Kamma 1972 Koreri

KORERI
MESSIANIC MOVEMENTS IN THE BIAK-NUMFOR

CULTURE AREA
To the memory of Frans Johannes Frederik van Hass
(1894-1931 missionary in New Guinea)
1.
Rodjau Obinaru from Wardo, the informant in 1952 with the
original Kanken (Kedwai) Koreri shield (cf. pp. VI, 126-127, 260).
2.
Konoor Warbesren Rumbewas in prison (1934)
{cf. pp. 150ff.). 1965 f.
3.
Pamai Jacadewa, visionary of Ormu in 1962
{cf. pp. 283, 284 and 295).
KONINKLIJK INSTITUUT
VOOR TAAL-, LAND- EN VOLKENKUNDE
TRANSLATION SERIES 15
FREERK CH. KAMMA
KORERI
MESSIANIC MOVEMENTS IN THE BIAK-NUMFOR
CULTURE AREA
THE HAGUE - MARTINUS NIJHOFF - 1972

This book is published under a grant
from the Netherlands Ministry of Education and Sciences
The original title was:
DE MESSIAANSE KO RÉRI-BEWEGINGEN IN HET

BIAKS-NOEMFOORSE CULTUURGEBIED
(First ed. J. N. Voorhoeve, The Hague [1954])
The English translation was made by Mrs. M. J. van de Vathorst-Smit
The manuscript was edited by Mrs. W. E. Haver Droeze-Hulswit
I.S.B.N. 90.247.1301.3
PREFACE
This study developed out of the personal experience of daily life

that I and my family had in the years 1932-1942 among the Biak-
speaking people of the Radja Ampat area (Sorong), West New Guinea.
Our family had become integrated into the community as far as
possible, and we used the Biak language every day.
Three of the movements described in this book took place in that
area, so that I was able to study them under the favorable conditions
of direct participation and observation.
The first edition of the book in 1954 (in Dutch) was the writer's
doctoral thesis (Ph. D.), written under the guidance of the late Professor
J. P. B. de Josselin de Jong.
I am very grateful to the Royal Institute of Linguistics and Anthro-
pology, Leiden, for publishing the revised English edition in its
Translation Series. The Biak material deserves more readers than the
Dutch edition was able to reach.
Except for this Preface, the Song of Manarmakdi and the conclusions
and summary, the translation was made by Mrs. M. J. van de Vathorst-
Smit. To make easy reading of the old-fashioned archive-language was
not an easy task. I offer her my sincere thanks. Mrs. W. E. Haver Droeze-
Hulswit undertook the tedious work of comparing the quotations with
the bibliography, checking the often incomplete names and titles of the
latter, and preparing the whole revised edition for the printer, complete
with indexes. Any degree of accuracy that the book may possess is
largely due to her painstaking efforts, for which I am deeply grateful.
Mr. S. O. Robson M.A. was always willing to help disentangle knots,
for example in some footnotes, the Song of Manarmakdi, and some
additions which had to be made. I am also grateful for the help I
received from Dr. J. C. Anceaux, who checked the spelling of geogra-
phical names and the spelling rules for Indonesian and indigenous
New Guinea languages. Dr. R. Roolvink assisted with the nomenclature
of governmental officials.
I would also like to express my gratitude to Professor Dr. F. J. Orme-
ling, Director of the International Institute for Aerial Survey and Earth
VI PREFACE
Sciences (I.T.C.) in Enschede, who was so kind as to provide me with

new drawings for the maps.
To the many Biak informants, especially the Rodjau Obinaru and the
Mananir of the village of Wardo, whose knowledge has been extremely
valuable in the formulation of this study of the Koreri Movements, my
heartfelt thanks. The extent to which I am indebted for the material
that my friends and colleagues put at my disposal will be discovered in
the following pages. I mention here only the late Revs. I. S. Kijne,
H. J. Agter, and F. J. S. Rumainum, as well as Messrs. M. W. Kaisjepo
and Kumense Mandof and Rev. J. Bijkerk.
This study is dedicated to the memory of my late colleague F. J. F.
van Hasselt, as a token of my admiration. For 36 years he worked in
New Guinea and taught us missionaries that a deep love of people is
the only condition for a real knowledge of their way of life.
After I obtained access to old German periodicals some additions
turned out to be necessary, and the total number of Koreri Movements
has therefore risen to 45. In a supplement (Chapter X) the reader will
find some discussions of publications on the general topic which have
appeared since 1954, and in the Appendix it will be seen that the list of
similar movements in West New Guinea has risen from 13 in 1954 to 26.
In Chapter IV the Song of the "Messiah" figure has been added. I am
aware that many more movements have occurred and are still occurring,
especially in times of political unrest and socio-economic uncertainty.
For a variety of reasons pseudonyms have sometimes been used instead
of the real names of clans and persons.
Some comment on the bibliography, quotations and oral sources
must now be made:
1. Some quotations have been abbreviated, in order to avoid the long-

winded, old-fashioned style of the original, but the reader can rest
assured that the original meaning remains.
2. The numbers following quotations indicate the number in the
bibliography; when a year is mentioned periodicals are intended.
The last number always indicates the page on which one can find
the quotation or the explanation.
3. The spelling of Indonesian words and names follows the rules for
Bahasa Indonesia. For words and names in indigenous languages
the rule is that consonants have English value and vowels continental
value.
PREFACE VII
4. The italicization of words and passages has mostly been done by

the present author.
5. In the General Index persons' names have generally been listed
under the first name. For example, Kumense Mandof is to be found
under K.
6. In various places in this book there is reference to texts which are
in the possession of the author and will be published at a later date.
7. Two maps show the places and areas where movements occurred;
in the Legend of one of the maps some comments are given. The
small map shows similar movements which occurred in other parts
of West New Guinea (Irian Barat).
CONTENTS
PREFACE V
INTRODUCTION 1
I. THE SETTING 5
a. Geographical and historical background 5
b. Plans of houses and villages 10
c. Social organization 11
d. Religion 14
II. THE MYTH OF MANARMAKERI 17

Names 17
Prehistory 20
Genealogy of Manarmakeri . . . . . 22
On the heights of Yamnaibori 23
Prologue 23
THE MYTH 25
a. Introduction 25
b. The story 26
III. THE RETURN OF MANSEREN MANGGUNDI AND THE

CONCLUSION OF THE MYTH 37
a. The return 37
b. The conclusion of the myth 40
IV. THE MEANING OF THE DIFFERENCES IN THE

VARIANTS OF THE MYTH 50
The poetical text of the myth . . . . . . . . . . . 58
The Song (Beyuser) of Manarmakdi 59
(a. Introduction) 59
(b. The song (monologue of the Old Man)) 59
X CONTENTS
(c. Intermezzo) 60
(d. Continuing the narrative) 61
V. THE CONNECTION WITH BIAK MYTHOLOGY . . . . 64

1. The disguised figures, rejected or accepted 68
2. The contact with the ancestors and the land of souls . 73
3. The meaning of the coconut palm 77
4. The voyage from west to east, and the role of the
generation groups 81
5. The moon, the sun, and the Morning Star 82
6. The animals in the myths . 85
7. Acts of creation by the principal personages in the myths 86
8. The function of the clan sanctuary as the center of
mythical power and the moveability of this center . . . 87
VI. THE ADVENT NIGHTS 97
VII. HISTORY OF THE MOVEMENTS 1855-1967 . . . . . . 102

Introduction 102
The Movements 105
Japen and Kurudu . . . . . . . . . . . . . . 142
The Radja Ampat area 145
Koreri movements after World War II . 153
VIII. THE MOVEMENTS OF 1938-1943 IN BIAK, NUMFOR

AND JAPEN 157
1. The beginning of the Movement in Supiori 157
2. 1942, the New Leader, Stephanus Simopyaref . . . . 168
3. Considerations 173
4. Further Developments . . . 175
5. The Development in Numfor 179
6. Different Trends within — and in connection with —
the Movement 183
I. Koreri followers . . . 183
II. The external Koreri followers . . .185
III. The anti-Koreri groups. . . . ,... . . . 186
CONTENTS XI
7. Reorganization after the Imprisonment of Stephanus

Ronsumbre 187
8. Stephen Wanda in Numfor . . . . . . . . . . 190
9. Birmori (Korinus) Sasiaber or Bosren 192
10. Chronological Outline of the Events after November 1942 195
11. Koreri Symbolism in Numfor (c. 1943-44) 202
12. The Great Movement in Japen. . . . . . . . ,.. . 204
13. The Final Phase of the Great Movement 209
IX. THE HISTORICAL FACTORS AND THE INFLUENCE

OF THE CONTACT-SITUATIONS ON THE MOVEMENTS 214
1. Mutual rivalry 214

2. The raids . . 214
3. The Subjection to Tidore 215
4. Contacts with Europeans 216
5. The Mission 217
6. The Government 218
7. Attitude towards strangers 221
8. The Problem of Acculturation in the Geelvink Bay . . 225
X. CLOSING REMARKS ON THE MOVEMENTS AS A PROBLEM 231
1. The Position of the Problem (in general) 231

2. Supplement 239
3. Missionary views of the Movements 262
4. The Manseren Movements of Biak 271
XI. SUMMARY AND CONCLUSION 274

Summary 274
Conclusion 278
APPENDIX: Similar Movements in other parts of West

New Guinea (West Irian) 283
XII CONTENTS
LIST OF ABBREVIATIONS . . . . 299
BIBLIOGRAPHY 301
GENERAL INDEX 320
PHOTOGRAPHS Frontispiece
1. Rodjau Obinaru with shield
2. Konoor Warbesren Rumbewas
3. Pamai Jacadewa
MAPS . At the back of the book

