Head-hunters, black, white, and brown

by Alfred C. Haddon

The Melanesian languages have a very general agreement among themselves in grammatical construction and vocabulary. They use consonants very freely and have some consonantal sounds which are difficult to transliterate. Many syllables are closed. Demonstrative words pointing hither and thither are much used. Nouns are divided into two classes, with or without pronominal suffixes, according to the nearness or remoteness of the connection between possessor or possessed. Words may represent any part of speech without change, but the use of a word is sometimes shown by prefix or affix. Number and case are shown by separate words preceding the noun. Adjectives follow the noun. Pronouns are numerous, and often of four numbers—singular, dual, trial, and plural. The first person always has forms including or excluding the person addressed. Any word is made into a verb by the use of a preceding particle, which usually marks tense and mood, and in some languages person and number. Verbs have a causative, reciprocal, frequentative and intensive form. Numeration is extensive, and there is counting up to high numbers.

The Australian languages are in some respects similar to the Papuan, though prefixes are not commonly used. Certain consonantal sounds are rarely heard. Nouns and pronouns are declined by means of suffixes through various cases. Adjectives precede the noun. The pronoun has no trial number, and some languages have the inclusive and exclusive forms in the first person. The verb is modified as to time and mood, and sometimes number, by suffixes, and has numerous but, as a rule, simple forms. Numeration does not proceed beyond two, or three at the utmost.

The grammar of the Murray Island (or Miriam) language bears no resemblance to the Melanesian, and but little to the Australian. It must therefore be regarded as belonging to the Papuan group. The speech used by the Mission is a debased form of the original, as Pasi told Ray “they cut it short.” Ray is of opinion that as most of the young people know English, it is very probable the pure language will die out with the older folk.

Several of the elder men used to come and talk to me at various times, but they came more regularly after we had witnessed the Malu performances, and while the excitement about them was still fresh. Baton and Mamai were the first to come, they were policemen during my previous visit, and were consequently old friends. I obtained, however, more valuable information from Enocha and Wano, who were pillars of the Church, but being old men they also knew about the past; unfortunately there were very few alive at the time of our stay in the island who knew first-hand about those matters that interested us most.

These good people enjoyed describing the old ceremonies. Often they brought me something that was formerly employed in their mysteries or a model of it.

When any action was described the old fellows jumped up and danced it in the room, sometimes two or three would perform at once. I always had a drum handy to be in readiness when they broke forth into song, and for the dance they took bows and arrows or whatever may have been appropriate from the stack of implements that was in a corner of the room.

We had many interesting séances, and it enabled us to get a glimmer of the old ceremonies that was most tantalising. If only we could have seen the real thing, how different would the description be! How little, after all our efforts, could we accomplish by mere hearsay! But even an undress rehearsal or an imperfectly performed representation was better than nothing at all.

For example, Bruce and I were independently trying to work out the rain-making ceremony or charm. We obtained more or less full descriptions that agreed on the whole and which supplemented each other. He got some zogo mer, or “sacred words”—that is, the magical incantation employed—from Gasu, a noted and credited rain-maker. I tried these on Ulai, a somewhat disreputable old man, who has been of considerable use to us, and who at the same time gave us much amusement; he immediately reeled off a lot more words. Gasu then admitted that most of these were correct. I next tried Enocha, who had the reputation of being a great master in the art of rain-making. He passed most of Ulai’s words, denied others, and gave me fresh ones. Eventually we arrived at a version that may be taken as authentic; but doubtless each rain-maker has his traditional formula, which may differ in details from that of a rival magician.

A little incident was rather curious. Late one evening, when Gasu was teaching Bruce the zogo mer of the rain charm, a smart little shower came suddenly and unexpectedly from an apparently cloudless sky. There was not a native next morning who had not his own opinion as to the origin of the shower.

It seemed very strange to us that our informants, however friendly and anxious to help us, so often kept back something till their hands were forced, so to speak, by information gained from another source. Then it became possible to go one step further. I think this was due in many cases simply to a lack of appreciation of what we wanted to know; in other instances there appeared to be an ingrained reticence which prevented their speaking freely about sacred or magical ceremonies. When, however, it became evident to them that we already knew something about the ceremony or formula in question, there was but little reluctance in giving information, especially when they did not know how much or how little we knew.