq.</i>, <a href="#page328">328</a>;<br/> + thought to help hunters, <a href="#page274">274</a>, <a href="#page284">284</a> <i>sq.</i>;<br/> + in the form of animals, <a href="#page282">282</a>;<br/> + help the living by promoting supply of food, <a href="#page283">283</a>;<br/> + cause earthquakes, <a href="#page286">286</a>, <a href="#page288">288</a>;<br/> + as patrons of hunting and other departments, <a href="#page287">287</a>;<br/> + die the second death, <a href="#page287">287</a>;<br/> + turn into animals, <a href="#page287">287</a>;<br/> + turn into ant-hills, <a href="#page287">287</a>;<br/> + of warriors invoked by warriors, <a href="#page288">288</a>;<br/> + invoked by warriors, farmers, fowlers, fishermen, etc., <a href="#page288">288</a> <i>sqq.</i>;<br/> + of men may grow into gods, <a href="#page289">289</a> <i>sq.</i>;<br/> + of the dead in the form of serpents, <a href="#page300">300</a>;<br/> + driven away, <a href="#page305">305</a>, <a href="#page306">306</a>, <a href="#page323">323</a>, <a href="#page356">356</a> <i>sqq.</i>, <a href="#page396">396</a>, <a href="#page399">399</a>, <a href="#page415">415</a>;<br/> + cause all sorts of misfortunes, <a href="#page306">306</a> <i>sq.</i>;<br/> + call for vengeance, <a href="#page310">310</a>, <a href="#page468">468</a>;<br/> + sacrifices to, <a href="#page328">328</a>;<br/> + of power and ghosts of no account, distinction between, <a href="#page345">345</a> <i>sq.</i>;<br/> + of the recent dead most powerful, <a href="#page346">346</a>;<br/> + prayers to, <a href="#page348">348</a>;<br/> + of land and sea, <a href="#page348">348</a>;<br/> + food offered to, <a href="#page348">348</a> <i>sq.</i>;<br/> + live in islands, <a href="#page350">350</a>, <a href="#page353">353</a>;<br/> + live underground, <a href="#page353">353</a> <i>sq.</i>;<br/> + worshipful, <a href="#page362">362</a> <i>sq.</i>;<br/> + public and private, <a href="#page367">367</a>, <a href="#page369">369</a> <i>sq.</i>;<br/> + first-fruits offered to, <a href="#page368">368</a> <i>sq.</i>, <a href="#page373">373</a> <i>sq.</i>;<br/> + warlike, <a href="#page370">370</a>;<br/> + of gardens, <a href="#page371">371</a>;<br/> + human sacrifices to, <a href="#page371">371</a> <i>sq.</i>;<br/> + incarnate in sharks, <a href="#page373">373</a>;<br/> + sacrifices to, at planting, <a href="#page375">375</a>;<br/> + sanctuaries of, <a href="#page377">377</a> <i>sq.</i>;<br/> + incarnate in animals, <a href="#page379">379</a> <i>sq.</i>;<br/> + envious of the living, <a href="#page381">381</a>;<br/> + carry off souls, <a href="#page383">383</a>;<br/> + in stones, <a href="#page383">383</a> <i>sq.</i>;<br/> + inspiration by means of, <a href="#page389">389</a> <i>sq.</i>;<br/> + killed, <a href="#page415">415</a> <i>sq.</i>;<br/> + dazed, <a href="#page416">416</a>;<br/> + prevented from returning to the house, <a href="#page455">455</a> <i>sq.</i>;<br/> + unmarried, hard fate of, <a href="#page464">464</a><br/> +<br/> +Ghosts and spirits, distinction between, in Central Melanesia, <a href="#page343">343</a>, <a href="#page363">363</a>;<br/> + regulate the weather, <a href="#page384">384</a> <i>sq.</i><br/> +<br/> +—— of women dying in childbed, special fear of, <a href="#page458">458</a> <i>sqq.</i>;<br/> + special treatment of, <a href="#page358">358</a>.<br/> + <i>See also</i> <a href="#index-dead">Dead</a> <i>and</i> <a href="#index-spirits">Spirits</a><br/> +<br/> +Giant, mythical, thought to appear annually with the south-east monsoon, <a href="#page255">255</a><br/> +<br/> +Gifford, Lord, <a href="#page2">2</a>, <a href="#page3">3</a><br/> +<br/> +Girdle made from hair of dead, <a href="#page138">138</a><br/> +<br/> +Gnanji, the, of Central Australia, <a href="#page92">92</a><br/> +<br/> +Goat in story of the origin of death, <a href="#page64">64</a><br/> +<br/> +God, the question of his existence, <a href="#page2">2</a>;<br/> + defined, <a href="#page9">9</a> <i>sq.</i>;<br/> + knowledge of, how acquired, <a href="#page11">11</a> <i>sqq.</i>;<br/> + inferred as a cause, <a href="#page22">22</a> <i>sq.</i>;<br/> + and the origin of death, <a href="#page61">61</a> <i>sqq.</i>;<br/> + in form of serpent, <a href="#page445">445</a>, <a href="#page462">462</a><br/> +<br/> +Gods created by man in his own likeness, <a href="#page19">19</a> <i>sq.</i>;<br/> + of nature, <a href="#page20">20</a>;<br/> + human, <a href="#page20">20</a>, <a href="#page23">23</a> <i>sqq.</i>;<br/> + unknown among aborigines of Australia, <a href="#page91">91</a>;<br/> + often developed out of ghosts, <a href="#page289">289</a> <i>sq.</i>;<br/> + ancestors worshipped as, <a href="#page340">340</a>, <a href="#page369">369</a>;<br/> + ancestral, sacrifice of foreskins to, <a href="#page427">427</a>;<br/> + ancestral, libations to, <a href="#page438">438</a>;<br/> + two classes of, in Fiji, <a href="#page440">440</a><br/> +<br/> +—— and spirits, no certain demarcation between, <a href="#page441">441</a><br/> +<br/> +Goldie, Rev. Hugh, <a href="#page52">52</a><br/> +<span class="pagenum"><a name="page505" id="page505"></a>[pg 505]</span> +<br/> +Good crops given by ghosts, <a href="#page247">247</a> <i>sq.</i><br/> +<br/> +—— spirit, <a href="#page143">143</a><br/> +<br/> +—— and bad, different fate of the, after death, <a href="#page354">354</a><br/> +<br/> +Gran Chaco, in Argentina, <a href="#page165">165</a><br/> +<br/> +Grandfather, soul of, reborn in grandchild, <a href="#page417">417</a>;<br/> + his ghost dazed, <a href="#page416">416</a><br/> +<br/> +Grandfather and grandchild, their relation under exogamy and female kinship, <a href="#page416">416</a>, <a href="#page418">418</a><br/> +<br/> +Grandidier, A., <a href="#page49">49</a><br/> +<br/> +Grass for graves, euphemism for human victims buried with the dead, <a href="#page425">425</a> <i>sq.</i><br/> +<br/> +—— -seed, magical ceremony for increasing, <a href="#page102">102</a><br/> +<br/> +<a name="index-grave" id="index-grave"></a>Grave, food placed on, <a href="#page144">144</a>, <a href="#page145">145</a>;<br/> + property of dead deposited in, <a href="#page145">145</a> <i>sqq.</i>;<br/> + hut erected on, <a href="#page203">203</a>;<br/> + of worshipful dead a sanctuary, <a href="#page347">347</a>;<br/> + stones heaped on, <a href="#page360">360</a>;<br/> + sacrifices to ghost on, <a href="#page382">382</a><br/> +<br/> +Gravediggers, purification of, <a href="#page314">314</a>;<br/> + secluded, <a href="#page327">327</a>;<br/> + secluded and painted black, <a href="#page451">451</a><br/> +<br/> +Graves, huts built on, for use of ghosts, <a href="#page150">150</a> <i>sq.</i>;<br/> + under the houses, <a href="#page274">274</a>.<br/> + <i>See also</i> <a href="#index-huts">Huts</a><br/> +<br/> +Great Woman, the, <a href="#page464">464</a><br/> +<br/> +Greek tragedy, W. Ridgeway on the origin of, <a href="#page189">189</a><br/> +<br/> +Greeks, purificatory rites of ancient, <a href="#page206">206</a><br/> +<br/> +Greenlanders, burial custom of the, <a href="#page454">454</a><br/> +<br/> +Grey, Sir George, <a href="#page41">41</a>;<br/> + taken for an Australian aboriginal, <a href="#page131">131</a> <i>sqq.</i><br/> +<br/> +Grief, extravagant demonstrations of grief in mourning, their motives, <a href="#page135">135</a> <i>sq.</i><br/> +<br/> +—— at a death, extravagant demonstrations of, dictated by fear of the ghost, <a href="#page271">271</a> <i>sqq.</i><br/> +<br/> +<i>Grihya-Sutras</i>, <a href="#page163">163</a><br/> +<br/> +Ground drawings in magical or religious ceremony, <a href="#page112">112</a> <i>sq.</i><br/> +<br/> +Groves, sacred, the dead buried in, <a href="#page326">326</a><br/> +<br/> +Guadalcanar, one of the Solomon Islands, <a href="#page350">350</a>, <a href="#page372">372</a><br/> +<br/> +Guardian spirits, <a href="#page227">227</a><br/> +<br/> +Guiana, Indians of, their ideas as to the cause of death, <a href="#page35">35</a> <i>sqq.</i>;<br/> + their offerings to the dead, <a href="#page165">165</a><br/> +<br/> +Gullet of pig sacrificed, <a href="#page368">368</a><br/> +<br/> +Gulu, king of heaven, <a href="#page78">78</a><br/> +<br/> +Gypsies, European, burial custom of, <a href="#page455">455</a> +</p> + +<p> +Haddon, Dr. A. C., <a href="#page171">171</a>, <a href="#page172">172</a> <i>sq.</i>, <a href="#page175">175</a>, <a href="#page176">176</a>, <a href="#page180">180</a><br/> +<br/> +Hagen, Dr. B., <a href="#page230">230</a>, <a href="#page231">231</a><br/> +<br/> +Haida, burial custom of the, <a href="#page455">455</a><br/> +<br/> +Hair burnt as charm, <a href="#page43">43</a>;<br/> + cut in mourning, <a href="#page135">135</a>, <a href="#page320">320</a>, <a href="#page451">451</a>;<br/> + of widow unshorn, <a href="#page184">184</a>;<br/> + of dead child worn by mother, <a href="#page315">315</a>;<br/> + of gravediggers not cut, <a href="#page327">327</a>;<br/> + used as amulet, <a href="#page332">332</a><br/> +<br/> +—— of the dead, magical virtue attributed to, <a href="#page137">137</a> <i>sq.</i>;<br/> + worn by relatives, <a href="#page249">249</a>;<br/> + divination by means of, <a href="#page319">319</a><br/> +<br/> +—— of mourners offered to the dead, <a href="#page183">183</a>;<br/> + cut off, <a href="#page183">183</a>, <a href="#page204">204</a><br/> +<br/> +Hakea flower totem, dramatic ceremony concerned with, <a href="#page119">119</a>, <a href="#page121">121</a><br/> +<br/> +Hands, gravediggers and persons who have handled a corpse not to touch food with their, <a href="#page327">327</a>, <a href="#page450">450</a> <i>sq.</i><br/> +<br/> +Hanged, ghosts of the, specially feared, <a href="#page212">212</a><br/> +<br/> +Hare in myth of the origin of death, <a href="#page65">65</a><br/> +<br/> +Harumae, a warrior ghost, <a href="#page365">365</a> <i>sq.</i><br/> +<br/> +Hasselt, J. L. van, <a href="#page305">305</a><br/> +<br/> +Hauri, a worshipful ghost, <a href="#page372">372</a><br/> +<br/> +Head-dress of gravediggers, <a href="#page327">327</a><br/> +<br/> +Head-hunters, <a href="#page352">352</a><br/> +<br/> +Head of corpse cut off in order to disable the ghost, <a href="#page153">153</a>;<br/> + removed and preserved, <a href="#page178">178</a>.<br/> + <i>See also</i> <a href="#index-skulls">Skulls</a><br/> +<br/> +Heads of mourners shaved, <a href="#page208">208</a><br/> +<br/> +——, human, cut off in honour of the dead, <a href="#page352">352</a><br/> +<br/> +Heaps of stones on grave, <a href="#page360">360</a><br/> +<br/> +Heart supposed to be the seat of human spirit, <a href="#page129">129</a><br/> +<br/> +—— of pig sacrificed, <a href="#page368">368</a><br/> +<br/> +Heavenly Dog, <a href="#page460">460</a><br/> +<br/> +Hebrew prophets, <a href="#page14">14</a><br/> +<br/> +Hen in myth of the origin of death, <a href="#page79">79</a><br/> +<br/> +Highlands of Scotland, burial custom in the, <a href="#page453">453</a>, <a href="#page458">458</a><br/> +<br/> +Hindoos, burial custom of the, <a href="#page453">453</a>, <a href="#page458">458</a><br/> +<br/> +Historical method of treating natural theology, <a href="#page2">2</a> <i>sq.</i><br/> +<br/> +History of religion, its importance, <a href="#page3">3</a><br/> +<br/> +Hiyoyoa, the land of the dead, <a href="#page207">207</a><br/> +<br/> +Hole in the wall, dead carried out through a, <a href="#page452">452</a> <i>sqq.</i><br/> +<br/> +Holy of Holies, <a href="#page430">430</a>, <a href="#page431">431</a>, <a href="#page433">433</a>, <a href="#page437">437</a>, <a href="#page438">438</a><br/> +<br/> +Homer on blood-drinking ghosts, <a href="#page159">159</a><br/> +<br/> +<a name="index-homicides" id="index-homicides"></a>Homicides, precautions taken by, against the ghosts of their victims, <a href="#page205">205</a> <i>sq.</i>;<br/> + purification of, <a href="#page206">206</a>;<br/> + honours bestowed on, in Fiji, <a href="#page447">447</a> <i>sq.</i><br/> + <i>See also</i> <a href="#index-manslayers">Manslayers</a><br/> +<br/> +Homoeopathic magic, <a href="#page288">288</a>, <a href="#page376">376</a><br/> +<br/> +—— or imitative magic, <a href="#page335">335</a>, <a href="#page336">336</a>, <a href="#page338">338</a><br/> +<br/> +Honorary titles of homicides in Fiji, <a href="#page447">447</a> <i>sq.</i><br/> +<br/> +Hood Peninsula of British New Guinea, <a href="#page47">47</a>, <a href="#page202">202</a>, <a href="#page203">203</a><br/> +<br/> +Hos of Togoland, their myth of the origin of death, <a href="#page81">81</a> <i>sqq.</i><br/> +<span class="pagenum"><a name="page506" id="page506"></a>[pg 506]</span> +<br/> +Hose, Ch., and McDougall, W., quoted, <a href="#page265">265</a> <i><a href="#footnote435">n.</a></i>, <a href="#page417">417</a><br/> +<br/> +Hottentots, their myth of the origin of death, <a href="#page65">65</a>;<br/> + burial custom of the, <a href="#page454">454</a><br/> +<br/> +House deserted after a death, <a href="#page195">195</a>, <a href="#page196">196</a> <i>n.</i> <a href="#footnote318">1</a>, <a href="#page248">248</a>, <a href="#page275">275</a>, <a href="#page349">349</a>, <a href="#page400">400</a>;<br/> + deserted or destroyed after a death, <a href="#page210">210</a>;<br/> + dead buried in the, <a href="#page236">236</a>, <a href="#page347">347</a>, <a href="#page352">352</a>, <a href="#page397">397</a>, <a href="#page398">398</a>, <a href="#page399">399</a>;<br/> + dead carried out of, by special opening, <a href="#page452">452</a> <i>sqq.</i><br/> +<br/> +Houses, native, at Kalo, <a href="#page202">202</a>;<br/> + communal, <a href="#page304">304</a><br/> +<br/> +Howitt, Dr. A. W., <a href="#page44">44</a> <i>sq.</i>, <a href="#page139">139</a>, <a href="#page141">141</a><br/> +<br/> +Human gods, <a href="#page20">20</a>, <a href="#page23">23</a> <i>sqq.</i><br/> +<br/> +—— nature, two different views of, <a href="#page469">469</a> <i>sqq.</i><br/> +<br/> +—— sacrifices to ghosts, <a href="#page371">371</a> <i>sq.</i>;<br/> + in Fiji, <a href="#page446">446</a> <i>sq.</i><br/> +<br/> +Hume's analysis of cause, <a href="#page18">18</a> <i>sq.</i><br/> +<br/> +Hunt, Mr., his experience in Fiji, <a href="#page423">423</a> <i>sq.</i><br/> +<br/> +Hunters supposed to be helped by ghosts, <a href="#page274">274</a>, <a href="#page284">284</a> <i>sq.</i><br/> +<br/> +Huon Gulf, in German New Guinea, <a href="#page242">242</a>, <a href="#page256">256</a><br/> +<br/> +Hut built to represent mythical monster at initiation, <a href="#page251">251</a>, <a href="#page290">290</a>, <a href="#page301">301</a> <i>sq.</i><br/> +<br/> +<a name="index-huts" id="index-huts"></a>Huts erected on graves for use of ghosts, <a href="#page150">150</a> <i>sq.</i>;<br/> + erected on graves, <a href="#page203">203</a>, <a href="#page223">223</a>, <a href="#page248">248</a>, <a href="#page259">259</a>, <a href="#page275">275</a>, <a href="#page293">293</a>, <a href="#page294">294</a><br/> +<br/> +Hypocritical lamentations at a death, <a href="#page273">273</a><br/> +<br/> +—— indignation of accomplice at a murder, <a href="#page280">280</a> <i>sqq.