Some other Ceremonies and Feasts
Ceremony on Birth.
There is no ceremony on the birth of a child, except in the case of the
first-born of a chief. On this occasion the women of a neighbouring
community are invited. They come in their full dancing ornaments,
and armed in both hands with spears and either clubs or adzes. They
rush into the village, first to the chiefs house and then to his
_emone_; and at each of these they make a warlike demonstration,
actually hurling their spears at the buildings with such force that
the spears sometimes go through the thatch of the roof. Then follows a
distribution of vegetables among the visitors, after which one, two,
or three village pigs are killed under a chiefs burial platform or
on the site of a past one, cut up in the ordinary way, as at the big
feast, given to the visitors and taken away by them, and the ceremony
is over. There is no singing. [72]
Ceremony on Assumption of Perineal Band.
This ceremony is performed for both boys and girls, and usually for
several at one time.
The children are heavily adorned with ornaments, consisting, as
a rule, chiefly of dogs' teeth, which are hung round their necks,
or over their foreheads; and they usually have belts of dogs' teeth
round their waists. Any persons may decorate the children.
Prior to the ceremony a number of box-like receptacles are erected in
the village by the children's relatives, there being one receptacle
for each child for whom the ceremony is to be performed. These
receptacles are made with upright corner poles 8 or 10 feet high,
boxed in with cross-pieces of wood up to a height of 5 or 6 feet. In
these receptacles are put yams and taro, upon their upright poles are
hung bananas and upon their cross-pieces of wood are hung lengths of
sugar-cane; all this being done by the families of the children.
Guests are invited from some other community or communities. There is
a dance, in which only people from outside communities take part. A
village pig must be provided by the family of each child. Each
of these pigs is killed by the pig-killer under a chiefs platform
grave, or, if no such platform then exists, upon the site of one,
and is cut up. Before the cutting-up, however, the child in each
case stands upon the body of the pig, and whilst he so stands he
is dressed with a feather ornament put over his head, but which,
instead of being tied up in the usual way at the back of the head,
is left with the ends hanging down over his shoulders. The putting
on of this ornament is not a chiefs duty, but is done for each child
by a certain person who has bought the pig from that child's family.
Plate 71 shows a little girl upon whom the perineal band ceremony has
just been performed. She has a string of dogs' teeth over her forehead,
and a belt of dogs' teeth round her waist, an enormous crescent-shell
ornament, some long pigtails, and on her head is the feather ornament,
which hangs down at the sides over her shoulders. Plate 72 is a scene
taken at the feast held in connection with the performance of the
ceremony upon her and some other children.
I could not find out who the person who buys the pig and performs the
ceremony would ordinarily be, nor what motive he has for buying and
paying for a pig which is about to be killed and cut up and distributed
amongst other people; and I am convinced that there must be something
further behind the matter, which I have been unable to ascertain. I
may say that, knowing that among the Roro and Mekeo people a brother
or other male relative of the child's mother takes a prominent part
in the perineal band ceremony, being the recipient of the dog or
pig which is killed, and the person who puts the band upon the boy,
I specially enquired as to any similar relationship on the part
of the person who buys the pig and performs the ceremony among the
Mafulu, but I could find no trace of anything of the sort. [73] Nor,
as already stated, could I find any system of service being rendered
by a boy to his maternal uncle, such as exists among the Koita, [74]
nor anything in the nature of the Koita _Heni_ ceremony, described
by Dr. Seligmann. [75]
It will be seen that this purchasing of the pig by a person who takes
a prominent part in the ceremony affecting an individual appears in
other ceremonies of that nature among the Mafulu.
Following this performance there is a general distribution among
the people, including both visitors and members of the village,
of the various vegetables and fruits, and among the visitors only
of the portions of village pig. The vegetables are eaten then and
there, but the visitors take away the pig for eating in their own
villages. The actual putting on by the child of his perineal band is
done afterwards without further ceremony.
The same ceremony is observed in the case of the son or daughter of a
chief, except that in this case the child is more fully decorated, the
family give two or more pigs, there are more visitors, and the whole
ceremony is on a larger scale; also that, after the performance of
standing on the dead pig and receiving the feather ornament, the child
is placed standing on a platform, which may be only 5 or 6 feet high,
but may be as much as 15 feet, though no further ceremony appears to
be performed whilst it is on that platform. If children of ordinary
people undergo the ceremony at the same time as a chief's child,
they apparently stand on the platform also.
When the ceremony is performed at a big feast, it is substantially
the same as that above described, subject to certain variations,
which almost naturally arise from the change of conditions. There is
no special dancing, as distinguished from the dancing programme of
the big feast. The vegetable food provided will be included in the
general stock, so that the people of the village will not share in
it; and the ceremony of standing on the pig is postponed till a later
day, and on that day, the child, having worn his special ornaments,
other than the feather ornament, at the big feast, will not again
wear them when he stands on the pig, though his feather ornament is
put upon him on that later day.
It may be mentioned that this perineal band ceremony and all the
other ceremonies relating personally to both children and adults, if
not performed at a big feast, may be performed together, the people
concerned in each ceremony being taken more or less in batches; and
indeed this generally is so. But in that case each class of ceremony
would be performed separately. One person may have more than one
ceremony performed for him on the same occasion, but if so a separate
pig must be provided in respect of each of these ceremonies, and there
must be a separate receptacle and a separate supply of food in respect
of each of them, though it does not follow that the total amount of
food to be provided, other than pig, is proportionately increased.
At a subsequent date there will be a purification ceremony, at which
a wild pig or pigs will be killed and eaten by the villagers; though,
if the perineal band ceremony has taken place during a big feast,
the purification ceremony in connection with the latter will be the
only one to take place.