I. Indicating Koreri Movements
II. Indicating Similar Movements
INTRODUCTION
The use of the term 'messianic' in the title of this book implies a
conclusion which has yet to be proved correct. But even apart from
that it presents some obstacles which might give rise to misunderstanding.
I wish to point out, therefore, that in using this term I do not pre-
suppose any Jewish or Christian influence, nor a fundamental identity,
but am merely referring to a formal analogy occasioned by the appearance
of Messiah-like figures and by the Utopian expectations attached to their
return. Common practice dictates the use of the word 'messianic' for
the belief in an expected deliverer or savior (Webster's New Inter-
national Dictionary), while the term is in general use in cultural anthro-
pology to describe such phenomena as are discussed in this study.
In addition, the bearers of the so-called primitive cultures have
themselves noticed the above analogy, and it is this especially that
justifies the use of the term in this context. Only recently, for instance,
I was told by a Biak informant that the message of the Gospel had
initially created the impression, in Biak, that Christ and Manggundi
were the same person. This idea led the Biak people to conclude that
Manggundi had journeyed westward, and hence they identified the
geographic west with their mythical west, i.e., the abode of the souls.
The Messiah-like figures show surprising similarities to the preachers
of the Old-Testament, who proclaimed messianic salvation without divine
judgment and are accordingly called false prophets, and on the other
hand they resemble the pseudo-Messiah figures of Judaism and Christen-
dom and the Mahdi of the later Islam.
There have undoubtedly been persons who abused existing Utopian
expectations to further their own ambitions, but the deep seriousness
of many others is striking. This appears to be independent of the cultures
in which they arose.
Moses of Crete — in the fifth century A.D. — called himself the
Messiah, and his persuasive powers were such that many of his followers
threw themselves from a promontory into the sea because he had
promised to take them dry-shod to the Land of Promise (Palestine),
and thus many perished (334, 27).
2 INTRODUCTION
The Guarani of South-America wandered about for a hundred years,

and suffered countless hardships, in search of the country 'without evil'
in which they believed (226, 425ff.).
In 1846 a medicine man of the Guiana Indians (S.-Am.) professed
to be the Messiah and proclaimed that only those who voluntarily went
to their death would be resurrected as millennial beings. Four hundred
of his followers had such confidence in him that they killed each other
(61,44).
This occurrence has its counterpart in the case of the Arabian pseudo-
Messiah of 1167, who claimed that he would rise from the dead to prove
that he was genuine, and therefore requested of the Sultan of Fez to
behead him. The Sultan took him at his word and that was the end of
the pseudo-Messiah (334, 182).
The appearance of Sarili in Africa (1856) had catastrophic results.
Misled by the initial success of the Russians in the Crimean War he
announced that the Russians would also come to Africa to drive the
English away, after which the millennium would begin. "The Russians
with their broad chests are Kafirs", he said. If all the believers killed
their cattle the ancestors would be resurrected. When the Russians did
not appear on the day and in the place he had set, he ascribed this to
half-hearted measures and demanded rigorous action. 400,000 head of
cattle were killed. The consequences were disastrous, for 37,000 people
died of starvation (300, 38-41).
W. D. Wallis in his book (334) shows that movements of this type
have occurred at all times and in all places. He rightly concludes that
"the yearning for a Messiah is almost as old as written records" (334, 1).
He points out, for instance, that nearly 1500 years prior to the first
allusions to a Messiah in Jewish writings, Ipuwer in Egypt formulated
messianic expectations.
Wallis mentions 49 Jewish, as many Muslim, and 46 Christian move-
ments (334, 187). Katesa Schlosser describes several in Africa (300, 67),
and nearly as many movements are known from America. Movements
have been reported from Ancient Babylonia, Egypt, Greece, Rome,
Persia, Turkey, and have occurred all over Europe, in China, in India,
in Indonesia (including Madagascar and the Philippines), Melanesia,
and Polynesia. They occur in so-called primitive religions, but also in
Buddhism, Hinduism, Islam and Christendom.
A review of the very extensive literature seems to justify the conclusion
that expectations of salvation in this form are of the essence of man,
who will not be restricted by reality or by the limitations imposed by
INTRODUCTION 3
his culture and tries to break through, if necessary by force. The expect-
ations are either connected with a supernatural reality in a strictly
religious sense, or take the form of a secularized Utopia.
It is also possible to view them in the context of acculturation, and
to attribute them to a stimulation of human creativeness or imagination
due to the strain of circumstances, but this approach does not lead us
to the heart of the matter. Though important, it is only one of many
aspects, the indirect reaction, by means of symbolic concepts, of the
culture of a frustrated human community. It is true, however, that
people may attach a strong symbolic value to specific situations which
obstruct their full development as human beings. In such cases they
expect salvation from the discontinuation of these situations. It is
important to recognize this factor and to trace the ways in which a
living community in rebellion falls back on its own mythical associations.
That is the aim of this study. In pursuing this aim it became clear to me
that a theoretical classification of the reactionary movements of this
kind according to their main aspects is a much simpler matter than to
determine the place and the fundamental background of each move-
ment separately. Such classifications are often determined merely by
those aspects that receive most stress within the movement, or those that
are most apparent to the investigator. The summary of the present state
of the problem included at the end of this book brings this out very
clearly.
The phenomena which R. Linton (219) called 'nativistic movements',
and which are referred to as 'movements' in the present study, may
possibly be classified under four headings, although these cannot, of
course, represent more than a provisional summary.
1. Messianic movements arise from expectations of salvation and

involve the return of a Messiah-like figure. These movements hark back
to a mythical prehistoric time (a reality of faith); their starting-point
is religious, and they contain apocalyptic elements. The revolt is against
human dependence in general (sickness and death) and, in addition,
against recent crisis situations in particular. A critical attitude towards
the culture in which they appear is inherent in these movements. When
no specific re-appearance of a Messiah is involved they might be called
millennial movements.
2. Revivalist movements bear a strongly reactionary character and are

directed against any acculturation whatsoever. They aim at the restora-
4 INTRODUCTION
tion or revival of an earlier cultural situation. The predominant motives

in these movements are psychological ones.
3. Anticipatory assimilation movements are forced attempts at re-

orientation. They often have an economic aspect and oppose anything
that obstructs their aim. The new culture elements, which are found
eminently desirable, are subjected to a mythical interpretation, and an
attempt is made to win their 'secret' by applying traditional magic. These
movements are based on a fallacy and they grow under the pressure of
discontent with an existing situation. Where the attempt at re-orientation
is inspired by rational motives the movement becomes nationalist in
nature, but such great symbolic value is attached to the aims that
Utopian expectations come to be associated with the idea of national
independence.
4. Syncretistic and sectarian movements are apparently individualistic

and often reach back to falsely interpreted elements of the great world
religions to which the leaders or prophets give a mythical explanation.
They are chiefly religious in nature and are strongly antithetical.
In the present study I will make no attempt to place the Biak Koreri
(cf. p. 18) movements in the general framework of seemingly similar
movements elsewhere in the world, but try to view them against their
own cultural background and explain them from it. However important
the former problem may be, a movement can only be understood in its
own cultural setting. The material from Biak should make it clear that
an attempt to characterize these movements exclusively by the external
and often spectacular events that occur in them is a precarious under-
taking. In this book I have tried to show what is involved in a concrete
case. Our principal need in this area of study, is not of general collections
of analogous traits only, but of detailed descriptions that clarify the
background. Once these have been obtained some fruitful comparisons
and generalizations may be made. For it is not the incidental or accidental
that matters, but man in his totality as expressed in his culture. Essentially
this is not merely a socio-economic or psychological problem but a
cultural one, and for this reason all aspects of human life should be
taken into account.
KORERI: De Messiaanse Koréri-bewegingen in het Biaks-Noemfoorse cultuurgebied
SAMENVATTING - Hoofdstuk I
De Biakse samenleving kent een grote mate van onzekerheid, zelfs ten aanzien van de meest
elementaire levensbehoeften. Dit is vooral het gevolg van de onvruchtbare bodemgesteldheid en de
geografische ligging van de Biakse eilanden, waardoor de onderlinge verbindingen en die met gebieden
in de Geelvinkbaai worden bemoeilijkt. De geïsoleerde ligging en de gebrekkige communicatie heeft
een sterk regionalisme in de hand gewerkt. Dialectgroepen, dorpen en clans, stonden dan ook op de
voorgrond. Veelvuldige emigraties, contacten met de buitenwereld op de verre rooftochten in de oudste
tijd en later op tochten naar Tidore en als reizende smeden, brachten vreemde goederen in het
ceremoniële ruilverkeer. Er werd veel waarde gehecht aan het verkrijgen van deze vitale
waardegoederen. Huwelijk en groepsvorming werden door offensieve en defensieve motieven en in
latere jaren door economische factoren bepaald.
Een sterk afhankelijkheidsbesef werd gecompenseerd door kennis van magie, de verering der
voorouders en banden met de hoogste Godheid (de Hemel of de Zon) door een alles omvattend ritueel.
In het religieuze denken van de Biakkers wordt een duidelijk onderscheid gemaakt tussen "de ideale en
de feitelijke wereld." Voor de mythische wezens, demonen en halfgodengestalten komen de stichters
van de eigen clan en de recente voorouders in de plaats. Dit komt omdat er een neiging bestaat de
herovering van het verloren gegane geheim van leven en dood van de voorouders te verwachten.
Alleen in het ritueel verbonden met het offer aan de Hemel (Fan Nanggi) kent de Blakker een eenheid,
die over de subculturele grenzen heen reikt. De eenheid van het Biakse volk is daarom religieus en niet
politiek bepaald; ze draagt het karakter van een cultusgemeenschap.
Het heilstaat-ideaal omvat echter tevens het herstel van de oergemeenschap en een
overwinning van de rivaliteitsverhouding.
KORERI: Gerakan Messianis dalam Kebudayaan Biak-Numfor

RINGKASAN-Bab I
Masyarakat Biak amat diwarnai oleh ketidakpastian yang sangat tinggi, juga mengenai kebutuhan dasar
hidup mereka. Hal ini merupakan akibat dari tanah yang tidak subur dan posisi geografis kepulauan
Biak yang menghalangi komunikasi interna! dan mempersulit hubungan masyarakat Biak dengan
daerah lain di wilayah Teluk Cenderawasih. Keadaan terisolir dan komunikasi terbatas itu
menyebabkan berkembangnya sifat kedaerahan (regionalisme) yang kuat. Oleh karena itu kelompok
bahasa atau logat, kampung dan suku, amat terpengaruh. Arus emigrasi yang tinggi, hubungan dengan
dunia luar dalam ekspedisi perang di masa lampau dan kemudian pelayaran ke Tidore serta ketrampilan
sebagai pandai besi berjalan, mengakibatkan masuknya benda-benda luar dalam pertukaran seremonial
setempat. Oleh karena itu, perolehan benda-benda penting itu makin dikaitkan dengan wibawa.
Perkawinan dan pembentukan kelompok-kelompok ditentukan oleh alasan ofensif dan defensif, dan
pada tahun-tahun kemudian oleh faktor-faktor ekonomis. Golongan-golongan sosial tidak mampu
mempertahankan dirinya karena tidak ada golongan endogamis dan adanya pengangkatan budak-
budak, tetapi dari sisi lain karena ada ketegangan terhadap wibawa yang dikumpulkan secara
perorangan.
Perasaan ketergantungan kepada sesuatu yang disebabkan oleh keadaan alamiah yang
bertentangan diimbangi dengan pengetahuan tentang ilmu mantera, kepercayaan terhadap roh-roh
nenek moyang dan sebuah ritus total yang berhubungan dengan Yang Maha Esa (Cakrawala atau
Matahari). Menurut orang Biak ada perbedaan jauh sekali antara dunia "yang nyata" dan dunia yang
"ideal."
Para pendiri suku dan nenek moyang yang baru jadi berposisi sebagai setan-setan mitologis
dan setengah dewa-dewa karena ada kecenderungan untuk menghubungkan penemuan kembali rahasia
hidup dan kematian dengan nenek moyang. Mereka juga memperboleh menggantikan mereka dengan
Yang Maha Esa (Manseren Nanggi) dalam mitos-mitos sebagai tanda pengurangan keterlibatan mereka
karena ada pengetahuan tentang rahasia yang merupakan syarat untuk kekuasaan riil. Cuma dalam
pemberian yang berkaitan dengan pemberian kepada Cakrawala (Fan Nanggï) suku Biak mendapatkan
persatuan yang melebihi perbatasan-perbatasan golongan yang rendah. Oleh karena itu persatuan orang
Biak ditentukan oleh agama, bukan oleh politik. Persatuan itu tidak bersifat sebagai komunitas ritual
melainkan ideal yang sempurna (Utopis) menuju kepada pemulihan komunitas awal dan penindasan
persaingan.
1
KORERI: De Messiaanse Koréri-bewegingen in het Biaks-Noemfoorse
cultuurgebied
SAMENVATTING - Hoofdstuk II
In de mythe van Manarmakeri is een traditionele of werkelijke voorouder de

hoofdfiguur. In hem krijgen veel mythische helden gestalte en zijn elementen
geconcentreerd die verspreid in de gehele Biakse mythologie voorkomen. Hij is een
held, die het geheim van het zielenland heroverde en daardoor de mythische oertijd
wist te doen herleven. Hij ontdekte, dat de feitelijke werkelijkheid in wezen slechts de
omhulling is van de ideële werkelijkheid, doch hij wist deze omhulling te doorbreken
door het geheim daarvan te heroveren. Dit stelde hem in het bezit van de "schatten en
het voedsel:" hoofdbestanddelen van het ceremoniële ruilverkeer en voorwaarde voor
het functioneren der samenleving. Door deze herovering had een einde kunnen komen
aan het zwerven, de verdeeldheid en de dood, maar noch in the vermomming als Oude
Man noch in die van de door de vuurdoop vernieuwde jongeling herkende men hem
als Heer van de Heilstaat (Manseren Koréri). Daarom trok hij weg naar het Westen,
echter met de belofte eens te zullen terugkeren.

