Chapter 14
1)About every big name for the people of
Raga or Aroaro. Tari. Tarileo or Tariwale or Tariliu or Tarimalenga,
or some name like Tari so and so. Such a
thing (that is, to take a name of Tari so
and so) comes after putting a loincloth in
the Gaibwalasi ritual where one ate raw taro with snakes
as side dishes or people lighted (a bundle
of reeds) in front of onefs face at night.
See Section 1 of Chapter 13 and Section 6
of Chapter 12.
2)The name of moli. Molgaga or Moli something. This (name is
given after) a man kicked a pig with his
leg and he beat the pig on the head to death.1 The young boy feeds his pig as a substitute
for a pig that he killed. He became moli by (killing) a pig that one of his kin or
his father gave to him. The pig of the young
boy becomes bobibia, livbwanbwana, or mabu. This is lualua of the young boy. Lualua2 means that this pig leads3 him to another sacred earthen oven.4 This pig will be put under tavuna 
(at Bolololi) when the young boy will take homu, (that is a string of beads called) bani. A man having given a pig to the young boy
who killed it gives a string of beads5 (to him). The young boy has beaten the slit-drum
for 10, 15, or 20 days. This means he hopes
that at the day people will come with 10
or 20 pigs.6 People will bring7 pigs to him as pigs of bani (namely a string of beads).8 A father of the young boy comes to perform his havwana dance but there is no bolaba dance or tigo dance. These were finished when he performed
a ritual9 at the tora. See Section 6 of Chapter 13. First thing
in the morning of the day (of Bolololi), he beats the slit-drum. He holds a drumstick
and beats out (a rhythm called) uvuvigi.10 In the evening of yesterday, people beat
the slit-drum and made (a rhythm called)
wehiwehi, and they blew a conch shell to notify11 that the pig is bobibia or mabu or what kind. Today, in the morning, he
beats out (a rhythm of) uvuvigi. Since he asked one of his (classificatory)
fathers to make his havwana dance, the father collects people to perform
havwana dance with the singing of many songs. (Collectively,)
the name of these songs is tanube, which is different from that of bolaba, tigo, and savagoro12 dances. The young boy goes round them raising
his hand.13 Someone makes vosa rau.14 The men of slit-drums beat out the rhythm.15 The man runs on the ritual ground, (and after
that) he brings a pig and@stands at the end of the ritual ground. The
slit-drums are beaten (and) the young boy
comes, stretching both his arms down,16 turns round the man, and touches the hem
of the manfs clothes.17 Those men whose pigs are small ones bring
them and stand at the end of the ritual ground.
The man who is making Bolololi comes, stretching his arms down, and circles
them. These small pigs are ones whose upper
tusks are still inside their mouths and it
is not the case that a man with (such) a
small pig runs on the ritual ground.
3) The man who gave (two) pigs (before) to
the young boy claps his hands. The young
boy already kicked one (of the two pigs to
enter the grade of tari) and killed the other (to enter the grade
of moli) before. They beat the slit-drums and he
runs as the last person at (the stage of)
ga pig runs.h Then he stands (at the end
of the ritual ground), saying many things.
As the last words, he says, gYour tusked
pig,18 which you will kill, bobibia,h or (he describes) any kind of pig in
a similar way. They beat the slit-drums and
the young boy runs19 (on the ritual ground) and touches the hem
of his clothes. Then the man raises one of
his hands on which a string of beads [homu] is hung. The young boy scoops up the string
of beads with his right hand. The man talks
about the pig that the young boy should kill
and says, g(This is) your (belt called)
garovuroi h,20 but this is just a string of beads. A different
man (from the man who gave the string of
beads) brought a pig (to the young boy at
the stage of ga pig runsh), and he purchases
the string of beads with this pig [Utu is voli].21 Then people tether a pig to a stick or two
pigs to two sticks. 
The young boy stands by the first stick while
putting his hand on it, to which a pig is
tethered, a small pig (tethered to the second
stick) and a large red mat being (there).
