[Sidenote: Kai lads at circ.u.mcision supposed to be swallowed by a monster. Bull-roarers.]
Before quitting the Kai tribe I will mention that they, like the other tribes on this coast, practise circ.u.mcision and appear to a.s.sociate the custom more or less vaguely with the spirits of the dead. Like their neighbours, they impress women with the belief that at circ.u.mcision 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 deglut.i.tion 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 pa.s.sed 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 circ.u.mcision follows immediately on this impressive pantomime. The monster who swallows the 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 circ.u.mcision 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 s.e.x. 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.[467]
[Sidenote: The Tami Islanders of Huon Gulf.]
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.[468] 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.[469]
[Sidenote: The long soul and the short soul.]
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 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.[470]
[Sidenote: Departure of the short soul to Lamboam, the nether world.]
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 sh.e.l.l 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.[471]
[Sidenote: Dilemma of the Tami.]
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 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.[472]
[Sidenote: Funeral and mourning customs of the Tami.]
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 b.r.e.a.s.t.s with black earth.
A great quant.i.ty of food, 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 s.n.a.t.c.h 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.[473]
[Sidenote: Bones of the dead dug up and kept in the house for a time.]
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 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?[474]
[Footnote 450: Ch. Keysser, _op. cit._ pp. 142 _sq._]
[Footnote 451: Ch. Keysser, _op. cit._ p. 143.]
[Footnote 452: Ch. Keysser, _l.c._]
[Footnote 453: Ch. Keysser, _op. cit._ pp. 143 _sq._]
[Footnote 454: Ch. Keysser, _op. cit._ pp. 62 _sq._]
[Footnote 455: Ch. Keysser, pp. 64 _sqq._, 147 _sq._]
[Footnote 456: Ch. Keysser, _op. cit._ p. 132.]
[Footnote 457: Ch. Keysser, _op. cit._ p. 148.]
[Footnote 458: Ch. Keysser, _op. cit._ pp. 148 _sq._]
[Footnote 459: Ch. Keysser, _op. cit._ p. 149.]
[Footnote 460: Ch. Keysser, _op. cit._ p. 147.]
[Footnote 461: Ch. Keysser, _op. cit._ p. 145.]
[Footnote 462: Ch. Keysser, _op. cit._ p. 145.]
[Footnote 463: Ch. Keysser, _op. cit._ pp. 145 _sq._]
[Footnote 464: Ch. Keysser, _op. cit._ pp. 149 _sq._]
[Footnote 465: Ch. Keysser, _op. cit._ pp. 112, 150 _sq._]
[Footnote 466: Ch. Keysser, _op. cit._ pp. 151-154. In this pa.s.sage the ghosts are spoken of simply as spirits (_Geister_); but the context proves that the spirits in question are those of the dead.]
[Footnote 467: Ch. Keysser, _op. cit._ pp. 34-40.]
[Footnote 468: G. Bamler, "Tami," in R. Neuhauss"s _Deutsch Neu-Guinea_, iii. (Berlin, 1911) p. 489; compare _ib._ p. vii.]
[Footnote 469: H. Zahn, "Die Jabim," in R. Neuhauss"s _Deutsch Neu-Guinea_, iii. 315 _sq._]
[Footnote 470: G. Bamler, _op. cit._ p. 518.]
[Footnote 471: G. Bamler, _l.c._]
[Footnote 472: G. Bamler, _op. cit._ pp. 518 _sq._]
[Footnote 473: G. Bamler, _op. cit._ pp. 519-522.]
[Footnote 474: G. Bamler, _op. cit._ p. 518.]
LECTURE XIV
THE BELIEF IN IMMORTALITY AMONG THE NATIVES OF GERMAN AND DUTCH NEW GUINEA
[Sidenote: The Tami doctrine of souls and G.o.ds. The Tago spirits, represented by masked men.]
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 (_buwun_), 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 G.o.ds 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 G.o.d named Anuto, who created the heaven and the earth together with the first man and woman. He is a good being; n.o.body need be afraid of him. At festivals and meat markets the Tami offer him the first portion in a little basket, which a lad 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.[475] 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 cla.s.s. They are represented by men who disguise their bodies in dense ma.s.ses 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 acc.u.mulate 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.[476]
[Sidenote: The superhuman beings with whom the Tami are chiefly concerned are the souls of the dead. Offerings to the dead.]