noTH] DEATH AND MOURNING 647 
the hanura (ScO, 309) a white crane, like the moraktiyuha, but smaller. 
The dance, like many another, would thus appear to be an imitative 
one, but the exact relationship (if any) of this particular bird with a 
male death is now unknown. All that can safely be suggested is that 
the whip introduces the essentials which connect it with the passing 
of the dead, i. e., its power of driving away certain spirits (sec. 
840). Brett, on the other hand, would derive the name of the dance 
from the whip (Br, 154). At the same time it has to be remembered 
that Van Berkel applies the term maquary to the torch used in put- 
ting the prisoners to death (sec. 771). 
844. As to when the makuari was actually held depended on the 
quantity of cassava the deceased possessed at the time of death, from 
a few tomany months. If he were the owner of plenty the dance was 
held at once; if not, some was purposely planted, the main idea 
being to have large quantities of drink available. The makuari (or 
hauyari) always began at a new moon and continued until full 
moon, before sunrise and at sunset, the men in a group in the center 
manufacturing the whips and singing all the time, while the women 
were preparing the paiwarri. Leaves were slung onto a rope 
stretched across two uprights in front of the house, but whether this 
was “ taboo ” I have been unable to discover (cf. sec. 737). The pro- 
cedure at such a festival ceremony or dance commenced with two men 
keeping guard at the landing stage and notifying with their whistles 
those up at the house of the arrival of each new comer’s corial. The 
whistles (sec. 567), manufactured of wood, represent the purukuri, a 
savanna bird, something like a plover, with a characteristic whistling 
note. The hosts and those already assembled would then rush down 
the pathway, the boys first, with the old men following, and arranging 
themselves in two rows, lash each visitor passing in between on his 
way up to the meeting place. The earlier the visitor arrived the 
better for him—less whips to be whipped with. But this was not all, 
for even when he did at last reach the house of burial he was asked 
how many calabashfuls of paiwarri he could drink, and according 
as he replied one, two, or three, so he was whipped once, twice, or 
thrice before he was allowed to imbibe. Brett expresses his sur- 
prise at the Indians’ indifference to pain, which they told him was 
owing, in a great measure, to the paiwarri and the presence of 
the women, who sit by as spectators of their powers of endurance 
(Br, 158). A whip was never permitted to touch the ground, 
but should it by chance do so and the housemaster hear of it the 
whip would be considered to have been so grossly insulted as to 
force the host to engage two men specially to punish the delin- 
quent. In this connection it is interesting to note that Brett talks 
of the whips being laid on a board placed for that purpose 