Someone who is a chief for the young boy
keeps talking and gives a speech saying,
gMolgaga22 purchases (a leaf of ti tree called) bwalbwale from you with bohere or livbwanbwana. Come and take it.23h People (begin to) beat the slit-drums
and a man comes holding (a leaf of a) ti
tree. Shouting gIeu, ieuh,24 he goes round the young boy, two pigs, and
large red mat there. He gives advice to the
young boy or offers his congratulatory speech
saying, gToday you begin to walk to the
place of chief.25 I put your back ornament on you.h He touches
the hem of the manfs clothes.
4) This is boen bani, namely the pig of a string of beads, which
is composed of 10 pigs, two large red mats,
and ten small red mats. 
bwana Molgaga purchases (a leaf insignia of a)
ti tree from Viradoro26 with his pig, which was put under the gain tavuna. See Section 2 of Chapter 14. By the way,
the 10 pigs (mentioned above) are not given
wholly to the giver of a string of beads
but (rather) are taken by different persons.
The first pig (among the 10 pigs) was given
by Viradoro from whom he (namely Molgaga)
purchased a leaf of a ti tree. This pig is
called gaiutun bani 27 of Molgaga. A chief makes a speech. The
young man stands by the first pig and he
put his hand on the stick (to which the first
pig is tethered). The chief says, gMolgaga
purchases a string of beads from you Voraliliu
with mabu.h And he explains about every small pig.
Vira(liliu) comes running excitedly stretching
his hands down and talks for a long time
and he touches the hem of the clothes of
Molgaga. Several persons come to take28 nine pigs as the repayments of Vilaliliufs
debts of yams, taro, kava, or pigs. But Vira(liliu)
takes the first pig, for which people blew
a conch shell29 in the evening (of the day
before Bolololi). Persons take away completely a large red
mat and small red mats as repayments of the
debts of Vilaliliu. Big names of North Ragan people:
The entrance of the meeting-house
tari
moli
livusi
nggarai
udu
bwangga
vira
earthen oven for men who killed 100 small
pigs which were still suckling
earthen oven for (men who made) bobibiahangvulu
earthen oven for (men who made) livbwanbwanahangvulu
earthen oven for (men who made) mabuhangvulu. They purchased (a belt called) garovuroi.
earthen oven for (men who made) livoalnggolehangvulu. They purchased (a string of beads called)
ban varahi.
earthen oven for (men who made) livohudorua. They purchased (a hat called) gai sosorin bwatu. The name is Vuhunganvanua.
Tanmonock name of Central Pentecost
The exit of the meeting-house
5) Molgaga performs mwelvavunu. He beats the slit-drum for 10, 15, or 20
days and he looks for Viradoro. Viradoro
gives four pigs30 to him as his aid31 besides a pig that Viradoro gave to Molgaga
who used it to scoop [purchase]32 a string of beads from Viraliliu. On the
day before the Bolololi of Molgaga, women make rovhuri. Rovhuri is a food composed of a pudding of yams,
taro, or bananas, which is subdivided into
small pieces wrapped with leaves like 
and a side dish of which is a female pig that
is named durahanggo. Those women make33 a pudding (of a kind of yam called) damuturi and they put vegetables on it, the name
of which is longgon havwana. The (pudding called) rovhuri is for all persons who gave pigs (in the
stage of ga pig runsh in the ritual). Rovhuri for Bule moiety34 is put near those women of Bule, and rovhuri for Tabi moiety is put near those women of Tabi. These women distribute them so that whatever
men or women who are hungry (can) eat some.
6) In the evening people beat the slit-drums
to the rhythm of wehiwehi. If Molgaga has pigs in hand, people notify
the kind of tusks of the pigs by blowing
a conch.35 The first conch is for a pig for which people
cut the skin of its cheek, which bleeds (at
its cheek), and whose tusk grows going through
there. The name of the pig is livbwanbwana. The second conch is for a pig whose tusk
reaches its bone (of lower jaw), the name
of the pig being mabu. Or the name of the pig whose tusk cleaves
the bone (of the lower jaw) is nggoletirigi and nggolelavoa, the conch for these pigs being the third
one. The pig whose tusk cleaves the bone
and splits it is named livoaltavaga. The conch for this pig is the fourth one
and (the sound of this fourth conch) is named
harituri. For those pigs such as @ tavsiri, A bolivoa, B bohere, and C bobibia, only one conch (is used). D (For) livbwanbwana, many conches (are blown), (the sound of)
conches being called tarere. E Mabu is the pig whose tusk reaches the bone.