</i> +</p> + +<p> +Idu, mountain of the dead, <a href="#page193">193</a>, <a href="#page194">194</a> <i>sq.</i><br/> +<br/> +Iguana in myth of origin of death, <a href="#page70">70</a><br/> +<br/> +Ilene, a worshipful ghost, <a href="#page373">373</a><br/> +<br/> +Ill-treatment of ghost who gives no help, <a href="#page285">285</a><br/> +<br/> +Illusion of the external world, <a href="#page21">21</a><br/> +<br/> +Images of the dead, wooden (<i>korwar</i> or <i>karwar</i>), <a href="#page307">307</a> <i>sqq.</i>, <a href="#page311">311</a>, <a href="#page315">315</a>, <a href="#page316">316</a> <i>sq.</i>, <a href="#page321">321</a>, <a href="#page322">322</a>;<br/> + of sharks, <a href="#page373">373</a>;<br/> + in temples, <a href="#page442">442</a><br/> +<br/> +Imitation of totems by disguised actors, <a href="#page119">119</a> <i>sqq.</i>;<br/> + of totemic animals, <a href="#page177">177</a><br/> +<br/> +Imitative magic, <a href="#page335">335</a>, <a href="#page336">336</a>, <a href="#page338">338</a>, <a href="#page376">376</a><br/> +<br/> +Immortality, belief in, among the aborigines of Central Australia, <a href="#page87">87</a> <i>sqq.</i>;<br/> + among the islanders of Torres Straits, <a href="#page170">170</a> <i>sqq.</i>;<br/> + among the natives of British New Guinea, <a href="#page190">190</a> <i>sqq.</i>;<br/> + among the natives of German New Guinea, <a href="#page216">216</a> <i>sqq.</i>;<br/> + among the natives of Dutch New Guinea, <a href="#page303">303</a> <i>sqq.</i>;<br/> + among the natives of Southern Melanesia, <a href="#page324">324</a> <i>sqq.</i>;<br/> + among the natives of Central Melanesia, <a href="#page343">343</a> <i>sqq.</i>;<br/> + among the natives of Northern Melanesia, <a href="#page393">393</a> <i>sqq.</i>;<br/> + among the Fijians, <a href="#page406">406</a> <i>sqq.</i>;<br/> + strongly held by savages, <a href="#page468">468</a><br/> +<br/> +Immortality, limited sense of, <a href="#page25">25</a>;<br/> + origin of belief in, <a href="#page25">25</a> <i>sqq.</i>;<br/> + belief in human, almost universal among races of mankind, <a href="#page33">33</a>;<br/> + rivalry between men and animals for gift of, <a href="#page74">74</a> <i>sq.</i>;<br/> + question of the truth of the belief in, <a href="#page469">469</a> <i>sqq.</i>;<br/> + destruction of life and property entailed by the belief in, <a href="#page468">468</a> <i>sq.</i><br/> +<br/> +—— in a bundle, <a href="#page77">77</a> <i>sq.</i><br/> +<br/> +Impecunious ghosts, hard fate of, <a href="#page406">406</a><br/> +<br/> +Impurity, ceremonial, of manslayer, <a href="#page229">229</a> <i>sq.</i><br/> +<br/> +Im Thurn, Sir Everard F., <a href="#page38">38</a> <i>sq.</i><br/> +<br/> +Incantations or spells, <a href="#page385">385</a><br/> +<br/> +Inconsistencies and contradictions in reasoning not peculiar to savages, <a href="#page111">111</a> <i>sq.</i><br/> +<br/> +Inconsistency of savage thought, <a href="#page143">143</a><br/> +<br/> +Indians of Guiana, their ideas about death, <a href="#page35">35</a> <i>sqq.</i>;<br/> + their beliefs as to the dead, <a href="#page165">165</a><br/> +<br/> +—— of North-West America, burial custom of the, <a href="#page455">455</a>, <a href="#page460">460</a><br/> +<br/> +Indifference to death, <a href="#page419">419</a>;<br/> + a consequence of belief in immortality, <a href="#page422">422</a> <i>sq.</i><br/> +<br/> +Indo-European burial custom, <a href="#page453">453</a><br/> +<br/> +Infanticide as cause of diminished population, <a href="#page40">40</a><br/> +<br/> +Influence of European teaching on native beliefs, <a href="#page142">142</a> <i>sq.</i><br/> +<br/> +Initiation at puberty regarded as a process of death and resurrection, <a href="#page254">254</a>, <a href="#page261">261</a><br/> +<br/> +—— of young men, <a href="#page233">233</a>;<br/> + in Central Australia, <a href="#page100">100</a>;<br/> + among the Yabim, <a href="#page250">250</a> <i>sqq.</i>;<br/> + among the Bukaua, <a href="#page260">260</a> <i>sq.</i>;<br/> + among the Kai, <a href="#page290">290</a> <i>sq.</i>;<br/> + in Fiji, <a href="#page429">429</a> <i>sqq.</i><br/> +<br/> +Insanity, influence of, in history, <a href="#page15">15</a> <i>sq.</i><br/> +<br/> +—— and inspiration not clearly distinguished, <a href="#page388">388</a><br/> +<br/> +Insect in divination as to cause of death, <a href="#page44">44</a>, <a href="#page46">46</a><br/> +<br/> +Inspiration, theory of, <a href="#page14">14</a> <i>sq.</i>;<br/> + of medium by ancestral spirits, <a href="#page308">308</a> <i>sqq.</i>;<br/> + by spirits of the dead, <a href="#page322">322</a>;<br/> + by ghosts in Central Melanesia, <a href="#page388">388</a> <i>sq.</i>;<br/> + attested by frenzy, <a href="#page443">443</a>, <a href="#page444">444</a> <i>sq.</i><br/> +<br/> +—— and insanity not clearly distinguished, <a href="#page388">388</a><br/> +<br/> +Insufflations, magical, to heal the sick, <a href="#page329">329</a><br/> +<br/> +<i>Intichiuma</i>, magical ceremonies for the multiplication of totems, <a href="#page122">122</a> <i>sq.</i><br/> +<br/> +Intuition and experience, <a href="#page11">11</a><br/> +<br/> +Invocation of ghosts, <a href="#page288">288</a> <i>sq.</i>;<br/> + of the dead, <a href="#page329">329</a> <i>sq.</i>, <a href="#page332">332</a> <i>sqq.</i>, <a href="#page377">377</a>, <a href="#page378">378</a>, <a href="#page401">401</a>, <a href="#page441">441</a><br/> +<br/> +Island, dead buried in, <a href="#page319">319</a><br/> +<br/> +—— of the dead, fabulous, <a href="#page175">175</a><br/> +<br/> +Islands, ghosts live in, <a href="#page350">350</a>, <a href="#page353">353</a><br/> +<br/> +Isle of Pines, <a href="#page325">325</a>, <a href="#page330">330</a>, <a href="#page337">337</a><br/> +<span class="pagenum"><a name="page507" id="page507"></a>[pg 507]</span> +<br/> +Israelites forbidden to cut themselves for the dead, <a href="#page154">154</a><br/> +<br/> +Ivory Coast, <a href="#page52">52</a> +</p> + +<p> +Jackson, John, quoted, <a href="#page419">419</a> <i>sqq.</i>, <a href="#page447">447</a><br/> +<br/> +Jappen or Jobi, island, <a href="#page303">303</a><br/> +<br/> +Jawbone of husband worn by widow, <a href="#page204">204</a>;<br/> + lower, of corpse preserved, <a href="#page234">234</a> <i>sq.</i>, <a href="#page236">236</a>, <a href="#page274">274</a>;<br/> + of dead king of Uganda preserved and consulted oracularly, <a href="#page235">235</a><br/> +<br/> +Jawbones of the dead preserved, <a href="#page351">351</a> <i>sq.</i>;<br/> + of dead worn by relatives, <a href="#page404">404</a><br/> +<br/> +Journey of ghosts to the land of the dead, <a href="#page286">286</a> <i>sq.</i>, <a href="#page361">361</a> <i>sq.</i>, <a href="#page462">462</a> <i>sqq.</i><br/> +<br/> +Juices of putrefaction received by mourners on their bodies, <a href="#page167">167</a>, <a href="#page205">205</a>, <a href="#page403">403</a><br/> +<br/> +—— of putrefying corpse drunk by widow, <a href="#page313">313</a>;<br/> + drunk by women, <a href="#page355">355</a> +</p> + +<p> +Kachins of Burma, burial custom of the, <a href="#page459">459</a><br/> +<br/> +Kafirs, their beliefs as to the causes of death, <a href="#page56">56</a><br/> +<br/> +Kagoro, the, of Northern Nigeria, <a href="#page28">28</a> <i>n.</i> <a href="#footnote5">1</a>, <a href="#page49">49</a><br/> +<br/> +Kai, the, of German New Guinea, <a href="#page71">71</a>, <a href="#page262">262</a> <i>sqq.</i>;<br/> + theory of the soul, <a href="#page267">267</a><br/> +<br/> +Kaikuzi, brother of Death, <a href="#page80">80</a><br/> +<br/> +Kaitish, the, <a href="#page68">68</a>, <a href="#page158">158</a>, <a href="#page166">166</a><br/> +<br/> +Kalo, in British New Guinea, <a href="#page202">202</a> <i>sq.</i><br/> +<br/> +<i>Kalou</i>, Fijian word for "god," <a href="#page440">440</a><br/> +<br/> +<i>Kalou vu</i>, "root gods," <a href="#page440">440</a><br/> +<br/> +<i>Kalou yalo</i>, "soul gods," <a href="#page440">440</a><br/> +<br/> +<i>Kami</i>, the souls of the dead, <a href="#page297">297</a> <i>sq.</i><br/> +<br/> +Kamilaroi tribe of New South Wales, <a href="#page46">46</a>, <a href="#page155">155</a><br/> +<br/> +<i>Kanaima</i> (<i>kenaima</i>), <a href="#page36">36</a>, <a href="#page38">38</a><br/> +<br/> +<i>Kani</i>, name applied to ghosts, to bull-roarers, and to the monster who is thought to swallow lads at circumcision, <a href="#page301">301</a><br/> +<br/> +Kaniet islands, <a href="#page401">401</a><br/> +<br/> +<i>Kava</i> offered to ancestral spirits, <a href="#page440">440</a><br/> +<br/> +Kavirondo, burial custom of the, <a href="#page458">458</a><br/> +<br/> +Kaya-Kaya or Tugeri, the, of Dutch New Guinea, <a href="#page255">255</a><br/> +<br/> +Kayans, the, of Borneo, <a href="#page417">417</a>;<br/> + burial custom of, <a href="#page456">456</a> <i>sq.</i>, <a href="#page459">459</a><br/> +<br/> +Kemp Welch River, <a href="#page202">202</a><br/> +<br/> +<i>Keramo</i>, a fighting ghost, <a href="#page370">370</a><br/> +<br/> +Keysser, Ch., <a href="#page262">262</a>, <a href="#page263">263</a> <i>sq.</i>, <a href="#page267">267</a>, <a href="#page269">269</a> <i>n.</i> <a href="#footnote440">3</a><br/> +<br/> +Kibu, the land of the dead, <a href="#page175">175</a><br/> +<br/> +Kibuka, war-god of Uganda, <a href="#page366">366</a><br/> +<br/> +Kidd, Dudley, <a href="#page55">55</a><br/> +<br/> +Kidney-fat, extraction of, <a href="#page43">43</a><br/> +<br/> +Killer of Souls, the, <a href="#page465">465</a> <i>sq.</i><br/> +<br/> +Killing a ghost, <a href="#page415">415</a> <i>sq.</i><br/> +<br/> +King, mourning for a, <a href="#page451">451</a> <i>sq.</i><br/> +<br/> +King's corpse not carried out through the door, <a href="#page452">452</a>, <a href="#page461">461</a><br/> +<br/> +Kings, divinity of, <a href="#page16">16</a>;<br/> + sanctity of Fijian, <a href="#page407">407</a> <i>sq.</i><br/> +<br/> +Kintu and the origin of death, <a href="#page78">78</a> <i>sqq.</i><br/> +<br/> +Kiwai, beliefs and customs concerning the dead in island of, <a href="#page211">211</a> <i>sqq.</i><br/> +<br/> +Koita or Koitapu, of British New Guinea, <a href="#page193">193</a><br/> +<br/> +Kolosh Indians, <a href="#page163">163</a><br/> +<br/> +Komars, the, <a href="#page163">163</a><br/> +<br/> +<i>Koroi</i>, honorary title of homicides in Fiji, <a href="#page447">447</a> <i>sq.</i><br/> +<br/> +<i>Korwar</i>, or <i>karwar</i>, wooden images of the dead, <a href="#page307">307</a> <i>sqq.</i>, <a href="#page315">315</a>, <a href="#page316">316</a> <i>sq.</i>, <a href="#page321">321</a>, <a href="#page322">322</a><br/> +<br/> +Koryak, burial custom of the, <a href="#page455">455</a><br/> +<br/> +Kosi and the origin of death, <a href="#page76">76</a> <i>sq.</i><br/> +<br/> +Knowledge, natural, how acquired, <a href="#page11">11</a><br/> +<br/> +—— of God, how acquired, <a href="#page11">11</a> <i>sqq.</i>;<br/> + of ghosts essential to medical practitioners in Melanesia, <a href="#page384">384</a><br/> +<br/> +Kulin, the, <a href="#page138">138</a><br/> +<br/> +Kurnai tribe of Victoria, <a href="#page44">44</a>, <a href="#page138">138</a><br/> +<br/> +Kweariburra tribe, <a href="#page153">153</a><br/> +<br/> +<i>Kwod</i>, sacred or ceremonial ground, <a href="#page179">179</a> +</p> + +<p> +Lambert, Father, <a href="#page325">325</a>, <a href="#page327">327</a>, <a href="#page328">328</a>, <a href="#page332">332</a>, <a href="#page339">339</a><br/> +<br/> +Lamboam, the land of the dead, <a href="#page260">260</a>, <a href="#page292">292</a>, <a href="#page299">299</a><br/> +<br/> +Lamentations, hypocritical, at a death, <a href="#page271">271</a> <i>sqq.</i>, <a href="#page280">280</a> <i>sqq.</i><br/> +<br/> +<a name="index-land" id="index-land"></a>Land burial and sea burial, <a href="#page347">347</a> <i>sq.</i><br/> +<br/> +—— cleared for cultivation, <a href="#page238">238</a>, <a href="#page242">242</a> <i>sq.</i>, <a href="#page256">256</a>, <a href="#page262">262</a> <i>sq.</i>, <a href="#page304">304</a><br/> +<br/> +—— ghosts and sea ghosts, <a href="#page348">348</a><br/> +<br/> +—— of the dead, <a href="#page175">175</a> <i>sq.</i>, <a href="#page192">192</a>, <a href="#page193">193</a>, <a href="#page194">194</a> <i>sq.</i>, <a href="#page202">202</a>, <a href="#page203">203</a>, <a href="#page207">207</a>, <a href="#page209">209</a> <i>sq.</i>, <a href="#page211">211</a> <i>sqq.</i>, <a href="#page224">224</a>, <a href="#page228">228</a> <i>sq.</i>, <a href="#page244">244</a>, <a href="#page260">260</a>, <a href="#page286">286</a> <i>sq.</i>, <a href="#page292">292</a>, <a href="#page299">299</a>, <a href="#page305">305</a> <i>sq.</i>, <a href="#page307">307</a>, <a href="#page322">322</a>, <a href="#page326">326</a>, <a href="#page345">345</a>, <a href="#page350">350</a> <i>sq.</i>, <a href="#page353">353</a> <i>sq.</i>, <a href="#page404">404</a> <i>sqq.</i>, <a href="#page462">462</a> <i>sqq.</i>;<br/> + journeys of the living to the, <a href="#page207">207</a>, <a href="#page355">355</a>;<br/> + way to the, <a href="#page212">212</a> <i>sq.</i>, <a href="#page462">462</a> <i>sqq.</i><br/> +<br/> +Landtman, Dr. G., <a href="#page214">214</a><br/> +<br/> +Lang, Andrew, <a href="#page216">216</a> <i>sq.</i><br/> +<br/> +Laos, burial custom in, <a href="#page459">459</a><br/> +<br/> +Leaf as badge of a ghost, <a href="#page391">391</a><br/> +<br/> +Leaves thrown on scene of murder, <a href="#page415">415</a><br/> +<br/> +Leg bones of the dead preserved, <a href="#page221">221</a>, <a href="#page249">249</a><br/> +<br/> +Legs of corpse broken in order to disable the ghost, <a href="#page153">153</a><br/> +<br/> +Lehner, Stefan, <a href="#page256">256</a><br/> +<br/> +Lepchis of Sikhim, burial custom of the, <a href="#page455">455</a><br/> +<br/> +Le Souëf, A. A. C., <a href="#page40">40</a> <i>sq.</i><br/> +<br/> +Libations to ancestral gods, <a href="#page430">430</a>, <a href="#page438">438</a><br/> +<br/> +Licence, period of, following circumcision, <a href="#page427">427</a> <i>sq.</i>;<br/> + following initiation, <a href="#page433">433</a>, <a href="#page434">434</a> <i>n.</i> <a href="#footnote694">1</a>, <a href="#page436">436</a> <i>sq.</i><br/> +<br/> +Licentious orgy following circumcision, <a href="#page427">427</a> <i>sq.</i><br/> +<span class="pagenum"><a name="page508" id="page508"></a>[pg 508]</span> +<br/> +Life in the other world like life in this, <a href="#page286">286</a> <i>sq.</i><br/> +<br/> +Lightning, savage theory of, <a href="#page19">19</a><br/> +<br/> +Lights, phosphorescent, thought to be ghosts, <a href="#page198">198</a>, <a href="#page258">258</a><br/> +<br/> +Lime, powdered, used to dust the trail of a ghost, <a href="#page277">277</a> <i>sq.</i><br/> +<br/> +<i>Lio'a</i>, a powerful ghost, <a href="#page346">346</a><br/> +<br/> +Liver extracted by magic, <a href="#page50">50</a>;<br/> + divination by, <a href="#page54">54</a><br/> +<br/> +Livers of pigs offered to the dead, <a href="#page360">360</a> <i>sq.