RINGKASAN - Bab II
Dalam mitos Manarmakeri dikenal adanya nenek moyang tradisional atau sejati
sebagai tokoh utama. Ia mengandung banyak pahlawan mitologis. Banyak unsur yang
tersebar dimana-mana dalam ceritra rakyat dan kepercayaan orang Biak dipusatkan
pada tokoh itu. Dia adalah pahlawan yang memiliki kembali rahasia dunia orang mati
dan oleh karena itu, dia diperbolehkan untuk membarui zaman awal yang bersifat
mitologis itu. Dia mendapati bahwa keadaan sejati tersembunyi tetapi karena dia
menemukan kembali rahasia itu dia berhasil memperlihatkannya. Keberhasilan itu
memberikan "harta benda dan makanan" kepadanya yang merupakan unsur-unsur
utama pertukaran seremonial dan kegunaan masyarakat. Melalui kemenangan itu dia
mampu mengakhiri penjajahan, persaingan, dan kematian, akan tetapi, karena
menyamar sebagai orang tua maupun sebagai orang muda yang menjadi muda
kembali oleh permandian api, masyarakat tidak dapat mengenal dia sebagai tuhan dari
Utopia (Manseren Korérï). Oleh karena itu, dia berangkat ke arah barat setelah
berjanji pada masyarakat bahwa pada suatu saat, dia akan kembali.
2
cultuurgebied
SAMENVATTING - Hoofdstuk III
Onze kennis van de mythen, waarin over deze wederkomst wordt gesproken, dateert
van de eerste ontmoetingen met de Biakkers en Noemforen. In dit tijdsperspectief is
duidelijk waarneembaar hoe in deze mythen nieuwe elementen werden opgenomen en
verwerkt.

RINGKASAN - Bab III
Kami mengetahui adanya mitos-mitos yang menceritakan kedatangan kembali

tersebut sejak menjalin hubungan pertama dengan orang Biak dan orang Numfor.
Dalam kurun waktu itu bisa ditemukan proses penggabungan unsur-unsur baru dalam
mitos-mitos itu.
3
cultuurgebied
SAMENVATTING - Hoofdstuk IV en V
De verscheidenheid in de versies van de hoofdmythe danken hun ontstaan aan

subculturele factoren. Integratie van een motief in de Biakse cultuur is namelijk
merkbaar uit het feit dat bepaalde groepen een eigen versie hebben geaccepteerd.
Tevens werd duidelijk dat er vier mythische centra bestaan als plaatsen waar zich de
gebeurtenissen in de hoofdmythe afspelen. Verwantschap of relatie met de
hoofdfiguur en locale contacten met hem, leiden vaak tot een eigen versie en tot het
nemen van het initiatief voor een beweging.
Uit het geheel van mythen blijkt, dat alle elementen waaruit de hoofdmythe is
samengesteld vaak in de Biak-Noemfoorse mythologie voorkomen. Voorbeelden
daarvan zijn: 1. de vermomde figuur, aanvaard of afgewezen; 2. contact met de
voorouders en het zielenland; 3. de belangrijke functie van de cocospalm; 4. de
tochten van West naar Oost en het generatiegewijze optreden; 5. de functie van de
maan, de zon en de morgenster; 6. het voorkomen van verschillende dieren uit de
mythen; 7. de functie van het clanheiligdom als mythisch machtscentrum en de
verplaatsbaarheid daarvan.
De identificatie van het mythische en het geografische Westen bood de
mogelijkheid het Westen en alles wat daarmee samenhangt in de mythische sfeer te
adopteren en aan een mythische interpretatie te onderwerpen.

RINGKASAN - Bab IV dan V
Perbedaan antara versi-versi mitos utama disebabkan oleh faktor-faktor kebudayaan

tingkat rendah karena perpaduan unsur baru dapat dikenal dari tingkat sejauh mana
kelompok-kelompok kebudayaan tingkat rendah telah memasukkan unsur baru dalam
versi mereka sendiri. Ada empat pusat utama mitos-mitos dimana terdapat unsur
mitos utama. Ada juga hubungan lokal dengan tokoh utama yang mendasarkan versi
istimewa dari mitos utama dan yang juga menjadi initiatip untuk memulai suatu
gerakan.
Unsur yang merupakan mitos utama
sering ditemui dalam mitologi Biak-Numfor, yaitu: 1. tokoh tersembunyi, diterima
atau ditolak; 2. hubungan dengan nenek moyang dan "dunia orang mati"; 3. fungsi
utama pohon kelapa; 4. perlayaran dari Barat ke Timur dan kumpulan menurut
generasi; 5. fungsi bulan, mata hari dan Bintang Kejora; 6. aneka bintang yang tampil
dalam mitos-mitos; 7. kejadian ciptaan oleh tokoh-tokoh utama; 8. fungsi tempat
keramat suku sebagai pusat kekuasaan khayal dan mobilitasnya.
Identifikasi dunia mitologis dengan
arah geografis Barat merupakan kemungkinan transportasi ke Barat dan semua hal
berkaitan dengannya dalam lingkungan mitologis dan memungkinkan penafsiran
mitologis.
4
cultuurgebied
SAMENVATTING - Hoofdstuk VI
In de adventsnachten met hun georganiseerde climax door middel van geëigende

liederen en dansen zien we hoe het contact met de doden en het door imitatieve magie
bewerkstelligen van de komst van de Koréri poogt te benaderen. Verschijnselen van
massapsychose, kunstmatig bewerkstelligde visioenen en glossolalie treden daarbij
op.

RINGKASAN - Bab VI
Pada malam-malam menjelang kedatangan messias, mereka memberi instruksi-

instruksi tentang bagaimana menghubungi orang mati dan bagaimana mendatangkan
Koréri. Hasil itu dapat tercapai melalui suatu luapan kegembiraan dalam pergelaran
lagu-lagu dan tarian serta penggunaan ilmu merupakan tiruan. Kegilaan masal,
penampakan buatan, kerasukan roh, dan pembicaraan meracau adalah fenomena yang
menyertainya.
5
cultuurgebied
SAMENVATTING - Hoofdstuk VII
In het historisch overzicht worden vanaf 1855 37 bewegingen beschreven. Hoewel

sommige gegevens zeer summier zijn, kan op basis van de kennis van andere
bewegingen toch een goede beschrijving worden gegeven. In de oudste bekende
bewegingen is geen sprake van een reactie op de vreemdelingen, met uitzondering
van die van 1855, waarin een verzet tegen de schatting aan Tidore tot uiting komt.
Het blijkt uit het verdere verloop dat niet alleen in de mythen, maar ook in de
oproepboodschappen van de voorlopers, vreemdelingen en hun goederen mythisch
werden geïnterpreteerd. Ontdekking van het Westen en contact met de blanken, die
aanvankelijk voor herleefde voorouders werden aangezien, leidde tot opname van
verschillende figuren in de mythen. Gaandeweg verliezen ze echter hun
mythologische betekenis. De toenemende uit het Westen afkomstige invloeden roepen
psychologische weerstanden op, waarvan de neerslag in de mythen en bewegingen
steeds sterker wordt. Bij de bewegingen laten de verschillende mythische
machtscentra zich gelden. Verwantschap met de Oude Man, soms zelfs via de
matrilineale lijn, blijkt voor het konoorschap zeer belangrijk te zijn. Hoewel de
bewegingen de grenzen van de taal en cultuur doorbreken, zijn er ook verschillende
gebieden, zelfs van Biakse emigranten die zich afzijdig houden. Dan blijkt de
achtergrond en wezenlijke inhoud van de door de emigranten overgenomen cultuur,
met de aard van de beweging niet in overeenstemming te zijn.

RINGKASAN - Bab VII
Penelitian historis tentang gerakan-gerakan messianis ini sejak tahun 1855

mengambarkan adanya 45 macam gerakan. Walaupun data tentang beberapa gerakan
sangat kurang, ciri-coraknya bisa digambarkan melalui kesamaannya dengan gerakan
lain. Kecuali dalam suatu gerakan pada tahun 1855 yang ternyata melawan
pembayaran upeti kepada Tidore (yang berkuasa di Barat Laut Nieuw-Guinea), tidak
ditemukan reaksi negatif terhadap orang asing didalam gerakan-gerakan awal. Setelah
itu, ternyata ada penafsiran mitologis terhadap orang asing dan harta bendanya dalam
mitos-mitos dan juga dalam proklamasi pelopor-pelopor gerakan. Penemuan dunia
Barat dan hubungan dengan orang Eropa yang pada awalnya dianggap sebagai nenek
moyang yang hidup kembali, memasukkan beberapa tokoh asing dalam mitologi
mereka. Akan tetapi, secara berangsur-angsur muncul demitologisasi dan peningkatan
akulturasi yang menghasilkan perlawanan mental, dan dampaknya makin tampak
dalam mitos-mitos dan gerakan-gerakan messianis itu. Dalam gerakan-gerakan
tersebut, aneka pusat kuasa mitologis makin nyata. Sistem kekeluargaan, kadang-
kadang dilihat melalui garis keturunan perempuan, dan orang tua berperan sangat
penting sebagai konoor (bentara messias yang akan datang). Ada beberapa daerah,
termasuk yang didiami masyarakat emigran Biak, yang menjauhkan dirinya dari
mereka walaupun gerakan-gerakan itu melintas batas-batas kebudayaan dan bahasa.
Faktor utama dalam proses itu adalah bahwa latar belakang dan isi aktual kebudayaan
yang diambil oleh kaum migran tersebut tidak cocok dengan sifat gerakan itu.
6
cultuurgebied
SAMENVATTING - Hoofdstuk VIII
De grote beweging van 1938-1943 geeft ten slotte een dergelijke manifestatie in al
haar aspecten te zien. Dankzij vele gegevens van deelnemers was het mogelijk uiteen
te zetten hoe intens een beweging beleefd wordt en hoe heterogeen de verwachtingen
en motieven zijn. Merkwaardig is dat men zelf dit heterogene onderkent. Onder
invloed van politieke motieven kan men aanvankelijk een centralisatie constateren, in
een later stadium doet het Biakse regionalisme zich gelden. Assimilatie en
gebruikmaking van Christelijke elementen geven de beweging een schijn van
synctretisme. Door het opnemen van moderne Westerse goederen en
communicatiemiddelen krijgt het economisch aspect in de mythen een sterke nadruk.
Met volle kracht komen nu ook de gefrustreerde gevoelens naar boven. Weerzin tegen
overheersing en bevoogding in elke vorm voert tot een felle reactie tegen de
bereikbare vreemdelingen. Gewapend verzet tegen de Japanners leidt tot het
dramatische einde.

