Page:Folk-lore - A Quarterly Review. Volume 29, 1918.djvu/185

 Reviews. 1 7 5

in war is believed as a special honour to go to Lumawig, the Supreme Being. There is no ground in Prof. Wilken's statement, which Mr. Perry cites, for saying that after death notables in Minahassa go to the sky, while commoners go to the forest : the distinction is solely between rich and poor. The passage quoted from Wilken on another page is inaccurately translated. What he says is : " The surmise that the worship of Pulodoliru and Pulodorae [on the island of Savu] has developed from an original worship of the sun and the earth [not the sun only] is certainly not hazardous. Here merely a conjecture can be made as to the meaning of [not ' There can be only one opinion as to '] the names of these two deities. Pu means lord and lodo sun, while liru is heaven, firmament, and roe earth. The expression Pu-lodo is rightly to be translated Lord Sun [not the sun-lord], and must originally have been used without addition of the word liru or rae when as yet the sun itself, the visible heavenly body, was adored." He continues : " Gradually it is probable, as this fetishistic adoration more and more receded into the back- ground, Pu-lodo became an expression for god, superior being, without thereby definitely thinking of the god of the upper regions derived from sun-worship. So also the deity contem- poraneously evolved from the worship of the earth may have been stamped with this name ; but it would then have been necessary for the purpose of distinguishing them to add in the one case liru, heaven, in the other rae, earth. Pulodoliru means thus god of the heaven, and Pulodorae, god, or perhaps goddess, of the earth." The point which Mr. Perry misses, which indeed does not fit in with his theory, is that the worship of these islands is not, and probably never was, a sun-cult exclusively, but a worship of the heavens and the earth, the two powers male and female on whom jointly the population acknowledges con- stant dependence. Mr. Perry always forgets this dual worship, important as it is. On another page he represents Ten Kate as describing an offering-place at Kewar, Lamakera (a misprint for Lamakenen) in central Timor, " close to some platforms made of immense stones." Ten Kate only says " in the im- mediate neighbourhood of some other larger platforms of stone." There is nothing to show that he refers to a megalithic structure.