F ?ole is the pig whose tusk goes into the bone,
(the sound of) the conch for this pig is
called kuramwele, and many conches (are blown). G (For) livoaltavaga, (the sound of) the conch is harituri and many conches (are blown). [The tusks
of Livaltavaga grow through its jaw]. H (For) livoaltavsiri or a pig whose tusk become bibia again, the name of (the sound of) the conch
is kuramwele. People make (the sound of) kuramwele then (the sound of) the answer of the conch
(is blown). This is the way for (the sound
of) the conch for livoaltavsiri or livoalbibia. They drive 10 (trunks) of cycad palm in
the morning. Molgaga beats the rhythm of
uvuvigi and waits for one of his (classificatory)
fathers who calls people together to perform
his havwana dance. And he arranges for someone to come
and give a pig to Viradoro which is the substitute
for the pig of his bugu.36
7) People drive 10 (trunks) of cycad palm.
This is called mwelvavunu. People connect fibers of coconut and make
a line as follows: Cycad palms. 
During five days, these cycad palms which
people drove are left untouched. (On the
day of) Bolololi, people come and they beat the slit-drums
for havwana. The slit-drums are (like this.) 
The female as well as male persons perform
the havwana dance. Molgaga arranged the matter of a
pig of livoala, which was a substitute for the pig of bugu, with Vireimwele. Molgaga arranged the matter
of the pig of mabu for his tautau37 with Livsinongi. Molgaga will purchase (the
insignia of) gori from Vireimwele and he will purchase (the
insignia of) a hut of slit-drums38 from Livusilongi. (The stage of) ga pig runsh began. Many
persons who came with small pigs brought
their pigs and stood at the end of the ritual
ground. Those who came with bololvaga, a pig which has tusks, mabu or livoala, ran at the ritual ground stretching their
hands down.39 Viradoro ran as the last runner to the rhythm
of gori.40
8) (The stage of) ga pig runsh is over,
then he gives back (pigs) to Vireimwele and
Livusilongi. Pigs are livbwanbwana and nggole of Molgaga. People tether livbwanbwana. 
Another chief makes a speech and says, gMolgaga
purchases a hut of slit-drums from you Livusilongi
with livbwanbwana. Laitali41 of his pig is bogani and he gives42 udurugu to you. Tavwen gana43 is a large red mat. Come and take them.
h44 @@People beat the slit-drums, Livsilongi who
is saying gIeu, ieu, ieuh runs stretching his arms down, he makes
a speech, and he touches the hem of the clothes
of Molgaga. The payment of gori is livoalnggole, 
(and) bolivoa, bololvaga, udurugu (and), a large red mat (are further put
there). A chief gives a speech on the pig
and says, gMolgaga purchases gori with livoalnggole, and he purchases (a leaf of) varisangvulu with bolivoa, he makes laitali with bololvaga, he gives udurugu to you, and he pays wages for feeding of
pig with a large red mat to you, Vreimwele.
Come and take them.45h Vireimwele comes running stretching his
arms down and gives a speech turning around
them. People beat slit-drums with the rhythm
of gori.
9) Molgaga keeps thinking that he will join
a group of big chiefs. @ Then he prepares two kinds of sow, one that
is big and the other that is small. The big
pig is the one that does not bear many babies
while the small pig is the one that bore
over 10 babies. A Then he makes a garden of kava.46 B The garden of yam. C The garden of taro. D He has his meeting-house. E He calls his relatives or all people together.
F He gets married to two, three, or four women.
Molgaga is a young boy, and these seven things
are the starting point to becoming a chief
of people of Raga. Whoever does not have
something to eat or kava to drink purchases
it from Molgaga. People purchase it with
a red mat or a small pig or with a pig of
any kind up to livoala.
