H— ANTHROPOLOGY 171 



head-hunting in general and Konyak Naga practice in particular. ^"^ 

 Again when a house was built a human victim was required ^^^ as in the 

 case of the Naga Morung, referred to before. Human victims were 

 required for securing plentiful harvests ^'^^ or for breaking a drought, 

 a practice entirely consonant wifh the general principles of head-hunting 

 in the Naga hills."^ Similarly in the Marquesas human heads rendered 

 fishing prosperous ^^^ and the head was a particularly sacred part of the 

 body and the shoulder only less so.^^* Again we find heads brought 

 home when the whole body could not be retrieved,^^^ and the name of 

 the victim taken by the victor, ^^^ a practice to which there is a near 

 parallel in the Chang Naga one of a victor's naming his sons after the 

 villagers whom he has conquered (and decapitated) ^^' ; and the common 

 practice there of taking magical steps to attract the relatives of the killed 

 to come and be killed themselves likewise in due course. ^^^ 



As in the Naga hills we find ancestor worship and the practice of 

 making a small offering of the first mouthful of a repast, etc. We find 

 memorial platforms ^^^ extraordinarily similar to those built by Nagas, 

 statues of the dead in wood and stone, cliff burial and the desiccation 

 of the corpses of the dead,^^" their disposal in canoe-shaped coffins and 

 in mats accompanied by their best clothes and ornaments. ^^^ We find 

 the lips, the nostrils and the eyes of dying persons held together by their 

 relatives, not to put an end to life, but to prevent the soul from escaping,^^^ 

 and I have seen precisely the same offices performed by a Lhota Naga 

 for his dying friend, while the funeral is accompanied, like that of many 

 Assam hillmen, by a firing off of guns,^-^ which in Assam is variously 

 explained as intended to frighten away evil spirits from the path of the 

 dead or to warn the dead man's friends in paradise of his imminent 

 arrival. 



Like the Angami the Marquesan appears to believe in seven existences 

 after that on this earth.^^* He also believes, as many Nagas do, in 

 alternative abodes of the dead in the heavens and below the earth.^^^ 

 The Marquesan practice of communal taboo has already been mentioned, 

 and even the verbal parallel between penant or pana-le and the penna 

 and pini of Naga tribes may be extended by comparing emo, used with 



i»» Hutton, IX. "0 Handy, 240. "i Ihid. 



"2 Hutton, VI. "3 Delmas, 73. 



"* Delmas, 63, 64. [Cf. La Loubere, Royaume de Siam, 1, 405 ; F. Mendez 

 Pinto, Voyages, etc., ch. 45.] 



1^* Delmas, 162, 172. 1^' Delmas, 153. 



*^' Thus the Chang Naga Chief of Yongiemdi called his eldest son Longkhong- 

 Yanchu after a raid in which he had taken many heads off the Ao village of 

 Lungkhung, and his second son Ongli-Ngaku after he had similarly raided Ungr 

 shortly before his birth. 



"' Delmas, 163 ; Hutton, II, 176 ; Mills, II, 204. 



'!• Delmas, 86 sq. ; Hutton, I, 47 sq., 206. 



^^^ Delmas, 118. I'^i Handy, 112, 114. 1-- Delmas, 113. 



'23 Delmas, 114 ; Hutton, I, 227 ; Mills, II, 241 ; Parry, 401 [so also the 

 Chakma of the Chittagong Hill Tracts between Assam and the Bay of Bengal ; 

 Lewin, Wild Races of S.E. India, 186 ; the Siyin of the Chin Hills in Burma, 

 Carey & Tuck, Chin Hills Gazetteer, 193 ; and the Maori, Old New Zealand, 224]. 



1" Delmas, 52 ; Hutton, I, 184. 



1^' Delmas, 52 ; Voyage of the 'Duff' (1812), 354 ; Hutton, I, 184 sq., 414 sqq. 



