Manchester Memoirs, Vol. Ix. (1916), No. 8. 13 



as a signal, especially in the ceremonies which accompany 

 the return from a successful expedition, and this suggests 

 either that it is an element of culture common to the 

 kava- and betel-peoples, or that it was taken over by the 

 betel-people from the earlier inhabitants. 



" The only place in Melanesia where we know of the 

 existence of the conch-shell blown at the end is Efate 

 [New Hebrides], and its association here with a special 

 form of totemism suggests that it is connected with a 

 special development of the kava-culture which has been 

 responsible for the form of totemism found in this 

 region." 55 



In discussing the material culture of the inhabitants 

 of the Bismarck Archipelago, Rivers further relates that 

 " the conch made of the shell of the Triton is not only 

 definitely present in New Britain and New Ireland, but it 

 has that place in the ritual of the secret organisations 

 which we should expect if it were introduced by the 

 kava-people. When the members of the Ingiet take one 

 of their stone images from one place to another, its 

 approach is heralded by the sound of the conch which 

 warns all uninitiated persons to get out of the way. 

 When an uninitiated person hears the conch, he says, 

 ' Here comes an image from Nakanai,' thus associating 

 the instrument with one of the more sacred images. 

 Another indication of the importance of the conch in the 

 Ingiet is that it may be shown to an initiate in place of a 

 stone image if one of these is not available, thus suggesting 

 that the conch may once have formed one of the mysteries 

 of the society, comparable with the werewere or meretang 

 of the Banks Islands or the bullroarer of the Matambala 

 and Rukruk."™ 



56 Ibid, ii., p. 459. 

 50 Ibid, ii., p. 535. 