10)47@ Molgaga wants to kill (ten) pigs among which
eight pigs are small, the ninth pig is mabu, and the tenth pig is livoalnggole. And he (wants to) give (ten) pigs among
which eight pigs are bololvaga, the ninth pig is bobibia, and the tenth pig is mabu tutui48 to Livusilongi. Molgaga already found Livusilongi
and Livusilongi gave three pigs (to him)
as pigs added to the first pig that he had
given to Molgaga before (in the Bolololi of Molgaga).49 Molgaga asked Vireimala to bring livoalnggole, which Molgaga kills together with mabu. Mabu is the pig that he kills at the first trunk
of cycad palm.50 @ Virasese purchased the kava of Molgaga with
bohere. A Banggasale purchased the kava of Molgaga with
mabu. B Tanggatangga purchased the kava of Molgaga with bolivoa. C Viratiro purchased yams, taro planted between
small mounds of yam, and kava with livoaltavaga from Molgaga (and) gives a large red mat
as vagaha lolona.51 D Vireilangi purchased taro and kava planted
in the taro garden with livolanggole (and) he gives bololvaga as vagaha lolona. E Vilanbani drank 3,000 (cups) of kava, which
he purchased from Molgaga with livoaltavaga. He gives bobibia as ngaberarana52 and a large red mat as vagahalolona.
11) Molgaga holds a Bolololi for Livusilongi. Molgaga (already) asked
Livusilongi to shoot an arrow53 to livoaltavaga (on the ritual ground), which he would kill
to become vira. Molgaga (already) asked Garalolboe to put
a white skirt to him. Molgaga (already) asked
to Virasani to bring livoalnggole and mabu. Molgaga makes taigaviga54 to Livusilongi by (using) the mabu of Virasani. He makes rivgaviga55 by (using) bohere with which Virasese purchased kava of Molgaga.
Molgaga gives a speech saying that as the
substitute pig56 for the pig to which Livusilongi shoots
an arrow, livoaltavaga (used for) the payment of Viranbani (to
Molgaga) for the kava he drank is appropriated.
Molgaga gives 12 pigs to Livusilongi. The
two last pigs are (used for) taigaviga and rivgaviga. Molgaga purchases a white skirt with mabu from
Garalolboe, which is a pig with which Banggasale purchased kava of Molgaga. Molgaga
already purchased (the insignia of the dance
of) gori. Molgaga purchases a red skirt57 with livoalnggole with which Vireilangi purchased the taro
(of Molgaga). He makes dovongbobo58 with bolivoa, which Vireilangi gave as vagahalolona. Molgaga gives back the substitute for the
pig at which Virelmala shot an arrow and
which Molgaga killed at sese. Then Molgaga kills 10 bobibia.59 He gives 10 tusked pigs (to Livusilonggi) around which Livusilongi circles. This
is the track that a man who becomes a chief
follows. He first of all gets a sow or he
sets out food plants. He should first of
all get pigs as his property. He will be
given a pig of mabu as vuro, the tusk of which draws a semicircle. He
(can) not ask for a pig if there is no sow
belonging to him.
12) A man who has his sow prepares to exchange
pigs with people of Maewo. Or he waits for
people of Tavnavo (Malakula) to come in order
to bring livoala to Raga. In Tavnavo the wind (called) gadue blows and they come to Raga with livoaltavaga, lovoalgani, livoaltavsiri, livoalbibia, or livoalmabu. And if some women of Raga also have their
livoala, they want to exchange pigs, Livoalnggole (is exchanged for) five pigs (such as) @ first one tavsiri, A bogani, B bololvaga, C bololvaga, D pig of udurugu. (If the pig is) livoal tavaga, the pigs exchanged for it are seven (such
as) @ bohere, A tavsiri, B bogani, C bololvaga, D bololvaga, E bololvaga, F udurugu. (In the case of) livoallolvaga, livoalbasiga, livoalgani, livoaltavsiri, livoallivoa, livoalhere, livoalbibia or livoalmabu, the pigs exchanged for it differ according
to the size of its tusk.
13) Pigs (exchanged) for the bundle of property
[(large red) mats60]. Somebody takes the pigs61 to Gihage, Lolkasai, or any place in what
is called the district today if there are
some who have their own mats. @ Bololvaga (can be exchanged for) five (large red)
mats, A bogani, seven (large red) mats, B tavsiri, 10 (large red) mats, C bolivoa, 13 (large red) mats, D bohere, 16 (large red) mats, E bobibia, 20 (large red) mats, F livbwanbwana, 40 (large red) mats, G mabu, 50 (large red) mats, H livoalnggole, 60 (large red) mats, I livoalnggole lavoa, 80 (large red) mats, Jlivoaltavaga, 100.62
Notes
(1) When a man enters the grade of tari, he should kill a pig. But he does not kill
it with a club but kicks it with his leg.