</i><br/> +<br/> +Lizard in divination as to cause of death, <a href="#page44">44</a>;<br/> + in myths of the origin of death, <a href="#page60">60</a> <i>sq.</i>, <a href="#page70">70</a>, <a href="#page74">74</a> <i>sq.</i><br/> +<br/> +Lizards, ghosts in, <a href="#page380">380</a><br/> +<br/> +Local totem centres, <a href="#page97">97</a>, <a href="#page99">99</a>, <a href="#page124">124</a><br/> +<br/> +Long soul and short soul, <a href="#page291">291</a> <i>sq.</i><br/> +<br/> +Lost souls, recovery of, <a href="#page270">270</a> <i>sq.</i>, <a href="#page300">300</a> <i>sq.</i><br/> +<br/> +Luck, bad, in fishing and hunting, caused by ghosts, <a href="#page197">197</a><br/> +<br/> +Luck of a village dependent on ghosts, <a href="#page198">198</a><br/> +<br/> +<i>Lum</i>, men's clubhouse, <a href="#page243">243</a>, <a href="#page250">250</a>, <a href="#page257">257</a> +</p> + +<p> +Mabuiag, island of, <a href="#page174">174</a><br/> +<br/> +Macassars, burial custom of the, <a href="#page461">461</a><br/> +<br/> +Macluer Gulf in Dutch New Guinea, <a href="#page317">317</a>, <a href="#page318">318</a><br/> +<br/> +Mad, stones to drive people, <a href="#page335">335</a><br/> +<br/> +Madagascar, ideas as to natural death in, <a href="#page48">48</a> <i>sq.</i><br/> +<br/> +Mafulu (Mambule), the, of British New Guinea, <a href="#page198">198</a> <i>sqq.</i><br/> +<br/> +Maggots, appearance of, sign of departure of soul, <a href="#page292">292</a><br/> +<br/> +<a name="index-magic" id="index-magic"></a>Magic as a cause of death, <a href="#page34">34</a> <i>sqq.</i>;<br/> + Age of, <a href="#page58">58</a>;<br/> + attributed to aboriginal inhabitants of a country, <a href="#page193">193</a>;<br/> + homoeopathic or imitative, <a href="#page288">288</a>, <a href="#page335">335</a>, <a href="#page336">336</a>, <a href="#page338">338</a>, <a href="#page376">376</a>;<br/> + combined with religion, <a href="#page111">111</a> <i>sq.</i>, <a href="#page334">334</a>, <a href="#page335">335</a>, <a href="#page336">336</a>, <a href="#page337">337</a>, <a href="#page338">338</a>, <a href="#page376">376</a>;<br/> + Melanesian conception of, <a href="#page380">380</a> <i>sq.</i>;<br/> + working by means of personal refuse, <a href="#page413">413</a> <i>sq.</i><br/> + <i>See also</i> <a href="#index-sorcery">Sorcery</a> <i>and</i> <a href="#index-witchcraft">Witchcraft</a><br/> +<br/> +—— and religion compared in reference to their destruction of human life, <a href="#page56">56</a> <i>sq.</i><br/> +<br/> +Magical ceremonies for increasing the food supply, <a href="#page102">102</a>;<br/> + ceremonies for the multiplication of totems, <a href="#page124">124</a> <i>sq.</i>;<br/> + intention of dramatic ceremonies in Central Australia, <a href="#page122">122</a> <i>sq.</i>, <a href="#page126">126</a>;<br/> + virtues attributed to sacred stones in New Caledonia, <a href="#page334">334</a> <i>sqq.</i><br/> +<br/> +<a name="index-magician" id="index-magician"></a>Magician or priest, <a href="#page336">336</a>, <a href="#page338">338</a>.<br/> + <i>See also</i> <a href="#index-sorcery">Sorcerer</a><br/> +<br/> +Magicians, their importance in history, <a href="#page16">16</a>;<br/> + but no priests at Doreh, <a href="#page306">306</a><br/> +<br/> +Malagasy, their ideas as to natural death, <a href="#page48">48</a> <i>sq.</i><br/> +<br/> +Malanta, one of the Solomon Islands, <a href="#page350">350</a><br/> +<br/> +Malayalis, the, of Malabar, <a href="#page162">162</a><br/> +<br/> +Malignity of ghosts, <a href="#page212">212</a>, <a href="#page381">381</a><br/> +<br/> +Malo, island of, <a href="#page48">48</a><br/> +<br/> +Man creates gods in his own likeness, <a href="#page19">19</a> <i>sq.</i><br/> +<br/> +——, grandeur and dignity of, <a href="#page469">469</a> <i>sq.</i>;<br/> + pettiness and insignificance of, <a href="#page470">470</a> <i>sq.</i><br/> +<br/> +<i>Mana</i>, supernatural or spiritual power, <a href="#page346">346</a> <i>sq.</i>, <a href="#page352">352</a>, <a href="#page371">371</a>, <a href="#page380">380</a><br/> +<br/> +<i>Manoam</i>, evil spirits, <a href="#page321">321</a><br/> +<br/> +Manoga, a worshipful ghost, <a href="#page368">368</a><br/> +<br/> +<a name="index-manslayers" id="index-manslayers"></a>Manslayers, precautions taken by, against the ghosts of their victims, <a href="#page205">205</a> <i>sq.</i>, <a href="#page258">258</a>, <a href="#page279">279</a>, <a href="#page323">323</a>;<br/> + secluded, <a href="#page279">279</a> <i>sq.</i>,<br/> + consecration of, <a href="#page448">448</a> <i>sq.</i>;<br/> + restrictions imposed on, <a href="#page449">449</a>.<br/> + <i>See also</i> <a href="#index-homicides">Homicides</a><br/> +<br/> +<i>Mari</i> or <i>mar</i>, ghost, <a href="#page173">173</a><br/> +<br/> +<i>Mariget</i>, "ghost-hand," <a href="#page177">177</a><br/> +<br/> +Mariner, William, <a href="#page411">411</a><br/> +<br/> +Mariners, stones to help, <a href="#page337">337</a><br/> +<br/> +Markets, native, <a href="#page394">394</a><br/> +<br/> +Marotse, burial custom of the, <a href="#page454">454</a><br/> +<br/> +Marquesas Islands, <a href="#page417">417</a><br/> +<br/> +Married and unmarried, different modes of disposing of their corpses, <a href="#page162">162</a><br/> +<br/> +Masai, their myth of the origin of death, <a href="#page65">65</a> <i>sq.</i><br/> +<br/> +Masked men, dramatic representation of ghosts and spirits by, <a href="#page176">176</a>, <a href="#page179">179</a> <i>sq.</i>, <a href="#page180">180</a> <i>sqq.</i>, <a href="#page185">185</a> <i>sqq.</i><br/> +<br/> +—— dances, <a href="#page297">297</a>;<br/> + of the Monumbo, <a href="#page228">228</a><br/> +<br/> +Masks worn by actors in sacred ceremonies, <a href="#page179">179</a>;<br/> + used in dances, <a href="#page233">233</a>, <a href="#page297">297</a><br/> +<br/> +Masquerades, <a href="#page297">297</a><br/> +<br/> +Massim, the, of British New Guinea, <a href="#page206">206</a><br/> +<br/> +Master of Life, <a href="#page163">163</a><br/> +<br/> +Matacos Indians, <a href="#page165">165</a><br/> +<br/> +Mate, a worshipful spirit, <a href="#page239">239</a><br/> +<br/> +Material culture of the natives of New Guinea, <a href="#page191">191</a>;<br/> + of the natives of Tumleo, <a href="#page219">219</a> <i>sq.</i>;<br/> + of Papuans, <a href="#page231">231</a>;<br/> + of the Yabim, <a href="#page242">242</a> <i>sq.</i>;<br/> + of the Noofoor, <a href="#page304">304</a> <i>sq.</i>;<br/> + of the New Caledonians, <a href="#page339">339</a>;<br/> + of the North Melanesians, <a href="#page393">393</a> <i>sqq.</i><br/> +<br/> +Mawatta or Mowat, <a href="#page47">47</a><br/> +<br/> +<i>Mbete</i>, priest, <a href="#page443">443</a>, <a href="#page445">445</a><br/> +<br/> +Mea, a spiritual medium, <a href="#page196">196</a><br/> +<br/> +Mecklenburg, burial custom in, <a href="#page457">457</a><br/> +<br/> +Medicine-men, their importance in history, <a href="#page16">16</a>;<br/> + inspired by spirits of the dead, <a href="#page322">322</a><br/> +<br/> +Medium inspired by soul of dead, <a href="#page308">308</a> <i>sq.</i><br/> +<br/> +Mediums, spiritual, <a href="#page196">196</a><br/> +<br/> +Mediums who send their souls to deadland, <a href="#page300">300</a><br/> +<br/> +Megalithic monuments, <a href="#page438">438</a><br/> +<span class="pagenum"><a name="page509" id="page509"></a>[pg 509]</span> +<br/> +Melanesia, Central, belief in immortality among the natives of, <a href="#page343">343</a> <i>sqq.</i><br/> +<br/> +——, Northern, belief in immortality among the natives of, <a href="#page393">393</a> <i>sqq.</i><br/> +<br/> +——, Southern, belief in immortality among the natives of, <a href="#page324">324</a> <i>sqq.</i><br/> +<br/> +Melanesian myths of the origin of death, <a href="#page69">69</a>, <a href="#page71">71</a> <i>sq.</i>, <a href="#page83">83</a> <i>sq.</i>;<br/> + theory of the soul, <a href="#page344">344</a> <i>sq.</i><br/> +<br/> +Melanesians, their ideas as to natural deaths, <a href="#page48">48</a>, <a href="#page54">54</a> <i>sq.</i>;<br/> + Central, funeral customs of the, <a href="#page347">347</a> <i>sqq.</i>, <a href="#page355">355</a> <i>sqq.</i>;<br/> + and Papuans in New Guinea, <a href="#page190">190</a> <i>sq.</i><br/> +<br/> +Memorial trees, <a href="#page225">225</a><br/> +<br/> +Men sacrificed to support posts of new house, <a href="#page446">446</a> <i>sq.</i>;<br/> + whipped by women in mourning, <a href="#page452">452</a><br/> +<br/> +Men's clubhouses, <a href="#page221">221</a>, <a href="#page225">225</a>, <a href="#page226">226</a>, <a href="#page243">243</a>, <a href="#page256">256</a> <i>sq.</i>, <a href="#page355">355</a><br/> +<br/> +Mentras or Mantras of the Malay Peninsula, <a href="#page73">73</a><br/> +<br/> +Merivale on Dartmoor, <a href="#page438">438</a><br/> +<br/> +Messengers, the Two, myth of origin of death, <a href="#page60">60</a> <i>sqq.</i><br/> +<br/> +Messou, Indian magician, <a href="#page78">78</a><br/> +<br/> +Metals unknown in Northern Melanesia, <a href="#page395">395</a><br/> +<br/> +Metempsychosis, widespread belief in, <a href="#page29">29</a><br/> +<br/> +Methods of treating natural theology, <a href="#page1">1</a> <i>sqq.</i><br/> +<br/> +—— of natural knowledge, <a href="#page11">11</a><br/> +<br/> +Mexicans, the ancient, <a href="#page163">163</a><br/> +<br/> +Meyer, H. E. A., <a href="#page42">42</a><br/> +<br/> +Migration of villages, <a href="#page339">339</a><br/> +<br/> +Migratory cultivation, <a href="#page243">243</a><br/> +<br/> +Miklucho-Maclay, Baron N., <a href="#page235">235</a><br/> +<br/> +Milky Way, Central Australian belief as to the, <a href="#page140">140</a>;<br/> + souls of dead go to, <a href="#page153">153</a><br/> +<br/> +Milne Bay, <a href="#page207">207</a><br/> +<br/> +Mimika district in Dutch New Guinea, <a href="#page318">318</a><br/> +<br/> +Minnetaree Indians, <a href="#page163">163</a><br/> +<br/> +Misfortunes of all kinds caused by ghosts, <a href="#page306">306</a> <i>sq.</i><br/> +<br/> +Moanus, the, of the Admiralty Islands, <a href="#page400">400</a><br/> +<br/> +Monarchical government, rise of, <a href="#page141">141</a> <i>sq.</i><br/> +<br/> +Monsoon, south-east, festival at, <a href="#page255">255</a><br/> +<br/> +Monsoons, seasons determined by, <a href="#page216">216</a><br/> +<br/> +<a name="index-monster" id="index-monster"></a>Monster supposed to swallow lads at initiation, <a href="#page251">251</a> <i>sq.</i>, <a href="#page255">255</a>, <a href="#page260">260</a>, <a href="#page261">261</a>, <a href="#page290">290</a> <i>sq.</i>, <a href="#page301">301</a> <i>sq.</i><br/> +<br/> +Monumbo, the, of German New Guinea, <a href="#page227">227</a> <i>sq.</i><br/> +<br/> +Monuments of the dead, <a href="#page225">225</a><br/> +<br/> +Moon, the waxing and waning, in myths of the origin of death, <a href="#page60">60</a>, <a href="#page65">65</a> <i>sqq.</i><br/> +<br/> +—— in relation to doctrine of resurrection, <a href="#page67">67</a> <i>sq.</i>;<br/> + worship of the, <a href="#page68">68</a><br/> +<br/> +Moral restraint afforded by a fear of ghosts, <a href="#page175">175</a><br/> +<br/> +—— depravity of the Fijians, <a href="#page409">409</a><br/> +<br/> +Morality, superstition a crutch to, <a href="#page175">175</a><br/> +<br/> +Mortuary dramas, <a href="#page189">189</a><br/> +<br/> +<i>Mos</i>, a disembodied soul, <a href="#page224">224</a><br/> +<br/> +Mota, island of, <a href="#page387">387</a><br/> +<br/> +Motlav, in the Banks' Islands, <a href="#page357">357</a><br/> +<br/> +Motu, the, of British New Guinea, <a href="#page192">192</a><br/> +<br/> +Mound erected in a totemic ceremony, <a href="#page110">110</a> <i>sq.</i><br/> +<br/> +Mounds on graves, <a href="#page150">150</a>, <a href="#page164">164</a><br/> +<br/> +Mourners, professional, <a href="#page136">136</a><br/> +<br/> +—— smeared with white clay, <a href="#page158">158</a>, <a href="#page177">177</a>;<br/> + painted black, <a href="#page178">178</a>, <a href="#page293">293</a>, <a href="#page403">403</a>;<br/> + garb of, <a href="#page184">184</a>, <a href="#page198">198</a>;<br/> + cut their hair, <a href="#page183">183</a>, <a href="#page204">204</a>, <a href="#page320">320</a>, <a href="#page451">451</a>;<br/> + abstain from certain foods, <a href="#page198">198</a>, <a href="#page208">208</a>, <a href="#page209">209</a>, <a href="#page230">230</a>, <a href="#page314">314</a>, <a href="#page360">360</a>, <a href="#page452">452</a>;<br/> + restrictions observed by, <a href="#page313">313</a> <i>sq.</i>;<br/> + tattooed, <a href="#page314">314</a>;<br/> + purified by bathing, <a href="#page314">314</a>, <a href="#page319">319</a>;<br/> + plastered with mud, <a href="#page318">318</a>;<br/> + cut or tear their ears, <a href="#page183">183</a>, <a href="#page272">272</a>, <a href="#page327">327</a>;<br/> + secluded, <a href="#page360">360</a>;<br/> + smeared with ashes, <a href="#page361">361</a>;<br/> + anoint themselves with juices of putrefying corpse, <a href="#page403">403</a>;<br/> + amputate their fingers, <a href="#page199">199</a>, <a href="#page451">451</a>;<br/> + burn their skin, <a href="#page154">154</a>, <a href="#page155">155</a>, <a href="#page157">157</a>, <a href="#page327">327</a>, <a href="#page451">451</a>.<br/> + <i>See also</i> <a href="#index-cuttings">Cuttings</a> <i>and</i> <a href="#index-seclusion">Seclusion</a><br/> +<br/> +Mourning, hair cut in, <a href="#page135">135</a>;<br/> + extravagant demonstrations of grief in, <a href="#page135">135</a> <i>sq.</i>;<br/> + for a father-in-law, <a href="#page155">155</a>;<br/> + amputation of fingers in, <a href="#page199">199</a>;<br/> + varying period of, <a href="#page274">274</a>, <a href="#page293">293</a>;<br/> + for a king, <a href="#page451">451</a> <i>sq.</i><br/> +<br/> +—— costume, <a href="#page249">249</a>, <a href="#page274">274</a>, <a href="#page320">320</a>;<br/> + a protection against ghosts, <a href="#page241">241</a> <i>sq.</i>;<br/> + of widower and widow, <a href="#page259">259</a> <i>sq.</i><br/> +<br/> +Mowat or Mawatta, <a href="#page47">47</a><br/> +<br/> +Mud, mourners plastered with, <a href="#page318">318</a><br/> +<br/> +Mukden, burial custom in, <a href="#page460">460</a><br/> +<br/> +Mukjarawaint tribe, <a href="#page155">155</a><br/> +<br/> +Mummies of dead preserved in houses, <a href="#page188">188</a><br/> +<br/> +Mummification of the dead, <a href="#page184">184</a>, <a href="#page185">185</a>, <a href="#page313">313</a><br/> +<br/> +<i>Mungai</i>, places associated with totems, <a href="#page117">117</a>, <a href="#page124">124</a><br/> +<br/> +Murder, leaves thrown on scene of, <a href="#page415">415</a><br/> +<br/> +—— highly esteemed in Fiji, <a href="#page447">447</a> <i>sq.</i><br/> +<br/> +Murdered man, ghost of, haunts murderer, <a href="#page248">248</a><br/> +<br/> +Murimuria, a second-rate heaven, <a href="#page466">466</a><br/> +<br/> +Murray Island, <a href="#page174">174</a><br/> +<br/> +Mutilations, bodily, at puberty, <a href="#page303">303</a><br/> +<br/> +Myth of the prelogical savage, <a href="#page266">266</a><br/> +<br/> +—— of the continuance of death, <a href="#page472">472</a><br/> +<br/> +Myths of the origin of death, <a href="#page59">59</a> <i>sqq.