[330] It is good.
[331] As proof that this dance is borrowed, and not common to all the tribes that dance it, is the fact that all tribes, whatever their language-group, use the Muenane words for the answer.
[333] The individual in question was labouring under the most extraordinary sexual excitement. This may have been due to coca influence, to the lubricity of the song words, or to the intoxication due to rhythmic movement. The first two possible causes are eliminated by the fact that Indians are almost continually under the influence of the drug, and that no song could be more lewd than the ordinary conversation of these people.
[334] These Muenane riddle dances somewhat resemble the Pirapurasseya, or fish dance, seen by Bates at Ega. The performers joined hands in a ring and questioned the leader in the centre, who finally might try to rush the ring, and when successful was succeeded by whoever might be responsible for his escape (Bates, ii. 276). im Thurn’s description of a Guiana animal dance also tallies more or less with these dances. See im Thurn, p. 324.
[335] R. L. Stevenson, In the South Seas (Pocket Edition, 1908), p. 100.
[336] “Dancing to the accompaniment of the human voice only. The word ballad is derived from this.” Ital. ballare = to dance. See Games, Sports, and Pastimes, by D. H. Moutray Read, in the new Folklore Handbook.
[337] North of the Japura the tribes use what are known as Yapurutu pan-pipes, which are usually played in pairs. The Tukana call them bupupo or yapurato (Koch-Grünberg, p. 300).
[338] Cf. Howitt, Native Tribes of South-East Australia, p. 345, chap. xi., etc. Bull-roarer too sacred for women to see in Muralug Island, Torres Straits (Expedition Torres Straits, iv. 276; v. 217).
[339] Cf. Spencer and Gillen, Native Tribes of Central Australia. Sound supposed by women and children to be the voice of the great spirit assisting at the boy’s initiation.