When he enters the grade of moli, he should kill it by means of a club or
a kind of bludgeon.
(2) The meaning of lua is gsufficientlyh or gdecidedly.h Gitalua is composed of gita (gto seeh) and lua and means gto understand.h
(3) The original meaning of ravlua is gto pull sufficientlyh or gto pull
out.h
(4) Since traditionally there were some earthen
ovens related to the grades in the meeting-house,
another sacred earthen oven (matan gabi gogona dolua) means an upper grade.
(5) Hagai bilan bani means gto raise one of his hands on which
his string of beads is hung and to give it.h
(6) gNu vua gubwengin boe hanvulu sa 20h literally means that ghe notifies the
day of 10 pigs or 20 pigs.h
(7) Vwelui means gto bring a pig after finishing running
in a zigzag fashion on the ritual ground
with stretching their arms down.h
(8) The payment for the string of beads in
Bolololi ritual is mainly composed of 10 pigs, which
is called boen bani.
(9) Hae, translated as gto perform ritual,h literally
means gto go up.h
(10) Uvuvigi means gto beat a biggest slit-drum by rub-a-dub
with a drumstick.h
(11) Taivan bilan boe is the sound of the conch shell that announces
the kind of pig.
(12) Savagoro is a kind of dance performed by beating
time with their hands.
(13) Hala here means gto dance or step raising a
hand or both hands.h
(14) Vosa rau roughly means gto clap hands,h but the
precise meaning is gto put a leaf on a rounded
hand and beat it with the other hand to make
a sound.h This is a sign to start running
in the stage of ga pig runs.h A man who
wants to start running does so.
(15) Galgaina means gto beat the slit-drums after deciding
what kind of rhythm is proper.h The leader
who beats the biggest slit-drum decides the
rhythm and notifies the other drummers when
he can identify the dance insignia of the
man who is starting to run on the ritual
ground.
(16) Hala here means gto run slowly or dance at the
ritual ground stretching both of onefs arms
down.h Cf. Note 13.
(17) When a man or a woman is given something
in the ritual, he or she usually circles
the giver several times in the counterclockwise
direction; after that he or she makes haravia which is gto touch the hem of the clothes,
or sometimes the waist, of the giver with
both hands.h
(18) Masa means ga pig which should be killed in
this Bolololi ritual.h See Section III of the Introduction.
(19) Here hala is translated as gto run.h See Note 16.
(20) Garovuroi is the highest valued insignia whereas a
string of beads called bani is the lowest valued. This is a false statement.
(21) Voli is a verb meaning gto purchase.h When
a man purchases something in a store or in
the ritual, the word voli, meaning gto purchase,h is used. Utu is only used in the stage of purchasing
the string of beads in the ritual.
(22) Here David Tevimule describes the case
in which a man named Molgaga held a Bolololi ritual in which he purchased a leaf insignia
with the pigs of the first counter-giving
for the pig of bugu. See Section 6 of the Introduction.
(23) The literal translation of gmwa habwego mai ba laiah is gHe finds you to come to take it.h
This is used in a ritual as a cliche when
a man who gives something to another man
wants the latter to come and take it.
(24) gIeu ieuh is a shout of celebration.
(25) gGom dau bwatun nom ute ratahigih literally means that gyou put the foundation
of your place of chief.h
(26) Viradoro was a famous big chief in North
Raga whose name was found in the description
of Rivers (1914). He was the bugu-giver in the Bolololi of Molgaga described here. In Section 3,
David Tevimule described that gsome manh
received two pigs and a large red mat from
Molgaga as a payment for a kind of leaf of
a ti tree. This is the first counter-giving
for the pig of bugu.
(27) Gaiutun bani means gthe payment for a string of beads.h
See also Note 32.
(28) Tugu boe literally means gto untie the rope by which
the pig is tethered.h
(29) See Note 11.