</i> +</p> + +<p> +<i>Nai</i>, souls of the dead, <a href="#page240">240</a><br/> +<br/> +Nai Thombothombo, in Fiji, <a href="#page463">463</a><br/> +<br/> +Nails of dead detached, <a href="#page145">145</a>;<br/> + preserved, <a href="#page339">339</a><br/> +<span class="pagenum"><a name="page510" id="page510"></a>[pg 510]</span> +<br/> +Naindelinde in Fiji, <a href="#page465">465</a><br/> +<br/> +Naiteru-kop, a Masai god, <a href="#page65">65</a><br/> +<br/> +Namaquas, their myth of the origin of death, <a href="#page65">65</a><br/> +<br/> +Nambanaggatai, in Fiji, <a href="#page465">465</a><br/> +<br/> +Nambi and the origin of death, <a href="#page78">78</a> <i>sqq.</i><br/> +<br/> +Name of mythical water-snake not uttered, <a href="#page105">105</a><br/> +<br/> +Names of the dead not mentioned, <a href="#page135">135</a>, <a href="#page210">210</a>, <a href="#page246">246</a><br/> +<br/> +Nandi, their myth of the origin of death, <a href="#page66">66</a><br/> +<br/> +<i>Nanga</i>, sacred stone enclosure, <a href="#page428">428</a> <i>sqq.</i>;<br/> + description of, <a href="#page437">437</a> <i>sq.</i><br/> +<br/> +Nangganangga, the foe of unmarried ghosts, <a href="#page464">464</a><br/> +<br/> +<i>Nanja</i> tree or stone, <a href="#page98">98</a><br/> +<br/> +—— spot, <a href="#page164">164</a>, <a href="#page165">165</a><br/> +<br/> +Narrinyeri tribe of South Australia, <a href="#page43">43</a>;<br/> + their beliefs as to the dead, <a href="#page134">134</a> <i>sqq.</i><br/> +<br/> +Nassau, Rev. R. H., <a href="#page51">51</a><br/> +<br/> +Native beliefs influenced by European teaching, <a href="#page142">142</a> <i>sq.</i><br/> +<br/> +Natural theology defined, <a href="#page1">1</a>, <a href="#page8">8</a><br/> +<br/> +—— death, disbelief of savages in, <a href="#page33">33</a> <i>sqq.</i><br/> +<br/> +—— causes of death recognised by some savages, <a href="#page55">55</a> <i>sq.</i><br/> +<br/> +—— features of landscape associated with traditions about the dead, <a href="#page115">115</a> <i>sqq.</i><br/> +<br/> +Nature, gods of, <a href="#page20">20</a>;<br/> + souls of the dead identified with spirits of, <a href="#page130">130</a>;<br/> + two different views of human, <a href="#page469">469</a> <i>sqq.</i><br/> +<br/> +Nayars, the, of Cochin, <a href="#page162">162</a> <i>sq.</i><br/> +<br/> +Ndengei, Fijian god in form of serpent, <a href="#page445">445</a>, <a href="#page462">462</a>, <a href="#page464">464</a>, <a href="#page465">465</a>, <a href="#page466">466</a><br/> +<br/> +Necklaces worn in mourning, <a href="#page198">198</a><br/> +<br/> +Negen Negorijen in Dutch New Guinea, <a href="#page316">316</a>, <a href="#page317">317</a><br/> +<br/> +Negrito admixture in New Guinea, <a href="#page198">198</a><br/> +<br/> +Nemunemu, a creator, <a href="#page240">240</a><br/> +<br/> +Nether world, the lord of the, <a href="#page286">286</a>;<br/> + abode of the dead in the, <a href="#page292">292</a>, <a href="#page299">299</a>, <a href="#page322">322</a>, <a href="#page326">326</a>, <a href="#page353">353</a> <i>sq.</i>;<br/> + descent of the living into the, <a href="#page300">300</a>;<br/> + <i>See also</i> <a href="#index-land">Land of the Dead</a><br/> +<br/> +Nets worn by widows in mourning, <a href="#page249">249</a>, <a href="#page260">260</a>, <a href="#page274">274</a>, <a href="#page293">293</a>;<br/> + worn by women in mourning, <a href="#page241">241</a><br/> +<br/> +New birth at initiation, pretence of, <a href="#page254">254</a><br/> +<br/> +New Britain (New Pomerania), <a href="#page48">48</a>, <a href="#page69">69</a>, <a href="#page393">393</a>, <a href="#page394">394</a>, <a href="#page402">402</a>, <a href="#page404">404</a><br/> +<br/> +—— Caledonia, natives of, <a href="#page324">324</a>;<br/> + their beliefs and customs concerning the dead, <a href="#page325">325</a> <i>sqq.</i>;<br/> + their system of family prayers, <a href="#page332">332</a> <i>sq.</i>, <a href="#page340">340</a>;<br/> + material culture of the, <a href="#page339">339</a><br/> +<br/> +—— Georgia, <a href="#page48">48</a><br/> +<br/> +—— Guinea, aborigines of, their ideas as to natural death, <a href="#page47">47</a>;<br/> + the races of, <a href="#page190">190</a> <i>sq.</i>;<br/> + belief in immortality among the natives of British, <a href="#page190">190</a> <i>sqq.</i>;<br/> + belief in immortality among the natives of Dutch, <a href="#page303">303</a> <i>sqq.</i>;<br/> + belief in immortality among the natives of German, <a href="#page216">216</a> <i>sqq.</i><br/> +<br/> +New Hebrides, myth of the origin of death in, <a href="#page71">71</a>, <a href="#page343">343</a>, <a href="#page353">353</a><br/> +<br/> +—— Ireland (New Mecklenburg), <a href="#page393">393</a>, <a href="#page397">397</a><br/> +<br/> +—— South Wales, aborigines of, their ideas as to the causes of death, <a href="#page45">45</a> <i>sq.</i>; + as to the home of the dead, <a href="#page133">133</a> <i>sq.</i><br/> +<br/> +Newton, Alfred, <a href="#page90">90</a> <i>n.</i> <a href="#footnote108">1</a><br/> +<br/> +Neyaux, the, of the Ivory Coast, <a href="#page52">52</a><br/> +<br/> +<i>Ngai</i>, human spirit, <a href="#page129">129</a><br/> +<br/> +Ngoc, the, of Annam, <a href="#page69">69</a><br/> +<br/> +Ngoni, the, <a href="#page61">61</a><br/> +<br/> +Nias, island of, <a href="#page70">70</a><br/> +<br/> +Nigeria, Northern, <a href="#page28">28</a> <i>n.</i> <a href="#footnote5">1</a>, <a href="#page49">49</a><br/> +<br/> +Niggardly people punished in the other world, <a href="#page405">405</a><br/> +<br/> +Noblemen alone immortal, <a href="#page33">33</a><br/> +<br/> +Noofoor, the, of Dutch New Guinea, <a href="#page303">303</a><br/> +<br/> +Noomfor, island, <a href="#page303">303</a><br/> +<br/> +Norse burial custom, <a href="#page453">453</a><br/> +<br/> +Noses bored, ghosts should have their, <a href="#page192">192</a>, <a href="#page194">194</a> <i>sq.</i><br/> +<br/> +Novices presented to ancestral spirits at initiation, <a href="#page432">432</a> <i>sq.</i>, <a href="#page434">434</a><br/> +<br/> +Nukahiva, one of the Marquesas Islands, <a href="#page417">417</a> +</p> + +<p> +Objects offered to the dead broken, <a href="#page276">276</a><br/> +<br/> +Offering, soul of, consumed by deity or spirit, <a href="#page297">297</a>, <a href="#page298">298</a><br/> +<br/> +<a name="index-offerings" id="index-offerings"></a>Offerings of food and water to the dead, <a href="#page174">174</a>;<br/> + of food to the dead, <a href="#page183">183</a>, <a href="#page201">201</a>, <a href="#page208">208</a>, <a href="#page211">211</a>, <a href="#page214">214</a>, <a href="#page232">232</a>, <a href="#page241">241</a>, <a href="#page332">332</a>, <a href="#page338">338</a>, <a href="#page364">364</a> <i>sq.</i>, <a href="#page367">367</a> <i>sq.</i>, <a href="#page372">372</a> <i>sq.</i>, <a href="#page396">396</a> <i>sq.</i>, <a href="#page429">429</a>, <a href="#page442">442</a>, <a href="#page467">467</a>;<br/> + of blood and hair to the dead, <a href="#page183">183</a>;<br/> + of game and fish to the dead, <a href="#page226">226</a>;<br/> + to the dead, <a href="#page239">239</a>, <a href="#page276">276</a>, <a href="#page292">292</a>;<br/> + of first-fruits to the dead, <a href="#page259">259</a>;<br/> + to ancestors, <a href="#page298">298</a>;<br/> + of food to ghosts, <a href="#page348">348</a> <i>sq.</i>;<br/> + to ghosts, <a href="#page364">364</a> <i>sq.</i>;<br/> + of first-fruits to ancestral spirits, <a href="#page429">429</a>;<br/> + of cloth and weapons to ancestral spirits, <a href="#page430">430</a> <i>sq.</i><br/> + <i>See also</i> <a href="#index-sacrifices">Sacrifices</a><br/> +<br/> +——, burnt, to the dead, <a href="#page294">294</a><br/> +<br/> +<i>Oknanikilla</i>, local totem centre, <a href="#page97">97</a>, <a href="#page99">99</a>, <a href="#page124">124</a><br/> +<br/> +Old and young, difference between the modes of burying, <a href="#page161">161</a>, <a href="#page162">162</a> <i>sq.</i><br/> +<br/> +Old people buried alive, <a href="#page359">359</a><br/> +<br/> +Olympia, Pelops at, <a href="#page159">159</a><br/> +<br/> +Omens after a death, <a href="#page319">319</a><br/> +<br/> +Opening, special, for carrying dead out of house, <a href="#page452">452</a> <i>sqq.</i><br/> +<br/> +Oracles of dead kings, <a href="#page151">151</a><br/> +<br/> +—— of the dead, <a href="#page151">151</a>, <a href="#page176">176</a>, <a href="#page179">179</a>, <a href="#page235">235</a><br/> +<span class="pagenum"><a name="page511" id="page511"></a>[pg 511]</span> +<br/> +Oracular responses of Fijian priests, <a href="#page443">443</a> <i>sqq.</i><br/> +<br/> +Oranges, spirits of the dead play with, <a href="#page326">326</a><br/> +<br/> +Ordeal to detect sorcerer, <a href="#page50">50</a> <i>sqq.</i><br/> +<br/> +Orgy, licentious, following circumcision, <a href="#page427">427</a> <i>sq.</i><br/> +<br/> +Origin of belief in immortality, <a href="#page26">26</a> <i>sqq.</i><br/> +<br/> +—— of death, myths of the, <a href="#page59">59</a> <i>sqq.</i><br/> +<br/> +Orion's belt, <a href="#page368">368</a><br/> +<br/> +Ornaments of corpse removed before burial, <a href="#page223">223</a>, <a href="#page234">234</a>, <a href="#page241">241</a> +</p> + +<p> +Pahouins, the, <a href="#page54">54</a><br/> +<br/> +Palsy, a Samoan god, <a href="#page72">72</a><br/> +<br/> +Pandanus, reason for planting, <a href="#page362">362</a><br/> +<br/> +—— and ghosts, <a href="#page463">463</a><br/> +<br/> +Panoi, Melanesian land of the dead, <a href="#page83">83</a>, <a href="#page345">345</a>, <a href="#page353">353</a> <i>sq.</i>, <a href="#page355">355</a>, <a href="#page356">356</a><br/> +<br/> +Papuan art, <a href="#page220">220</a><br/> +<br/> +Papuans, animistic views of the, <a href="#page264">264</a><br/> +<br/> +—— and Melanesians in New Guinea, <a href="#page190">190</a> <i>sq.</i><br/> +<br/> +<i>Paraks</i>, temples, <a href="#page220">220</a><br/> +<br/> +Parents deified, <a href="#page439">439</a><br/> +<br/> +Parkinson, R., <a href="#page219">219</a>, <a href="#page221">221</a><br/> +<br/> +Pelops, human blood offered on grave of, <a href="#page159">159</a><br/> +<br/> +Penates in New Guinea, <a href="#page308">308</a>, <a href="#page317">317</a><br/> +<br/> +Pennefather River, natives of the, their belief in reincarnation of the dead, <a href="#page128">128</a><br/> +<br/> +Perche, burial custom in, <a href="#page458">458</a><br/> +<br/> +Personal refuse, magic working through, <a href="#page386">386</a>, <a href="#page413">413</a> <i>sq.</i><br/> +<br/> +Personification of natural phenomena, <a href="#page20">20</a>;<br/> + of death, <a href="#page81">81</a><br/> +<br/> +Phosphorescent lights supposed to be ghosts, <a href="#page198">198</a>, <a href="#page258">258</a><br/> +<br/> +<i>Physostigma venenosum</i> in poison ordeal, <a href="#page52">52</a><br/> +<br/> +Piety, two types of, <a href="#page23">23</a>;<br/> + co-operative system of, <a href="#page333">333</a><br/> +<br/> +Pigs, blood of, smeared on skulls and bones of the dead, <a href="#page200">200</a>;<br/> + sacrificed to the dead, <a href="#page201">201</a>;<br/> + sacrificed to monster who swallows lads at initiation, <a href="#page251">251</a>, <a href="#page253">253</a>, <a href="#page260">260</a>, <a href="#page290">290</a>, <a href="#page301">301</a>;<br/> + sacrificed at grave, <a href="#page356">356</a>;<br/> + sacrificed at burial, <a href="#page359">359</a>;<br/> + sacrificed to ghosts, <a href="#page365">365</a> <i>sq.</i>;<br/> + sacrificed vicariously for the sick, <a href="#page373">373</a>, <a href="#page374">374</a>, <a href="#page375">375</a>;<br/> + sacred, <a href="#page433">433</a><br/> +<br/> +——, livers of, offered to the dead, <a href="#page360">360</a> <i>sq.</i><br/> +<br/> +Pines, Isle of, <a href="#page325">325</a>, <a href="#page330">330</a>, <a href="#page337">337</a><br/> +<br/> +Pirnmeheel, good spirit, <a href="#page143">143</a><br/> +<br/> +Place of sacrifice to ghosts, <a href="#page370">370</a><br/> +<br/> +Planting, sacrifices to ghosts at, <a href="#page375">375</a><br/> +<br/> +Platforms, dead laid on, <a href="#page199">199</a>, <a href="#page203">203</a>, <a href="#page205">205</a><br/> +<br/> +Plato, on death, <a href="#page33">33</a><br/> +<br/> +Pleiades, the, <a href="#page368">368</a><br/> +<br/> +Plum-tree people, <a href="#page94">94</a><br/> +<br/> +—— totem, dramatic ceremony connected with, <a href="#page120">120</a>, <a href="#page121">121</a><br/> +<br/> +Poison ordeal to detect sorcerers, <a href="#page50">50</a> <i>sqq.</i><br/> +<br/> +Political constitution of the Fijians, <a href="#page407">407</a><br/> +<br/> +Pollution, ceremonial, of gravediggers, <a href="#page327">327</a><br/> +<br/> +Polynesian blood, infusion of, in New Guinea, <a href="#page291">291</a><br/> +<br/> +—— race, <a href="#page406">406</a><br/> +<br/> +Polytheism and monotheism, <a href="#page11">11</a><br/> +<br/> +Polytheism discarded, <a href="#page20">20</a> <i>sq.</i><br/> +<br/> +Population, belief in sorcery a cause of keeping down the, <a href="#page38">38</a>, <a href="#page40">40</a>, <a href="#page46">46</a> <i>sq.</i>, <a href="#page51">51</a> <i>sqq.</i><br/> +<br/> +Port Lincoln tribe of S. Australia, <a href="#page42">42</a><br/> +<br/> +—— Moresby, <a href="#page193">193</a>, <a href="#page195">195</a><br/> +<br/> +Poso in Celebes, <a href="#page72">72</a><br/> +<br/> +Posts of new house, men sacrificed to support, <a href="#page446">446</a> <i>sq.</i><br/> +<br/> +Potsdam Harbour, in German New Guinea, <a href="#page218">218</a>, <a href="#page227">227</a><br/> +<br/> +Pottery, native, <a href="#page220">220</a>;<br/> + in New Guinea, <a href="#page305">305</a><br/> +<br/> +——, Fijian, <a href="#page407">407</a><br/> +<br/> +—— unknown in Northern Melanesia, <a href="#page395">395</a><br/> +<br/> +Practical character of the savage, <a href="#page274">274</a><br/> +<br/> +Prayer-posts, <a href="#page333">333</a> <i>sq.</i><br/> +<br/> +Prayers to the dead, <a href="#page201">201</a> <i>sq.</i>, <a href="#page214">214</a>, <a href="#page222">222</a> <i>sq.</i>, <a href="#page259">259</a>, <a href="#page288">288</a>, <a href="#page307">307</a>, <a href="#page329">329</a> <i>sq.</i>, <a href="#page332">332</a> <i>sqq.</i>, <a href="#page340">340</a>, <a href="#page376">376</a> <i>sq.</i>, <a href="#page401">401</a>, <a href="#page403">403</a> <i>sq.</i>, <a href="#page427">427</a>, <a href="#page441">441</a>;<br/> + to ghosts, <a href="#page348">348</a><br/> +<br/> +Precautions taken against ghosts, <a href="#page152">152</a> <i>sq.</i>, <a href="#page258">258</a>;<br/> + against a wife's ghost, <a href="#page197">197</a>;<br/> + against ghosts of the slain, <a href="#page205">205</a> <i>sq.</i><br/> +<br/> +Predominance of the worship of the dead, <a href="#page297">297</a> <i>sq.