RINGKASAN - Bab VIII
Gerakan messianis besar pada tahun 1938 sampai dengan 1943 mengambarkan semua
aspek tersebut. Data yang diperoleh dari para penganutnya kiranya menjelaskan
tentang intensitas gerakan itu dialami dan aneka-ragam harapan serta alasannya.
Ternyata perbedaan itu juga disadari begitu oleh penganut-penganutnya. Pada
awalnya ada sentralisasi yang diakibatkan oleh alasan politik; setelah itu muncul
daerahisme di Biak. Asimilasi dan penggunaan unsur Kristiani memberi sifat
sinkretisme kepada gerakan itu. Penggunaan harta benda ekonomis Eropa
menggarisbawahi aspek-aspek ekonomis dalam mitos-mitos. Perasaan kegagalan
muncul dengan cukup tinggi. Perlawanan terhadap penindasan dan pengawasan dalam
bentuk apapun memberitahukan kritik terhadap orang asing (amberi) yang dekat.
Pemberontakan terhadap tentara Jepang mengakibatkan akhir yang dramatis.
7
cultuurgebied
SAMENVATTING - Hoofdstuk IX
Uit het overzicht van de historische factoren die de beweging zouden hebben kunnen
beïnvloeden blijkt dat in eerste instantie de voorkomende crises ontstaan uit de
objectieve feiten, zoals het geografisch milieu, ziekte en dood en dat daarnaast de
sociaal-economische factoren (voedsel en goederenruil) van betekenis zijn geweest.
Contact met vreemdelingen had hierop aanvankelijk geen invloed. Hoewel
onderwerping aan Tidore een ernstige ingreep betekende, is het aannemelijk dat de
onzekere situatie door de hierboven genoemde oorzaken vermeerderd met de scherpe
rivaliteitshouding en het ontbreken van onderlinge veiligheid, meer hebben
bijgedragen tot het ontstaan van crises dan de invloed van het verre Tidore. Pas
langzamerhand wordt de acculturatie een factor van betekenis. Positieve waardering
van de voortbrengselen der Westerse techniek wisselt dan af met een weerzin tegen
bevoogding.
Al heeft de Zending (sedert 1855) noch het Gouvernement (sedert 1898) door
ingrijpende maatregelen de Biakse samenleving in een acute crisis gedreven, toch
roepen kunstmatige pogingen tot de invoering van vreemde elementen, ook al worden
die begeerd, een innerlijke weerstand op, die algemeen menselijk en dus ook Biaks is.
Werkelijk leven betekent in de eerste plaats zichzelf zijn.

RINGKASAN - Bab IX
Penelitian faktor-faktor historis yang bisa mempengaruhi gerakan-gerakan tersebut

menjelaskan bahwa krisis-krisis muncul dari fakta objektif: lingkungan geografïs,
penyakit dan kematian, dan faktor-faktor sosio-ekonomis, yakni makanan dan
pertukaran seremonial. Hubungan pertama dengan orang asing tidak mempengaruhi
gerakan-gerakan messianis itu. Walaupun ketaklukan terhadap Tidore mendatangkan
unsur campur tangan yang hebat, anggapan bahwa situasi yang tidak menentu yang
diakibatkan oleh berbagai sebab yang dipicu oleh persaingan yang berkepanjangan
dan ketiadaan rasa aman ditengah masyarakat Biak, merupakan unsur-unsur yang
lebih berpengaruh sebagai penyebab krisis daripada pengaruh Tidore yang sangat
jauh.
Pada waktu akulturasi mulai muncul penghargaan terhadap kemajuan
teknologi Barat yang disertai dengan perlawanan terhadap pengawasan. Walaupun
Misi Protestan (sejak tahun 1855) dan Pemerintahan (sejak 1898) yang memakai
tindakan yang drastis mengakibatkan krisis mendalam terhadap masyarakat Biak,
upaya artifïsial untuk memasukkan unsur-unsur asing (juga diinginkan)
mengakibatkan perlawanan secara alamiah. Untuk hidup manusia sejati harus mampu
menonjolkan diri.
8
CHAPTER I
THE SETTING
a. Geographical and historical background

A more complete description of the Schouten Islands and the Biak
and Numfor cultures will have to be postponed until the data have been
supplemented by a more systematic investigation in situ. To provide the
necessary framework for the messianic movements an indication of some
main features may suffice here.
The Schouten Islands, Biak (c. 925 sq.m.), Supiori (c. 270 sq.m.), and
some smaller islands belonging to the group, are situated in the northern
part of the Geelvink Bay in West Irian between Long. 135° and 136° E,
and between Lat. 20' and 1° 45'S. Some of the Padaido Islands to the
east of Biak, for instance Meokwundi, lie on the fringe of a vast atoll.
To the south of Supiori there are Insumbabi and Rani, and to the north-
west Meosbefondi, Ayawi, and others. The largest of these smaller islands
are between four and seven sq.m. in area.
Biak, which is separated from Supiori by a shallow strait clogged with
coral growth, gives the impression of being a raised reef, for there are
coral formations to be found nearly everywhere along its coasts, in many
places in the south more than 300 feet above sea level, while here and
there the coast itself has double surf lines at 15-30 feet above sea level.
In Supiori and the north-west of Biak there are some mountain tops
varying from 600 to 2500 feet in height.
The soil in these islands is not very fertile. Arable land only occurs in
some valleys and along the reaches of the small rivers. Swamps suitable
for sago culture are sporadic. The soil is porous, so that the rain water
disappears rapidly, although the rainfall may be called considerable,
amounting to 115 in. in 228 rain days in 1952. During the months of July
and October, 1952, absolute maximum temperatures of 89.6° and 91.5°
were registered, while the lowest mean temperature (72.14°) was
registered in the month of August, and an absolute minimum (66.9°)
in January (289, App. I I I ) . Although the rain days are relatively evenly
distributed over the year there are a wet and a dry monsoon. During
6 CHAPTER I
the wet monsoon a westerly wind prevails (December-March), while

during the dry monsoon (July-September) the desiccating and notorious
Wambraw (south-east wind) blows. This wind is feared because it is
precisely during the Wambraw periods, when the communication be-
tween the islands by outrigger canoe is at its most difficult, that Biak
has to rely principally on the Island of Japen for its sago supplies. At
the turn of the monsoon, in the months of October-November and
April-May, some calm periods occur.
The time-reckoning of the Biak people is based on the constellations.
Their year begins on March 31, the day on which the sun rises at a
point exactly half-way between its northernmost and southernmost rising
points; they know that this is the east.
The people of Bosnik determine this date by the lowest spring-tide
which occurs at that time and leaves a certain coral rock dry. This day
is of the utmost importance, since at the beginning of the vernal turn
of the monsoon the wind drops away and trade voyages can be under-
taken (92a, 2-6).
The twelve moon periods are called after constellations, in the Numfor
area, for instance, after various parts of the body of the Scorpion. The
night is divided into four periods, mandira (6-9 P.M.), rob (9-12 P.M.),
rob(di) fandu (0-3 A.M.), and meser muryas (3-6 A.M.) (92a, 1).
The seasons are chiefly governed by two constellations, Orion
(Sawakoi) and Scorpio (Romangwandi). Romangwandi (Dragon)
includes some other constellations besides Scorpio, for instance the
Southern Crown, which is supposed to be the curling tail of the heavenly
dragon. As long as the Scorpio is below the horizon it is the time of the
west monsoon with its heavy seas. Once the Dragon rises above the
horizon the quiet period has begun. The Dragon begins to ascend when
Orion disappears into the sea: the pursuing males (Pleiades and Taurus)
have seized the pursued females in the sea, so this is the general mating
season.
The planting season begins when Orion disappears and the Dragon
is seen in its entirety above the eastern horizon at sunset (I. S. Kijne).
By planting during the various positions of this constellation the people
try to find out exactly when conditions are most favorable. If a position
proves successful they put up a stone in the garden to mark it for a later
occasion. Various root crops are grown in the sparse garden-land. Sugar
cane and bananas are planted, if possible, near the houses. Almost all the
garden-lands are at a fairly great distance from the villages, often behind
a narrow but steep coastal range. Millet and a small variety of brown
THE SETTING 7
beans are particularly susceptible to the monsoon. The island people

