When a man of any position died his wives would throw off their dresses and wear old rags (sometimes they would go absolutely naked), pick up anything belonging to him—his chair, spear, pipe, mug, knife, shield, or blanket—anything that first came to hand, and having covered their bodies with a coating of clay, they would parade the town in ones, or twos, or threes, crying bitterly and calling upon him to return to them. They would stop at times in their crying and say, “He is gone to So-and-so, we will go and find him,” and away they would start off in a business-like fashion in their pretended search for him. This parading they would keep up for a day or two, and then women of the town would bedeck themselves with climbing plants, vines, leaves, and bunches of twigs, and forming themselves into a procession they would march through the town chanting the praises of the deceased. Men would paint and arm themselves as for a fight, and would imitate the daring acts of the departed as a warrior; and if he had been remarkable for fighting on the river, they would arrange a sham canoe fight in his honour. Fifteen or twenty canoes, filled with men armed with spears, shields, and guns, would go through all the manœuvres of a mimic river fight, firing their guns, pretending to throw their spears, or deflect them with their shields, circling round each other amid shouts of their prowess, or laughter at those who, losing their balance, fell into the river. Those ashore would crowd along the bank and yell out directions, approbation, and encouragement to their friends in the canoes. It was an amusing and interesting sight, and seemed to be thoroughly enjoyed both by actors and spectators alike. They called this praising or honouring the dead.

I was asked on one occasion to attend the burial of a prominent man of the district, and was interested in seeing the following rites performed: After the coffin had been lowered into the grave, men came forward, and, taking a spear, they called upon the spirits of those whom the deceased had killed in times of war to attend their conqueror in the spirit-world, and every time a name was mentioned or an order given a thrust was made with a spear. The deceased had killed seven persons, and their skulls were arranged round the base of the wild fig tree just in front of his house. Different men called on the different spirits, and so far as I could ascertain it was those who knew all the particulars of the slain, and the circumstances attending their death, that had to call on them to attend and obey the deceased. It seemed to me that he gave details of the person killed in order that the spirits should make no mistake as to who was meant, and described the manner of death that there might be no misapprehension about a claim on their service being established. Some spears and knives were put in the coffin, and some brass rods (the currency) were laid in the grave for the use of the departed.

Some months later a shelter was built over the grave, with a rough table under it. On this table mugs, bottles, saucepans, plates, etc., were arranged; and at the sides, and under the table, stools, chairs, large wine-jars were put; but everything was “killed,” i.e. broken. All the natives told me that the articles were “killed” to keep people from stealing them, yet they had an idea that the things thus displayed not only served as a memorial to the deceased, but helped him in some indefinable way in the spirit-land. Undoubtedly they had forgotten the reason for “killing” the articles. The stealing reason was not sufficient to meet the case, for there was too wholesome a fear of the revenge the spirits could inflict, and detection was too easy for anyone to be so foolhardy as to rob a grave. No, this display of useful goods served three purposes: it was a “monument” to the important man buried beneath it; it was a proof of his own, and his family’s, wealth; and lastly, and probably the original object of the articles being placed on the grave, they were conveniences to increase his comfort and prestige in the spirit world to which he had gone.

CHAPTER VII
SOCIAL LIFE AND ORGANIZATION

Salutations—Sneezing—Land is communal—River rights—Slaves and their position—Laws of inheritance—Sons given as pawns—Masters’ responsibility—Debtor and creditor—Rules for collecting debts—Rules for fighting—The evening meal—Dividing food—Greediness condemned—The village dance—The impromptu song—Its effect on various people.

Rudeness, discourtesy, and lack of sociality are greatly condemned by the Boloki, and will be punished in longa, or the nether regions to which their spirits go after death; hence they are very punctilious about saluting each other whenever they meet, visit, or pass one another. The following are their principal salutations.

Morning:

Olongo O! You are awake. Answer: Nalongoi O! I am awake.

Obimi O! You are out. Answer: Nabimi O! I am out.