78 SISSANO. 
of the pigs in succession one after the other. . . . The conch shells were 
handed into the gamal, but probably by mistake, for they were at once passed 
out again and blown while Charles brought out another pig and handed it 
by the thong to Abraham and then danced again with the jawbone in his 
hand. Abraham then carried the money and measuring rods into the house, 
and coming out again loosed pigs Nos. 3 and 4, which were taken away. The 
pig which should have been shot was also taken away to be kept for the feast, 
and as it was led away the dancers danced behind it and thus made their exit 
from the dancing ground. ... Abraham took away the remaining pigs, 
which became his property (I 73). 
Anyone who wishes to visit the tabooed place to fish or fetch food has to 
pay a large sum of money to the man whose signs of rank they are. ‘This 
payment removes the ¢fapu, upon which occasion the owner has to kill a pig 
and make a feast for all the members of the Sukwe who belong to the same 
rank as himself (I 77). 
(Initiation, Motlav.) The head of a pig with tusks is put down on the mat 
in front of the child. . . . An old man now blows the conch shell four times 
and at the end of each blast the child takes a stone and puts it down on the 
top of the head of the pig. . . . The child is now called nat vuhe rau. . . . All 
the women who have taken part in this ceremony call the child (or man) 
nat or natui, child, while he calls them vev or vev vuhe rau (Motlav) or veve vus 
rawe (Mota), this meaning ‘‘mother, strike (or kill) hermaphrodite pig.” 
The child or man may not marry any of these women and sexual relations 
between them would be regarded very severely (I 80). 
(Initiation.) The money which the candidate collects is paid to this 
introducer, who has in turn to provide a pig. Before this pig is killed it is 
laid on its back with its legs stretched out, and each man who is to be initiated 
stamps once with either right or left foot on the breast of the animal, which 
is then killed and eaten. For the unimportant societies which can be entered 
by Var who have not eaten in the gamal, pigeons may take the place of the 
pig (I 88). 
A man must not cut or use in any way a plant which is the badge of a 
society to which he does not belong, the penalty being the fine of a pig to the 
members of the society whose badge he has used (I 93). A mistake made 
during the production of the werewere sound is visited very severely on the 
performer. He has to pay a tusked pig, and if he can not provide it himself 
his relatives have to do so for him. We were told that in the old days a man 
who could not expiate the offense with a pig was hanged, the regular method 
of inflicting the death punishment in the salagoro (I 98). 
(Initiation.) A man wishing to join the society gives a pig (rawe) to some- 
one already initiated, and in doing so would smack the animal on the back 
just as in initiation into the gamal, a man blowing a conch shell and saying 
‘Let X now smack the back of the pig.” . . . The introducer gives back a 
pig of the ordinary kind, which is known as his answer. ‘The candidate has 
then to give six other pigs to six men already initiated (I 98). Each of the 
men who have been given pigs takes 3 yards of money to the salagoro which 
he represents. . . . The nuts are eaten and the milk drunk, and those who 
have eaten may not leave the village till each has received a fathom of money 
from the recipients of the pigs (I 100). 
All the food cooked for the talasa feast must be eaten; if anyone allows 
this food to drop from his hand he has to pay a heavy fine of a pig or money. 
Salagoro food is never given to the pigs (I 105). After the talasa feast the 
skulls or jawbones of the pigs which have been killed are put up in trees or 
on stakes called palako as memorials of the occasion (I 106). 