grow very little tobacco, in contrast to the inhabitants of the mainland
of Irian. After the East Monsoon the gardens are cleared, shrubs and
weeds are burned and the planting can begin.
Some groups, such as the Sowek people in South Supiori, whose
villages are near or surrounded by rhizophore forests, know the art of
preparing a sustaining dish from the long, bean-like fruits of these trees.
They apply this time-consuming method of preparation especially in
the periods of shortage, while in times of stress a certain variety of sea
grass (ando) also serves as food. Here and there pigs are raised and a
few lean chickens are kept. Since most of the villages are on the coast,
molluscs and fish form part of the daily menu. Picking molluscs and
fishing on the reefs is the work of the women and children, while the
men engage in deep-sea fishing with the aid of set-lines, floating hoop-
nets (for flying fish) and harpoons.
The chief means of communication is the outrigger canoe, a hollowed-
out tree trunk with a single outrigger for short voyages, or with double
outriggers and bulwarks for long trading voyages or (formerly) war.
The inland villages of Biak and the cultivated plots of the coast people
are connected by narrow forest paths.
The inhabitants of the Schouten Islands and their emigration areas
may be regarded as a mixture of Melanesian and Papuan elements,
being a little shorter in stature than the Melanesians, and a little more
robust than the genuine Papuans of Central New Guinea. Most of them
have the typical frizzled hair, although some have wavy, a few even
straight hair. In a few regions (for instance in Wardo) there are traces
of Indonesian and Micronesian influences due to mixing with captured
slaves or castaways. A few very dark types reveal the influence of
adopted slaves from the mainland. The population of the interior of
Biak, formerly called the Arfak 1 people, are generally darker-skinned
than the coastal population, and they have frizzled hair. H. C. Bos, who
investigated blood groups, found a conformity between the proportions
of blood groups in Biak and in Sahu (Halmahera), Seram (Kaibobo
and Wemale), Amboina, Sangir, the Kai Islands, and Alor. He con-
Arfak — the name given to the people of the mountains near Manokwari and
formerly also to the inhabitants of the Biak interior. Arfak people (the Biak
people call them Faksi) in the interior of the Island of Biak must have been
quite numberous. M. W. Kaisjepo mentioned the keret (patricians): 1. Abi-
dondifu; 2. Ansek; 3. Arwam; 4. Bubre; 5. Fureuw; 6. Kararibo; 7. Kmur;
8. Mandobar; 9. Mansimor; 10. Masosendifu; 11. Mnumumes; 12. Odyaba;
13. Orboi; 14. Rumanasen and 15. Sinas.
8 CHAPTER I
eluded that "this might indicate earlier migrations in these regions . . . . "
(49, 158). It is indeed not unlikely that this conformity is due to
emigration of Biak people and absorption of captured slaves and
castaways.
The Biak people all speak the same language, although they can be
divided into nine dialect groups in the Schouten Islands and Numfor,
and three in the emigration areas Roon, Dore, and West Waigeo. One
of the oldest migrant colonies, that of the Sawai, is to be found in East
Halmahera and probably in North Seram. Like some smaller groups in
Central Waigeo and some that mixed with the Moi and the Madik of
the North-West Vogelkop they have adapted themselves to their sur-
roundings and do not speak Biak any longer. The same is probably true
of some inhabitants of the Island of Gebe.
There are roughly 40,000 Biak-speaking people, nearly 30,000 of
whom live in the Schouten Islands, while the remainder live in the above
emigration areas. According to the legend cycle of Fakok and Pasrefi,
and to data from Tidore, the Biak people lost their independence around
the end of the fifteenth century. Fakok and Pasrefi came originally from
the neighborhood of Djayapura (Sukarnapura former Hollandia). In
Biak they introduced iron, the use of which they had learned on their
raids in Halmahera.
At about the time of their subjection by the Sawai of Halmahera
another Biak hero, Gurabesi, went on a voyage to Tidore. He became
a vassal of this state by his marriage to the Sultan's daughter. It is
probably due to his influence that some of his compatriots were appointed
as mediators between Tidore and some inland groups of the Vogelkop
(181, II, 536).
The four kings (Radja Ampat) are said to be descended from Gura-
besi. At that time East Halmahera and Gebe were most probably
subjected to Tidore, for we know that the Biak people had to pay
their tribute to Tidore through the mediation of headmen in East
Halmahera and Gebe whose supremacy they had already acknowledged.
The extent of Biak raiding before this time is not known, but they
got to know the Moluccas and other regions such as Timor, Gorontalo,
and even Saleyer and East Java, as oarsmen in the Tidorese hongi-
fleets 2 and on expeditions they undertook on their own (181, II, 537
2
hongi-voyages = annual voyages to cut down trees in West Seram, where the
clandestine trade with Macassar still continued. A hongi was a fleet of cora-
coras or large praus propelled by oars (Hall, D. G. E., A History of South
East Asia, London 1964).
THE SETTING 9
and IV, 264). For the Timorese of Kisar, for instance, the word papua
means pirate (172, 266).
When the leaders of the Biak groups brought their tribute to Tidore
they received a title in return. These titles initially referred to real
functions: Radja (prince), Sengadji (head of district), Dimara (Gima-
laha = village headman), and Korano (id.). They were conferred
according to the Tidorese division of the Biak regions into districts
(181, III, 180-183). In Tidore a village consisted of nine or four com-
pounds (kampong) (65, 280), hence probably the division of the Biak-
Numfor regions into nine districts and four wards ( = the four chief
clans of Numfor) (66, 166).
With his title the functionary received a flag and official dress. Later
this was omitted and the titles were conferred arbitrarily. The Biak
people themselves then proceeded to confer titles on their trading
friends (manibob) and on the Arfak (90, 43). The way in which the
son of a titled person received his title after his father's death shows
that there was no longer any real function involved: he was asked to
choose from a series enumerated by one of the village elders.
The contacts with Halmahera and other islands resulted in the
adoption of some elements of material culture, such as bellows for
forging, plank-canoes (karures], the bulwarking of canoes by means of
boards, the shape of the outriggers (especially in the Radja Ampat
Islands), and small dancing shields. The china and copper wares brought
back by the islanders from their voyages and raids gradually acquired
an important function in the ceremonial exchange of presents.
The first Europeans to come into contact with the people of Biak were
the Spaniards in 1527. The Dutch followed 89 years later. The islands
of the Biak people owe their name to Captain Willem Schouten, who
with Jacob le Maire sailed along the north coast in the year 1616. These
explorers found Chinese porcelain and amber-colored beads ('Indian
corals') in the islands. In the course of time the number and variety of
these valuables of foreign origin multiplied. Gongs and copper-ware,
china, earthenware, beads, lengths of red and blue cotton, hatchets, and
iron bars were the most important. They had a fixed exchange value
with regard to each other.
Although the Protestant Mission had worked in New Guinea since
1855 it was not until 1908 that the first mission post was opened in
Supiori. The government authorities, who had confined themselves to
visiting voyages from the Moluccas, definitely established themselves in
the Manokwari region in 1898 (103, 107). From 1913 until World
10 CHAPTER I
War II Biak belonged to the Japen subdivision and the authorities were
represented by an Assistant District Officer. After the war Biak became
a separate district headed by a District Officer. The actual pacification
of Biak took place in 1915 when the authorities took action after the
murder of a guru (mission-teacher). This intervention also put a check
on the frequent murders that resulted from the fighting out of old feuds
after copious palm-wine drinking.
Since 1920 the number of schools has greatly increased, and all of
the roughly eighty villages in the Schouten Islands have now been
christianized. From 1912 to 1914 and from 1919 to 1920 a European
missionary was stationed in Bosnik (Biak), and after 1922 in Korido
(Supiori). Within the framework of the Evangelical Christian Church
in New Guinea to be established in 1956, Biak became the first seat of a
District Synod in 1946, and a Biak preacher educated in a Theological
School was appointed chairman of this Synod in 1952. Biak teachers
educated at the Training College at Depok, Java, and in New Guinea
itself since 1917, have from the beginning taken part in the teaching and
missionary work, while many Biak people also did pioneering work in
other regions of New Guinea. Medical aid was initially provided by the
missionaries, but in 1935 a medical center was established in the newly
founded hospital in Korido. After the Second World War this was
moved to Biak, and a doctor attached to it makes his rounds by motor
boat.
b. Plans of houses and villages

Most of the villages are on the beach, where the pile-dwellings are
built on beach reefs or along inlets. The roofs, which were formerly
tortoise-shaped, are now straight-ridged. All the dwellings have a front
porch, and some a back porch as well. They are built according to two
main types, one (aberdado) consisting of a wide passage with rooms
on both sides, and the other (rumkambar) of a passage with rooms on
one side only. Over the central or side passage (rumdido) hangs the
unrigged hull of the big trading-canoe. As a rule the house is inhabited
by a man and his married sons. Each of the rooms is occupied by one
family or, in a polygamous household, by a woman and her children.
After the introduction, in 1924, of one-family dwellings, a rule which
did not, however, continue to be strictly enforced, the smaller houses
of one keret (clan) were whenever possible built in a row in a common
enclosure.
THE SETTING 11
Where the houses are built in two rows the village plan consists of
a front (sea-side) and a rear (land-side) part, and where they are built
in one row of an eastern, a central and a western part. The names of
the keret are often derived from the location of the houses in the village
plan. When a clan splits up the new keret receive names derived from
the place they formerly occupied in the big clan house, or from the
byname of their mother's room if she was a second or third wife in a
polygamous marriage.
In the past each clan house had its young men's house (Rum Sram
or Yaberdares-Snonman) on the seaward side, as well as a dance place
(bubes). To landward there are the 'wharf' and the smithy.
c. Social organization
The Biak keret (clan), also called er in Numfor, derives its name
from the raised part in the center of a big canoe (or vice versa). This
is the seat of the keret elders, who are called eribo, those who sit on the
er or keret. Keret and er are synonyms for head clan, while the sub
clans are usually called keret kasun (small keret).
The keret or er is a preferably exogamous, patrilineal kinship group.
The head keret traces its descent from a traditional ancestor, and the
small keret (sub clans) trace theirs from a real ancestor. The latter may
therefore be called lineages.
As a rule keret members do not marry each other, but marriage is
allowed between members of the fourth generation, i.e. those with a
common great-grandfather. Only the house (rum) is strictly exogamous,
as there are never more than three generations living in it at a time (in
the case of one-family dwellings the term house should be replaced by
enclosure). Since cross-cousin marriages are regarded as incest the term
bilateral house (or enclosure) exogamy applies here.
Apart from the principle of direct exchange between two clans (farbuk
indaduwer "maiden-comes-back-marriage"), which is practised in a few
cases, there are no preferential mating rules based on kinship. In the
past the matter was decided by considerations of safety and ability in
combat, and later by economic motives. Marriage is patrilocal, although
bride-service (up to the birth of the first child) sometimes requires
matrilocal residence until the young son-in-law has finished a task
(built a house, laid out a garden, etc.) specially set as a condition of
marriage.
The brideprice (ararem) is composed around a fixed core consisting
12 CHAPTER I
of articles of ceremonial value (robenei) which are all, except the shell
wrist-bands (samfar), imported from elsewhere. By agreement the bride-
price may also include canoes and utensils.
The return gift (bar bekaber — the part that returns) from the
bride's family's side amounts to about a quarter of the ararem and is
given by the bride to the bridegroom's next of kin during the marriage
ceremony and later on the occasion of the festivities marking the various
stages of the children's life cycles. The whole of the bridegroom's keret
(or lineage) is obliged to contribute to the brideprice, and the givers
are entitled to a part of the bar bekaber. The part that does not return,
roughly three quarters or two thirds, is called bar bemsar (the part
that sinks). At the most important stages of the life cycle, those of
initiation into keret, village community and cosmos, the husband's keret
as a rule organizes the festivities and entertainment, while the wife's
keret brings the gifts. These customs as well as the nature of the bride-
price differ locally, for instance in Biak and Numfor.
The initiative for a celebration can be taken by either of the parties.
The collecting of food or articles of value by one party is an incentive
for the other. The acquisition or loss of prestige involved make this
institution one of the strongest motive powers for economic action.
Since the mother's brother acts as initiator in the chief rites of passage
and generally plays a great role in the life of his sister's children the
avunculate is undoubtedly an important function in Biak culture. In
Biak, as in the Trobriand Islands, this function entails conflicting duties
resulting from social obligations and parental love (234, 6). Sometimes
a man renounces his prerogatives as eldest son in favor of his eldest
sister's son. There are cases in which this has even led to matrilinearity.
One informant from Numfor stated that it was being considered to make
this the rule when the eldest child was a daughter.
The strong bond between brothers and sisters was formerly accentuated
by the fact that the sisters mixed the blood flowing at their brothers'
circumcision (more correctly, incision of the prepuce) into their food.
This is probably the reason why Fr. Joh. Jens wrote, "in the Schouten
Islands matriarchy preponderates, or rather there is a transition to be
found from matriarchy to patriarchy" (166, 406).
The organization and plan of the Biak village (menu) was in
accordance with its character as a fighting group. Although the function
of keret elder (adir — pillar), the representative of the keret in the
council of elders (kankein karkara), was known, it was the mambri
(hero) who especially enjoyed prestige. This was emphasized at the
THE SETTING 13
ceremony of initiation as k'bor (adult young man) when the initiate was
fed by the men with undaim mambri (heroes' leaf) (166, 409). In the
village organization, various activities were arranged by the mampapok
(authorized representatives) (55, 13). As a result of the voyages (see
p. 13) to Tidore a new function of mananur menu (village headman),
called Dimara, came into being. More important were the Sengadji
(district headmen), but in practice these were titular headmen enjoying
little authority outside their own keret.
The coming of the Mission brought new functions with it: teachers,
evangelists, church elders, and deacons. The establishment of the admin-
istration entailed the appointment of kepala kampong (village headmen)
and their deputies (wakil).
In all probability there were formerly three groups, arranged in a
clear social hierarchy. They derived their importance chiefly from
economic factors, privileges appertaining to the land of the founders
and their descendants. The three classes were, first, the manseren (lords,
free men, 143, s.v.), the oldest inhabitants of a region; secondly, later
immigrants who came under the jurisdiction of the keret elders of the
founders' group; and, thirdly, slaves. The absence of class endogamy
and the practice of adopting slaves were decisive factors in the later
development of these groups.
Titles derived from Tidore did not give any political power, nor did
they give authority in the internal affairs of the group. Biak culture
characteristically shows a tendency towards decentralization, causing
subcultural factors (influence of keret, lineage, dialect group) to be
relatively important.
In the past an important function beside that of the mambri (hero)
was that of the mon (shaman, priest, seeer), partly on account of the
prestige that could be gained in this function (achieved status). A
mambri might distinguish himself in distant raids from which he brought
home slaves and spoils, or by successfully resisting attackers, while a mon
might gain prestige as a successful leader of the total ritual or as a
medicine-man or magician. Canoe builders, blacksmiths and wood-
carvers (of bowls, prau-ornaments, and spirit effigies or korwar) were
held in high esteem, but nowhere did they form separate guilds. It is
true that the members of certain keret might specialize in pottery-making
or wood-carving, but this became a practical monopoly, not a formal one.
Although the 'ascribed status' was inherited and highly valued, the
prestige it formally entailed always failed to carry real authority. This
was due to historical influences, the main stimulus in this culture being
14 CHAPTER I
in the direction of 'achieved status' (218, 115). It is thus not only to

