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

F
TOTEMISM‘ 605
setting the stone up again with the right words. In Mbwilmet
starvation is brought about by magically inducing the pigs to eat
up the gardens ; the rites employed for this end are not recorded,
nor unfortunately do we know anything of the counter-rites.
The nimbatin new/or of Nemhtirii, Leneven, and Lernbinewen can
make a'wind by plunging a certain leaf into the sea. Thus they
perform the neerrw mlimg flop (“ the wind blows ") ; but they
can also make the nemw mzlang immdew (“ the wind is calm â€ù),
which counteracts the former.
It is the village of Mbwilmbar which owns the merew nivaal
(the merew of war) by means of which the nimbalin nowor can
cause hostilities to break out against any clan he may desire.
After performing certain rites in the sacred place oi Mbwilmbar,
in which he invokes the Temes Mor Vaal who inhabits it, he takes
some leaves of the mam o'er (the plant which is the symbol of war),
and approaching the village of the clan against which the magic
is to be directed, strews these leaves about the paths leading to
it, muttering the formula : " Nivaal lolo nimetelu hmgk " (“ May
War abide in this clan â€ù), and scatters them generally in the
direction where war is desired to begin. Thcse leaves have the
effect of causing those who step over them to take up arms and
thus the whole district may be involved. On one occasion Aiso
Mbaai of Mbwilmbar caused a great outburst ‘ct ï¬Åghting in
this way.
The problem now presents itself, what, if any, is the relation
between the rites of the meme and the clan totems. The table
on pp. 599---602 gives a list oi the clans (together with their chief
village), their totcms, the object for which they make the necrew,
and the name of the stone or ghost which is associated with the
sacred place of the clan. The serious depopulation of the district
made inquiries difficult, and it will be noticed that the lists are
incomplete, particularly in the fourth column. Nevertheless,
there is sufficient to suggest very strongly that there is some
association betweerrthe totem, the nenew, and the tabu-place.
Thus Benaur and Teleleu have the nikakal tuber for totem and
nmew; Tenemet has the pig (nimbuas) for both; while Batne-
tamp and Loormbarap have the sow (mbinmsin) for totem, the
pig for neerew. Wunmaring and the villages of the clan Nambal
Ima Riindr Riindr, with the exception of Lembwilmarnb village
have mt/n (a shell-ï¬Åsh) for totem and nezrew alike, and those of
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