</i><br/> +<br/> +Prelogical savage, myth of the, <a href="#page266">266</a><br/> +<br/> +<a name="index-pretence" id="index-pretence"></a>Pretence of attacking persons engaged in attending to a corpse, <a href="#page177">177</a>, <a href="#page178">178</a><br/> +<br/> +—— of avenging the dead, <a href="#page136">136</a> <i>sq.</i>, <a href="#page282">282</a>, <a href="#page328">328</a><br/> + <i>See also</i> <a href="#index-sham-attack">Sham fight</a><br/> +<br/> +Priest, family, <a href="#page332">332</a>, <a href="#page340">340</a><br/> +<br/> +——, chief or high, <a href="#page430">430</a>, <a href="#page431">431</a>, <a href="#page432">432</a>, <a href="#page433">433</a>, <a href="#page434">434</a><br/> +<br/> +—— or magician, <a href="#page336">336</a>, <a href="#page338">338</a><br/> +<br/> +Priests, Fijian, <a href="#page433">433</a> <i>sqq.</i><br/> +<br/> +Private or tame ghosts, <a href="#page369">369</a> <i>sq.</i>, <a href="#page381">381</a>, <a href="#page382">382</a>, <a href="#page386">386</a><br/> +<br/> +—— property, rights of, consolidated by taboo, <a href="#page390">390</a><br/> +<br/> +Problem of death, <a href="#page31">31</a> <i>sqq.</i><br/> +<br/> +Progress partly determined by competition, <a href="#page89">89</a> <i>sq.</i><br/> +<br/> +——, social, stimulated by favourable natural conditions, <a href="#page148">148</a> <i>sq.</i><br/> +<br/> +Promiscuity, temporary, <a href="#page427">427</a> <i>sq.</i>, <a href="#page433">433</a>, <a href="#page434">434</a> <i>n.</i> <a href="#footnote691">1</a>, <a href="#page436">436</a> <i>sq.</i><br/> +<br/> +Property displayed beside the corpse, <a href="#page397">397</a><br/> +<br/> +——, rights of private, consolidated by taboo, <a href="#page390">390</a>;<br/> + temporarily suspended, <a href="#page427">427</a> <i>sq.</i><br/> +<span class="pagenum"><a name="page512" id="page512"></a>[pg 512]</span> +<br/> +Property of dead deposited in grave, <a href="#page145">145</a> <i>sqq.</i>, <a href="#page359">359</a>, <a href="#page397">397</a>;<br/> + motive for destroying, <a href="#page147">147</a> <i>sq.</i>;<br/> + hung up on trees, <a href="#page148">148</a>;<br/> + destroyed, <a href="#page327">327</a>, <a href="#page459">459</a>;<br/> + burnt, <a href="#page401">401</a> <i>sq.</i><br/> +<br/> +Prophecy inspired by ghosts, <a href="#page388">388</a><br/> +<br/> +Prophets inspired by ghosts, <a href="#page388">388</a> <i>sq.</i><br/> +<br/> +——, Hebrew, <a href="#page14">14</a><br/> +<br/> +Propitiation of the dead, <a href="#page201">201</a>, <a href="#page307">307</a>, <a href="#page338">338</a>;<br/> + of ghosts and spirits, <a href="#page226">226</a>, <a href="#page239">239</a>, <a href="#page348">348</a><br/> +<br/> +Puberty, initiation at, <a href="#page254">254</a> <i>sq.</i>;<br/> + bodily mutilations at, <a href="#page303">303</a><br/> +<br/> +Public ghosts, <a href="#page367">367</a>, <a href="#page369">369</a><br/> +<br/> +Purification of homicides, <a href="#page206">206</a>, <a href="#page229">229</a><br/> +<br/> +—— by bathing and shaving, <a href="#page208">208</a><br/> +<br/> +—— of mourners by bathing, <a href="#page314">314</a>, <a href="#page319">319</a> +</p> + +<p> +Queensland, belief in reincarnation of the dead among the aborigines of, <a href="#page127">127</a> <i>sqq.</i>;<br/> + burial customs in, <a href="#page147">147</a> +</p> + +<p> +Rain sent by a mythical water-snake, <a href="#page112">112</a>, <a href="#page114">114</a>;<br/> + prayers for, <a href="#page288">288</a>;<br/> + stones to make, <a href="#page336">336</a> <i>sq.</i><br/> +<br/> +—— and sunshine caused by a ghost, <a href="#page375">375</a><br/> +<br/> +—— -ghost, <a href="#page375">375</a><br/> +<br/> +—— -making, <a href="#page288">288</a>;<br/> + by the bones of the dead, <a href="#page341">341</a><br/> +<br/> +Rat in myth of the origin of death, <a href="#page67">67</a><br/> +<br/> +Rationality of the savage, <a href="#page264">264</a> <i>sqq.</i><br/> +<br/> +<a name="index-rebirth" id="index-rebirth"></a>Rebirth of the dead, <a href="#page93">93</a> <i>sq.</i>, <a href="#page107">107</a>, <a href="#page127">127</a> <i>sq.</i><br/> + <i>See also</i> <a href="#index-reincarnation">Reincarnation</a><br/> +<br/> +—— of parents in their children, <a href="#page315">315</a><br/> +<br/> +Recovery of lost souls, <a href="#page194">194</a>, <a href="#page270">270</a> <i>sq.</i>, <a href="#page300">300</a> <i>sq.</i><br/> +<br/> +Red, skulls painted, <a href="#page178">178</a><br/> +<br/> +Red bark in poison ordeals, <a href="#page50">50</a>, <a href="#page52">52</a><br/> +<br/> +—— paint, manslayers smeared with, <a href="#page448">448</a>, <a href="#page449">449</a><br/> +<br/> +—— roses, corpse crowned with, <a href="#page233">233</a>, <a href="#page234">234</a><br/> +<br/> +Reflection or shadow, soul associated with, 207, 267<br/> +<br/> +Refuse, personal, magic working by means of, <a href="#page413">413</a> <i>sq.</i><br/> +<br/> +<a name="index-reincarnation" id="index-reincarnation"></a>Reincarnation, widespread belief in, <a href="#page29">29</a>.<br/> + <i>See also</i> <a href="#index-rebirth">Rebirth</a><br/> +<br/> +—— doctrine of, unknown in Torres Straits, <a href="#page172">172</a><br/> +<br/> +—— of the dead, belief of Central Australians in, <a href="#page92">92</a> <i>sqq.</i>, <a href="#page107">107</a><br/> +<br/> +—— of the dead, <a href="#page124">124</a> <i>sq.</i>, <a href="#page127">127</a> <i>sq.</i>;<br/> + of Australian aborigines in white people, <a href="#page130">130</a>, <a href="#page131">131</a> <i>sqq.</i>;<br/> + of parents in their children, <a href="#page315">315</a>;<br/> + of grandfather in grandchild, <a href="#page417">417</a>, <a href="#page418">418</a><br/> +<br/> +Relics of the dead as amulets, <a href="#page332">332</a>, <a href="#page370">370</a>;<br/> + preserved, <a href="#page348">348</a><br/> +<br/> +Religion, importance of the history of, <a href="#page3">3</a>;<br/> + embryology of, <a href="#page88">88</a><br/> +<br/> +Religion and magic compared in reference to their destruction of human life, <a href="#page57">57</a> <i>sq.</i>;<br/> + combined in ritual, <a href="#page111">111</a> <i>sq.</i>, <a href="#page334">334</a>, <a href="#page335">335</a>, <a href="#page336">336</a>, <a href="#page336">336</a>, <a href="#page337">337</a>, <a href="#page338">338</a>, <a href="#page376">376</a><br/> +<br/> +—— and theology, how related, <a href="#page9">9</a><br/> +<br/> +Resemblance of children to the dead, a source of belief in the transmigration of souls, <a href="#page28">28</a> <i>sq.</i><br/> +<br/> +Restrictions observed by mourners, <a href="#page313">313</a> <i>sq.</i>;<br/> + ceremonial, laid on gravediggers, <a href="#page327">327</a>;<br/> + imposed on manslayers, <a href="#page449">449</a><br/> +<br/> +Resurrection, ceremony of, among the Akikuya, <a href="#page254">254</a><br/> +<br/> +—— from the dead after three days, <a href="#page67">67</a> <i>sq.</i>;<br/> + of the dead, steps taken to prevent the, <a href="#page144">144</a>;<br/> + as an initiatory rite at puberty, <a href="#page254">254</a> <i>sq.</i>, <a href="#page261">261</a>, <a href="#page302">302</a>, <a href="#page431">431</a>, <a href="#page434">434</a> <i>sq.</i><br/> +<br/> +Return of the ghosts, <a href="#page195">195</a>, <a href="#page198">198</a>, <a href="#page246">246</a>, <a href="#page300">300</a><br/> +<br/> +Revelation, the question of a supernatural, <a href="#page8">8</a> <i>sq.</i><br/> +<br/> +Revival, temporary, of primitive communism, <a href="#page436">436</a> <i>sq.</i><br/> +<br/> +Rheumatism attributed to sorcery, <a href="#page45">45</a><br/> +<br/> +Rhodesia, <a href="#page77">77</a><br/> +<br/> +Ribs of dead distributed among relatives, <a href="#page400">400</a><br/> +<br/> +Ridgeway, W., on the origin of Greek tragedy, <a href="#page189">189</a><br/> +<br/> +Rights of property temporarily suspended, <a href="#page427">427</a> <i>sq.</i><br/> +<br/> +Ritual combining elements of religion and magic, <a href="#page111">111</a> <i>sq.</i><br/> +<br/> +Rivalry between man and animals for gift of immortality, <a href="#page74">74</a> <i>sq.</i><br/> +<br/> +River crossed by souls of the dead, <a href="#page299">299</a>, <a href="#page462">462</a><br/> +<br/> +Rocking stone, <a href="#page213">213</a><br/> +<br/> +Roro-speaking tribes of British New Guinea, <a href="#page47">47</a>, <a href="#page196">196</a>, <a href="#page198">198</a><br/> +<br/> +Roth, W. E., <a href="#page128">128</a><br/> +<br/> +Run or Ron, island, <a href="#page303">303</a>, <a href="#page311">311</a><br/> +<br/> +Russia, burial custom in, <a href="#page453">453</a> +</p> + +<p> +Saa, in Malanta, <a href="#page350">350</a>, <a href="#page351">351</a>, <a href="#page372">372</a>, <a href="#page378">378</a><br/> +<br/> +Sacrament of pork and water at initiation, <a href="#page432">432</a> <i>sq.</i><br/> +<br/> +Sacred stones in New Caledonia, magical virtues attributed to, <a href="#page334">334</a> <i>sqq.</i><br/> +<br/> +—— enclosure of stones (<i>Nanga</i>) in Fiji, <a href="#page428">428</a> <i>sqq.</i>, <a href="#page437">437</a> <i>sq.</i><br/> +<br/> +—— pigs, <a href="#page433">433</a><br/> +<br/> +Sacrifice, crude motives for, <a href="#page298">298</a> <i>sq.</i>;<br/> + place of, <a href="#page332">332</a><br/> +<br/> +—— of dogs in epidemics, <a href="#page296">296</a>;<br/> + of foreskins and fingers in honour of the dead, <a href="#page426">426</a> <i>sq.</i><br/> +<br/> +<a name="index-sacrifices" id="index-sacrifices"></a>Sacrifices to the dead, economic loss entailed by, <a href="#page149">149</a><br/> +<br/> +—— to the dead, <a href="#page239">239</a>, <a href="#page307">307</a>, <a href="#page338">338</a>.<br/> + <i>See also</i> <a href="#index-offerings">Offerings</a><br/> +<span class="pagenum"><a name="page513" id="page513"></a>[pg 513]</span> +<br/> +Sacrifices, burnt, reasons for, <a href="#page348">348</a> <i>sq.</i>;<br/> + burnt, to ghosts, <a href="#page366">366</a>, <a href="#page367">367</a> <i>sq.</i>, <a href="#page373">373</a><br/> +<br/> +—— to ghosts, <a href="#page328">328</a>; at planting, <a href="#page375">375</a><br/> +<br/> +——, human, to ghosts, <a href="#page371">371</a> <i>sq.</i>;<br/> + human, in Fiji, <a href="#page446">446</a> <i>sq.</i><br/> +<br/> +Sacrificial ritual in the Solomon Islands, <a href="#page365">365</a> <i>sq.</i><br/> +<br/> +Saddle Mountain in German New Guinea, <a href="#page262">262</a><br/> +<br/> +St. Joseph River in New Guinea, <a href="#page196">196</a>, <a href="#page198">198</a><br/> +<br/> +Sakalava, the, of Madagascar, <a href="#page49">49</a>;<br/> + burial custom of, <a href="#page461">461</a><br/> +<br/> +Saleijer, island of, burial custom in, <a href="#page461">461</a><br/> +<br/> +Samoa, <a href="#page406">406</a><br/> +<br/> +—— Harbour, in German New Guinea, <a href="#page256">256</a><br/> +<br/> +Samoan myth of the origin of death, <a href="#page72">72</a><br/> +<br/> +Samoyeds, burial custom of the, <a href="#page457">457</a><br/> +<br/> +Samu-yalo, the killer of souls, <a href="#page465">465</a><br/> +<br/> +San Cristoval, one of the Solomon Islands, <a href="#page347">347</a>, <a href="#page376">376</a><br/> +<br/> +Sanctuaries, primitive, <a href="#page99">99</a><br/> +<br/> +—— of ghosts, <a href="#page377">377</a> <i>sq.</i><br/> +<br/> +Sanctuary, grave of worshipful dead becomes a, <a href="#page347">347</a><br/> +<br/> +Sanitation based on fear of sorcery, <a href="#page386">386</a> <i>sq.</i>, <a href="#page414">414</a><br/> +<br/> +Santa Cruz Islands, <a href="#page343">343</a><br/> +<br/> +Santa Cruz, in the Solomon Islands, burial customs at, <a href="#page352">352</a>;<br/> + sacrifices to ghosts in, <a href="#page374">374</a> <i>sq.</i><br/> +<br/> +Savage, myth of the prelogical, <a href="#page266">266</a><br/> +<br/> +——, practical character of the, <a href="#page274">274</a><br/> +<br/> +——, rationality of the, <a href="#page264">264</a> <i>sqq.</i><br/> +<br/> +—— notions of causality, <a href="#page19">19</a> <i>sq.</i>;<br/> + conception of death, <a href="#page31">31</a> <i>sqq.</i>;<br/> + disbelief in death from natural causes, <a href="#page33">33</a> <i>sqq.</i>;<br/> + thought vague and inconsistent, <a href="#page143">143</a><br/> +<br/> +—— religion, the study of, <a href="#page7">7</a><br/> +<br/> +Savagery, importance of the study of, <a href="#page6">6</a> <i>sq.</i>;<br/> + a case of arrested or retarded development, <a href="#page88">88</a> <i>sq.</i>;<br/> + rise of monarchy essential to emergence from, <a href="#page142">142</a><br/> +<br/> +Savages pay little attention to the stars, <a href="#page140">140</a>;<br/> + strength and universality of belief in immortality among, <a href="#page468">468</a><br/> +<br/> +Savo, one of the Solomon Islands, <a href="#page347">347</a><br/> +<br/> +Scarf, soul caught in a, <a href="#page412">412</a> <i>sq.</i><br/> +<br/> +Scenery of Fiji, <a href="#page409">409</a> <i>sq.</i><br/> +<br/> +Schomburgk, Richard, <a href="#page38">38</a><br/> +<br/> +Schürmann, C. W., <a href="#page42">42</a> <i>sq.</i><br/> +<br/> +Scientific conception of the world as a system of impersonal forces, <a href="#page20">20</a> <i>sq.</i><br/> +<br/> +Scotland, burial custom in, <a href="#page453">453</a>, <a href="#page458">458</a><br/> +<br/> +Sea, land of the dead at the bottom of the, <a href="#page307">307</a>, <a href="#page326">326</a><br/> +<br/> +—— -burial, <a href="#page397">397</a><br/> +<br/> +—— -burial and land-burial, <a href="#page347">347</a> <i>sq.</i><br/> +<br/> +—— -ghosts and land-ghosts, <a href="#page348">348</a><br/> +<br/> +<a name="index-seclusion" id="index-seclusion"></a>Seclusion of widow and widower, <a href="#page204">204</a>, <a href="#page248">248</a> <i>sq.</i>, <a href="#page259">259</a>, <a href="#page275">275</a>;<br/> + of relatives at grave, <a href="#page209">209</a>;<br/> + of mourners, <a href="#page223">223</a> <i>sq.</i>, <a href="#page313">313</a> <i>sq.</i>, <a href="#page360">360</a>;<br/> + of novices at circumcision, <a href="#page251">251</a> <i>sq.</i>, <a href="#page260">260</a> <i>sq.</i>, <a href="#page302">302</a>;<br/> + of manslayers, <a href="#page279">279</a> <i>sq.</i>;<br/> + of gravediggers, <a href="#page327">327</a>, <a href="#page451">451</a>;<br/> + of female mourners, <a href="#page398">398</a><br/> +<br/> +Seclusion and purification of manslayer, <a href="#page229">229</a> <i>sq.</i><br/> +<br/> +Second death of the dead, <a href="#page195">195</a>, <a href="#page287">287</a>, <a href="#page299">299</a>, <a href="#page345">345</a>, <a href="#page350">350</a>, <a href="#page351">351</a>, <a href="#page354">354</a><br/> +<br/> +Secret societies, <a href="#page395">395</a><br/> +<br/> +—— Society (<i>Asa</i>), <a href="#page233">233</a><br/> +<br/> +Seemann, Berthold, <a href="#page439">439</a> <i>sq.</i><br/> +<br/> +Seer describes ghosts, <a href="#page204">204</a> <i>sq.