the shamans, priests and seeers, the 'charismatic authority', but to the
Biak people in general that S. F. Nadel's remark about leaders applies:
"Paradoxically speaking, the society might expect and even idealize the
unexpected achievement.. ." (247, 190). Experiment and improvization
in any field are appreciated by everyone, but especially when the result
is sensational.
Of course, recognition is sought within the traditional norms. The
above observations, therefore, are in no way contradicted by the fact that
the bearers of new functions initially remain marginal figures. To under-
line their rank they wish to be invested with outward signs of their
dignity. In the course of integration, however, the members of their keret
come to participate in the esteem attached to these functions.
In fact, the Biak people do not remain passive even in this age of
increasing acculturation. They put their stamp on every trait that is
absorbed (95, 82). In the past, great honor was accorded to the heroes
who brought back slaves and booty. Even those who took tribute to
Tidore and returned with a title, a flag, and ceremonial dress, celebrated
the acquisition of these attributes of dependence with the same ceremony
that was performed on returning from a successful raak 3 (hongi, head-
hunting expedition), and they were held in high esteem. This attitude
is still typical of the Biak people. They find a thing strange only as long
as it is not their own property, but as soon "as it is 'conquered' the
conqueror is assured of the same prestige that was enjoyed by the pirate
of the past when he unloaded his booty on the beach amid the loud
cheers of the members of his keret and his fellow-villagers.
d. Religion
The central power in the universe is Nanggi (the firmament, the
starry sky). Some keret identify it with the sun. The only total ritual is
the Fan Nanggi (feeding of the sky) performed in times of scarcity and
uncertainty. The mon, who conducts the ritual standing on a scaffolding
beside the offerings, feels by the vibration of his arms that the sacrifice
has been accepted. He is in a state of trance, possessed by Nanggi, and
acts as oracle, prophesying the coming events, removing uncertainties
concerning the fate of absent persons, and giving good as well as bad
3
In the Biak-Numfor language the word raak is usually used instead of hongi.
The meaning is always a headhunting expedition.
THE SETTING 15
tidings. Hunting and fishing tools are laid at the foot of the scaffolding
to be 'blessed' by the descending Nanggi.
The Biak image of the world is strongly dualistic. The east and north
are the seat of those powers that are well-disposed towards man, the
west and south are inhabited by the adverse powers. Their home is the
world of the clouds, the layer below Nanggi (177, I, 194 and 198).
The third layer is the earth, inhabited by rock and reef demons. The
fourth is the underworld, situated underneath the sea and in the earth.
This is the realm of the dead, to which caves and springs in certain
places (Meosbefondi, Numfor, etc.) give access. All animals that change
their skins and have their holes or nests in the ground or in caves are
considered a special class of creatures. Some people (Wardo) believe
that all life originates from a big banyan tree. After the great deluge,
which brought the first world to an end, mankind owed its renewed
existence partly to some species of animals which are for (tabu) to their
descendants. These animals are addressed as 'grandfather' (kpu).
The secret of eternal life, ever again rising from death, reposes in
the firmament and in the underworld. The latter is the source of all
abundance: goods, and the foods produced by the earth. The dead go
to this underworld, all are young again and free from want. But every
person has two spirits, one of which (korwar, aibu) can be bound by
making a spirit effigy for it (amfyanir, korwar). These spirit effigies,
however, must prove their usefulness for the members of the keret by
averting catastrophes and sickness, and by giving help in hunting and
fishing.
The role of the ancestors, the spirits of the dead, can be summarized
as follows. Being representatives of the living in the spirit country, the
world of wind and clouds, or reincarnated in animals, they act as
mediators for the well-being of the living, and punish offences against
adat (customary law). The spirits of neglected or renegade members
of the keret, on the other hand, may take revenge and turn against the
keret as Mandur (spirit creatures) and helpers of the Korano Faknik
(demon prince). Finally they may play a role in a-social shamanist
practices, and be raised by persons who do not belong to the keret, the
magicians or mon (177, I, 205).
The name of mon was also given to founders of new keret or leaders
of emigrant groups, who after death were worshipped in the former
Rum Sram. In such cases this building fulfilled the function of clan
sanctuary. Since not all the ancestors or pioneers revealed themselves
through dreams, only the mon beyawawos (speaking mon) were wor-
16 CHAPTER I
shipped. People who did not belong to the same keret could also take
part in this worship.
In the Biak and Numfor regions of the Geelvink Bay the mon were
often also the konoor (heralds of the Messiah). Black magic was not so
important here as in the Radja Ampat Islands, where the mon, though
medicine men, were hardly ever konoor. There was a distinction between
mon inarwur (shaman) and mon bemar or mirino (keret priest). The
introduction of iron from Halmahera and Gebe and the magic attached
to the art of forging brought with it more importance for the shaman,
for it was he who took up the profession of blacksmith being already
familiar with magic practices.
The techniques of white magic are private property and are inherited
from one's father or mother's brother, but black magic in many forms
may be learned and applied by anyone. Special secret methods and
devices are acquired in the Radja Ampat Islands, or from the Waropen
or Arfak people who are notorious for their knowledge of black magic.
As far as is known the Biak people have a clan totemism in the form
of combination totems consisting of a number of birds and land and
sea animals. Although in religion magic is predominant, the "religious"
attitude certainly occurs. It finds its greatest expression in the Fan
Nanggi. The consciousness of the dependence of man, whose physical
surroundings have so often showed him to be vulnerable, is also time
and again expressed in the myths.
According to G. J. Held (151, 116) the outrigger canoe has served
as a model for the social organization of the Biak and Numfor culture.
The linguistic data from Halmahera and Seram seem to indicate that
the reverse is true, but even so Held's comparison is meaningful. The
Biak people are wanderers who have to struggle hard to provide for
their most elementary needs. They have a slogan which expresses their
ideal: k'an do mob oser (to be able to eat in one place). In the expecta-
tion of Koreri this ideal is extended so as to include the totality of the
living and the dead, the unity and abundance in one place, the unification
of what is separate, the change and subjection of everything to the
eternal order called Koreri.
CHAPTER II
THE MYTH OF MANARMAKERI
In the nine versions of this myth published so far (and an equal

