The Belief in Immortality and the Worship of the Dead
Chapter 77 : [Footnote 554: R. H. Codrington, _op. cit._ p. 248.][Footnote 555: R. H. Codrington, _o

[Footnote 554: R. H. Codrington, _op. cit._ p. 248.]

[Footnote 555: R. H. Codrington, _op. cit._ pp. 255 _sqq_., 264 _sqq_.]

[Footnote 556: R. H. Codrington, _op. cit._ 253 _sq_.]

[Footnote 557: R. H. Codrington, _op. cit._ pp. 254, 258, 261; compare _id._, pp. 125, 130.]

[Footnote 558: R. H. Codrington, _op. cit._ pp. 120, 254.]

[Footnote 559: R. H. Codrington, _op. cit._ pp. 118 _sqq._]

[Footnote 560: R. H. Codrington, _op. cit._ pp. 254 _sq._]

[Footnote 561: R. H. Codrington, _op. cit._ pp. 258 _sq._]

[Footnote 562: R. H. Codrington, _op. cit._ p. 255.]

[Footnote 563: R. H. Codrington, _op. cit._ p. 259.]

[Footnote 564: G. Brown, D.D., _Melanesians and Polynesians_ (London, 1910), pp. 214, 217.]

[Footnote 565: R. H. Codrington, _op. cit._ p. 255.]

[Footnote 566: R. H. Codrington, _op. cit._ pp. 255 _sq._]

[Footnote 567: R. H. Codrington, _op. cit._ pp. 256 _sq._]

[Footnote 568: R. H. Codrington, _op. cit._ pp. 260 _sq._]

[Footnote 569: R. H. Codrington, _op. cit._ pp. 261 _sq._]

[Footnote 570: R. H. Codrington, _op. cit._ pp. 263 _sq._]

[Footnote 571: R. H. Codrington, _op. cit._ p. 257.]

[Footnote 572: R. H. Codrington, _op. cit._ pp. 264, 273 _sq._, 275-277.]

[Footnote 573: R. H. Codrington, _op. cit._ pp. 274 _sq._]

[Footnote 574: R. H. Codrington, _op. cit._ pp. 266, 276, 277, 286.]

[Footnote 575: R. H. Codrington, _The Melanesians_, pp. 267-270.]

[Footnote 576: R. H. Codrington, _op. cit._ p. 269.]

[Footnote 577: R. H. Codrington, _The Melanesians_, pp. 270 _sq._]

[Footnote 578: R. H. Codrington, _The Melanesians_, p. 275.]

[Footnote 579: R. H. Codrington, _The Melanesians_, pp. 271 _sq._]

[Footnote 580: G. Turner, _Samoa a Hundred Years Ago and long before_ (London, 1884), pp. 335 _sq._ This account is based on information furnished by Sualo, a Samoan teacher, who lived for a long time on the island. The statement that the fire kindled on the grave was intended "to enable the soul of the departed to rise to the sun" may be doubted; it may be a mere inference of Dr. Turner's Samoan informant. More probably the fire was intended to warm the s.h.i.+vering ghost. I do not remember any other evidence that the souls of the Melanesian dead ascend to the sun; certainly it is much more usual for them to descend into the earth.]

[Footnote 581: R. H. Codrington, _op. cit._ pp. 281 _sq._]

[Footnote 582: R. H. Codrington, _op. cit._ pp. 278 _sq._]

[Sidenote: Journey of the ghost to the other world.]

[Footnote 583: R. H. Codrington, _op. cit._ pp. 279 _sq._]

[Footnote 584: R. H. Codrington, _The Melanesians_, pp. 124 _sq._]

[Footnote 585: R. H. Codrington, _The Melanesians_, p. 121.]

[Footnote 586: R. H. Codrington, _The Melanesians_, pp. 125 _sqq._]

[Footnote 587: R. H. Codrington, _The Melanesians_, pp. 127, 128.]

[Footnote 588: R. H. Codrington, _The Melanesians_, pp. 129 _sq._]

[Footnote 589: Rev. J. Roscoe, "Kibuka, the War G.o.d of the Baganda,"

_Man_, vii. (1907) pp. 161-166; _id._, _The Baganda_ (London, 1911), pp.

301 _sqq._ The history of this African war-G.o.d is more or less mythical, but his personal relics, which are now deposited in the Ethnological Museum at Cambridge, suffice to prove his true humanity.]

LECTURE XVII

THE BELIEF IN IMMORTALITY AMONG THE NATIVES OF CENTRAL MELANESIA (_concluded_)

[Sidenote: Public sacrifices to ghosts in the Solomon Islands.]