</i><br/> +<br/> +Seget Sélé, the, of Dutch New Guinea, <a href="#page317">317</a><br/> +<br/> +Seligmann, Dr. C. G., <a href="#page47">47</a>, <a href="#page191">191</a>, <a href="#page197">197</a>, <a href="#page206">206</a><br/> +<br/> +Selwyn, Bishop, <a href="#page363">363</a><br/> +<br/> +Serpent and his cast skin in myths of the origin of death, <a href="#page60">60</a>, <a href="#page69">69</a> <i>sqq.</i>, <a href="#page74">74</a> <i>sq.</i>, <a href="#page83">83</a><br/> +<br/> +——, god in form of, <a href="#page445">445</a>, <a href="#page462">462</a><br/> +<br/> +Serpents, souls of the dead in the form of, <a href="#page300">300</a><br/> +<br/> +Setting sun, ghosts attracted to the, <a href="#page175">175</a> <i>sq.</i><br/> +<br/> +Sexual licence following initiation, <a href="#page433">433</a>, <a href="#page434">434</a> <i>n.</i> <a href="#footnote692">1</a>, <a href="#page436">436</a> <i>sq.</i><br/> +<br/> +Shadow or reflection, human soul associated with, <a href="#page129">129</a>, <a href="#page130">130</a>, <a href="#page173">173</a>, <a href="#page207">207</a>, <a href="#page267">267</a>, <a href="#page395">395</a>, <a href="#page412">412</a><br/> +<br/> +Shadows of people seized by ghosts, <a href="#page378">378</a>, <a href="#page383">383</a><br/> +<br/> +Shaking of medium a symptom of inspiration, <a href="#page308">308</a>, <a href="#page309">309</a>, <a href="#page311">311</a><br/> +<br/> +<a name="index-sham-attack" id="index-sham-attack"></a>Sham attack on men engaged in attending to a corpse, <a href="#page177">177</a>, <a href="#page178">178</a><br/> +<br/> +—— burial, <a href="#page356">356</a><br/> +<br/> +—— fight to appease ghost, <a href="#page136">136</a> <i>sq.</i>;<br/> + as a funeral ceremony, <a href="#page235">235</a> <i>sq.</i>, <a href="#page327">327</a> <i>sq.</i>;<br/> + as a ceremony to promote the growth of yams, <a href="#page330">330</a>.<br/> + <i>See also</i> <a href="#index-pretence">Pretence</a><br/> +<br/> +Sharks animated by ghosts, <a href="#page348">348</a><br/> +<br/> +——, ghosts incarnate in, <a href="#page373">373</a>, <a href="#page380">380</a>;<br/> + images of, <a href="#page373">373</a><br/> +<br/> +Shaving heads of mourners, <a href="#page208">208</a><br/> +<br/> +Sheep in story of the origin of death, <a href="#page64">64</a><br/> +<br/> +Shell-money, <a href="#page394">394</a>;<br/> + laid on corpse and buried with it, <a href="#page398">398</a><br/> +<br/> +Shortlands Islands, <a href="#page71">71</a><br/> +<br/> +Shrine of warrior ghost, <a href="#page365">365</a><br/> +<br/> +Shrines for ancestral spirits, <a href="#page316">316</a>, <a href="#page317">317</a><br/> +<br/> +Siamese, burial custom of the, <a href="#page456">456</a><br/> +<br/> +Siasi Islands, <a href="#page244">244</a><br/> +<br/> +Sick and old buried alive in Fiji, <a href="#page420">420</a> <i>sqq.</i><br/> +<br/> +<a name="index-sickness" id="index-sickness"></a>Sickness caused by demons, <a href="#page194">194</a>;<br/> + caused by ghosts, <a href="#page56">56</a> <i>sq.</i>, <a href="#page195">195</a>, <a href="#page197">197</a>, <a href="#page222">222</a>, <a href="#page269">269</a> <i>sq.</i>, <a href="#page271">271</a>, <a href="#page279">279</a>, <a href="#page300">300</a>, <a href="#page305">305</a>, <a href="#page322">322</a>, <a href="#page372">372</a>, <a href="#page381">381</a> <i>sqq.</i>, <a href="#page389">389</a><br/> +<br/> +—— supposed to be an effect of witchcraft, <a href="#page35">35</a> <i>sqq.</i><br/> +<span class="pagenum"><a name="page514" id="page514"></a>[pg 514]</span> +<br/> +Sickness and death set down to sorcery, <a href="#page240">240</a>, <a href="#page257">257</a><br/> +<br/> +—— and disease recognised by some savages as due to natural causes, <a href="#page55">55</a> <i>sq.</i> + <i>See also</i> <a href="#index-disease">Disease</a><br/> +<br/> +Sido, his journey to the land of the dead, <a href="#page211">211</a> <i>sq.</i><br/> +<br/> +Sins, confession of, <a href="#page201">201</a><br/> +<br/> +Skin cast as a means of renewing youth, <a href="#page69">69</a> <i>sqq.</i>, <a href="#page74">74</a> <i>sq.</i>, <a href="#page83">83</a><br/> +<br/> +Skull-shaped stones in rain-making, <a href="#page336">336</a> <i>sq.</i><br/> +<br/> +<a name="index-skulls" id="index-skulls"></a>Skulls, spirits of the dead embodied in their, <a href="#page338">338</a><br/> +<br/> +—— and arm-bones, special treatment of the, <a href="#page199">199</a> <i>sq.</i>;<br/> + carried by dancers at funeral dance, <a href="#page200">200</a><br/> +<br/> +—— of the dead preserved, <a href="#page199">199</a> <i>sqq.</i>, <a href="#page209">209</a>, <a href="#page249">249</a>, <a href="#page318">318</a>, <a href="#page328">328</a>, <a href="#page339">339</a>, <a href="#page347">347</a>, <a href="#page351">351</a> <i>sq.</i>, <a href="#page398">398</a>, <a href="#page400">400</a> <i>sq.</i>, <a href="#page403">403</a>;<br/> + preserved and consulted as oracles, <a href="#page176">176</a>, <a href="#page178">178</a> <i>sq.</i>, <a href="#page179">179</a>;<br/> + used in divination, <a href="#page213">213</a>;<br/> + kept in men's clubhouses, <a href="#page221">221</a>, <a href="#page225">225</a>;<br/> + inserted in wooden images, <a href="#page311">311</a> <i>sq.</i>, <a href="#page321">321</a>;<br/> + religious ceremonies performed with the, <a href="#page329">329</a> <i>sq.</i>;<br/> + food offered to the, <a href="#page339">339</a> <i>sq.</i>, <a href="#page352">352</a>;<br/> + used to fertilise plantations, <a href="#page340">340</a>;<br/> + used in conjurations, <a href="#page402">402</a><br/> +<br/> +Sky, souls of the dead thought to be in the, <a href="#page133">133</a> <i>sq.</i>, <a href="#page135">135</a>, <a href="#page138">138</a> <i>sq.</i>, <a href="#page141">141</a>, <a href="#page142">142</a><br/> +<br/> +Slain, ghosts of the, especially dreaded, <a href="#page205">205</a>, <a href="#page258">258</a>, <a href="#page279">279</a>, <a href="#page306">306</a>, <a href="#page323">323</a><br/> +<br/> +Sleep, soul thought to quit body in, <a href="#page257">257</a>, <a href="#page291">291</a>, <a href="#page395">395</a>, <a href="#page412">412</a><br/> +<br/> +Smith, E. R., <a href="#page53">53</a><br/> +<br/> +Smyth, R. Brough, <a href="#page43">43</a> <i>sq.</i><br/> +<br/> +Snakes, ghosts in, <a href="#page380">380</a><br/> +<br/> +Sneezing, omens from, <a href="#page194">194</a><br/> +<br/> +Social progress stimulated by favourable natural conditions, <a href="#page141">141</a> <i>sq.</i>, <a href="#page148">148</a> <i>sq.</i><br/> +<br/> +—— ranks, gradation of, in Fiji, <a href="#page408">408</a><br/> +<br/> +Solomon Islands, <a href="#page343">343</a>, <a href="#page346">346</a> <i>sqq.</i>;<br/> + sacrificial ritual in the, <a href="#page365">365</a> <i>sq.</i><br/> +<br/> +Somosomo, one of the Fijian islands, <a href="#page425">425</a>, <a href="#page441">441</a>, <a href="#page442">442</a><br/> +<br/> +Sorcerers, their importance in history, <a href="#page16">16</a><br/> +<br/> +—— catch and detain souls, <a href="#page267">267</a>, <a href="#page268">268</a> <i>sq.</i>, <a href="#page270">270</a><br/> +<br/> +—— put to death, <a href="#page35">35</a>, <a href="#page35">35</a> <i>sq.</i>, <a href="#page37">37</a> <i>sq.</i>, <a href="#page40">40</a> <i>sq.</i>, <a href="#page44">44</a>, <a href="#page50">50</a>, <a href="#page136">136</a>, <a href="#page250">250</a>, <a href="#page269">269</a>, <a href="#page277">277</a>, <a href="#page278">278</a> <i>sq.</i>, <a href="#page341">341</a> <i>sq.</i><br/> + <i>See also</i> <a href="#index-magician">Magician</a><br/> +<br/> +<a name="index-sorcery" id="index-sorcery"></a>Sorcery as the supposed cause of natural deaths, <a href="#page33">33</a> <i>sqq.</i>, <a href="#page136">136</a>, <a href="#page268">268</a>, <a href="#page270">270</a>, <a href="#page402">402</a>;<br/> + sickness and death ascribed to, <a href="#page257">257</a><br/> +<br/> +—— a cause of keeping down the population, belief in, <a href="#page38">38</a>, <a href="#page40">40</a>, <a href="#page46">46</a> <i>sq.</i>, <a href="#page51">51</a> <i>sqq.</i><br/> +<br/> +—— Fijian dread of, <a href="#page413">413</a> <i>sq.</i>;<br/> + <i>See also</i> <a href="#index-magic">Magic</a> <i>and</i> <a href="#index-witchcraft">Witchcraft</a><br/> +<br/> +Sores ascribed to action of ghosts, <a href="#page257">257</a><br/> +<br/> +<i>Soro</i>, atonement, <a href="#page427">427</a><br/> +<br/> +<a name="index-soul" id="index-soul"></a>Soul, world-wide belief in survival of soul after death, <a href="#page24">24</a>, <a href="#page25">25</a>, <a href="#page33">33</a><br/> +<br/> +Soul of sleeper detained by enemy, <a href="#page49">49</a>;<br/> + human, associated with shadow or reflection, <a href="#page173">173</a>, <a href="#page267">267</a>, <a href="#page395">395</a>, <a href="#page412">412</a>;<br/> + pretence of carrying away the, <a href="#page181">181</a> <i>sq.</i>;<br/> + detained by demon, <a href="#page194">194</a>;<br/> + recovery of a lost, <a href="#page194">194</a>, <a href="#page270">270</a> <i>sq.</i>;<br/> + thought to quit body in sleep, <a href="#page257">257</a>, <a href="#page291">291</a>, <a href="#page395">395</a>, <a href="#page412">412</a>;<br/> + resides in the eye, <a href="#page267">267</a>;<br/> + thought to pervade the body, <a href="#page267">267</a>;<br/> + two kinds of human, <a href="#page267">267</a> <i>sq.</i>;<br/> + caught and detained by sorcerer, <a href="#page267">267</a>, <a href="#page268">268</a> <i>sq.</i>, <a href="#page270">270</a>;<br/> + long soul and short soul, <a href="#page291">291</a> <i>sq.</i>;<br/> + of offering consumed by deity or spirit, <a href="#page297">297</a>, <a href="#page298">298</a>;<br/> + thought to reside in the blood, <a href="#page307">307</a>;<br/> + Melanesian theory of the, <a href="#page344">344</a> <i>sq.</i>;<br/> + of sick tied up by ghost, <a href="#page374">374</a>;<br/> + North Melanesian theory of the, <a href="#page395">395</a> <i>sq.</i>;<br/> + in form of animals, <a href="#page396">396</a>;<br/> + Fijian theory of the, <a href="#page410">410</a> <i>sqq.</i>;<br/> + caught in a scarf, <a href="#page412">412</a> <i>sq.</i>;<br/> + of grandfather reborn in grandchild, <a href="#page417">417</a>;<br/> + of offerings consumed by gods, <a href="#page443">443</a><br/> +<br/> +—— -stuff or spiritual essence, <a href="#page267">267</a> <i>sq.</i>, <a href="#page270">270</a>, <a href="#page271">271</a>, <a href="#page279">279</a>.<br/> + <i>See also</i> <a href="#index-spirit">Spirit</a><br/> +<br/> +Souls, recovery of lost, <a href="#page300">300</a> <i>sq.</i>;<br/> + River of the, <a href="#page462">462</a>;<br/> + the killer of, <a href="#page464">464</a> <i>sq.</i><br/> +<br/> +—— of animals, sacrifices to the, <a href="#page239">239</a>;<br/> + of animals offered to ghosts, <a href="#page246">246</a><br/> +<br/> +—— attributed by the Fijians to animals, vegetables, and inanimate things, <a href="#page410">410</a> <i>sq.</i><br/> +<br/> +—— of the dead identified with spirits of nature, <a href="#page130">130</a>;<br/> + turned into animals, <a href="#page229">229</a>;<br/> + as falling stars, <a href="#page229">229</a>;<br/> + live in trees, <a href="#page316">316</a><br/> +<br/> +—— carried off by ghosts, <a href="#page197">197</a>, <a href="#page383">383</a>;<br/> + of sorcerers in animals, <a href="#page39">39</a><br/> +<br/> +—— of noblemen only saved, <a href="#page33">33</a>;<br/> + of those who died from home called back, <a href="#page311">311</a><br/> +<br/> +Spells or incantations, <a href="#page385">385</a><br/> +<br/> +Spencer and Gillen, <a href="#page46">46</a> <i>sq.</i>, <a href="#page91">91</a> <i>sq.</i>, <a href="#page103">103</a>, <a href="#page104">104</a>, <a href="#page105">105</a>, <a href="#page106">106</a>, <a href="#page108">108</a>, <a href="#page116">116</a> <i>sqq.</i>, <a href="#page123">123</a> <i>sq.</i>, <a href="#page140">140</a>, <a href="#page148">148</a>, <a href="#page156">156</a>, <a href="#page157">157</a>, <a href="#page158">158</a><br/> +<br/> +Spider and Death, <a href="#page82">82</a> <i>sq.</i><br/> +<br/> +<a name="index-spirit" id="index-spirit"></a>Spirit, human, associated with the heart, <a href="#page129">129</a>;<br/> + associated with the shadow, <a href="#page129">129</a>, <a href="#page130">130</a>.<br/> + <i>See also</i> <a href="#index-soul">Soul</a><br/> +<br/> +<a name="index-spirits" id="index-spirits"></a>Spirits, ancestral, help hunters and fishers, <a href="#page226">226</a>;<br/> + worshipped in the <i>Nanga</i>, <a href="#page428">428</a> <i>sq.</i>;<br/> + cloth and weapons offered to, <a href="#page430">430</a> <i>sq.</i>;<br/> + novices presented to, at initiation, <a href="#page432">432</a> <i>sq.</i>, <a href="#page434">434</a><br/> +<br/> +—— of animals go to the spirit land, <a href="#page210">210</a><br/> +<br/> +—— consume spiritual essence of sacrifices, <a href="#page285">285</a>, <a href="#page287">287</a>, <a href="#page297">297</a>, <a href="#page298">298</a><br/> +<br/> +—— of the dead thought to be strengthened by blood, <a href="#page159">159</a>;<br/> + reborn in women, <a href="#page93">93</a> <i>sq.</i>;<br/> + give information to the living, <a href="#page240">240</a>;<br/> + give good crops, <a href="#page247">247</a> <i>sq.</i>;<br/> + thought to be mischievous, <a href="#page257">257</a><br/> +<span class="pagenum"><a name="page515" id="page515"></a>[pg 515]</span> +<br/> +Spirits and ghosts, distinction between, in Central Melanesia, <a href="#page343">343</a>, <a href="#page363">363</a><br/> +<br/> +—— and gods, no certain demarcation between, <a href="#page441">441</a><br/> +<br/> +——, grand concert of, <a href="#page340">340</a> <i>sq.</i>;<br/> + represented by masked dancers, <a href="#page297">297</a>;<br/> + in tree-tops, <a href="#page313">313</a><br/> +<br/> +——, guardian, <a href="#page227">227</a><br/> +<br/> +—— of nature identified with souls of the dead, <a href="#page130">130</a>.<br/> + <i>See also</i> <a href="#index-dead">Dead</a> <i>and</i> <a href="#index-ghost">Ghost</a><br/> +<br/> +<a name="index-spiritual-essence" id="index-spiritual-essence"></a>Spiritual essence or soul-stuff, <a href="#page267">267</a> <i>sq.</i>, <a href="#page279">279</a>.<br/> + <i>See also</i> <a href="#index-spiritual-essence">Soul-stuff</a><br/> +<br/> +Squatting posture of corpse in burial, <a href="#page207">207</a><br/> +<br/> +Stanbridge, W. E., <a href="#page44">44</a><br/> +<br/> +Stars associated with the souls of the dead, <a href="#page134">134</a>, <a href="#page140">140</a>;<br/> + little regarded by savages, <a href="#page140">140</a>;<br/> + falling, the souls of the dead, <a href="#page229">229</a><br/> +<br/> +Steinen, K. von den, <a href="#page35">35</a><br/> +<br/> +Sternberg, L., <a href="#page15">15</a> <i>n.</i> <a href="#footnote2">1</a><br/> +<br/> +Stick, cleft, used in cure, <a href="#page271">271</a><br/> +<br/> +Stillborn children, burial of, <a href="#page458">458</a><br/> +<br/> +Stocks, wooden, as representatives of the dead, <a href="#page374">374</a>, <a href="#page386">386</a><br/> +<br/> +Stolz, Mr., <a href="#page238">238</a>, <a href="#page239">239</a><br/> +<br/> +Stomach, soul seated in, <a href="#page291">291</a> <i>sq.