Part 5 (1/2)

My observations led me to the following results: according to native belief, the soul leaves the body after death, and wanders about near by. Apparently the idea is that it remains in connection with the body for a certain time, for in some districts the corpse is fed for five days or longer; in Vao a bamboo tube is used, which leads from the surface of the earth to the mouth of the buried body. The souls of low-caste people soon disappear, but the higher the caste, the longer the soul stays on earth. Still, the natives have some conception of a paradise in which the soul of the high-caste finds all bliss and delight, and which the soul ultimately enters. This idea may have come up since the arrival of Christianity. It is customary to hold a death-feast for a man of no caste after five days, for a low-caste after one hundred, and for a high-caste after three hundred or even one thousand days. The soul remains in contact with the world of the living, and may be perceived as a good or bad spirit of as much power as the man had when alive. To obtain the favour and a.s.sistance of these spirits seems to be the fundamental idea, the main object of religion in the New Hebrides. The spirit of an ancestor will naturally favour his descendants, unless they have offended him deeply; and the more powerful the dead ancestor was, the stronger and safer do his descendants feel under the protection of his spirit. If a man has no powerful ancestral ghost, he joins some strong clan, and strives for the favour of its tutelary spirit by means of rich sacrifices. The spirits admit those who bring many sacrifices to their special favour and intimacy; these people are supposed to have gone half-way to the spirit-world, and even in this life they are dreaded and enormously influential; for the spirits will help him in every way, the elements are his servants, and he can perform the most terrible sorceries. Thus he terrorizes the country, becomes chief, and after death he joins the other ghosts as a powerful member of their company.

The ”Suque” transferred the hierarchy of the spirit-world into this world, and regulated the number of castes and the method of rising in caste; it also originated the rules for entering into connection with the other world. Its origin probably goes back to one of those secret societies so highly developed in Melanesia, of which I shall speak later.

Caste is obtained by sacrificing tusked pigs; it is possible that this has taken the place of former human sacrifices. The ”Suque” is the community of all the men who have sacrificed tusked pigs. It is an international society, divided into numerous groups composed of the men of different islands, districts, villages or clans. It is the only means to a.s.sure oneself of bliss hereafter, and to obtain power and wealth on earth, and whoever fails to join the ”Suque” is an outcast, a man of no importance, without friends and without protectors, whether living men or spirits, and therefore exposed to every ill-treatment and utter contempt. This explains the all-important position of the ”Suque” in the life of the natives, being the expression both of religion and of ambition.

Frequently a young boy will join the ”Suque,” an uncle on the mother's side donating pigs to be sacrificed in his name after he has touched them with his hand. The boy is then free of the gamal, the ”Suque”

club-house. Later he works his way up in the society by attending numberless feasts and ceremonies, by having endless discussions on tusked pigs, by borrowing, buying and lending pigs, by plotting and sacrificing.

The number of castes varies on different islands: in Ambrym there are fourteen, in Venua Lava twenty, in Aoba ten. On some islands, Santo, for example, the caste-system is connected with a severe separation of the fires; each caste cooks over its own fire, and loses its degree on eating food cooked on the fire of a lower caste. In these districts the floor of the gamal is frequently marked by bamboo rods or sticks in as many divisions as there are castes each containing one fireplace. The highest castes sit at the front end of the gamal, the lower at the back; these are forbidden to enter the gamal from the front, in order not to touch or step over the fireplaces of their superiors. At each rise in caste the novice receives the new fire, rubbed on a special stick and decorated with flowers; certain ceremonies attend the cooking of the first food with this new fire. It is then carefully tended in the fireplace, and if it goes out it has to be rubbed afresh with the stick. The number of pigs necessary to a rise in caste also varies on the different islands. Generally, only tusked pigs are counted, and there are feasts at which as many as forty of these valuable animals are killed. Naturally, the high-castes cannot keep all the animals themselves, but they lend them, like money, to those who do not possess the number needed to rise in caste; in this way a complicated credit-system has developed, by which the so-called chiefs support and strengthen their influence and tyrannize the country.