There is no system of seclusion of either boys or girls on attaining
puberty, or in connection with initiation, or on attaining a
marriageable age. Nor is there any initiation ceremony, or wearing
of ceremonial masks, or use of bull-roarers. The custom by which
chiefs' children, when assuming the perineal band, are made to stand
on a platform reminds one, however, of the Hood Peninsular custom
for girls to stand on a dubu platform for the initiation ceremony,
as referred to by Dr. Seligmann. [76]
Ceremony on Admission to Emone.
Both boys and girls must undergo a ceremony before being allowed
to enter the _emone_. It generally takes place when they are two,
three, or four years old. The preliminary decoration of the child
is similar to that adopted for the perineal band ceremony, except
that, if the child has lost either of its parents, this decoration is
omitted. The erection of receptacles and provision of food and pigs,
and the invitation of guests and dancing, and the killing of the pigs
are the same as in the case of the other ceremony; also each child
has to stand on the pig which his people provide for him.
There is, however, no putting on of a feather ornament, but instead
of it the following performance takes place:--Each child has been
carried by its mother or father or other relative, but is taken from
that person by the man who has bought the pig. This man places the
child on the dead pig; then he immediately picks the child up again,
and runs with it to one of the _emone_, upon the platform of which two
rows of men are sitting, and hands it to the man at the end of one of
the rows. The child is then rapidly passed from hand to hand along
that row, and then along the other row, after which it is returned
to its carrier, who runs with it to the other _emone_, on which
also two rows of men are sitting, and where a similar performance
takes place. During all this performance there is much shouting and
calling out to the child-carrier to hurry. Finally, when the child
is again handed back to this man, he returns it to its parents,
and the ceremony is finished.
The ceremony in the case of a chief's child seems to be the same as
that for other children, the platform business of the perineal band
ceremony being apparently omitted in this case.
If the ceremony is performed at a big feast, the variations are
substantially similar to those of the perineal band ceremony; and in
particular the placing of the child on the pig, and the running with
it to the _emone_, are postponed to a later date.
The observations as to the subsequent purification in connection with
the perineal band ceremony apply to this ceremony also.
It will be noticed that girls are included in this admission to the
_emone_. When a girl has undergone the admission ceremony she has free
entry into the _emone_--except that she must not sleep there--until
she formally receives her perineal band, upon which her permission
to enter the _emone_ ceases.
Ceremony Conferring Right to Use Drum and Dance.
This ceremony also applies to both boys and girls; but I omitted to
ascertain the age at which it usually occurs. It is similar to the
perineal band ceremony, except that the child is dressed in dance
ornaments (though not the fullest formal dance ornaments), until we
reach the stage of standing on the pig, and putting on of the feather
ornament, which is omitted; and, instead of it, the person who has
bought the pig places the child upon it, and then for a short time
beats a drum, after which he gives the drum to the child, who also
beats it, and then returns it to him.
I cannot say whether in this case there is any variation of the
ceremony as regards a chief's child; but I do not think there is.
Here again I believe that, when the ceremony takes place at a big
feast, the variations are similar to those above described, and in
particular the standing on the pig and drum-beating are postponed.
The observations as to the subsequent purification in connection with
the perineal band ceremony apply to this one also.
Ceremony on Devolution of Chieftainship
When chieftainship devolves on the death of a chief to his successor,
there is no ceremony connected with the devolution. [77]
When a chief resigns in his lifetime, however, there is a
ceremony. There does not appear to be a special dance and feast
connected with this, it being always tacked on to some other ceremony
or group of ceremonies. This particular ceremony does not, in fact,
begin until after the pig-killing. The retiring chief will have
provided one or more pigs for the purpose of his ceremony, and these
will have been killed with the others. He addresses the people and
tells them that he is giving up his office and transferring it to his
successor; but in doing so he says nothing about that successor's title
to succeed, that being always known and recognised. He then sits on
his pig, and hands to his successor a bamboo knife, such as is used
for the cutting up of pigs. The successor, having received the knife,
takes the place of the retiring chief on the pig, and tells the people
that he accepts the office of chief; after which he goes round to all
the pigs which are there in connection with all the various ceremonies
to be gone through, one after another, and in each case makes with
the knife just given to him a small slit at the end of the mouth
of each pig. [78] This act is regarded as a performance by the new
chief of a chiefs office; and, as under present customs the killing
of the pig is commonly done by the pig-killer, and the cutting of it
up is done by anybody, one is tempted to wonder whether the ceremony
points to some chief's duty of the past, which has ceased to exist,
or to some unknown origin of the status of the pig-killer.
Ceremony on Building of a New Emone.
The usual occasion for the building of a new _emone_ is an impending
big feast, the then existing _emone_ in the village being out of
repair, or there being then no true _emone_ in the village. But _emone_
are built at other times also.
The actual building of the _emone_ is carried out by the whole clan
without ceremony; but when it is finished they erect tall slender
straight-stemmed tree poles, passing through the roof of the _emone_,
and to these they tie bunches of croton leaves. When the _emone_ is
being built in anticipation of a big feast, these poles are like,
and in fact are part of the series of, the poles erected for the
purpose of the feast, as above described. Croton leaves are also
attached to poles after the repairing of a then existing _emone_.
In the case of a new _emone_, after its completion they light a fire
in it, and in that fire cook a wild pig; vegetable food is provided,
and the clan, including members of the village and of other villages,
have a little clan feast of the vegetables, followed by a cutting up
and distribution of the pig. But there is no dancing.