CUSTOMS AND GOVERNMENT. 277 



absence of some time, walk together for a moment, the hands of the inner arms placed together; similar is 

 mencioned by Comrie [1877, 108]. He who rejoices most, not seldom places one arm on the back or shoulder 

 of the other, and gives him, laughingly, friendly cuffs (Van Dissel [1904a, 643]). Of the shaking of hands 

 in a European fashion, as described by Strachan [1S88, 87], Annual Report [1898 — 99, 21], Pratt 

 [1906, 159], Hagex [1S99, 253], etc., no instances are found in Netherl. N. G. 



After the first contact, an invitation to squat down is to be considered in Papua 

 Tâlandjang as a proof that you are trusted, and if you squat down voluntarily this is appre- 

 ciated on your part as a proof of friendly confidence. On Lake Sentâni they appeared to 

 appreciate this highly, and then ail squatted down around me with a contented : " angen numbiï" 

 Ito squat). Van DER Goes [1858, 92] already reports how, on the occasion of a visit to Waba, 

 and not being on friendly terms with the natives, one of the members of his company hap- 

 pened to squat down and ail the Papuans, now in good humour, immediately did the same. 

 Van DER GOES thought that the squatting was considered as kneeling before the deity of 

 the temple. XACHRICHTEN [1S91, 50] also report, with regard to the hinterland of Astrolabe 

 Bay, that visitors are invited to squat down. 



When Van DER Goes [1858, 101] left Tobâdi, a narrow strip of sweet scented leaf 

 was placed round his right wrist as a proof of friendship and brotherhood. Sometimes (FlNSCH 

 [18S8 — 93, 1S5]) two strips are used, of which one is tied round the mast of the canoë. On 

 Lake Sentâni, and also amongst the Nimbûran, the members of the expédition were invited 

 to stand up against a tree, when with a chopper the length of their bodies was indicated on 

 the same. Very peculiar also is the bidding good-bye after leave taking; the people of 

 Tobadi then thrust forward the right arm, the hand hyper-extended, as if pushing away 

 something with the palm. 



What is wanting in the home life cornes to the good of the village community. 

 A more extensive feeling of "Zusammengehôrigkeit" of différent villages or tribes, is, in 

 Xetherl. N. G., like elsewhere, the exception. I count amongst this the joining together of the 

 villages of Tobâdi, Ingras and Ingrau in Jôtëfa Bay, on the basis of descent and language ; 

 but at the same time a common interest exists, which must be maintained against the village 

 of Waba. BlNK [1897, 153] erroneously mentions the four villages, therefore also Waba, as 

 being joined together. This "Gauverband" between villages, the same as reported of K. VV. 

 Land (XACHRICHTEN [1888, 229]), cornes most prominently to the fore on the occasion of 

 joint festivals. The people of Hiri, Mapar and Horna, however, who state that they ail belong 

 to the Manikion tribe, are nevertheless badly disposed towards each other. 



The mutual attachment of the inhabitants of one village appeared to be very strong 

 in ail the places visited by the expédition. Everywhere, as reported by HADDON of Torres 

 Straits (REPORTS [V, 276]) "the communal life prédominâtes over the individual life". The 

 reason of this lies in the common danger to which the inhabitants of one settlement are 

 always exposed from other villages. This danger, which can only be averted by a united 

 defence, consequently leads to great unity, and thus the offence, committed on a single individual 

 is considered to hâve been made on the whole of the village (see Annual REPORT 

 [1894 — 95, 39]). It is necessary for people, living under the rules of Western society, to 

 realise what it means when the women can go to, and return from, the gardens only 

 under an armed escort. One would suppose that those "children of nature", hâve a life without 



