[Note: this transcription was produced by an automatic OCR engine]

46 " MALEKULA
flltemiï¬Å beliefs} those in the other very much resemble the
stories of Qat in other parts of the New Hebrides, and have as
their central ï¬Ågures, in the south-west, ï¬Åve brothers called by
the generic term Ambat in Seniang, Kabut in Mewun, but who
appear in the north-west as a single being called Hambat. A
third distinct belief about the origin of the world and of mankind
is found in Uerik district, where it isisaid that the creator of the
universe and all things in it was a being called Smosbogaivis.
The natives do not know where he residw, nor what he is like,
but only that he is " good â€ù. ' Opposed to him as an evil spirit
is Nembalangk, who caused men to die. The myth about these
two is curiously reminiscent of these from Maewo and Raga,
which tells of the opposition between Taqaro, who desired all
things that are good for man, and Suqeniatua or Suqe, who
worked for those which are bad.‘ Strangely enough a fourth
origin myth is reported from the Big Narnbas, according to which
the world and all things in it, including mankind, were created
by the moon (navï¬Ål), but the men who gave this information
denied that there was any cult of the moon in this tribe»;
Unfortunately we have no clue to enable us to relate mhst
of these Malekulan myths to the daily life oi the people. Indeed,
what evidence we have would seem to suggest that, despite the
prominence given to the rites of certain of the mythical beings,
it is not they, but the immediate ancestors who exert the greatest
influence over the living. Prayers are addressed to them at all
critical times. In Seniang the efï¬Åg-ies of the dead, the carved
ï¬Ågures of wood or stone set up during the ceremonies of the
Nimangki and Nalau/an societies as temporary abiding places
for the dead, and the sacred temes naainggql which body forth
the voices of the dead, are the cult-objects which a man most
venerates, and their counterparts are to be found sharing a like
respect in the other districts. It may indeed be said that to a
very great extent a wholesome reverence for near ancestors and
fear of their displeasure is responsible for the preservation of law
and order in the community.“
1 R. H. Codrington, lB9l, pp‘ 168-9; cf. also pp. 157-8.
‘ 1 1 tb rt l ed b h sts in seein that e man s in
CL, or examp e, e pa p ay y g o g pay
lull for the objects purchased when taking a rise in rank in the Nimangki society.
—C. H. W.