[Note: this transcription was produced by an automatic OCR engine]
THE “MAKING OF MAN" 651 There does not appear to be in the Nvgha Tilabwe anything corresponding to the commemoration of the dead which forms an important part of the Nzemnl Rahukmp. It is true that the bones of the dead of the Melprnes clan are gathered together and placed inside tlle amel of Butwanabaghap} but this is only parallel to the custom at the celebration of all clan mzgha of collecting into the logha the remains of all those who have died within the year. Other rites of the Nogho Tilabwe have as their object the safeguarding of the souls of the nemughut mrgho “ after death. During the residence in the lngho a canoe is built and puddings are made of cocoenuts and other vegetables; the former is to bear the souls to their home on Namalii reef, the latter to sustain them on their way thither. This canoe and food are not used or eaten, but are allowed to rot. The canoe is not even taken down to the shore, but remains where it was made in the logho. It is the “doubleâ€ù (nimiilmane) of these things which is utilized by the ghosts. Model flying foxes of coco-nut ï¬Åbre are also constructed, one for each man, on the doubles oi which the souls may fly to their new home. Other puddings are also made in the shape of a ï¬Åsh and these are eaten by the men in the amel of Butwanabaghap, so that when they die their spirits will he able to swim about in the sea like a ï¬Åsh.“ Lastly we may consider thosc rites which are performed to “ make man " and to cause the district to prosper generally. They fall into two groups; the ï¬Årst comprises the ceremonial sexual intercourse between the nemughut nogho and the women from all villages in the district ; the second group centres around the washing of the unclecayed body of the Kabat Butwarlabaghap. Among the mmughul nogha of the " houses " of Melpmes there ni Iumnrah. It this were so, then the fact that both were periurrllerl at Melprnes would make it l'&l.Cll'Bl inr them to have been contused in recollection. There is, howevur, one Llilï¬Åeulty which needs explaining. In the list ni MOWUD month! the month ot Nznmariuggnnggo iv given 1! chin in which the yams are takun out of ch; gardens, and this is three rnonun ililcl the end Di the Nvglw Ti‘!-rev/4 rites.- c. . w. 1 The nnm are quite clear in stating that the bones were put inside this house, despite the fact that the heap oi skulls is outside it."-C. H. w. ' In two plhese Deacun states that these rite: are for the beneï¬Åt ni the souls ni the “ Men of Melpmes " ; elsewhere he says they are {er the beneï¬Åt at the souls nl the “ magicians" Clf this village, i.e. the Mmrlghul 'm7gI|o.—C. l-1. W. I We are not told whether the objects which are made are l0! the beneï¬Åt of the Mmugllul flngho who have died or are hir the (uture use of those still alive. The ï¬Åsh pllddlngs are clearly lnr the lattcr.—(l. 1-l. w. 1. 4_l ll . > .1‘ ‘i l*
