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

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THE “ MAKING OF MAN" 659
happen it is believed that unbridled license would break out
throughout the district. Thus, awed and silent, the spectators
sit till, at a signal, the exhibition ends and all return home,
solemnly and dispersedly.
Different as the rites of the N ogho Tilabwa and N ogharo N omm
are in many respects, yet we can see that they are the same in
essentials. The aim of both is to “make man " and invigorate
the district generallyi Each is owned by a certain village or
clan, and only members of this village can be performers in the
rite, but as onlookers or partial participants people frorn‘ all
villages are included. Thus in the Nogho Tilabwe it is probable
that men other than those of Melpmes can go into seclusion
in the house on the hill and women other than those of Melpmes
have intercourse with the mzmeghut nogho in the namwiiildh;
while in the N ogharo N dmur people from all parts gather together
to gaze upon the eï¬Åigies. Further those who do take an active
part in the ceremonies are in both districts called after the
culture hero Kabat or Hambat, who is the central ï¬Ågure in
themi The harvest festival element is found in both ceremonies.
In the Nugho Tilabwe the ï¬Årst yarn is placed upon the newt
muogh, in the N oghara Nï¬Åmur; the yams from the special yam
garden are placed cerernonially in the wui maul. In both attention
is paid to the dead, though in different ways; in Mewun by
safeguarding their future Well-being, in Lambumbu by oflerings
at the yam feast. Finally, in both the central rite is concerned
with a male and female efligy. In the Nogho Tilabwe these
represent, almost without doubt, the Kabat Burwanabaghap and
his wife. In the Nagham Nomur the female ï¬Ågure is not
identiï¬Åed. Practically nothing of the mythology of Hambat
was leamt, and no mention was made of his being supposed
to have had a wife, but it is difficult not to believe that the
female effigy of the Nogharo Nï¬Åmur corresponds to that of the
Nogha Tilabwe.
In ceremonies lasting for six and four months, it is inevitable
that our knowledge of the component rites should be fragmentary.
A further handicap is the fact that in Mewun the rites have not
been performed since 1904, and that in Lambumbu they -are too
sacred to be divulged. Thus the absence of any mention of
anything comparable to the washing of the body of the Kabat
and his wife, a rite of obviously very great sanctity, cannot be
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