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3&6 MALEKULA
the temes naainggol and the temes mbahnbal, are very sacred
and are tabu to women.‘ The former may never be even seen
by a W0l'|JB.!l ; they are always kept inside the amel or blovlm at
some place where they are carefully screened from the public
gaze,“ and when the ghosts are made to cry out the women hide
in their houses. Another important fact which distinguishes
the Nalawan from the Nimangki, and emphasizes the more
religious nature of the fon-ner, is the special type of ritual which
accompanies entrance to the grade Nalaumm Vinlmmgp. The
candidate for admission is secluded for one year in the amel,
during which time he is regarded and treatcd as though he were
once more a small child. This presents a very interesting coin~
parison with the seclusion of the candidate for entrance to the
Tamatz Liwaa in the Banks Islands. Finally, the greater sanctity
of the Nulau/an is emphasized by the parallel which is drawn
between it and that most sacred and secret of societies, the
Nevinbur.‘ The sacred character of the latter was represented
as being greater than that of the Nalawan, but no comparison
at all was made between the Nruinbur and the Nimangki.
The rites of entrance to the different grades of the Nalawan
may be regarded as variants of a single theme, even as azie the
rites of entrance to difierent Nimangki ranks. At the performance
oi the entrance ceremonial to any particular Nalawan the interest
of both performers and spectators naturally tends to concentrate
on the variations by which that Nalaw/an is distinguished from
all othersl If we leave aside these “ variations" and consider
only the " type " ceremonial, we ï¬Ånd that, as in the Nimangki,
it tends to revolve around two distinct things: the giving and
receiving oi pigs in connection with the purchase of membership
of the grade, of the badges, insignia, and title ; and the objects
called temes, both the tame: naainggal and the lemes mbalmbal.
It is noteworthy that although the temes naainggol never appear
irl the Nimangki ritual, and the efï¬Ågies called lemes in the
l Dwton mas; "My informants say um all the mm belong to the
Nalarmm . . . there is always the possibility, however, cm certain especially
‘sacred ' mask: belong to the Nwinbur, but may ll-re afraid cl» tell me." -rs.
masks in the MOAfee collection at Cambridge an the masks on the mmbaflwlp
in the Museum at Melbourne (V4 Plate xx, 2) are examples of these lama:
mbalmbaI.—A. B. D.
I Mr. Boyd, the misionary at South-West Bay, conï¬Åscated some rm"
ammo! and Wis compelled to remove them from his house and send them
away to England IS the flitivel feared some woman might see thel-n.—A. la, D4
* See Chapter xv.
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