number of versions borrowed from these) only the main passages are
recounted (90; 113; 128; 134; 178; 250; 267; 323; and 333). This
means that many important facts are not mentioned, while much, too,
has been lost in rather too free translations.
In the version presented here, as well as in our discussion of other
versions, we have tried as far as possible to render all the episodes
contained in the nine published texts as well as in another twenty
recorded or collected by myself. These original texts will, I hope, be
published at a later date. The following text is one of the most modern
versions, deriving from a participant in the 1938-43 movement. For
purposes of comparison it is interspersed with fragments of other versions,
in small print. It appears that the texts have been influenced by lacunas
in the story as well as by a tendency to involve the whole of New Guinea.
Names
Something needs to be said about the confusing variety of names and
terms used in texts and publications.
The central figure of the myth, whose real name was Yawi Nushado,
is referred to as: Manarmaker(i), Mandarmakeri, Mansararmakeri(di),
or Manarmakdi. All these epithets consist of the words mansar: "old
man", and armaker: "scabies". Possibly the name is also connected with
the word mak: "star". Alternatively, the name could thus mean "the
scabious old man" or "the old man of the star". The name Mandarniaki
("the old man of debt") which occurs in one of the oldest texts must
be due to some misunderstanding. It occurs nowhere else.
After his baptism by fire the principal character receives various
titles: Manseren (freeman, lord) Manggundi (himself). He is often
called just Manggundi, which may signify: the Man Kuri and would
in that case point to some connection with the mythical couple Kuri
and Pasai. More likely, however, as is suggested by F. J. F. van Hasselt
18 CHAPTER II
(140, 249) and Kijne, the word comes from manggun: "strong, power-
ful". It would then mean: "the powerful one", which is in accordance
with his position. Manseren Koreri (Lord of Koreri), Korano Konori
(King of Konori, as his son was called), Kayan Biak or Kayan Sanawi
(the Rich Man of Biak and the Rich Man who scratched himself from
snau "to scratch") are some other titles. The Biak emigrants in the
Radja Ampat Islands use the appellation Sekfamneri. This is also the
name of the son of the woman who is left behind in the myth of the
dragon. This name illustrates well how precarious translations of such
titles are, and how easily popular etymology may seize on one of various
meanings, causing old terms and real meanings to be forgotten.
Sek is an old mythological word for "coconut" but sek also means
"they see, they view" and "they climb, embark". Famner means "reject"
but it may also be used as fa-mner, fa: "spathe" (flower-sheath) and
mner: "remnant". There are thus three possibilities: he is regarded
as the rejected one (expelled, left behind) or: the one they left behind
when they embarked, or else: what was left or came out of the coconut
flower-spike, or: the man of the coconut flower-spike. That was where
the Old Man kept watch.
Kijne is in favor of the last translation, since coconut and skull have
such an important function. He further draws a parallel with a curious
myth from West Seram, the story of Hainuwele. Ameta (the black one)
climbs a coconut tree (which has miraculously shot up from a coconut)
cuts the flower-spike and in doing so cuts himself. From his blood and
the juice of the flower-spike Hainuwele is born (169, 60).
Another significant word is Koreri, usually translated "Ideal State"
or "Utopia". Its root is the word rer "to change skins", like a snake, for
instance. For this reason J. V. de Bruyn rightly translates "metamor-
phosis" (54, 314). According to his informants, however, Koreri is not
derived from the word rer as is stated by J. L. and F. J. F. van Hasselt
(143). It "denotes an eternally static condition free of problems, misery,
illness or death. People there are eternally young and the slave will be
master" (54, 314).
This paraphrase agrees pretty well with what Van Hasselt says.
About the meaning of the word Koreri there is no difference of opinion,
as the sources indicate, only about its etymology.
Some expressions used in the myth itself argue against the explanation
given by De Bruyn's informants. The prologue mentions the inhabitants
of the earth "who are still in the husk" (here called sasor). A konoor
calls the people with the words "Come and pay homage to me with a
THE MYTH OF MANARMAKERI 19
woman, insama mgo rer" (in order that you may turn into Koreri beings)
(183, 18). Or else: "Mgo wor yano mgo myaren sa mgo rer" (Dance,
be diligent, that you may rer}.
Koreri is a noun formed from rer, but not according to the usual
pattern, which would give rareri. In present-day usage it literally means
Ko ("we" incl.), rer ("change"), i ("it"), i.e. we change it. Kijne says:
"If the coming Utopia is koreri, this may be explained as ko rer: 'we
become permanent, eternal'; or else 'we shall change our skins like the
snake', but this looks to me like popular etymology. Ko is probably not
the personal pronoun 'we' but more likely the same ko that occurs in the
word konori, perhaps a prefix ka". He believes, therefore, that Koreri
and Konoor, the name of the Old Man's son (and of his herald at his
return), are two expressions for one and the same thing, someone or
something with much or (miraculous power).
Striking, both in the myths and in the movements, is the fact that
the name of the principal figure is not mentioned. He is referred to as
mansar ani (the Old Man in question) or else he is called by one of the
many titles or epithets mentioned above. Most people do not know his
real name. This cannot be mere coincidence. The mythical atmosphere
calls for symbols rather than names.
The myth is concerned with a typical figure, viewed in certain light.
This is clear from the epithet Sekfamneri ("the repudiated one" as
popular etymology has it). This name typifies his dramatic role in the
myth. He is the rejected one, who disguised himself and was not
recognized. A similar figure is found in several other myths. The old
man's real name is known only in the centers of his origin. Elsewhere
people either do not know his name or consciously ignore it. There are
two categories of beings that have no names: slaves, who have no
relatives and no rights, and supernatural beings, who are referred to
by a generic name or a title. The name Mandarmakeri, "the scabious
old man", suggests rejection. Before his recognition he is, in fact, treated
as a slave: his relatives repudiate him. Afterwards, however, he is called
Manseren (Lord, freeman) or Korano (chief) and these titles precede
any other names, as we have seen.
There is a general tendency among the people of Biak to call persons
by their titles or functions. This has led to a confusing variety of titles
and descriptions of status, also in the texts. The use of disguised language
(especially in rowing songs) (131) and myths, and the special names
for objects and parts of the canoe, derived from keret (clan) privileges
and monopolies, make the explanation of names even more complicated.
20 CHAPTER II
We shall start with the prehistory of the Old Man. These genealogical
data, supplied by his "kinsmen", would seem reliable, since no others
made any attempt to offer suggestions in favor of their own keret.
When speaking about genealogical matters the narrator moves on
dangerous ground. The Biak people have a ceremony, Kuk Santa, in
which the firmament itself (Nanggi) is called to witness, so they will
beware of illicit annexations to their genealogies (177, 309).
Prehistory
In the times of the two heroes Fakok and Pasrefi (see p. 8), who
travelled westward and performed heroic deeds, there were two other
great personages in West Biak, who resided in Insusbari.
Their names were Kumense Mandof and Sanadi ¹ Pasan Wanma.
These two heroes had a following consisting of the Keret Mandof,
Wanma, Mar, Padwa, Mayor,1 Suruwan,1 Sawai and others. For their
expeditions they chose to go eastward. It is said that their wanderings
extended far past the present Australian border. From their raids they
brought slaves and booty back to the Biak Islands.
Kumense Mandof had a sister called Inserenbenyar. She was still
unmarried. One day she went to gather a certain type of bamboo
(barwaf) to make a basket. While she was doing so, the grass-stalks
(inseiram) kept grazing her breasts. Because of the intense itching she
began to scratch and this caused her breasts to swell: she proved to be
pregnant. She gave birth to twins and called the boys Mansonanem and
Mansernanem. Once when she and her children had no food, Inseren-
benyar gazed fixedly at a particular part of the country and behold:
two big sago-plantations sprang up. One of these she called Sermgai.
Together the three lived at Mambubes, close to the Mardori river. When
the two boys were grown up, Inserenbenyar married Mansonanem to
Insawai and Mansernanem to Inmar (in: "woman", Sawai and Mar:
their keret.)
One day the two brothers measured their strength. They proved to be
equally strong. After this they used their spears and now Mansonanem
hit his brother in such a way that he died. Desperate with grief
Mansonanem shot a poisonous fish (Wuskandik) which he ate. He
died too.
Between the two keret, each with their supporters, a fierce conflict
broke out and as a result the keret Mar went westward and settled in
1
Names derived from Tidorese titles and therefore of fairly recent date.
the neighbourhood of Sausapor while the keret Sawai went to East

Halmahera. They both took their sago-plantations with them. The one
that belonged to the Mar (Sermgai) is now located near the village of
Makai (Mega).
The two young widows proved to be pregnant. Insawai had a son
whom she called Jejau Mandof, and Inmar gave birth to two daughters
Inggimios and Inserenduwe.
When Jejau Mandof had grown up he gave his (classificatory) sisters
in marriage, in exchange (farbuk indaduwer) for two wives. He married
Inserenduwe to a man from Sowek and in return got Insowek. He gave
Inggimios to Boyowen Nushado from Sopen, receiving Jene Sopen in
return. Nushado and Inggimios (the elder of the two sisters) had a son
called Yawi, the later Manarmakeri. The Sowek man and Inserenduwe
also had a son whom they called Menufaur.
Looking at the genealogy (see diagram, p. 22), a few striking features
are to be noted. In the first place the miraculous conception of the twins
Mansonanern and Mansernanem (man: "man"; ser: "grasp, catch";
so: "throw", for instance a spear; nanem: "successful"). They were
conceived through the touch of a certain type of grass (inseiram). The
people of Sowek are not allowed to carry bags made of this grass in
their canoes, they might cause a gale.
The twins' mother's brother was the great hero Kumense Mandof.
Since their mother was not married the boys received his name and
probably also his function, that is, his title of Mambri (hero), for both
their names denote heroes: "the successful catcher" (of slaves, etc.)
and "the successful spear-thrower". The avunculate does not only imply
this possibility, but in this case, since the hero's sister was not married,
positively requires that her children be his heirs. Mansernanem's elder
daughter was the mother of Manarmakeri. No boys are mentioned but
even if Inggimios had brothers, she would still be the elder daughter
and we have already discussed the consequences of this: Inggimios' eldest
son (Yawi) is entitled to the inheritance (function, title, magic formulas,
etc.) of her father. The latter, being the elder son, had inherited his
own father's title of hero which he now in turn passed on to his grand-
son (Yawi). Special circumstances thus gave Yawi (Manarmakeri) an
accumulation of titles, authority, and power.
In this way Yawi Nushado (Manarmakeri) united in himself a
supernatural origin (contact with the higher powers) and the prerogative
of being a hero (giving him a claim to a prominent position, of which
he had to make himself worthy by his own actions). This prerogative
22 CHAPTER II
gave him the right, but likewise the obligation, to win "treasures" for
himself. These two traits, therefore, play a part both in the myth and
in the movements. This "heritage" is further evident in the fact that
Manarmakeri is said to have lived on the Yamnaibori mountain, where
he practised the arts of woodcarving and poetry. Both these arts, but
especially the former, may only be practised by those who have inherited
the necessary knowledge while in addition possessing the right talents
and character. The requisite ascetic way of life and the use of ai
(medicine) charge the artist with a "power" which, if not put to a
positive use, may turn into the reverse. For this reason close attention
is paid to the character of the candidate artist. Inheritance of these
privileges, therefore, does not depend only on kinship relations. The
latter factor does not count unless the candidate fulfils the other con-
ditions.
For the Biak people Manarmakeri was thus endowed with all
conceivable prerogatives, having been judged worthy in character.
In conclusion it must be pointed out that reckoning from the first-
named: Kumense Mandof and Inserenbenyar, Yawi (Manarmakeri)
represented the fourth generation. In Biak four stands for totality.
Three generations form an exogamous lineage, one house. The fourth
generation is a repetition of the first and the beginning of a new cycle.
The data I obtained give only these four generations, and I believe that
these constitute the "holy lineage" in which all the glory of Biak is
united and which could be invoked by all later "lineages" (houses) as
a model to be "recreated" in restored mythical times.
ON THE HEIGHTS OF YAMNAIBORI
Prologue
A man lived on the Yamnaibori plateau, who had made a garden
there in which he planted all sorts of tuber crops. Around the garden
he had made a strong, high fence.
When the tubers were big enough, he dug up as many as he needed
every day. How great was his alarm when he found one day that a pig
had got into his garden and had eaten of his kladi (taro). He walked
all along the fence but did not find a weak or low spot anywhere and
was greatly astonished. He then made a big fire, so that the smoke
pervaded the whole plantation, and went to his house. Next morning,
however, it was like the day before and again there was no trace of a
weak spot in the fence. He now also realized that the pig did not root
up the kladi at random, but had continued pulling them out where the
man had left off the day before. The man thought it over and decided
to keep watch and kill the animal. He got his spear ready, a makbak
(sharpened nibung wood) and went to his garden. There he sat all night
and only towards daybreak he heard the smacking sounds of a pig eating.
The animal did not notice the man who crept up and hurled the spear
in his direction. When it was hit it said with a human voice: "Ya mnai"
(I stop). At this the man was greatly alarmed. He was sorry he had
thrown his spear and grew afraid.
Not long after this it was dawn and the man looked for the pig's
tracks. How shocked he was to find, not the tracks of a pig, but human
footprints. Nor did he find his spear. Now he wanted to know what all
this meant, so he followed the footprints and the bloodstains from the
spear-wound. He walked on until finally he came to a deep cave. There
he saw much blood, but no man, so he went into the cave. Here it was
bright day and there was a fine path which he continued to follow.
When he came down to a certain point he saw his spear standing there.
He inspected it closely, but he saw no trace of blood and it was not
broken. He stood there hesitating, not knowing what to do. Then he
heard a noise of many voices laughing and rejoicing. While he looked
around on all sides he suddenly heard a voice calling him and saying
"Manaibu, wa be rwa be rio ma rosai wamarisen rwama wun ro dineni?"
(Not-real-man, where do you want to go and what do you wish to take
from here?)
The man was so startled that he could not utter a word, he only
listened. The voice continued, saying, "Take your spear and go back,
24 CHAPTER II
but walk backwards". Then the man opened his mouth and said: "I do
not know how I should walk". The snon soroka (man of the land of
souls) spoke: "Just do as I say and you will not stumble, otherwise you
are sure to fall". Then he started walking backwards. But again the
creature of the land of souls spoke and said: "Do you hear those voices,
singing and rejoicing?" "Certainly I hear them". "Did you recognize
any kinsmen?" he went on. "No", replied the man, "the voices sound
far away, I cannot recognize them". "Would you like to see them from
nearby?" "Certainly I would like to".
Then it was as if his eyes were opened. He saw a multitude of people
in a huge village, where the roofs of the houses were joined one to the
other. It was an uncommonly beautiful village and it was filled with the
singing and dancing of the inhabitants. There he saw his kinsmen, but
the others remained hazy to him. Men and women were together and
they were all singing and full of joy. Among them he saw not a single
old man or woman, they were all youths and young girls. When he saw
all this he was filled with great joy and did not want to leave again.
The snon soroka said to him however, "Your time has not come yet,
you are still in the husk (sasor), still subject to sleep and hunger. This
here is the place of those who are free of that. This is a Koreri place".
Then the man went away, walking backwards, but he no longer saw
the nebulous creatures, he only heard their voices. Thus he came back
to where his spear was, but he did not take it, for near it lay a snake.
He wanted to walk on as fast as possible but he no longer knew the way,
so he turned around and walked out of the cave facing forward. In
his heart were sorrow and regret.
So he came to his garden once more; but the fruits of the earth were
gone, only one labu (pumpkin) was left. Then he went a bit higher to
a little hill-top. There he sat down and thought about all he had seen
and heard, and his heart was filled with great sorrow.
The plateau of his garden he named Yamnaibori, after the first words
he had heard the snon soroka speak.
He sat there and pondered over it all: the word manaibu by which
he had been addressed, and that his time had not yet come because
he was still in the husk. He meditated and was full of remorse because
he had no part in the Koreri, having walked out of the cave forwards
instead of backwards as the creature of the land of souls had told him,
and also because he had not taken his spear. He felt no desire any
longer to attend to his garden and he left the single labu to grow
whichever way it turned out. He met his people and they asked what
was wrong, but he did not answer. Some showed pity, but most of them
had only scornful words for him. Those who were sorry for him kept
asking "How is it that you, who used to be so industrious in your garden,
now sit and stare all day, neglecting everything, even yourself?" And
then he told them what had befallen him. Some believed his words, but
when they told it to others, there were some who mocked and spat
on the ground when they heard it.
Thus the man grew old and grey, neglecting himself until he got a
skin disease and was called Manarmakeri.
The Old Man's heart was stirring with these thoughts: the land of
souls and the firmament (Nanggi) are both perfect, only this world is
not, for here it still is night. And: all people are still in the husk, they
are Man-aibu (not real people). Therefore he wished to find Koreri
for the people.
How was this to be achieved? One thing was clear to him: his own
mistakes must be avoided in future. There was to be no more bloodshed,
and no pigs were to be kept; snakes, too, were no longer to be killed,
for they guard the way to the Soroka Koreri.2 And when Koreri comes
it will first be night for three days, since he himself walked in the dark
three days before he reached the Koreri place.
In his search for Koreri the Old Man walked down the hill and went
to the village of Sopen at the foot of the mountains.
(What happened to him there and what caused him to leave for the
East is told in the different versions of the myth of Manarmakeri, which
all begin with what happened in Sopen.)
THE MYTH (prose text)

