Note 221.1 — RITUAL AND BELIEF

Practices exist, moreover, in other countries that seem to bear witness to the same terror, though the terror itself is not recorded. In such cases they may be indirect evidence of its existence. The practices I refer to are such as that among the Kikuyu and Anyanja in East-Central Africa. The former are a tribe Bantu in speech and mainly Bantu in blood and custom, though mingled with other elements. On the third day after the burial of a husband the elders assemble at the village to kill a ram. This ceremony has the effect of cleansing the village at large “from the stain of death”; but something more is needed by the widow. Accordingly “the elders bring with them one of their number who is very poor, and of the same clan as the deceased, and he has to sleep in the hut of the senior widow of the deceased,” and to have sexual relations with her. His poverty, and the rule that “he generally lives on in the village and is looked upon as a stepfather to the children,” point to the service he thus performs being considered attended with some danger, and therefore not to be undertaken except in hope of an adequate reward.221.1 The Anyanja, likewise a Bantu tribe, settled at the southern end of Lake Nyasa, hold a beer-drinking accompanied by dance and song a month after the burial, which takes place two or three days after the death. Up to that time conjugal relations are forbidden throughout the village of the deceased. The widow or widower and then each relative in turn is shaved, and cohabitation by all except the widow is resumed. She must wait until the second beer-drinking, six months or a year later. At this second ceremony dancing takes place on the first night, and beer is drunk the next day. Before sunset on the first day the widow is again shaven, and the mother of the deceased informs her that she is now free to marry again. That night “she has to sleep with a man paid by her relations.” He is not her permanent husband; his services are merely required as a preliminary to her marriage. According to the account from which I am quoting it would appear that she may marry after mourning two or three months, but not without the same previous ritual coition, else “her second husband would die, should she have committed adultery.” A widower, on the other hand, “mourns five or six months and is then given medicine, after which he may marry again, and without which, should he marry, his new wife would die.”222.1 There are some difficulties here. It seems clear that until the mourning is over the widows cannot marry again, and the length of mourning is decided by the relatives of the deceased; it is closed with the beer-drinking. When it is over, the widows select their husbands from among the kindred of the deceased; he who marries the chief wife is the heir. A widow cannot marry outside this limited circle, unless she, or her new husband, be prepared to repay her bride-price, and often more. Customs doubtless differ, but this is the usual course. It is curious too that the second husband of a widow should die, if he married her without the previous coition by another man, only if she had committed adultery, whereas the woman marrying a widower will die in any case if he have not had medicine. It is probable that there has been some misunderstanding of the informants and that the second husband runs the risk of death in any case by wedding a widow who has not undergone the regular preliminary.222.2 The probability is confirmed by the practice of the Yaos, a neighbouring tribe, among whom the second husband pays a man to pass a night with the widow before he takes her.223.1 A further example may be given from a wholly different cultural area. Among the Kamtchadals no one would be willing to marry a widow “unless her sins have been previously taken away by the highest degree of familiarity granted to anyone who wishes to render her this service.” The writer to whom we are indebted for the information reported in the eighteenth century that the natives imagined that this expiation might cause the expiator to die like the defunct husband, so that the poor women would remain widows but for the assistance of the Russian soldiers, who were not afraid of exposing themselves to a danger so equivocal.223.2