653 



out above, the question whether or not the natives are afraid 

 of the spirits of the deceased, at least immediately after death, 

 must be left open. The burial practices with reference to the 

 spirits of the deceased will be discussed later (sec. 4 of this 

 chapter), but I must confess that I failed to ascertain the 

 meaning of these practices with respect to the placation or 

 propitiation of the ghost. In the same measure as I am con- 

 fident of having grasped clearly the general outline of the 

 native mind with reference to sorcery, I feel that I was unable 

 to penetrate deeply into their eschatological beliefs. My 

 experience is that direct questioning of the natives about a> 

 custom or belief never discloses their attitude of mind as 

 thoroughly as the discussion of facts connected with the direct 

 observation of a custom, or with a concrete occurrence, in 

 which both parties are materially concerned. 



The natives use the following terms covering the connota- 

 tion of the words spirit and vital principle. Aiaigdve is the 

 breath, respiration, and it is considered to be the vital prin- 

 ciple of the living man. Its seat is in the breast, and it ceases 

 to exist at a man's death. 



The "spiritual part" of a man which wanders to the nether 

 world (Bit/la; see sec. 4) is called Bauegene. Bo'i is the spirit 

 which dwells in the severed and preserved skull. It is this 

 spirit which is invoked in all incantations fU'ura), and in 

 the formulas of protection for the Gora (chap, iii., sec. 5, and 

 chap, v., sec. 2). This also is the spirit with which the family 

 communicates when the severed head, kept by them in the 

 house, is consulted or addressed in terms of endearment (comp. 

 also sec. 4 of this chapter). It seems obvious from the fact 

 that the skulls are kept in the houses, carried about and, so to 

 say, fondled, that the ^d'z cannot be considered to be a dreaded 

 being. The expression Bo'i ore ore (corresponding to the 

 Motu Dirdva dika), which means the "spirit is bad" or angry, 

 is very often used, but it distinctly does not imply the feeling 

 of personal fear or awe on the part of the natives. It is an 

 expression used to denote ill-luck pure and simple. 



Karaveni; O'o. — There is a belief in maleficent female 

 beings called Karaveni. These are women from the eastern 

 villages, about Gadaisiu and O'ibdda. They are associated 

 with shooting stars, and whenever such a star falls over a 

 village a Karaveni, bent on mischief, has landed there. 

 Whether the woman assumes the form of a star, or whether 

 she merely travels by means of this aerial locomotion, was 

 not clear to my native informants, nor, I must confess, to 

 myself ; but one ca.nnot expect clearness or consistence in 



