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AFTER perusal, one lays down this book thinking how well Dr. Codrington has succeeded in making the natives tell their own tale. The volume is the production of one who has associated much with natives representative of the islands treated of, and who has been a sympathetic but keen observer of native life and character. So clear is the picture that one can almost see the people as they live from day to day, and listen to their hearty laughter, their quaint humour and jokes, amid all the oppression of their superstitious fears and dread of charm, witchcraft, ghosts, and the supernatural power, mana. The information submitted is limited, with specified exceptions, to the Solomon Islands, the Santa Cruz Group, the Banks' and Torres Islands, and the three north-eastern islands of the New Hebrides—Aurora or Maewo, Oba, and Pentecost or Araga, Raga, or even Ra. Of these and adjacent islands an excellent map is given. Difference of custom prevailing to a greater or less extent on the various islands, makes generalisations beyond the specified area unsafe; therefore the limitation, which is carefully observed throughout, is important.

Of the features of native life within this area, the author has given a very comprehensive account. There is possibly not a phase omitted. The reader has been introduced into the sacred enclosures; he has been told the significance of the awful mysteries; he has been permitted to penetrate the very holy of holies; and all without having to pay the usual impost of a pig, with a single or double-circled tusk. This information is valuable, for within these sacred precincts, where the initiated talk with bated breath, the unhallowed foot is not allowed to penetrate. Only those who have lived on those heathen islands, and experienced how hard it is to - 138 gain admission, can appreciate the value of the information conveyed, and the obligations under which Dr. Codrington has placed all enquirers into Melanesian lore. From the august mysteries on the one hand, the reader is led, on the other, to view the light-hearted boys throwing their reeds—tika or serimta—in their games.

A question, however, may here be well raised as to the value of the evidence on which this book is largely based. Most of the author's information, as stated in the preface, has been derived from pupils brought to Norfolk Island for religious instruction. Now, what reliance is to be placed upon such testimony? This mode of acquiring information has its disadvantages as well as advantages. One of the weaknesses of the method is alluded to by the author himself in introducing the subject—Religion, chapter VII., “Converts,” he says, “are disposed to blacken generally and indiscriminately their own former state… There are some things they are really ashamed to speak of; there are others which they think they ought to consider wrong, because they are associated in their memory with what they know to be really bad.” From converts on Norfolk Island it is therefore difficult to obtain absolutely correct information. Under any circumstances, as pointed out by Dr. Codrington, it is most difficult to obtain accurate knowledge of the natives' religious beliefs; but unquestionably the best and most reliable method would be to live constantly among the heathen natives on their own islands. Fair and considerate treatment of the people will secure their respect and confidence, and an insight into their beliefs and practices will thus be gradually and slowly gained. This means years of patient labour. Patience, vigilance of observation, and a quiet mental noting of every new word uttered and unusual phrase, every novel action, will alone combat what Dr. Codrington has truthfully classed among the barriers to the acquisition of religious knowledge. The natural reserve of the heathen on the one hand, and the unreliable material submitted by the heathen to amuse himself and dupe the injudicious enquirer on the other, can best be overcome in the manner indicated. Even natives are not always on their guard, and will unwittingly drop a hint which, to the keen enquirer wisely handling the matter, will prove an invaluable clue to the significance of religious belief and practice. A systematic course of questioning is to be deprecated, because it is admitted a native will answer just as he thinks his questioner would want him, and not according to fact. Besides, every fact elicited has to be tested again and again with men of every rank and condition. Now, at Norfolk Island, this course is not possible to the same extent. The number of converts from any one island must be limited, and probably restricted to the more promising lads. For purposes of testing, dull men are valuable as well as keen, for they will speak out of the simplicity of their heart, more - 139 freely, without admixture of apocryphal matter. Besides, if dull men converse intelligently with the enquirer upon those occult subjects, it may be safely concluded the information gained is satisfactory. One more point as to the value of a convert's evidence. Natives from one island, from feelings of rivalry, would naturally seek to assimilate their beliefs and practices with those of other islands, so as not to be left behind in honourable distinction. Independent testimony is not, therefore, so likely to be found on Norfolk Island, where beliefs and practices are mutually known, as on the islands where the natives are, as it were, in situ, and ignorant of “comparative religion.”

