In the Andamans and Nicobars: The Narrative of a Cruise in the Schooner "Terrapin"

by C. Boden Kloss

When the procession is over the natives release the pigs in the cars, as well as nearly all the others, detaining only those that are to be slaughtered on that day for the guests. Then after felling the poles of the ñá-kopáh by cutting them with an axe, 6 feet above the ground, they scatter the food in the jungle and fence the site. The canoes and other articles are broken to pieces and thrown away, and only the meráhta, or iron pike, is preserved, with its decorations, to be made use of later.

Next comes Henghawa, meaning "In return." A dozen or more pigs of ordinary size are distributed by the inviting party to the group of performers. These may kill and eat them on the spot, or take them away to their homes. This present is made in place of giving a feast. The dancing party who receive it would, according to their own numbers, kill a few of the pigs, cut them into pieces, and distribute the flesh among the families of their group. They roast the pieces, eat as much as they like, and take the remaining portions away with them. The pigs that are not killed will also be taken to their village, and will be there reserved for some public occasion. As a rule, the people who receive the present must be ready to give away a similar one in their turn when the same festival occurs in their village.

The spectacle of these people as they depart, men, women, young and old, each with a load of roasted pork either fastened to long sticks, strung on cords, or packed in baskets, affords further amusement.

The general guests—the people of the nearest villages—will remain till the close of the feast to assist the hosts, and to give further performances of dancing and singing every night. They take their share of the food with the commemorators.

With their help the amusements are renewed, and on the following morning the big pigs, which were carried in procession, are slaughtered and cut into long strips, some of which, generally the spinal portions, are suspended at the entrance of the houses, as offerings to the evil spirits, and are there allowed to remain until the next celebration of Kana-Awn. Several pieces will also be distributed to friends and relatives.

Before these pigs are killed it is customary for young men to wrestle with them, and many of them are often so severely gored by the long tusks of the animals that they have to be carried away in litters.

This portion of the festival is called Yeng Awn—the great boar—for each of the animals which are dedicated to the purpose is looked on as a sacred creature, and is offered as a sacrifice in token of the last head of the family who died.

From the remaining portions of pork they separate the fatty part and prepare lard from it by pounding it in a wooden mortar and boiling it down in an earthen vessel. This lard is preserved in coconut shells and eaten with meals like butter. A few shellsfull are presented to those of their friends who have assisted them. This portion of the ceremony is called Wanaka Kuv (making lard), and with the immediately preceding stage lasts for four or five days. Then commences the ceremony of Kisu ta el pati, during which all the decorations of the houses are removed, and dancing and singing take place inside. This is done in order to purify the house.

Next, the practice of Tanang alah (prevention) takes place; and throughout the day the people busy themselves covering the houses and huts in Elpanam with green coco-palm leaves, to prevent pollution by the disinterred bones of next day's proceedings. They take their supper in Elpanam, and dance there all night.

At this point, the climax of the whole is reached in Anúla Kopáh, or Ula Kopáh (digging the graves). The women, children, and others stand at a distance from the graveyard, and one or two of the adults belonging to each of the houses commemorating, open the respective graves, remove the bones, and throw them in an adjoining bush called Tam n'gi Kopáh[207]—burial-place of bones (ossuary). But they replace in the graves the skulls of respected people or heads of families, and after refilling the holes with earth, place over them the new kuimitila or kare-yeng-chón (headstones). Before the skulls are replaced, however, they are sprinkled with the blood of fowls and young pigs.