</i><br/> +<br/> +Stone, a rocking, <a href="#page213">213</a><br/> +<br/> +—— used in rain-making, <a href="#page288">288</a><br/> +<br/> +—— of Famine, <a href="#page334">334</a><br/> +<br/> +—— of the Sun, <a href="#page336">336</a><br/> +<br/> +Stonehenge, <a href="#page438">438</a><br/> +<br/> +Stones, sacred, in New Caledonia, magical virtues attributed to, <a href="#page334">334</a> <i>sqq.</i>;<br/> + sacred, in sanctuaries, <a href="#page377">377</a> <i>sq.</i><br/> +<br/> +—— used as altars, <a href="#page379">379</a><br/> +<br/> +Stones inhabited by ghosts, <a href="#page383">383</a> <i>sq.</i><br/> +<br/> +Store-houses, sacred, in Central Australia, <a href="#page99">99</a>, <a href="#page101">101</a><br/> +<br/> +Strangling the sick and aged in Fiji, <a href="#page423">423</a> <i>sq.</i><br/> +<br/> +<i>Sua</i>, human spirit or ghost, <a href="#page193">193</a><br/> +<br/> +Suicide to escape decrepitude of old age, <a href="#page422">422</a> <i>sq.</i><br/> +<br/> +Suicides, burial of, <a href="#page164">164</a>, <a href="#page453">453</a>, <a href="#page458">458</a><br/> +<br/> +Sulka, the, of New Britain, <a href="#page398">398</a> <i>sq.</i><br/> +<br/> +Sumatra, the Gajos of, <a href="#page455">455</a><br/> +<br/> +Sun and the origin of death, <a href="#page77">77</a><br/> +<br/> +——, ghosts attracted to the setting, <a href="#page175">175</a> <i>sq.</i><br/> +<br/> +——, Stone of the, <a href="#page336">336</a><br/> +<br/> +Sunshine, the making of, <a href="#page336">336</a><br/> +<br/> +—— and rain caused by a ghost, <a href="#page375">375</a><br/> +<br/> +Supernatural or spiritual power (<i>mana</i>) acquired from ghosts, <a href="#page346">346</a> <i>sq.</i>, <a href="#page352">352</a>, <a href="#page371">371</a>, <a href="#page380">380</a><br/> +<br/> +Superstition a crutch to morality, <a href="#page175">175</a><br/> +<br/> +Supreme Being unknown among aborigines of Central Australia, <a href="#page91">91</a> <i>sq.</i>;<br/> + among the Monumbo, <a href="#page228">228</a><br/> +<br/> +Survival of human soul after death, world-wide belief in, <a href="#page24">24</a>, <a href="#page25">25</a>, <a href="#page33">33</a><br/> +<br/> +Swallowed by monster, pretence that candidates at initiation are, <a href="#page251">251</a> <i>sqq.</i>, <a href="#page260">260</a> <i>sq.</i>, <a href="#page290">290</a> <i>sq.</i>, <a href="#page301">301</a> <i>sq.</i><br/> +<br/> +Swine sent to ravage fields by ghosts, <a href="#page278">278</a><br/> +<br/> +Symbolism of prayer-posts, <a href="#page333">333</a> <i>sq.</i> +</p> + +<p> +Taboo, meaning of, <a href="#page390">390</a>;<br/> + in Central Melanesia based on a fear of ghosts, <a href="#page390">390</a> <i>sq.</i>;<br/> + a prop of monarchical power, <a href="#page408">408</a><br/> +<br/> +<i>Tabu</i>, demon, <a href="#page194">194</a><br/> +<br/> +Tago, spirits, <a href="#page297">297</a><br/> +<br/> +Tahiti, <a href="#page439">439</a><br/> +<br/> +Tamanachiers, an Indian tribe, <a href="#page70">70</a> <i>sq.</i><br/> +<br/> +Tami Islanders of German New Guinea, <a href="#page291">291</a> <i>sqq.</i><br/> +<br/> +Taming a ghost, <a href="#page370">370</a><br/> +<br/> +Tamos, the, of German New Guinea, <a href="#page230">230</a><br/> +<br/> +Tanna, one of the New Hebrides, <a href="#page369">369</a>, <a href="#page439">439</a><br/> +<br/> +Tanoa, king of Fiji, <a href="#page425">425</a><br/> +<br/> +Taplin, Rev. George, <a href="#page43">43</a>, <a href="#page134">134</a> <i>sqq.</i><br/> +<br/> +<i>Tapum</i>, guardian spirits, <a href="#page227">227</a><br/> +<br/> +Taro, prayer for good crop of, <a href="#page289">289</a><br/> +<br/> +Tasmanians, the, <a href="#page89">89</a><br/> +<br/> +Tattooing as sign of mourning, <a href="#page314">314</a><br/> +<br/> +Teeth of dead worn by relatives, <a href="#page314">314</a> <i>sq.</i>, <a href="#page400">400</a>, <a href="#page404">404</a>;<br/> + used as amulets, <a href="#page332">332</a>;<br/> + preserved as relics, <a href="#page339">339</a>;<br/> + used to fertilise plantations, <a href="#page340">340</a><br/> +<br/> +Temples (<i>paraks</i>) in Tumleo, <a href="#page220">220</a> <i>sq.</i><br/> +<br/> +——, Fijian, <a href="#page439">439</a>, <a href="#page441">441</a> <i>sq.</i><br/> +<br/> +Terer, a mythical being, <a href="#page181">181</a><br/> +<br/> +Thapauerlu, a pool, <a href="#page105">105</a>, <a href="#page108">108</a><br/> +<br/> +Theology, natural, defined, <a href="#page1">1</a>, <a href="#page8">8</a><br/> +<br/> +—— and religion, how related, <a href="#page9">9</a><br/> +<br/> +Thomson, Basil, <a href="#page408">408</a>, <a href="#page414">414</a>, <a href="#page428">428</a> <i>n.</i> <a href="#footnote691">1</a>, <a href="#page429">429</a> <i>n.</i> <a href="#footnote692">1</a>, <a href="#page434">434</a> <i>n.</i> <a href="#footnote694">1</a>, <a href="#page436">436</a><br/> +<br/> +Threats of the dying, <a href="#page273">273</a><br/> +<br/> +Three days, resurrection after, <a href="#page67">67</a> <i>sq.</i><br/> +<br/> +Threshold, the dead carried out under the, <a href="#page453">453</a>, <a href="#page457">457</a>;<br/> + movable, <a href="#page457">457</a><br/> +<br/> +Thrush in story of the origin of death, <a href="#page61">61</a> <i>sq.</i><br/> +<br/> +Thunder the voice of a mythical being, <a href="#page112">112</a>, <a href="#page114">114</a>, <a href="#page143">143</a><br/> +<br/> +<i>Tindalo</i>, a powerful ghost, <a href="#page346">346</a><br/> +<br/> +Tinneh or Déné Indians, their ideas as to death, <a href="#page39">39</a> <i>sq.</i><br/> +<br/> +Tlaloc, Mexican rain-god, <a href="#page163">163</a><br/> +<br/> +Tlingit Indians, <a href="#page163">163</a>;<br/> + burial custom of the, <a href="#page455">455</a><br/> +<br/> +To Kambinana, <a href="#page69">69</a><br/> +<br/> +To Korvuvu, <a href="#page69">69</a><br/> +<br/> +Togoland, West Africa, <a href="#page81">81</a><br/> +<br/> +Toll exacted from ghosts, <a href="#page224">224</a><br/> +<br/> +Tollkeeper, ghostly, <a href="#page224">224</a><br/> +<br/> +Tonga, <a href="#page406">406</a>, <a href="#page411">411</a><br/> +<span class="pagenum"><a name="page516" id="page516"></a>[pg 516]</span> +<br/> +Tongans, their limited doctrine of immortality, <a href="#page33">33</a><br/> +<br/> +Torres Islands, <a href="#page343">343</a>, <a href="#page353">353</a><br/> +<br/> +—— Straits Islanders, their ideas as to sickness and death, <a href="#page47">47</a>;<br/> + their belief in immortality, <a href="#page170">170</a> <i>sqq.</i>;<br/> + their ethnological affinity and social culture, <a href="#page170">170</a> <i>sqq.</i>;<br/> + funeral ceremonies of the, <a href="#page176">176</a> <i>sqq.</i><br/> +<br/> +Totem, a dominant, <a href="#page113">113</a>;<br/> + design emblematic of, <a href="#page168">168</a><br/> +<br/> +Totemic ancestor developing into a god, <a href="#page113">113</a>;<br/> + ancestors, traditions concerning, <a href="#page115">115</a> <i>sqq.</i><br/> +<br/> +—— animals, imitation of, <a href="#page177">177</a><br/> +<br/> +—— clans, <a href="#page104">104</a>;<br/> + animals and plants eaten, <a href="#page120">120</a> <i>sq.</i>;<br/> + animals and plants dramatically represented by actors, <a href="#page121">121</a> <i>sq.</i><br/> +<br/> +Totemism, <a href="#page95">95</a>;<br/> + possibly developing into ancestor worship, <a href="#page114">114</a> <i>sq.</i>;<br/> + in Torres Straits, <a href="#page172">172</a><br/> +<br/> +<a name="index-totems" id="index-totems"></a>Totems, dramatic ceremonies connected with, <a href="#page119">119</a> <i>sqq.</i>;<br/> + eaten, <a href="#page120">120</a> <i>sqq.</i>;<br/> + magical ceremonies for the multiplication of, <a href="#page124">124</a> <i>sq.</i><br/> +<br/> +Tracking a ghost, <a href="#page277">277</a> <i>sq.</i><br/> +<br/> +Traditions of the dead associated with conspicuous features of the landscape, <a href="#page115">115</a> <i>sqq.</i><br/> +<br/> +Transmigration, widespread belief in, <a href="#page29">29</a>;<br/> + of dead into animals, <a href="#page242">242</a>, <a href="#page245">245</a>;<br/> + of souls, <a href="#page322">322</a>;<br/> + Fijian doctrine of, <a href="#page467">467</a><br/> +<br/> +Travancore, burial custom in, <a href="#page456">456</a><br/> +<br/> +Tree of immortality, <a href="#page74">74</a><br/> +<br/> +Tree-burial, <a href="#page161">161</a>, <a href="#page166">166</a>, <a href="#page167">167</a>, <a href="#page199">199</a>, <a href="#page203">203</a>;<br/> + of young children, <a href="#page312">312</a> <i>sq.</i><br/> +<br/> +—— -tops, spirits in, <a href="#page313">313</a><br/> +<br/> +Trees, property of dead hung up on, <a href="#page148">148</a>;<br/> + as monuments of the dead, <a href="#page225">225</a>;<br/> + huts built in, <a href="#page263">263</a>;<br/> + souls of the dead live in, <a href="#page316">316</a><br/> +<br/> +Tremearne, Major A. J. N., <a href="#page28">28</a> <i>n.</i> <a href="#footnote5">1</a><br/> +<br/> +Truth of the belief in immortality, question of the, <a href="#page469">469</a> <i>sqq.</i><br/> +<br/> +Tsiabiloum, the land of the dead, <a href="#page326">326</a><br/> +<br/> +Tube inserted in grave, <a href="#page277">277</a><br/> +<br/> +Tubes, magical, <a href="#page269">269</a>, <a href="#page270">270</a><br/> +<br/> +Tubetube, island of, <a href="#page206">206</a>, <a href="#page209">209</a>, <a href="#page210">210</a><br/> +<br/> +Tugeri or Kaya-Kaya, the, of Dutch New Guinea, <a href="#page255">255</a><br/> +<br/> +Tully River in Queensland, <a href="#page130">130</a><br/> +<br/> +Tulmeng, lord of the nether world, <a href="#page286">286</a><br/> +<br/> +Tumleo, island of, <a href="#page218">218</a> <i>sqq.</i><br/> +<br/> +Tumudurere, a mythical being, <a href="#page207">207</a><br/> +<br/> +Tumupasa, burial custom of the Indians of, <a href="#page457">457</a><br/> +<br/> +Turner, Dr. George, <a href="#page325">325</a>, <a href="#page339">339</a>, <a href="#page369">369</a><br/> +<br/> +Turrbal tribe, <a href="#page146">146</a><br/> +<br/> +Tuski of Alaska, burial custom of the, <a href="#page456">456</a><br/> +<br/> +Two Messengers, the, myth of the origin of death, <a href="#page60">60</a> <i>sqq.</i> +</p> + +<p> +<a name="index-uganda" id="index-uganda"></a>Uganda, first man in, <a href="#page78">78</a>;<br/> + dead kings of, worshipped, <a href="#page151">151</a>;<br/> + jawbones of dead kings of, preserved, <a href="#page235">235</a>;<br/> + war-god of, <a href="#page366">366</a>.<br/> + <i>See also</i> <a href="#index-baganda">Baganda</a><br/> +<br/> +Unburied dead, ghosts of the, <a href="#page349">349</a><br/> +<br/> +Unfruitful wife, mode of impregnating, <a href="#page417">417</a><br/> +<br/> +Unkulunkulu, <a href="#page60">60</a><br/> +<br/> +Unmarried ghosts, hard fate of, <a href="#page464">464</a><br/> +<br/> +Umatjera tribe, <a href="#page68">68</a>, <a href="#page166">166</a><br/> +<br/> +Urabunna, the, of Central Australia, <a href="#page95">95</a> +</p> + +<p> +Vagueness and inconsistency of savage thought, <a href="#page143">143</a><br/> +<br/> +<i>Vale tambu</i>, the Sacred House, <a href="#page438">438</a><br/> +<br/> +Vanigela River, <a href="#page202">202</a>, <a href="#page203">203</a><br/> +<br/> +Vanua Lava, mountain, <a href="#page355">355</a><br/> +<br/> +—— -levu, one of the Fijian Islands, <a href="#page416">416</a>, <a href="#page417">417</a>, <a href="#page418">418</a>, <a href="#page426">426</a><br/> +<br/> +Vaté or Efat, one of the New Hebrides, <a href="#page359">359</a>, <a href="#page376">376</a><br/> +<br/> +Vengeance taken on enemies by means of a ghost, <a href="#page258">258</a>;<br/> + ghost calls for, <a href="#page278">278</a>, <a href="#page310">310</a>, <a href="#page468">468</a><br/> +<br/> +Vetter, Konrad, <a href="#page242">242</a>, <a href="#page244">244</a>, <a href="#page245">245</a>, <a href="#page248">248</a>, <a href="#page255">255</a><br/> +<br/> +Vicarious sacrifices of pigs for the sick, <a href="#page372">372</a>, <a href="#page374">374</a>, <a href="#page375">375</a><br/> +<br/> +Victoria, aborigines of, their ideas as to natural death, <a href="#page40">40</a> <i>sq.</i>, <a href="#page42">42</a>;<br/> + their beliefs as to the dead, <a href="#page142">142</a>;<br/> + their burial customs, <a href="#page145">145</a>, <a href="#page145">145</a> <i>sq.</i>;<br/> + cuttings for the dead among the, <a href="#page154">154</a> <i>sq.</i><br/> +<br/> +Views of human nature, two different, <a href="#page469">469</a> <i>sqq.</i><br/> +<br/> +Village of ghosts, <a href="#page231">231</a> <i>sq.</i>, <a href="#page234">234</a><br/> +<br/> +—— deserted after a death, <a href="#page275">275</a><br/> +<br/> +Viti Levu, one of the Fijian Islands, <a href="#page419">419</a>, <a href="#page428">428</a>, <a href="#page435">435</a>, <a href="#page445">445</a><br/> +<br/> +Vormann, Franz, <a href="#page228">228</a> <i>sq.</i><br/> +<br/> +Vuatom, island, <a href="#page70">70</a> +</p> + +<p> +Wagawaga, in British New Guinea, <a href="#page206">206</a> <i>sqq.</i><br/> +<br/> +Wainimala in Fiji, <a href="#page436">436</a><br/> +<br/> +Wakelbura, the, <a href="#page152">152</a><br/> +<br/> +Wallace, Alfred Russel, on death, <a href="#page85">85</a> <i>sq.</i><br/> +<br/> +War, ancestral images taken to, <a href="#page310">310</a>, <a href="#page315">315</a>;<br/> + perpetual state of, <a href="#page339">339</a><br/> +<br/> +—— -god of Uganda, <a href="#page366">366</a><br/> +<br/> +Warramunga, the, of Central Australia, <a href="#page94">94</a>;<br/> + their totem the Wollunqua, <a href="#page103">103</a> <i>sqq.</i>, <a href="#page108">108</a> <i>sqq.</i>;<br/> + dramatic ceremonies connected with totems among the, <a href="#page123">123</a> <i>sq.</i>;<br/> + cuttings for the dead among the, <a href="#page156">156</a> <i>sqq.</i>;<br/> + burial customs of the, <a href="#page167">167</a> <i>sq.</i><br/> +<br/> +Warrior ghost, <a href="#page363">363</a> <i>sq.</i><br/> +<br/> +Warriors pray to ghosts, <a href="#page288">288</a><br/> +<span class="pagenum"><a name="page517" id="page517"></a>[pg 517]</span> +<br/> +Wars among savages undertaken to appease angry ghosts, <a href="#page468">468</a><br/> +<br/> +Wa-Sania, tribe of E. Africa, <a href="#page66">66</a><br/> +<br/> +Washing body a rain-charm, <a href="#page375">375</a><br/> +<br/> +Watch-an-die, tribe of W. Australia, <a href="#page41">41</a><br/> +<br/> +Watch at the grave, <a href="#page293">293</a><br/> +<br/> +—— of widow or widower on grave, <a href="#page241">241</a><br/> +<br/> +Water as a barrier against ghosts, <a href="#page152">152</a>;<br/> + poured as a rain-charm, <a href="#page375">375</a> <i>sq.</i><br/> +<br/> +—— great, to be crossed by ghosts, <a href="#page224">224</a><br/> +<br/> +—— -snake, great mythical (Wollunqua), <a href="#page104">104</a> <i>sqq.</i>, <a href="#page108">108</a> <i>sqq.