A young man, as a rule, owns no tusked pigs. If he wishes to raise his caste, he has to borrow from the rich high-castes, who are very willing to help him, but only at exorbitant rates of interest. First he has to win their favour by presents, and then he has to promise to return a more valuable pig later. The bargain made, the transaction takes place publicly with some ceremony. The population of the district a.s.sembles, and all the transactions are ratified which have been negotiated in private. The owner holds the pig, the borrower dances around him and then takes the animal away. All the spectators serve as witnesses, and there is no need of a written bill. In this way nearly all the men of lower rank are in debt to the high-castes, and dependent on their goodwill, and these can obtain anything they like, simply by pressing their debtors to pay for their pigs.

As a rule, the highest castes of a district work together; they are the high priests, who arrange everything connected with the ”Suque,”

set the dates for the feasts, and decide whether a man shall be permitted to raise his caste. They are practically omnipotent, until one of them rises by still larger sacrifices to a still higher caste, and becomes sole master. If there are no more degrees to reach, the whole scale is run through again an octave higher, so to speak. The jaws of the killed pigs are hung up in the gamal in bundles or rows, as a sign of the wealth and power of the proprietor. These chiefs are in connection with the mightiest spirits, have supernatural power and are as much hated as they are feared.

There is another independent witchcraft beside the ”Suque,” for weather-making, charms and poisoning, which is known to private men. They take expensive ”lessons” from old sorcerers, and transmit their art to the young men they consider clever enough, for good wages. These are the real mischief-makers, for they will lend their murderous a.s.sistance to anyone for adequate payment.

In some islands there is also a ”Suque” for the women, but it is quite independent of that of the men, and its degrees are easier to reach. Still, women of high rank enjoy a certain consideration from the men.

Real chiefs do not exist in the northern part of the New Hebrides, but the chiefs are the high-castes, who, according to their rank and the strength of their personality, have more or less influence. They cannot give direct orders, but rule indirectly through pressure, threats and encouragement. Officially, all decisions are taken in a meeting of the whole ”Suque.” The chieftains.h.i.+p is not hereditary, but the sons and especially the nephews of high-castes generally reach high degrees themselves, being pushed by their relatives, who are naturally anxious to be surrounded by faithful and influential friends. Thus there have risen aristocratic families, who think themselves better than the others, and do not like to mix with common people. Daughters of these families command high prices, and are therefore accessible only to rich men, that is, men of high caste. Young men of less good family are naturally poor, and since a woman, as a rule, costs five pigs, it is almost impossible for them to marry, whereas old men can buy up all the young, pretty girls; the social consequences of this system are obvious. In Vao conditions are not quite so bad, because there is considerable wealth, and women are numerous, so that even young men are enabled to have a family; in consequence, the race here is healthier than elsewhere.

In Vao I had occasion to attend a death-feast. The hero of the day was still alive and in excellent health; but he did not quite trust his family, and wis.h.i.+ng to make sure that his death-feast would not be forgotten, he held it during his lifetime. His anxiety about the feast is explained by the following facts. According to Vao beliefs, the souls of the dead travel to the island of Ambrym, and after five days climb a narrow trail up to the volcano. In order that the soul may not starve on the way, the survivors often make a small canoe, load it with food and push it off into the sea, thinking it will drift after the soul. It is generally stranded behind the nearest point, bringing the neighbours a welcome addition to the day's rations. This custom is in contradiction to the feeding of the body through a tube, and proves that quite contradictory customs can exist simultaneously, without the natives noticing it. Half-way up the volcano sits a monster with two immense shears, like a crab. If no pigs have been sacrificed for the soul by the fifth day, the poor soul is alone and the monster swallows it; but if the sacrifice has been performed, the souls of the sacrificed pigs follow after the human soul, and as the monster prefers pig, the human has time to escape and to reach the entrance to paradise on top of the volcano, where there are pigs, women, dancing and feasting in plenty.

