588 



pregnancy; in relation to some sexual facts, and so on. These 

 are mentioned in their respective connections, and will be only- 

 enumerated here in brief. 



There are no tribal or clan Toms — i.e., there is no food 

 restriction imposed upon the whole village or the whole clan. 

 There exist, however, individual, hereditary Tora.^: those 

 descending in the male line, are closely associated with 

 "white" magic, and will be dealt with in chap, v., sec. 2; they 

 were also obligatory for people practising ''black" magic and 

 the healing art. 



In addition there are a series of temporary taboos not 

 attached to the person, to which all men and women are at 

 times subject. Such are the taboos observed before and during 

 the feast (see chap, v., sec. 3). 



There are the taboos connected with sex practised by 

 women — the menstruation and pregnancy Toras, and there is 

 the Tora of initiation. 



As the headman of the clan has to undergo the most 

 strenuous taboos, and to undergo them more frequently than 

 anyone else f('-f/-, at the feast), the Tora is also a means of 

 social differentiation. 



There are also some Toras observed during certain 

 economic activities (chap. iv.). 



6. Warfare: Head Hunting. ('^2) 



The external relations of the Mailu villages with each 

 other have been outlined in chap, ii., sec. 1. On the whole^ 

 they were not friendly. The tribe was subdivided into sections, 

 and each section, comprising several neighbouring villages, 

 was waging a perpetual war against all the others. Their wars 

 consisted either of systematically planned and prearranged 

 raids, or of attacks on stray people whenever the chance 

 offered. This did not occur very frequently, and though good 

 care was taken by travellers, hunters, fishermen, etc., to make 

 the opportunities as rare as possible, there was always the 

 chance. 



(42) The data covered by this paragraph are very scanty and 

 unsatisfactorv\ This is partly owing to the intrinsic difficulty 

 in obtaining authentic concrete accounts about war and fighting 

 .in bygone days, and partly to the fact that I was more interested 

 in the social constitution of the tribe, and that my inquiries about 

 war, etc., were less extenisive and thorough thau ou several other 

 topics. The type of Mailu fighting seems to be identical with that 

 of the Port Moresby tribes, of which there are some very good 

 accounts collected by Prof. C. G. Seligman in his oft-quoted wovk : 

 chap. ix. (Koifa), chaps, xli. and xlii. (Southern Massim). Broadly,, 

 as far as I can judge, these illustrate the fighting methods of all 

 the tribes of the southern coast. 