At the close of last lecture I described the mode in which sacrifices are offered to a martial ghost in San Cristoval, one of the Solomon Islands. We saw that the flesh of a pig is burned in honour of the ghost and that the victim's blood is poured on the flames. Similarly in Florida, another of the Solomon Islands, food is conveyed to wors.h.i.+pful ghosts by being burned in the fire. Some ghosts are known by name to everybody, others may be known only to individuals, who have found out or been taught how to approach them, and who accordingly regard such ghosts as their private property. In every village a public ghost is wors.h.i.+pped, and the chief is the sacrificer. He has learned from his predecessor how to throw or heave the sacrifice, and he imparts this knowledge to his son or nephew, whom he intends to leave as his successor. The place of sacrifice is an enclosure with a little house or shrine in which the relics are kept; it is new or old according as the man whose ghost is wors.h.i.+pped died lately or long ago. When a public sacrifice is performed, the people a.s.semble near but not in the sacred place; boys but not women may be present. The sacrificer alone enters the shrine, but he takes with him his son or other person whom he has instructed in the ritual. Muttering an incantation he kindles a fire of sticks, but may not blow on the holy flame. Then from a basket he takes some prepared food, such as a mash of yams, and throws it on the fire, calling out the name of the ghost and bidding him take his food, while at the same time he prays for whatever is desired. If the fire blazes up and consumes the food, it is a good sign; it proves that the ghost is present and that he is blowing up the flame. The remainder of the food the sacrificer takes back to the a.s.sembled people; some of it he eats himself and some of it he gives to his a.s.sistant to eat. The people receive their portions of the food at his hands and eat it or take it away. While the sacrificing is going on, there is a solemn silence. If a pig is killed, the portion burned in the sacrificial fire is the heart in Florida, but the gullet at Bugotu. One ghost who is commonly known and wors.h.i.+pped is called Manoga. When the sacrificer invokes this ghost, he heaves the sacrifice round about and calls him, first to the east, where rises the sun, saying, "If thou dwellest in the east, where rises the sun, Manoga! come hither and eat thy _tutu_ mas.h.!.+" Then turning he lifts it towards where sets the sun, and says, "If thou dwellest in the west, where sets the sun, Manoga! come hither and eat thy _tutu_!" There is not a quarter to which he does not lift it up. And when he has finished lifting it he says, "If thou dwellest in heaven above, Manoga!

come hither and eat thy _tutu_! If thou dwellest in the Pleiades or Orion's belt; if below in Turivatu; if in the distant sea; if on high in the sun, or in the moon; if thou dwellest inland or by the sh.o.r.e, Manoga! come hither and eat thy _tutu_!"[590]

[Sidenote: First-fruits of the canarium nuts sacrificed to ghosts.]

Twice a year there are general sacrifices in which the people of a village take part. One of these occasions is when the canarium nut, so much used in native cookery, is ripe. None of the nuts may be eaten till the first-fruits have been offered to the ghost. "Devil he eat first; all man he eat behind," is the lucid explanation which a native gave to an English enquirer. The knowledge of the way in which the first-fruits must be offered is handed down from generation to generation, and the man who is learned in this lore has authority to open the season. He observes the state of the crop, and early one morning he is heard to shout. He climbs a tree, picks some nuts, cracks them, eats, and puts some on the stones in his sacred place for the ghost. Then the rest of the people may gather the nuts for themselves. The chief himself sacrifices the new nuts, mixed with other food, to the public ghost on the stones of the village sanctuary; and every man who has a private ghost of his own does the same in his own sacred place. About two months afterwards there is another public sacrifice when the root crops generally have been dug; pig or fish is then offered; and a man who digs up his yams, or whatever it may be, offers his private sacrifice besides.[591]

[Sidenote: Sacrifice of first-fruits to ancestral spirits in Tanna.]

In like manner the natives of Tanna, one of the Southern New Hebrides, offered the first-fruits to the deified spirits of their ancestors. On this subject I will quote the evidence of the veteran missionary, the Rev. Dr. George Turner, who lived in Tanna for seven months in 1841. He says: "The general name for G.o.ds seemed to be _aremha_; that means a _dead man_, and hints alike at the origin and nature of their religious wors.h.i.+p. The spirits of their departed ancestors were among their G.o.ds.

Chiefs who reach an advanced age were after death deified, addressed by name, and prayed to on various occasions. They were supposed especially to preside over the growth of the yams and the different fruit trees.

The first-fruits were presented to them, and in doing this they laid a little of the fruit on some stone, or shelving branch of the tree, or some more temporary altar of a few rough sticks from the bush, lashed together with strips of bark, in the form of a table, with its four feet stuck in the ground. All being quiet, the chief acted as high priest, and prayed aloud thus: 'Compa.s.sionate father! here is some food for you; eat it; be kind to us on account of it.' And, instead of an _amen_, all united in a shout. This took place about mid-day, and afterwards those who were a.s.sembled continued together feasting and dancing till midnight or three in the morning."[592]