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THE NALAWAN SOCIETY 385
is also referred to thus. It may be questioned, however, whether
this is really an indication that one who aspires to enter these
Nalawrm must previously be a member of Nimzmgki Neliwis.
The informants seemed to imply that there was no such inter-
relation between the two societies as exists, for instance, between
the Sukwe and Tammie of the Banks Islands.‘
The ceremonial of entrance into a Nalawan has a great deal
in common with the ceremonial of entrance into a Nimnmgki
grade; the same objects are used in the same way, identical
structures are erected for certain parts of the ritual, and each
grade has its distinctive croton, naai limbo or “ holy tree ", two
sprays of which are worn by men of the Nalawzm tucked into
the belt, at the back, one on either side. Moreover many of the
higher grades of the Nalau/an have the same names as those
of the Nimzmgki, and, where this is so, the ceremonial objects
characteristic of the N almr/an grade (with the exception of the
temes) are also characteristic oi that grade in the Nimnmgki,
Thus the post with carved faces, numbou timbaramp, is set up
in the same position and plays the same role in the grades called
Numbou Timbavamp in both societies. Other objects used in
an identical or very similar manner in both are the nisamp
(called in the Nimamgki, mbmzgap), the sesmandur, and the
navel nambar (the stone carved with a human face). Never-
theless, the N nlawan differs from the Nimangki in certain respects.
While the latter appears to be mainly of secular importance,
the former would seem to have a more deï¬Ånitely religious flavour,
in that it is intimately connected with funeral ceremonial. As
will be seen later, the whole course oi a rnan’s death rites is
determined by his membership of different Nalau/an grades,
while his position in the Nimzmgki influences only such minor
details as the‘ decoration of the corpse and the dancing ground.
To the Nalawan also belong the hollow wooden cylinders called
temes naainggol, into which members of the society blow, thus
producing a booming sound, which to the uninitiated is the voice
of the ghosts crying or " singing ". The Nimangki has no such
secret sound, neither has it anything comparable to the hats,
masks, or head-dresses called temes mbalmbal, of which each
grade in the Nalau/an has one, made in a characteristic way,
which is worn during part of the N aluwzm rites. Both of these,
‘ v. W. H. R. Rivers, 1914, vol. ii, p. 207.
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