[Note: this transcription was produced by an automatic OCR engine]
508 MALEKULA for the dragging oi the gong. The " seller " for his part hauls up one of his own pigs and gives it (1Imr¢) to the "buyer this being the “presentation pig" familiar in the Nimangki ceremonies. Now the gong is planted upright, the mask put over its head, and the “buyerâ€ù dances round it to the beat naai neten mbwilei. There now follows the typical Nimangki ritual of the dance of the trios} the beating of ndslmielmas, and the spearing of the presentation pig. When this is ended the “ buyer â€ù goes up to his new gong and, standing beside it, receives from the “ seller " the honorifio title Telmbwir umou.â€ù The ceremony is now over; the new gong is left standing with the others in the dancing ground, the mask is taken off it and hung up in the club-house. This is, clearly, a very incomplete account of the ritual connected with a new gong, though probably the most important features thereof are included in it and the affinity with the Nimzmgki or Nalawan rites is indicated. Fortunately we have a very much rnore detailed description of the ceremonies performed on a similar occasion at the village of Epmunbangg in the district of Lagalag, which were actually witnessed by the ethnographer. GONG—MAKING IN LAGALAG The manner of preparing the gongs in this district appears to be the same as in Seniang, though we do not know whether they are purchased by individuals or are the concern of the village as a whole. On this occasion when the people of Epmunbangg set up their new gongs, two of the trees which had been felled for this purpose stood on land which was the property of Hie village and one on ground belonging to their neighbours, the people of Veniau. The gangs having been hollowed and carved at the spot where they lay in the bush, a day was appointed for pulling them, and this was announced to the district by means of the village gongs, the signal being repeated daily until the day itself arrived. In the interim, a kind of platform was set up in the dancing ground ' Unfortunately there is nothing to show who besides the "buyer " takes part in the dance on this occasion.-—-C. H. W. ’ This title, Telmbwir umou, is presumably given only if the gong is made of unwu wood : were it made of a bread»l‘ruit tree, the word mbetefl would, one supposes, be substituted. The use of the title Telmbwir and the manufacture of the mask suggest that the purchasing of a new gong may be associated Ill Seniang with the Nalau/an rather than with the Nimang/:1‘.-C, H. W. gs