</i><br/> +<br/> +Way to the land of the dead, <a href="#page212">212</a> <i>sq.</i><br/> +<br/> +Weakening of religious faith, <a href="#page4">4</a><br/> +<br/> +Weapons deposited with the dead, <a href="#page145">145</a> <i>sqq.</i>;<br/> + deposited at grave, <a href="#page211">211</a>;<br/> + of dead broken, <a href="#page399">399</a><br/> +<br/> +Weather regulated by ghosts and spirits, <a href="#page384">384</a> <i>sq.</i><br/> +<br/> +—— -doctors, <a href="#page385">385</a> <i>sq.</i><br/> +<br/> +Weaving in New Guinea, <a href="#page305">305</a><br/> +<br/> +Weismann, August, on death, <a href="#page84">84</a> <i>sq.</i><br/> +<br/> +Wemba, the, of Northern Rhodesia, <a href="#page77">77</a><br/> +<br/> +<a name="index-western-australia" id="index-western-australia"></a>Western Australia, beliefs as to death among the natives of, <a href="#page41">41</a> <i>sq.</i><br/> +<br/> +Whale's teeth as offerings, <a href="#page420">420</a>, <a href="#page421">421</a>, <a href="#page429">429</a>, <a href="#page443">443</a>, <a href="#page444">444</a><br/> +<br/> +Whip of souls, <a href="#page270">270</a><br/> +<br/> +Whipping men in mourning, <a href="#page452">452</a><br/> +<br/> +White ants' nests, ghosts turn into, <a href="#page351">351</a><br/> +<br/> +—— clay smeared on mourners, <a href="#page158">158</a>, <a href="#page177">177</a><br/> +<br/> +—— men identified with the spirits of the dead, <a href="#page342">342</a><br/> +<br/> +—— people, souls of dead Australian aborigines thought to be reborn in, <a href="#page130">130</a>, <a href="#page131">131</a> <i>sqq.</i><br/> +<br/> +Whitened with chalk, bodies of lads after circumcision, <a href="#page302">302</a><br/> +<br/> +Widow, mourning costume of, <a href="#page184">184</a>, <a href="#page204">204</a>;<br/> + seclusion of, <a href="#page204">204</a>;<br/> + killed to accompany the ghost of her husband, <a href="#page249">249</a>, <a href="#page275">275</a>;<br/> + drinks juices of putrefying corpse, <a href="#page313">313</a><br/> +<br/> +Widower exposed to attacks of his wife's ghost, <a href="#page197">197</a>;<br/> + costume of, <a href="#page204">204</a>;<br/> + seclusion of, <a href="#page204">204</a>, <a href="#page248">248</a> <i>sq.</i>, <a href="#page259">259</a><br/> +<br/> +Widows cut and burn their bodies in mourning, <a href="#page176">176</a><br/> +<br/> +Wigs worn by Fijians, <a href="#page451">451</a><br/> +<br/> +Wiimbaio tribe, <a href="#page145">145</a><br/> +<br/> +Wilkes, Charles, <a href="#page424">424</a> <i>sq.</i><br/> +<br/> +Williams, Thomas, <a href="#page408">408</a>, <a href="#page412">412</a>, <a href="#page413">413</a>, <a href="#page452">452</a>, 467<br/> +<br/> +Williamson, R. W., <a href="#page201">201</a><br/> +<br/> +Wind, ghosts float down the, <a href="#page176">176</a><br/> +<br/> +Windessi, in Dutch New Guinea, burial customs at, <a href="#page318">318</a> <i>sq.</i><br/> +<br/> +<i>Wingara</i>, early mythical times, <a href="#page116">116</a><br/> +<br/> +<a name="index-witchcraft" id="index-witchcraft"></a>Witchcraft, fear of, <a href="#page244">244</a>;<br/> + death ascribed to, <a href="#page277">277</a>, <a href="#page402">402</a>;<br/> + Fijian terror of, <a href="#page413">413</a> <i>sq.</i>;<br/> + benefits derived from, <a href="#page414">414</a><br/> +<br/> +Witchcraft or black magic in Central Melanesia, <a href="#page386">386</a> <i>sq.</i><br/> +<br/> +—— as a cause of death, <a href="#page34">34</a> <i>sqq.</i><br/> + <i>See also</i> <a href="#index-sorcery">Sorcery</a><br/> +<br/> +Witchetty grub totem, dramatic ceremonies concerned with, <a href="#page121">121</a> <i>sq.</i>, <a href="#page123">123</a><br/> +<br/> +Wives of the dead killed, <a href="#page399">399</a>;<br/> + strangled or buried alive at their husbands' funerals in Fiji, <a href="#page424">424</a> <i>sq.</i><br/> +<br/> +Woibu, the land of the dead, <a href="#page211">211</a><br/> +<br/> +Wolgal tribe, <a href="#page146">146</a><br/> +<br/> +Wollunqua, mythical water-snake, totem of the Warramunga, <a href="#page103">103</a> <i>sqq.</i>, <a href="#page108">108</a> <i>sqq.</i>, <a href="#page125">125</a>;<br/> + ceremonies in honour of the, <a href="#page108">108</a> <i>sqq.</i><br/> +<br/> +Woman, old, in myths of the origin of death, <a href="#page64">64</a>, <a href="#page71">71</a> <i>sq.</i><br/> +<br/> +——, the Great, <a href="#page464">464</a><br/> +<br/> +Women thought not to have immortal spirits, <a href="#page92">92</a>;<br/> + cut and burn their bodies in mourning, <a href="#page154">154</a> <i>sqq.</i>, <a href="#page196">196</a>, <a href="#page203">203</a>;<br/> + excluded from circumcision ground, <a href="#page291">291</a>, <a href="#page301">301</a>;<br/> + dance at deaths, <a href="#page293">293</a>;<br/> + drink juices of putrefying corpse, <a href="#page355">355</a>;<br/> + not allowed to be present at sacrifices, <a href="#page367">367</a>;<br/> + whip men in mourning, <a href="#page452">452</a>;<br/> + burial of childless, <a href="#page458">458</a>;<br/> + the cause of death, <a href="#page472">472</a><br/> +<br/> +—— dying in childbed, special treatment of their ghosts, <a href="#page358">358</a>;<br/> + their ghosts specially feared, <a href="#page212">212</a>, <a href="#page458">458</a> <i>sqq.</i><br/> +<br/> +Wordsworth on immortality, <a href="#page26">26</a> <i>n.</i> <a href="#footnote4">1</a><br/> +<br/> +Worship of ancestors, <a href="#page221">221</a>, <a href="#page328">328</a> <i>sqq.</i>, <a href="#page338">338</a>;<br/> + predominance of the, <a href="#page297">297</a> <i>sq.</i>;<br/> + possibly evolved from totemism, <a href="#page114">114</a> <i>sq.</i><br/> + <i>See also</i> <a href="#index-worship-of-dead">Worship of the dead</a>.<br/> +<br/> +—— of ancestors in Central Australia, possible evolution of, <a href="#page125">125</a> <i>sq.</i>;<br/> + of ancestral spirits in the <i>Nanga</i>, <a href="#page428">428</a> <i>sq.</i><br/> +<br/> +—— <a name="index-worship-of-dead" id="index-worship-of-dead"></a>of the dead, <a href="#page23">23</a> <i>sqq.</i>, <a href="#page328">328</a> <i>sqq.</i>, <a href="#page338">338</a>;<br/> + in part based on a theory of dreams, <a href="#page27">27</a> <i>sq.</i>;<br/> + elements of it widespread, <a href="#page31">31</a>;<br/> + in British New Guinea, <a href="#page201">201</a> <i>sq.</i>;<br/> + predominance of the, <a href="#page297">297</a> <i>sq.</i><br/> +<br/> +—— of the dead, incipient, in Australia, <a href="#page149">149</a>, <a href="#page150">150</a>, <a href="#page168">168</a> <i>sq.</i><br/> +<br/> +—— of the dead in Torres Straits, elements of a, <a href="#page189">189</a>;<br/> + among the Yabim, elements of a, <a href="#page255">255</a><br/> +<br/> +Worshipful ghosts, <a href="#page362">362</a> <i>sq.</i><br/> +<br/> +Wotjobaluk, the, <a href="#page67">67</a>, <a href="#page139">139</a><br/> +<br/> +Wraiths, <a href="#page396">396</a><br/> +<br/> +Wurunjerri, the, <a href="#page146">146</a> +</p> + +<p> +Yabim, the, of German New Guinea, <a href="#page242">242</a> <i>sqq.</i>;<br/> + their ideas as to death, <a href="#page47">47</a><br/> +<br/> +Yams, prayers for, <a href="#page330">330</a>;<br/> + stones to make yams grow, <a href="#page337">337</a> <i>sq.</i><br/> +<br/> +Young children buried on trees, <a href="#page312">312</a> <i>sq.</i><br/> +<span class="pagenum"><a name="page518" id="page518"></a>[pg 518]</span> +<br/> +Young and old, difference between the modes of burying, <a href="#page161">161</a>, <a href="#page162">162</a> <i>sq.</i><br/> +<br/> +Youth supposed to be renewed by casting skin, <a href="#page69">69</a> <i>sqq.</i>, <a href="#page74">74</a> <i>sq.</i>, 83<br/> +<br/> +Ysabel, one of the Solomon Islands, <a href="#page350">350</a>, <a href="#page372">372</a>, <a href="#page379">379</a>, <a href="#page380">380</a><br/> +<br/> +Yule Island, <a href="#page196">196</a> <i>n.</i> <a href="#footnote319">2</a>, <a href="#page197">197</a> +</p> + +<p> +Zahn, Heinrich, <a href="#page242">242</a>, <a href="#page244">244</a><br/> +<br/> +Zend-Avesta, <a href="#page453">453</a><br/> +<br/> +Zulus, their story of the origin of death, <a href="#page60">60</a> <i>sq.</i> +</p> + +<p>END OF VOL. I</p> + +<hr class="full" /> + +<span class="pagenum"><a name="page520" id="page520"></a>[pg 520]</span> + + + + +<p><b>Works by J. G. FRAZER, D.C.L., LL.D., Litt.D.</b></p> + + +<p><b>THE GOLDEN BOUGH</b></p> + +<p>A STUDY IN MAGIC AND RELIGION</p> + +<p>Third Edition, revised and enlarged. 8vo.</p> + +<p>Part I. <span class="sc">The Magic Art and the Evolution of Kings.</span> Two +volumes, 20s. net.</p> + +<p>II. <span class="sc">Taboo and the Perils of the Soul.</span> One volume. 10s. net.</p> + +<p>III. <span class="sc">The Dying God.</span> One volume. Second Impression. 10s. net.</p> + +<p>IV. <span class="sc">Adonis, Attis, Osiris.</span> One volume. Second Edition. 10s. net.</p> + +<p>V. <span class="sc">Spirits of the Corn and of the Wild.</span> Two volumes. 20s. net.</p> + +<p>VI. <span class="sc">The Scapegoat.</span> (<i>Spring</i>, 1913.)</p> + +<p>VII. <span class="sc">Balder the Beautiful.</span> (<i>Spring</i>, 1913.)</p> + +<blockquote><p> +<i>TIMES.</i>—"The verdict of posterity will probably be that <i>The Golden Bough</i> has +influenced the attitude of the human mind towards supernatural beliefs and symbolical +rituals more profoundly than any other books published in the nineteenth century +except those of Darwin and Herbert Spencer." +</p></blockquote> + + +<p><b>LECTURES ON THE EARLY HISTORY OF +THE KINGSHIP.</b> 8vo. 8s. 6d. net.</p> + +<blockquote><p> +<i>ATHENÆUM.</i>—"It is the effect of a good book not only to teach, but also to +stimulate and to suggest, and we think this the best and highest quality, and one that +will recommend these lectures to all intelligent readers, as well as to the learned." +</p></blockquote> + + +<p><b>PSYCHE'S TASK.</b> A Discourse concerning the Influence +of Superstition on the Growth of Institutions. 8vo. 2s. 6d. net.</p> + +<blockquote><p> +<i>TIMES.</i>—"Dr. Frazer has answered the question of how the moral law has been +safeguarded, especially in its infancy, with a wealth of learning and a clearness of +utterance that leave nothing to be desired. Perhaps the uses of superstition is not +quite such a new theme as he seems to fancy. Even the most ignorant of us were +aware that many false beliefs of a religious or superstitious character had had very +useful moral or physical, or especially sanitary, results. But if the theme is fairly +familiar, the curious facts which are adduced in support of it will be new to most +people, and will make the book as interesting to read as the lectures must have been +to hear." +</p></blockquote> + + +<p><b>THE SCOPE OF SOCIAL ANTHROPOLOGY.</b> +8vo. Sewed. 6d. net.</p> + +<blockquote><p> +<i>OXFORD MAGAZINE.</i>—"In his inaugural lecture the new Professor of Social +Anthropology in the University of Liverpool defines his Science, states its aims, and +puts in a spirited plea for the scientific study of primitive man while there is still time, +before the savage in his natural state becomes as extinct as the dodo." +</p></blockquote> +<span class="pagenum"><a name="page521" id="page521"></a>[pg 521]</span> + +<p><b>TOTEMISM AND EXOGAMY.</b> A Treatise on +Certain Early Forms of Superstition and Society. With +Maps. Four vols. 8vo. 50s. net.</p> + +<blockquote><p> +<span class="sc">Mr. A. E. Crawley</span> in <i>NATURE</i>.—"Prof. Frazer is a great artist as well as a +great anthropologist. He works on a big scale; no one in any department of research, +not even Darwin, has employed a wider induction of facts. No one, again, has dealt +more conscientiously with each fact; however seemingly trivial, it is prepared with +minute pains and cautious tests for its destiny as a slip to be placed under the +anthropological microscope. He combines, so to speak, the merits of Tintoretto and +Meissonier.... That portion of the book which is concerned with totemism (if we +may express our own belief at the risk of offending Prof. Frazer's characteristic +modesty) is actually 'The Complete History of Totemism, its Practice and its Theory, +its Origin and its End.'... Nearly two thousand pages are occupied with an ethnographical +survey of totemism, an invaluable compilation. The maps, including that +of the distribution of totemic peoples, are a new and useful feature." +</p></blockquote> + + +<p><b>PAUSANIAS'S DESCRIPTION OF GREECE.</b> +Translated with a Commentary, Illustrations, and Maps. +Second Edition. Six vols. 8vo. 126s. net.</p> + +<blockquote><p> +<i>ATHENÆUM.</i>—"All these writings in many languages Mr. Frazer has read +and digested with extraordinary care, so that his book will be for years <i>the</i> book of +reference on such matters, not only in England, but in France and Germany. It is a +perfect thesaurus of Greek topography, archæology, and art. It is, moreover, far more +interesting than any dictionary of the subject; for it follows the natural guidance of +the Greek traveller, examining every town or village which he describes; analysing +and comparing with foreign parallels every myth or fairy tale which he records; citing +every information which can throw light on the works of art he admires." +</p></blockquote> + + +<p><b>PAUSANIAS AND OTHER GREEK SKETCHES.</b> +Globe 8vo. 4s. net.</p> + +<blockquote><p> +<i>GUARDIAN.</i>—"Here we have material which every one who has visited Greece, +or purposes to visit it, most certainly should read and enjoy.... We cannot imagine +a more excellent book for the educated visitor to Greece." +</p></blockquote> + + +<p><b>LETTERS OF WILLIAM COWPER.</b> Chosen and +Edited with a Memoir and a few Notes by <span class="sc">J. G. Frazer</span>, +D.C.L., LL.D., Litt.D. Two vols. Globe 8vo. 8s. net.</p> + +<p>(<i>Eversley Series.</i>)</p> + +<blockquote><p> +<span class="sc">Mr. Clement Shorter</span> in the <i>DAILY CHRONICLE</i>.—"To the task Dr. +Frazer has given a scholarly care that will make the edition one that is a joy to +possess. His introductory Memoir, of some eighty pages in length, is a valuable +addition to the many appraisements of Cowper that these later years have seen. It is +no mere perfunctory 'introduction' but a piece of sound biographical work.... +Dr. Frazer has given us two volumes that are an unqualified joy." +</p></blockquote> + +<p>MACMILLAN AND CO., <span class="sc">Ltd.</span>, LONDON.</p> + +<p> </p> +<hr class="pg" /> + +<p>***END OF THE PROJECT GUTENBERG EBOOK THE BELIEF IN IMMORTALITY AND THE WORSHIP OF THE DEAD, VOLUME I (OF 3)***</p> +<p>******* This file should be named 20116-h.txt or 20116-h.zip *******</p> +<p>This and all associated files of various formats will be found in:<br /> +<a href="http://www.gutenberg.org/dirs/2/0/1/1/20116">http://www.gutenberg.org/2/0/1/1/20116</a></p> +<p>Updated editions will replace the previous one--the old editions +will be renamed.</p> + +<p>Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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