[96] I believe that in Mekeo they begin with the left hand and with the small finger, thus reversing the Mafulu order of counting; but I am not quite certain as to this.

[97] Though here and afterwards I use the word “man,” it must be understood that the notes apply to deaths of women also.

[98] This food taboo is with the Mafulu only an optional alternative; but it may be compared with the corresponding food taboo placed upon all the relatives of the deceased by the Koita (see Seligmann’s Melanesians of British New Guinea, p. 164).

[99] I was told of this Mafulu practice as being adopted only on the death of the woman’s child.  But the custom is referred to by the Mekeo Government Agent (Mr. Giulianetti) in the Annual Report for June, 1900, pp. 73 and 78; and, according to him, its adoption applies also to deaths of other relatives—­husband, father, and mother being especially mentioned by him—­and he suggests that there are rules as regards these amputations, and says he understood that a mother would cut off the first joint for her children, and the second for her husband, father, or mother.  He also gives information as to the way in which the amputation is effected.

[100] The sticks are seen in the plates, having been placed on the grave before the photographs were taken.

[101] I am not aware of any ground for believing that the community invited is one with which intermarriage is specially common.  Indeed, as stated above, I do not think that there are special matrimonial relationships between communities.

[102] Melanesians of British New Guinea, p. 13.

[103] I was told that in the Mekeo mourning-removal ceremony each of the persons wearing the insignia of mourning has to go through the ceremony, which consists of the cutting of his necklace or something else with a shell.

[104] Compare Dr. Seligmann’s references in Melanesians of British New Guinea to the mourning removal ceremonies of the Koita (p. 165), the Roro (p. 277), and the Mekeo (p. 359).

[105] I recognise that, though the terms “grave,” “bury,” and “burial” are correctly applied to the mode of interment underground of an ordinary person, the term “grave” is clearly an incorrect one for the overground platform box and tree box in one or other of which a chiefs body is placed; and the use with reference to this mode of disposal of the dead of the terms “bury” and “burial” is, I think, at least unsuitable.  But with this apology, and for lack of a short and convenient, but more accurate, substitute adapted to the three methods, I use these terms throughout with reference to all of them.

[106] This Mafulu practice of tree burial is referred to in the Annual Report for June, 1900, p. 63.