The feast I was to attend had been in preparation for some time. On all the dancing-grounds long bamboos were in readiness, loaded with yams and flowers, as presents to the host. Everything was brought to his gamal, and the whole morning pa.s.sed in distributing the gifts, each family receiving a few yams, a little pig, some sprouted cocoa-nuts and a few rolls of money. This money consists of long, narrow, fringed mats, neatly rolled up; in this case they were supposed to be the mats in which the dead are buried, and which are taken out of the grave after a while. These mats formerly served as small coin, as similar mats are still used on other islands, and they still represent a value of about one s.h.i.+lling; but in daily life they have been quite replaced by European coin, and only appear on such ceremonial occasions.

All the gifts were piled up, and when the host was convinced that every guest had received his just dues, he took a stick and smashed the heads of all the pigs that were tied up in readiness for this ceremony. They struggled for a moment, the dogs came and licked the blood, and then each guest took away his portion, to have a private feast at home. The whole performance made a desperately business-like impression, and everything was done most prosaically; as for me, having no better dinner than usual to look forward to, I quite missed the slightly excited holiday feeling that ought to go with a great feast. Formerly, the braining of the pigs was done with skilfully carved clubs, instead of mere sticks, and this alone must have given the action something of solemnity; but these clubs have long since been sold to collectors and never replaced.

In spite of their frequent intercourse with whites, the people of Vao are still confirmed cannibals, only they have not many opportunities for gratifying their taste in this direction. Still, not many years ago, they had killed and eaten an enemy, and each individual, even the little children, had received a small morsel of the body to eat, either with the idea of destroying the enemy entirely, or as the greatest insult that could be offered to him.

These same people can be so gay, childlike, kind and obliging, tactful and generous, that one can hardly believe the accounts one often hears of sudden outbreaks of brutal savagery, devilish wickedness, ingrat.i.tude and falsehood, until one has experienced them himself. The flattering and confiding child will turn suddenly and without apparent reason into a man full of gloom and hatred. All those repressing influences which lead the dwellers in civilized lands to some consistency of action are lacking here, and the morals of the natives run along other lines than ours. Faith and truth are no virtues, constancy and perseverance do not exist. The same man who can torture his wife to death from wanton cruelty, holding her limbs over the fire till they are charred, etc., will be inconsolable over the death of a son for a long time, and will wear a curl, a tooth or a finger-joint of the dead as a valuable relic round his neck; and the same man who is capable of preparing a murder in cold blood for days, may, in some propitious evening hour, relate the most charming and poetic fairy-tales. A priest whom I met knew quite a number of such stories from a man whom he had digged alive out of the grave, where his relatives had buried him, thinking him old enough to die. This is not a rare occurrence; sometimes the old people themselves are tired of life and ask to be killed.

What has preserved the old customs so well on Vao is the aversion of the natives to plantation work. But one day, while I was there, a s.h.i.+p rode at anchor off the coast, and a member of the French survey party landed, collected all the men on the beach, and told them that unless there were thirty men on board that evening, the whole tribe would be driven out of the island, as the island belonged to the French company. This was, to say the least, extremely doubtful; moreover, it would never have been feasible to expropriate the natives in this summary way. They were furious, but, unprotected as they were, they had to obey, and in the evening nearly all the young men a.s.sembled on the beach and were taken away in whale-boats, disappearing in the mist and darkness of the night. The old men and the women remained behind, crying loudly, so that the terrible wailing sounded sadly over the sea. Even to the mere spectator it was a tragic moment when the tribe was thus orphaned of its best men, and one could not help being revolted by the whole proceeding. It was not womanish pity for the men who were taken off to work, but regret for the consequent disappearance of immemorial forms of tribal life. Next day the beach was empty. Old men and women crossed over to the yam-fields, the little children played as usual, but the gay shouts were silent, the beautiful, brown, supple-bodied young men were gone, and I no longer felt the joy of living which had been Vao's greatest charm. The old men were sulky and sad, and spoke of leaving Vao for good and settling somewhere far inland. It is not surprising that the whole race has lost the will to live, and that children are considered an undesirable gift, of which one would rather be rid. What hopelessness lies in the words I once heard a woman of Vao say: ”Why should we have any more children? Since the white man came they all die.” And die they certainly do. Regions that once swarmed with people are now lonely; where, ten years ago, there were large villages, we find the desert bush, and in some districts the population has decreased by one-third in the last seven years. In fifteen years the native race will have practically disappeared.

