[Note: this transcription was produced by an automatic OCR engine]

THE GONGS 499
they are the focal point of ahnost every ceremony. A village
without gongs would be as inconceivable to a Malekulan asa
village without a dancing ground or club-house. Apart from
this, however, we should probably be correct in surmising that
certain rhythms beaten on the gongs are sacred, and that during
certain rites the gongs are impregnated with sanctity rather
than that they are themselves sacred sm' generis}
Most of the information concerning the Malekulan gongs was
obtained from Seniang. Here there are four varieties of them:
the largest is called hinen nimbmlei, the “ mother gong " ; next
in size is the kind known as nemmbwm, and smaller still is that
named simbesimb. This last differs from the other two not only
in size but also in the manner in which it is beaten, for it is struck
with a peculiar “ thrusting-away â€ù motion. Finally, there are
the small hand-gongs, bewzlep. In the photograph on Pl. XVIII
we see a typical group of village gongs, some erect, others lying
prone. Unfortunately we have no evidence as to which of these
belongs to which of the four classes, though we are probably
correct in assuming that the large vertical one in the centre of
the picture is a hinen nimbwilei, and it is possible that the small
broken one lying on its side is a simbesimb. The sticks used for
beating the vertical gongs are shaped not unlike an Indian club,
while those employed on the small horizontal ones are more
slender and of approximately the same diameter throughout
their length.
It has already been shown that the gangs play a very important
part in the religious and secular life of the Malekulans. Every
stage in almost every one of the men’s ceremonies has associated
with it its own particular rhythm; almost every song-dance
performed by men is accompanied by its special gong-beat;
almost every rank in the Nimangki and Nalnwan, every local
clan, every grade of pigs, has its corresponding rhythm. Indeed,
the Malekulans are possessed of a very eflicient “ gong-language â€ù
by means of which they are able to communicate with their
fellows in distant villages, for every important object or happening
of every-day life has its motif, and even time can, to a limited
extent, be expressed in the same way. The method by means
of which a certain individual can be indicated on the gongs has
l It is noteworthy that in Seniang the gongs are not used for the rites
performed b the women in connection with the Lafzas, but in their stead
Special smaliyhand-gangs of bamboo are beaten.—C. H. W.