478 PROCEEDINGS OF SECTION F. 



(27) A man would maiTy a woman so as to get into the con- 

 fidence of his father-in-law's tribe, with the deliberate pur- 

 pose of murdering one of the tribe. A man has been known 

 to act in this way so as to kill his wife's father. This 

 treachery was considered justifiable, and the friends of the 

 homicide would rally to defend him from the vengeance 

 of the aggrieved tribe. 

 War may be waged against the relatives of the wife, but the 

 slain must not be eaten. The person who kills a relation by mai'- 

 riage must never after partake of the general food or fruit from his 

 wife's village. His wdfe alone must cook his food. If his wife's fire 

 goes out she is not allowed to take a fire-stick from a house in her 

 village. The penalty for breaking this tabu is that the husband dies 

 of blood-poisoning ! 



The slaying of a blood relation places an even stricter tabu on the 

 slayer. When the chief Gaganumore slew his brother (mother's 

 sister's son) he was not allowed to return to his own village, but had 

 to build a village of his own. He had to have a separate lime-gourd, 

 and spatula ; a water-bottle and cup of his own ; a special set of 

 cooking pots; he had to get his drinking cocoanuts and fruit else- 

 where; his fire had to be kept burning as long as possible, and if 

 it went out it could not be relit from another fire, but by friction. 

 If the chief were to break this tabu his brother's blood would poison 

 his blood so that his body would swell, and he would die a terrible 

 death. The strange thing about this case is that no one seemed to 

 wish to face the same penalties by killing Gaganumore in revenge. 



When a distant expedition was planned, a leading warrior would 

 act as Tonidoi (standard-bearer). For some time before our arrival 

 Gaganumore was the standard-bearer for all expeditions. He would 

 with his immediate followers prepare a feast for all who volunteered 

 to accompany him. Before starting out he would harangue the 

 warriors. They would perform incantations over their spears, slings, 

 and clubs; charm their bodies to render them invulnerable; and 

 encourage each other to be brave. The standard-bearer would launch 

 his canoe, hold up a spear with a flag made from the leaf of the 

 pandanus tied on the top of it. The other warriors would then 

 paddle their canoes into line, stand up, and with shouts and yells 

 exhort the standard-bearer in rough language to be fierce and brave. 

 Tliey would hurl spears and sling stones at their leader's crew, who 

 would dodge them cleverly and return the compliment. Off they would 

 start and follow the standard-bearer's lead. These expeditions would 

 last often for days; villages would be raided in the early mornings, 

 and fights take place whenever they could meet an enemy. 



While the warriors were away the women would not sweep the 

 villages, and the children were not allowed to make a noise. If 

 prisoners were taken, as the returning canoes approached Dobu, conch 

 shells would be blown, and drum beaten. This would be a signal 

 to the women, who would sweep the villages, cook food, dress in their 

 best grass skirts, and as the warriors ajjproached dance down to the 

 beach to meet the prisoners, and join in the preparations for cannibal 

 orgies. While these preparations were being made the warrior-band 

 would go to the standard-bearer's village, and help themselves to any 

 bananas, cocoanuts, or areca-nut they could find. 