Though this much is said calling in question the value of the evidence, it must be understood that the bulk of the information conveyed seems thoroughly reliable. Complete verification of the facts in the volume can be given only by one who is familiar with the languages, life and practice of the natives within the area specified, and few indeed, if any, have these qualifications. The conclusion as to the reliability of the information in “The Melanesians” is based on the measure of correspondence between the facts there recorded, and those obtaining in adjacent islands.

After interesting introductory matter on the discovery and natural history of the islands, the author in the second chapter launches into the complex subject of “Social Regulations.” Judging from the obscurity of the subject on some other islands, this seems to partake of the nature of a disclosure. The relationship is occult among the islands in the more southern New Hebrides, and in conversation with ordinarily intelligent men, who had lived for over twenty years in the southern islands, though most other subjects were discussed, the existence of such intricate relationships was never once hinted at, and I must confess this elaborate system of social regulations has never forced itself upon my own observation. Yet on the islands enumerated, the social conditions may well be such as the author indicates, and wanting on other islands because the customs of the people differ so. These regulations may even obtain on other islands, and the men of over twenty years experience may have lacked the necessary anthropological insight. Yet against his assertion on page 229, that in the Banks' Islands female children were “rather preserved because of the family passing through the female side” as an evidence of this regulation, the position of female children in the island of Aneityum may be adduced. It is recorded on trustworthy authority, that there “the birth of a female child is accompanied by no demonstration of parental joy, and in many instances its death warrant is signed at a tender age.” There at least the female side of the house does not seem to be held in great esteem.

The true position and power of a chief in a native's eyes is well set - 140 forth as based not upon any political supremacy, but upon the supernatural power believed to be derived by them from the spirits or ghosts with which they had intercourse. The rights of property next treated of are such as are observed every day in these islands, though the subject of relationship is again introduced in connection with its transmission.

The secret societies and mysteries are well elucidated, and that madcap, “Tamate”, (Ambrim, “Tamake”) of whom various sketches are given, a figure startling to the stranger as he rushes in his grotesque disguise all of a sudden upon him, has been interestingly treated. What this mysterious being, “if bird or devil,” really was, could not, I think, have been a very serious problem. On an absolutely heathen island I have heard the young lads discussing what particular native it was, as he rushed wildly around, to their great alarm. It is possible more significance attaches to Tamake's actions, however, and indeed to all native observances, than Dr. Codrington has allowed. The traditional account of the origin of Tamake corresponds, allowance being made for difference of subject, to some extent with the traditional origin of another institution of great importance, at least on the islands of Epi and Ambrim. This institution is known on both islands as the “Luan.” A peculiar drum-beating is heard proceeding from a little sacred house. In answer to enquiries as to its nature and meaning the one answer is invariably given: “It is Luan.” The sound is also said to be produced “lon Luan,” in Luan. The traditional origin has it, that, one day a party of men heard a peculiar sound far into the bush. They had never heard anything like it before. On approaching they found it was produced by a woman with a reed. The men got the woman to teach them, and having learned the art, they agreed to say, “Now, this will be our secret,” and to prevent it being divulged they put the woman to death. So the secret of Luan is confined to the male sex. Compare Dr. Codrington's account of the origin of Tamake, p. 76. It might be interesting to know how far women have been concerned in the origin of institutions now restricted to men. Though I have seen numbers of Tamakes on the island of Ambrim, and been the possessor of a couple, I have never, as Dr. Codrington (p. 84), seen a Tamake mask “fashioned upon a skull with a wig of hair, and decorated with boars' tusks” on that island. They have invariably been rudely carved tree fern with shred fibres of banana leaf for hair, and without the specified decorations.

