HKB
proper term of relationship, and they would gash themselves with sharp stones and tomahawks until their heads and bodies streamed with blood. This bitter wailing and weeping continued all night."[1250]
Sadness is not the only sentiment expressed during these ceremonies; a sort of anger is generally mixed with it. The relatives feel a need of avenging the death in some way or other. They are to be seen throwing themselves upon one another and trying to wound each other. Sometimes the attack is real; sometimes it is only pretended.[1251] There are even cases when these peculiar combats are organized. Among the Kaitish, the hair of the deceased passes by right to his son-in-law. But he, in return, must go, in company with some of his relatives and friends, and provoke a quarrel with one of his tribal brothers, that is, with a man belonging to the same matrimonial class as himself and one who might therefore have married the daughter of the dead man. This provocation cannot be refused and the two combatants inflict serious wounds upon each other's shoulders and thighs. When the duel is terminated, the challenger passes on to his adversary the hair which he had temporarily inherited. This latter then provokes and fights with another of his tribal brothers, to whom the precious relic is next transmitted, but only provisionally; thus it passes from hand to hand and circulates from group to group.[1252] Also, something of these same sentiments enters into that sort of rage with which each relative beats himself, burns himself or slashes himself: a sorrow which reaches such a paroxysm is not without a certain amount of anger. One cannot fail to be struck by the resemblances which these practices present to those of the vendetta. Both proceed from the same principle that death demands the shedding of blood. The only difference is that in one case the victims are the relatives, while in the other they are strangers. We do not have to treat especially of the vendetta, which belongs rather to the study of juridic institutions; but it should be pointed out, nevertheless, how it is connected with the rites of mourning, whose end it announces.[1253]
In certain societies, the mourning is terminated by a ceremony whose effervescence reaches or surpasses that produced by the inaugural ceremonies. Among the Arunta, this closing rite is called Urpmilchima. Spencer and Gillen assisted at two of these rites. One was celebrated in honour of a man, the other of a woman. Here is the description they give of the latter.[1254]