Note 9 — Chapter II · CEREMONIAL CUSTOMS

“When the honey fast is to be broken a quantity of honeycombs, according to the number assembled, are on the appointed day procured: the aka-yab being placed in the midst of the group, the chief or other elder goes to him with a large honeycomb wrapped in leaves; after helping the novice to a large mouthful, which he does by means of a bamboo or iron knife, he presents the remainder to him, and then leaves him to devour it in silence: this he does, not, however, by the ordinary method, for it is an essential part of the ceremony that he should not use his fingers to break off pieces, but eat it bear-fashion, by holding the comb up to his mouth and attacking it with his teeth and lips. After satisfying his present requirements, he wraps what is left of the comb in leaves for later consumption. The chief then takes another comb and anoints the youth by squeezing it over his head, rubbing the honey well into his body as it trickles down. The proceedings at this stage are interrupted by a bath, in order to remove all traces of the honey, which would otherwise be a source of considerable inconvenience by attracting ants. Beyond the observance of silence, and continued abstention from reg-ǰiri (pig’s kidney-fat), the youth is under no special restrictions, being able to eat, drink and sleep as much as he pleases. Early the following morning the lad decorates himself with leaves of a species of Alpinia, called ǰini9, and then, in the presence of his friends, goes into the sea (or, if he be an eremtaga, into a creek) up to his waist, where, locking his thumbs together, he splashes as much water as possible over himself and the by-standers, occasionally ducking his head under the surface as well. This is considered a safeguard or charm against snakes, and the onlookers cry “o̱to-pedike, kinig wara-ǰobo lo̱tike” (Go and splash yourself, or Wara-ǰobo10 will get inside you), for they imagine that unless they go through this splashing performance, this snake will by some means enter their stomachs and so cause death. The only difference between the sexes with respect to the aǰa-gumul is that with females it cannot take place until after the birth of the first child; they are also required to abstain from honey during each subsequent pregnancy; and in their case, too, a chief or elder (preferably a relative) officiates, and not a woman11.”