The subject of “Religion” with its cognate matter of sacrifices, prayers, spirits, &c., is for the reasons indicated very difficult. In view of the difficulties, it is pardonable in the author to “disclaim pretensions to accuracy or completeness,” To correct or amplify the author's account, the evidence of one who has lived and investigated for years the religious practices of the people in the islands enumerated is greatly desiderated. It is improbable that any one has fulfilled the - 141 conditions. Independent testimony of residents may in time correct or amplify the information in these chapters, and for this, through the encroachments of civilisation, the opportunities are fast passing away; but for the present, the account in “The Melanesians” is by far the fullest and most reliable. The opinion confirmed by Dr. Codrington, that the images found in these islands are not idols, but conventional representations of deceased ancestors, is gaining supporters. Besides being concerned with the ghosts of ancestors and spirits that never were men, something might be said for the religion of the people embracing a Sun or Baal worship to some extent. The true nature and comprehensiveness of the Melanesian religion can be reached only when the life and thought of every tribe of every island have been fully investigated, and the result thrown into some such common fund as the “Polynesian Society,” to be submitted to comparative examination. No one man is able to accomplish this. At present therefore our knowledge of the Melanesian religion is incomplete, and lacking thorough substantiation. In affording information on this subject to be confirmed or refuted hereafter, Dr. Codrington has ably done his part, but the generalisations are not closed.

The bondage of magic and charm, which subjects bulk big in native life, has been entered fully into. The course of a Melanesian's life, from his birth to his burial,—embracing the subjects of child-hood, chastity, betrothal, marriage, harlotry, adultery, polygamy, polyandry, and the practices and beliefs connected with death and the future life,—has been treated in detail, and seems to correspond in general with the modes of life on other islands. It is important for the student of comparative religion to know that the subject of eschatology is retained by the natives in their theological system. Not only is there a conception of life after death, but—as in the “Gorgias” of Plato—though not so thorough in moral distinctions, there is a system of retribution. The morally good find ready access to Panoi, the abode of the blessed; but for the morally bad, the path to the true Panoi is guarded by the shades of the men they had murdered or wronged. The morally bad, in their division of Panoi, “quarrel and lie in misery, not in physical pain, but restless, homeless, malignant, pitiable; these are they who eat excrement, and open their mouths for wind; these are they who do harm to the living out of spite, who are dreaded as eating men's souls, who haunt the graves and woods.” It is important to note moral distinctions are found among a people to whom they have been often denied. This point is confirmed by evidence outside the present volume. The description of the arts of life—dances, music, and games—shows accurate and careful observation. The author agrees with the recent belief that the so called poisoned arrows are not tipped with poison. Scientific examination pronounces them non-poisonous. To a native's - 142 mind, the danger lies mainly in their being charged with the supernatural power, mana. This is sufficient to account for their great urgency to the careful handling of these weapons by a European.

The drums of Ambrim, topped by rudely carved faces, are classed “Musical Instruments.” Doubtless they are so used at the Sing-sings; but they serve a more useful purpose not noted by the author. These drums form the telegraphic system on that island. Friendly visits, feasts, war, death, the approach of ghosts, &c., can be thus announced.

Very interesting matters are dealt with under the heading “Miscellaneous.” The concluding chapter comprises an excellent collection of most interesting tales of the fancy and imagination. There is a similarity between some of them and tales on other islands. They are valuable as showing the natives' idea of the origins of existing things; and, in the animal stories, their humour and ingenuity.

From the summary of subjects now given, it will be seen how comprehensive the volume under consideration is. Each subject reveals observation, learning, and ability. It will be a book of great value to anthropologists, and a fertile field of illustrations for comparative studies. We expect to see this very interesting and solid work of full 400 pages largely drawn upon in scientific treatises on Primitive Culture. Probably, for some time to come, it will remain the standard work on Melanesian Anthropology within the prescribed area. The book is made still more interesting by 33 illustrations, from sketches, and photographs. No member of the “Polynesian Society” should fail to read it. An erratum, page 13, reduces the height of the Ambrim Volcano by 1,000 feet, making it 2,500 feet instead of 3,500 feet.

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