(30) Sari boe gaivasi literally means gto stick four pigsh but
in this context, the phrase gsari boeh indicates the gift of pigs from the bugu-giver to the bugu-receiver, which is made between two Bolololi of the bugu-receiver. See Figure 2 in Introduction.
(31) Bului means gto helph and any kind of gift,
even if it is a forced loan such as vuro, is said to help the receiver. Mwemwearuana, namely reciprocity or mutual aid, is realized
by the action of bului.
(32) Utu literally means gto scooph but here utu means gto purchase.h See Note 21. In order
to get a string of beads, Molgaga in fact
gave 10 pigs to Viraliliu, the first of which
was called the payment for the beads (gaiutun bani).
(33) The literal meaning of raha is gto grate.h
(34) North Raga has matrilineal moieties
named Tabi and Bule, respectively.
(35) Taivan boe livo literally means gthe conch for tusked pig.h
(36) The pig mentioned here is included among
10 pigs of the second counter-giving for
the pig of bugu. Since it is of the same class of the pig
of bugu, that is, the tusk is a big one, it may
become the object of a new bugu. In that case Molgaga may ask someone to
give him a pig at his Bolololi and get the latterfs permission to do so.
This is the meaning of avoi boe.
(37) Tautau usually points to the first pig of two pigs
that are given to the bugu-giver as the first counter-giving. See Section
3 of the Introduction. But here it may point
to a pig (maybe, it is the second highest
class one) among 10 pigs of mwelvavunu. Molgaga asked Vireimwele for a pig of livoala as bugu and Livusilongi for a pig of mabu as bugu.
(38) A hut of slit-drums is a kind of personal
insignia that is purchased from the bugu-giver. See Section 6 of the Introduction.
(39) This means that the men who bring small
pigs do not run at the ritual ground.
(40) This does not mean that the last runner
should run to the rhythm of gori. It is just because Viradoro purchased the
right to dance to the rhythm of gori.
(41) Laitali is the second pig of two pigs as a counter-giving
for the bugu.
(42) Taugo literally means gto put (something) to
you.h David Tevimule described here that
Molgaga gave a pig to the bugu-giver, Livusilongi, in addition to two other
pigs. This was a pig for the payment of an
insignia of a hut of slit-drums, which is
also tautau, and a pig of laitali. In my field research, I could not find
a case in which a man gave another pig besides
the two pigs, namely a pig of tautau and a pig of laitali, in the first counter-giving to the bugu-giver.
(43) The first counter-giving for the bugu is usually composed of two pigs and a large
red mat. A large red mat put near these two
pigs on the ritual ground is called tavwen gana, meaning gthe wage for feedingh.
(44) Here Molgaga made the first counter-giving
for the bugu and he purchased a leaf insignia of varisangvulu with the pig of tautau. This transaction is noteworthy in two aspects.
First, the class of the pig of tautau was too high. Generally, today a pig of
tautau is tavisiri (class C) if the pig of bugu is mabu (class E), but Molgaga gave livbwanbwana (class E) as tautau. Second, Molgaga purchased a leaf insignia
of varisangvulu in this Bolololi, but he had already purchased a leaf insignia
of bwalbwale in his previous Bolololi (see Section 3 of Chapter 14). Molgaga purchased
a leaf insignia of higher value first and
that of lower value later (cf. Table 8 of
the Introduction).
(45) Molgaga was given livoala as bugu by Vireimwele. Here Molgaga gave back livoalnggole to Vireimwele, with which the former purchased
a dance insignia of gori. Molgaga further gave two pigs as tautau and laitali and purchased a leaf insignia of varisangvulu with the pig of tautau from Vireimwele. In this case, the second
counter-giving for the bugu is not made by 10 pigs but by only one pig,
namely the pig of livoalnggole given to Vireimwele by Molgaga. During my
field research, only one man insisted that
there are two kinds of transaction concerning
bugu. One is the usual transaction shown by Figure
2 in the Introduction and the other is shown
by the following figure:
I have never observed this, but the transaction
between Molgaga and Vireimwele described
here by David Tevimule may be an example
of such a case.
