Among the Tami it is represented by causing the candidates to defile past a row of men who hold bull-roarers over their heads; among the Kai it is more graphically set forth by making them pass under a scaffold on which stands a man, who makes a gesture of swallowing and takes in fact a gulp of water as each trembling novice passes beneath him. But the present of a pig, opportunely offered for the redemption of the youth, induces the monster to relent and disgorge his victim; the man who represents the monster accepts the gift vicariously, a gurgling sound is heard, and the water which had just been swallowed descends in a jet on the novice. This signifies that the young man has been released from the monster's belly. However, he has now to undergo the more painful and dangerous operation of circumcision. It follows immediately, and the cut made by the knife of the operator is explained to be a bite or scratch which the monster inflicted on the novice in spewing him out of his capacious maw. While the operation is proceeding, a prodigious noise is made by the swinging of bull-roarers to represent the roar of the dreadful being who is in the act of swallowing the young man.
When, as sometimes happens, a lad dies from the effect of the operation, he is buried secretly in the forest, and his sorrowing mother is told that the monster has a pig's stomach as well as a human stomach, and that unfortunately her son slipped into the wrong stomach, from which it was impossible to extricate him. After they have been circumcised the lads must remain for some months in seclusion, shunning all contact with women and even the sight of them. They live in the long hut which represents the monster's belly. When at last the lads, now ranking as initiated men, are brought back with great pomp and ceremony to the village, they are received with sobs and tears of joy by the women, as if the grave had given up its dead. At first the young men keep their eyes rigidly closed or even sealed with a plaster of chalk, and they appear not to understand the words of command which are given them by an elder. Gradually, however, they come to themselves as if awakening from a stupor, and next day they bathe and wash off the crust of white chalk with which their bodies had been coated.
It is highly significant that all these tribes of New Guinea apply the same word to the bull-roarer and to the monster, who is supposed to swallow the novices at circumcision, and whose fearful roar is represented by the hum of the harmless wooden instruments. Further, it deserves to be noted that in three languages out of the four the same word which is applied to the bull-roarer and to the monster means also a ghost or spirit of the dead, while in the fourth language (the Kai) it signifies grandfather. From this it seems to follow that the being who swallows and disgorges the novices at initiation is believed to be a powerful ghost or ancestral spirit, and that the bull-roarer, which bears his name, is his material representative. That would explain the jealous secrecy with which the sacred implement is kept from the sight of women. While they are not in use, the bull-roarers are stowed away in the men's club-houses, which no woman may enter; indeed no woman or uninitiated person may set eyes on a bull-roarer under pain of death.
Similarly among the Tugeri or Kaya-Kaya, a large Papuan tribe on the south coast of Dutch New Guinea, the name of the bull-roarer, which they call sosom, is given to a mythical giant, who is supposed to appear every year with the south-east monsoon. When he comes, a festival is held in his honour and bull-roarers are swung. Boys are presented to the giant, and he kills them, but considerately brings them to life again.
In certain districts of Viti Levu, the largest of the Fijian Islands, the drama of death and resurrection used to be acted with much solemnity before the eyes of young men at initiation. In a sacred enclosure they were shown a row of dead or seemingly dead men lying on the ground, their bodies cut open and covered with blood, their entrails protruding. But at a yell from the high priest the counterfeit dead men started to their feet and ran down to the river to cleanse themselves from the blood and guts of pigs with which they were beslobbered. Soon they marched back to the sacred enclosure as if come to life, clean, fresh, and garlanded, swaying their bodies in time to the music of a solemn hymn, and took their places in front of the novices. Such was the drama of death and resurrection.
The people of Rook, an island between New Guinea and New Britain, hold festivals at which one or two disguised men, their heads covered with wooden masks, go dancing through the village, followed by all the other men. They demand that the circumcised boys who have not yet been swallowed by Marsaba (the devil) shall be given up to them. The boys, trembling and shrieking, are delivered to them, and must creep between the legs of the disguised men. Then the procession moves through the village again, and announces that Marsaba has eaten up the boys, and will not disgorge them till he receives a present of pigs, taro, and so forth. So all the villagers, according to their means, contribute provisions, which are then consumed in the name of Marsaba.
