CEREMONIAL GOVERNMENT. 397 



Feejeeans, respect is " indicated by the tama, which is a shout of rever- 

 ence uttered by inferiors when approaching a chief or chief town." 

 In Australia, as we have seen, it is necessary on coming within a mile 

 of an encampment to make loud cooeys an action which, while pri- 

 marily indicating pleasure at the coming reunion, further indicates 

 those friendly intentions which a secret approach would render more 

 than doubtful. 



One more example may be named : Tears result from strong feel- 

 ing mostly from painful feeling, but also from pleasurable feeling 

 when extreme. Hence, as a sign of joy, weeping occasionally passes 

 into a complimentary observance. The beginning of such an observ- 

 ance is shown us by Hebrew traditions in the reception of Tobias by 

 Raguel, when he finds him to be his cousin's son : " Then Raguel 

 leaped up and kissed him and wept." And among some races there 

 grows from this root a social rite. In New Zealand a meeting " led 

 to a warm tangi between the two parties ; but, after sitting opposite 

 to each other for a quarter of an hour or more, crying bitterly, with 

 a most piteous moaning and lamentation, the tangi was transformed 

 into a hicngi, and the two old ladies commenced pressing noses, giv- 

 ing occasional satisfactory grunts." And then we find it becoming a 

 public cei-emony on the arrival of a great chief: "The women stood 

 upon a hill, and loud and long was the tangi to welcome his approach. 

 Occasionally, however, they would leave off, to have a chat or a 

 laugh, and then mechanically resume their weeping." Other Malayo- 

 Polynesians do the like. 



To these illustrations of the way in which natural manifestations 

 of emotion originate ceremonies, may be added a few illustrations of 

 the way in which ceremonies, not originating directly from spontane- 

 ous actions, nevertheless originate by natural sequence not by in- 

 tentional symbolization. Brief indications must suffice. 



Livingstone tells us that blood-relations are formed in Central 

 South Africa by imbibing a little of each other's blood. A like way 

 of establishing brotherhood is used in Madagascar, in Borneo, and in 

 many places throughout the world, and it was used among our remote 

 ancestors. This is assumed to be a symbolic observance. On study- 

 ing early ideas, however, and finding, as we have done, that the primi- 

 tive man regards the nature of anything as inhering in all its parts, 

 and therefore thinks he gets the courage of a brave enemy by eating 

 his heart, or is inspired with the virtues of a deceased relative by 

 grinding his bones and drinking them in water, we see that, by ab- 

 sorbing each other's blood, men are supposed to establish actual com- 

 munity of nature, and are also supposed to gain power over each 

 other by possessing parts of each other. 



Similarly with the ceremony of exchanging names. "To bestow 

 his name upon a friend is the highest compliment that one man can 

 offer another," among the Shoshones. The Austi'alians exchange 



