Although the Suque is highly developed here, there are other secret societies whose importance, however, is decreasing, as they are being more or less absorbed by the Suque. As each of these clubs has its own house, we sometimes find quite a number of such huts in one village, where they take the place of gamals. Each Suque high caste has his own house, which the low castes may not enter. The caste of the proprietor may be seen by the material of which the hedge is made, the lower castes having hedges of wood and logs, the highest, walls of stone and coral slabs. Inside the courtyard, each man lives alone, served only by his wives, who are allowed to cook his food. The separation of the sexes is not so severe on Ambrym as on Santo. On the whole, it would seem that in the past Ambrym had a position apart, and that only lately several forms of cult have been imported from Malekula and mingled with genuinely local rites. Even to-day, it is not rare for a man from Ambrym to settle for a while on Malekula, so as to be initiated into some rites which he then imports to Ambrym; and the Ambrymese pay poets large fees to teach them poems which are to be sung at certain feasts, accompanied by dances. Unhappily, I never had occasion to attend one of these “sing-songs.”
WOMEN COOKING ON AMBRYM.
The originality of Ambrym has been preserved in its sculpture only. The material used is tree-fern wood, which is used nowhere else but in the Banks Islands. The type of human being represented differs from that on the other islands, especially as regards the more moon-shaped form of the head. Representations of the whole body are frequent, so are female statues; these I have only found again in Gaua, where they are probably modern inventions. Sometimes a fish or a bird is carved on the statue, probably as a survival of old totemistic ideas, and meant to represent the totem animal of the ancestor or of his clan. The meaning of these carvings is quite obscure to the natives, and they answer questions in a very vague way, so that it is probable that totemistic ideas are dying out in the New Hebrides.
Most of the statues are meant to represent an ancestor. If a native is in trouble, he blows his whistle at nightfall near the statue, and if he hears a noise, he thinks the spirit of the ancestor has approached and entered the statue, and he proceeds to tell the statue his sorrows and ask the spirit for help. Occasionally sacrifices are made to the figures, as is shown by the pigs’ jaws frequently found tied to them.
The Ambrymese conceptions of the spirit world are very similar to those of other islanders. The native likes to wear on his back or chest or arm the tusks of the most valuable pigs he has sacrificed, and has them buried with him, so that in the other world he may at any time be able to prove how much he respected his ancestors.
The centre of the dancing grounds is generally occupied by the big drums, not quite so numerous but better made than those of Malekula. By the drums, too, the caste of the proprietor may be recognized: the higher his standing, the more heads are carved on them. Horizontal drums are sometimes found, but they are always small, and only serve to accompany the sound of the larger ones.
There are usually a few men sitting round the drums, playing games. One game is played by two men sitting opposite to each other; one sticks a small shell into the ground, and his opponent tries to hit it with another. There does not seem to be any winning or losing, as in our games, but they keep it up for hours and even days. Another favourite game borders on the marvellous. One man has six shells and the other five. Each in turn puts a shell on the ground, and when they have all been dealt, each in turn picks up one at a time, when the one who had six before has five, and the one who had only five has six. They stare at each other, wonder, and try it again; behold, the one who had six at the beginning has five now and the other six. They try again and again, and each time the shell changes hands, and nobody can explain how on earth it could have jumped from one man to the other. It seems too strange to be natural, and while a cold shiver creeps up their backs, they play on and on, with ever new delight and wonder. At such enviable pastimes these people spend their days and kill time, which would otherwise hang heavy on their hands. Tops, nicely made from nuts, are a popular toy; and there are other games, more sportsmanlike, such as throwing reeds to a distance, and throwing wooden shells, at which two villages often compete against each other.
After I had exhausted the surroundings of Dip Point, I marched along the coast to Port Vato, where I lived in an abandoned mission house, in the midst of a thickly populated district. At present, the people are quiet, and go about as they please; but not long ago, the villages lived in a constant state of feud among themselves, so that no man dared go beyond his district alone, and the men had to watch the women while they were at work in the fields, for fear of attack. The sense of insecurity was such that many people who lived in villages only twenty minutes’ walk from the coast had never seen the ocean. The population as a whole enjoys the state of peace, which the missionaries have brought about, though there are always mischief-makers who try to create new feuds, and there is no doubt that the old wars would break out anew, if the natives were left to themselves.
These disturbances were not very destructive in the days of the old weapons; it is only since the introduction of firearms that they have become a real danger to the race as a whole. They even had their advantages, in forcing the men to keep themselves in condition, and in providing them with a regular occupation, such as preparing their weapons, or training, or guarding the village and the women. With the end of the feuds, the chief occupation of the men disappeared, and but few of them have found any serious work to take up their time. Thus civilization, even in its role of peace-maker, has replaced one evil by another.