CHAPTER VI

PORT OLRY AND A ”SING-SING”

The event just described reduced my chance of finding servants in Vao to a minimum, as all the able-bodied young men had been taken away. I therefore sailed with the missionary for his station at Port Olry. Our route lay along the east coast of Santo. Grey rain-clouds hung on the high mountains in the interior, the sun shone faintly through the misty atmosphere, the greyish-blue sea and the greyish-green sh.o.r.e, with the brown boulders on the beach, formed a study in grey, whose hypnotic effect was increased by a warm, weary wind. Whoever was not on duty at the tiller lay down on deck, and as in a dream we floated slowly along the coast past lonely islands and bays; whenever we looked up we saw the same picture, only the outlines seemed to have s.h.i.+fted a little. We anch.o.r.ed near a lonely isle, to find out whether its only inhabitant, an old Frenchman, was still alive. He had arrived there a year ago, full of the most brilliant hopes, which, however, had not materialized. He had no boat, hardly ever saw a human being, and lived on wild fruits. Hardly anyone knows him or visits him, but he had not lost courage, and asked for nothing but a little salt, which we gave him, and then sailed on.

In Hog Harbour we spent the night and enjoyed a hearty English breakfast with the planters, the Messrs. Th., who have a large and beautiful plantation; then we continued our cruise. The country had changed somewhat; mighty banks of coral formed high tablelands that fell vertically down to the sea, and the living reef stretched seaward under the water. These tablelands were intersected by flat valleys, in the centre of which rose steep hills, like huge bastions dominating the country round. The islands off the coast were covered with thick vegetation, with white chalk cliffs gleaming through them at intervals. A thin mist filled the valleys with violet hues, the sea was bright and a fresh breeze carried us gaily along. The aspect of the country displayed the energies of elemental powers: nowhere can the origin of chalk mountains be more plainly seen than here, where we have the process before us in all its stages, from the living reef, s.h.i.+ning purple through the sea, to the sandy beach strewn with bits of coral, to the high table mountain. We anch.o.r.ed at a headland near a small river, and were cordially welcomed by the missionary's dogs, cats, pigs and native teacher. There was also a young girl whom the father had once dug out of her grave, where a hard-hearted mother had buried her.

I had an extremely interesting time at Port Olry. The population here is somewhat different from that of the rest of Santo: very dark-skinned, tall and different in physiognomy. It may be called typically Melanesian, while many other races show Polynesian admixture. The race here is very strong, coa.r.s.e-featured and lives in the simplest way, without any industries, and is the primitive population in the New Hebrides.

A few details as to personal appearance may be of interest. Among the ornaments used are very large combs, decorated with pigs' tails. Pigs'

tails also are stuck into the hair and ears. The hair is worn very long, rolled into little curls and plentifully oiled. A most peculiar deformation is applied to the nose and results in extreme ugliness: the septum is perforated, and instead of merely inserting a stick, a springy spiral is used, which presses the nose upward and forward, so that in time it develops into an immense, shapeless lump, as if numberless wasps had stung it. It takes a long time to get used to this sight, especially as the nose is made still more conspicuous by being painted with a bright red stripe on its point, and two black ones on each side. A more attractive ornament are flowers, which the men stick into their hair, where they are very effective on the dark background. In the lobes of the ears they wear spirals of tortoise-sh.e.l.l or thin ornaments of bone; the men often paint their faces with a mixture of soot and grease, generally the upper half of the forehead, the lower part of the cheeks and the back of the nose. The women and children prefer the red juice of a fruit, with which they paint their faces in all sorts of mysterious designs.