(46) Riv uman malogu means gto plant kava all over the garden.h
(47) In the original text written by David
Tevimule, this section is Section 0 of Chapter
15, the next section is Section 1 of Chapter
15, the following section is Section 2 of
Chapter 15, and the last section is Section
3 of Chapter 15. However, I treated these
sections as those included in Chapter 14
since the first two sections are dedicated
to the rank-taking ritual and the last two
sections describe the exchange of pigs and
mats.
(48) Mabu tutui is a pig whose tusk just reaches the lower
jawbone. Tutui means gto reach.h
(49) Livusilongi was a bugu-giver at the last Bolololi of Molgaga. To a bugu-giver the receiver gives two pigs in his
Bolololi, then between this Bolololi and the future Bolololi of the receiver, the giver gives three or
four pigs to the receiver, and finally the
receiver gives 10 pigs to the bugu-giver in a future Bolololi. See Figure 2 in the Introduction.
(50) Ten pigs are tethered to 10 trunks of
cycad palm, which means that these pigs are
to be killed. Although usually the most valuable
pig is tethered to the first trunk of cycad
palm, David Tevimule says here the second
most valuable pig, that is mabu, is tethered to the first trunk.
(51) The meaning of vagaha lolona is gto clean the garden up.h
(52) The meaning of ngabe rarana is gto break its branch.h This is said
to be a kind of profit that a man should
pay only when he purchases a good deal of
kava.
(53) Van is a short form of vanae that means gto shoot an arrow at the pig
at the ritual ground.h A man who brought
a pig to the ritual ground at Bolololi sometimes shoots an arrow at the pig. This
is the pig of masa, which is the pig that the central figure
will kill. The arrow is not a true one but
only a twig and is shot by a makeshift bow.
(54) Taigaviga means gto cut (a branch of) Malay apple.h
If a man becomes a chief called ratahigi, he should have a branch of Malay apple
placed on his back in the ritual. The payment
for this is called taigaviga.
(55) If a man purchases a branch of Malay
apple from the bugu-giver, he should do it with two pigs in
the first counter-giving for the pig of bugu. In this case the first pig is called taigaviga and the second rivgaviga, the meaning of which is gto plant a tree
of Malay apple.h
(56) Matan masana means gthe substitute pig for the pig to
be killed.h In the case of Molgaga, he was
given a pig of livoaltavaga as bugu by Livusilongi and he killed it to enter
the grade of vira. Then here he gave it back to Livusilongi.
It is not clear whether Molgaga gives only
one pig to Livusilongi. Although the pig
of matan masana is usually included in the 10 pigs as the
pigs of the second counter-giving for the
bugu, this case may be the same as the transaction
described in Note 45. The following figure
shows the transactions between Molgaga and
Livusilongi.
(57) Gao mahanga usually points to the white skirt called
mahangamaita, woven of pandanus leaves, but here it is
not the case because he already purchased
a white skirt with mabu from Garalolboe. Therefore here Molgaga
may purchase a higher insignia than a white
skirt, that is, a red skirt called tamanggamangga.
(58) Dovongbobo is a pig that is added to volin garovuroi (the payment for a colorful belt called
garovuroi). But Molgaga here may purchase a red skirt
and the pig added to volin tamanggamangga is not dovongbobo but tohebweresi (see Table 6 in the Introduction). It is
not clear whether Molgaga here purchases
a red skirt or a colorful belt.
(59) Molgaga made sese, that is, a killing of 10 relatively small
pigs in this Bolololi. David Tevimule, however, wrote here that
he made bobibiahangvulu, that is a pig killing of 10 bobibia. I am not sure if this is a simple mistake
by David Tevimule or if he means that Molgaga
made a pig killing of 10 bobibia in his next Bolololi.
(60) Although seresere is a general term for a mat, it usually
means a large red mat.
(61) Gaon maraha is a bundle of mats. Rav is a short form of ravae, which means gto pull a rope fastened to
the front leg of a pig.h It is strange that
a bundle of mats is pulled as if it were
a pig. Maybe David Tevimule meant to write
here gboen gaon maraha,h which means pigs (exchanged) for a bundle
of mats.
(62) This may be the exchange rate in the
past. The number of mats exchanged for each
class of pig seems to be excessive by todayfs
standard
