The tradition of being descended from ancestors sprung from a bamboo is held by other tribes than the Piyuma; in fact, it is held by practically all the Formosan tribes; also by the Tagalog tribe of the Philippines. A similar tradition is referred to in the Japanese tale of Taketori-Monogatari—now, I believe, translated into English.[66]
FAMILY OF THE AMI TRIBE.
GLORIFIED ANCESTOR OF THE PAIWAN TRIBE CARVED ON A SLATE MONUMENT.
The Paiwan—the tribe south of the Piyuma—and indeed the southernmost of the main island—is the only aboriginal tribe that has anything approaching what missionaries would call “idols”—that is, carved representations of deity. Before the house of the chief of every tribal group among the Paiwan stands an upright block of slate on which is carved a figure supposed to be human, this figure often being surrounded by markings representing serpents.[67] Both human and serpentine figures are carved in the slate by means of sharpened flint, or other stone harder than slate. As the Paiwan also build their houses of slate (by a method to be spoken of more in detail under the head of Arts and Crafts), representations of human heads and snakes are carved always on the lintel over the doorway of the chief; and often on that over the doorways of successful warriors and huntsmen.[68]
Some anthropologists might see in this frequent representation of the snake evidence of snake totemism on the part of the Paiwan. I do not, however, think this is the case. The Paiwan venerate the snake as being the most dangerous of living creatures (in the tropical jungles of Formosa there are naturally many deadly species); but this veneration is more in the nature of theriolatry than totemism. They seem to think that by having constantly before their eyes representations of this the most dreaded of all the creatures of the jungle, they will, through a sort of sympathetic magic, be inspired with the bravery, as they regard it—if not the wisdom—of the serpent.
As for the figure in human semblance carved on the slate tablet, or monument, in front of the chief’s house, I am inclined to think this represents rather a glorified ancestor—in the sense in which the Japanese often use the word “Kami” (
Adjoining the territory of the Paiwan, on the north-west,[71] is that of the Tsarisen. Among the latter there is a tradition that their ancestors came down from the moon, bringing with them twelve jars of baked clay, or earthenware. At the home of the chief of the principal tribal group of this now small people are kept two or three old baked-clay pots, or jars, believed by the tribes-people to be of lunar origin—a remnant of the original twelve brought down by their ancestors. These of course are never used, but are regarded by them as being most sacred, only the chief and the priestesses being allowed to touch, or even to go near, them. By the side of the old jars is kept a large, circular white stone, also carefully cherished, believed to be in some way connected with the moon; but whether it was brought from the moon, or whether its appearance suggests the full moon, is not clear.