Chapter XV 



RESTRICTIONS ON GAME AND FOOD, VISION, ARTS 

 AND CRAFTS, NOMENCLATURE (TABOOS) 



Restrictions on Game and Food: Must not hunt too many of one kind (242); spirit 

 of slain animal must be prevented injuring slayer (243); hunter must not himself 

 bring liis "bag" into the house (244); when animal is killed by arrow or gun-trap, 

 meat has to be cooked in special manner (245); food not eaten after nightfall (246); 

 Food restrictions on age, sex, and nation (^^y): at moon-eclipse, puberty, pregnancy, 

 and other periods, in mourning, sickness, traveling (24S); of totem-animals (249); 

 Attributes of animals eaten may be transferred by ingestion to the consumer (250). 

 Dogs also restricted as to food (251). 



Restrictions on Vision: Protective or defensive measure to prevent Spirit being 

 attracted toward visitor (252); same principle applied to taking of a photograph, etc. 

 (253); practice may be accompanied with flagellation (254); a sign of envy, hatred, 

 and malice (255); concurrent expression of a wish (256); at place of entertainment 

 (257). 



Restrictions on Arts and Crafts: Manufacture of pottery (258-259); hammocks, 

 canoes, huts, and field-work (260); the uses of the fan, and dress (261); preparation 

 of curare (wurali) poison (262). 



Restrictions in Nomenclature — Personal Names: Association between individual 

 and name, which must not be mentioned in his presence (263); naming of chUd (264); 

 change of name (265). Reasons for giving certain names to dogs (266). Special 

 words have to suit special circumstances (266A). 



243. If Indians hunt too many of one kind of game, the Bush Spirit 

 of that particular animal may come and do them harm (Sect. 98). 



The Baboon Cough (W) 



There was a party of Indians hunting baboons. They would take their hammocks 

 out into the forest, kill a baboon, dry it, smoke it, catch another, rest themselves 

 there, and start a similar procedure on the morrow. They made a continuous business 

 of baboon-hunting, and did nothing else. One day they went away as usual, leaving 

 but one woman behind. After a time she heard a roaring in the distance, just like 

 thunder, and waiting a while she heard a whistling, just like that of a man when he 

 is tired.' It was indeed some one coming along, and at last she saw an old man with 

 bent back supporting liimself with a stick. He approached the woman and said, "How 

 do you do, grandchild! " Now, as she was quite an old woman you can imagine how 

 old he must have been. He was really the Hebu grandfather of all the baboons. She 

 got up, fetched a stool, bade Imn be seated, and offered him dried meat and cassava. 

 The old man had a good look at the dried meat and started crying: "Oh, my poor 

 grandcliildren! So that is how I am losing every one of you." He told the woman 

 to take the food away, that he wanted none of it, and he then asked her where all the 

 rest of the people were gone. She told him that they were all out hunting the very 

 same game that he had refused. "Very well, " said he, "let them all remain at home 

 tomorrow, and I will meet them. " He then went away. At evening time, the hunt- 



1 When a Warrau is very ver.v tired he gives a whistle, something liie ho-ho'-wi! ho-ho'-u-iJ tocatchhis 

 breath. The Indians say the old people do it still. 



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