a. Introduction
On the south coast of Biak there is a river called Sopendo and on its
bank lies the village of Sopen.
This village is considered holy by all the people of Biak, because the
myth of Manarmakeri, as well as practically all the myths of the Biak
people, their history and culture, originated here. From this village, too,
come their cosmogony myths and the princes or lords ( = heroes and
2
Soroka is derived from the Malay word surga ("heaven"). The Biak word for
the land of the dead is yenaibu ("beach" or "underworld"). Nanggi means
"sky, firmament" but in normal usage "the Lord Sky". Aibu means "not real",
i.e. not real as on earth and the Old Man was confused because when he,
a "real" man, was called "not real" by the creature of the underworld the
normal situation was reversed.
26 . CHAPTER II
dignitaries); it is also the place where the worship of the "gods"

originated.
Behind the village of Sopen there are three mountains. The first is
called Yamnaibori (Mountain of Rest), the second Sumbinyabo (Moun-
tain to which the princess was carried off) and the third Manswarbori
(Mountain of the Cassowary or Mountain of Love).
On Mt. Yamnaibori lived Manarmakeri, who possessed the "secret".
He practised wood-carving and other art-forms (poetry) of the people
of New Guinea (Biak).
His name was Yawi Nushado and he was a widower. His mother was
Inggimios Mandof and his father came from Nushado keret.
He had a garden with labu-plants and kept a pig.
b. The story
One day it came to pass that a prince (son of the village-headman)
went out with his bow and arrow to shoot fish on the beach.
Not far from where he was he saw a cassowary, fishing in a lagoon.
The bird would lie down and when it felt that enough fish had got into
its feathers it went out of the water, and shook the fish out on a dry
spot on the beach.
By the edge of the lagoon the bird had seated his grandchild, a
princess of extraordinary beauty. She picked up the fish and put them
into a plaited basket (nawen). Thereupon grandfather cassowary took
his grandchild and the basket on his back and returned to his dwelling-
place (Manswarbori). Then the prince went home. In the evening he
gave orders to catch the princess to be his sweetheart and whoever
succeeded in capturing her he promised his sister for a wife.
Other versions relate that two young girls discovered the bird, who was carrying
on his back a young man they both desired for a husband. They offered two pigs
as a prize for whoever captured him.
Next morning an army set out. They placed themselves in an ambush
and at that very moment the princess arrived, seated on the back of her
grandfather, the cassowary, to go fishing as they did each day.
Suddenly the cassowary and his grandchild were surrounded and with
much shouting, beating of drums and gongs and blowing of triton shells
the men attempted to seize the princess. The grandfather cassowary,
however, nimbly escaped through the army ranks with his grandchild,
the maiden, and fled into the forest.
The army returned empty-handed.
The following day they (another age-group) again went into ambush
in order to capture the princess, but once more the grandfather escaped
with her.
In this way it went on for several days, so that many lost courage.
Suddenly an old man appeared, covered with cascado and scabies and
excessively ugly. He asked permission to join the army.
The Old Man walked bent over his stick, and in his other hand he held a
bundle of leaves to chase away the flies from his sores. All who saw him laughed
at him and mocked him for his request. "You, ugly old man, would succeed where
we strong men have failed?"
"Just allow me to join you" was his reply. Finally they gave him permission.
The Old Man was placed beneath a mangrove tree. Then, with loud
cheers, the army once more set out in pursuit of the princess and her
grandfather, who ran with all his might towards the mangrove tree.
Suddenly the ugly old man (Manarmakeri) came out and hooked the
crook of his golden staff around the princess' neck, so that the cassowary
had to stop. In the end Manarmakeri caught her, and gave her to the
prince to be his wife.
On the two of them Manarmakeri bestowed wealth, glory, and plenty
and they became king and queen and reigned over Biak and New
Guinea (Irian). From that moment on Manarmakeri revealed himself
and his secrets, so that all of New Guinea shared in his blessings. At
the wedding feast of the Princess and the Prince he composed many
songs and melodies. These included some that showed that the New
Guinea mainland was then already being roamed by Manarmakeri and
the people of Biak.
The following poem (song) makes it clear that New Guinea actually
bears the name of Irian. The name Papua was not known to the
inhabitants.
Father Kayan Sanawi (Manarmakeri) stand up, you are holy.

You eclipse the sunlight on Mount Yamnaibori, the mountain of the
maiden (princess) of Biak.
In order that we may put everything on board (his blessings) and
leave for Irian, the mainland.
For my eyes have beheld the Morning Star (makben = pig star)
rising, which did not stay in Kumamba in the east.
In the meantime the cassowary had fled into the forest, alone and full of grief.
Finally he grew so angry that he called all his people together and left with them
for the Isle of Japen. And that is why there are no more cassowaries in Biak.
But from that time on the cassowary, named Mawis, was called Manswar ("the
28 CHAPTER II
loving bird") because the cassowary had loved a human being. The mountain was
given the name of Manswarbori.
The pig that Manarmakeri had received, instead of the young woman he had
been promised, was taken up to his labu garden by the members of his keret and
his friends. There they all gathered for a feast. They asked for his hatchet to kill
the pig and he gave it to them. The Old Man himself took his canoe and went
straight to his cousin (mbson) of the keret Mandof. (To fetch a plate as a return
gift for the feast-giver). That night he slept there and in the morning he went
back, but then it proved that they had already killed the pig and had not thought
of him.
Furthermore they had used the fence of his garden for firewood and his hatchet
had been damaged when they split the pig's skull in half. They had also torn
all the leaves off his labu-plants, to wrap the meat in for the oven. Then they
gave him a small piece of the pig's meat, but the Old Man refused and gave it
to a grandchild.
The people of Sopen ate of the pig and mocked the Old Man Manar-
makeri. And these were members of his own family, of the keret Nushado
and a village headman with the title of Sengadji Gim. When Manar-
makeri, on returning to Sopen, saw all this and heard the mockery he
grew angry.
"If you have eaten my pig, let it be so, but destroying my garden, pulling
down my fence for firewood and tearing all the leaves off my labu-plants, that
is too much, and therefore I am leaving this place".
He went down to the beach, climbed into a small canoe and set out
in a south-easterly direction.
When the people saw that he was really leaving, the women sang a song
expressing their contempt: Ara baerl, imsor roi kakuba boi imsor kuker randip
kor ma bakdiram ("Poor fellow, it is nothing important that has made him angry,
but he is annoyed over pig's bones and labu-leaves").
Passing Maundori he grew thirsty and went on land. He found no water, though,
but standing at the foot of the cliff he called forth a spring which is still there
now and is called War Manarmakeri.
Arriving in the neighborhood of the village of Samber he dived with
his golden staff and hooked a big fish Inmanen behind the gills. He
pulled the fish into his canoe and went towards the village of Samber,
where he put up at the house of his friend (cousin: mbson or fbson).
This man bore the title (name) of Padawankan. 3 From there he set out
for the Padaido Islands.
At Samber he gave the fish he had caught to his cousin, who divided
it and kept nothing for his absent wife.
This made the Old Man angry and he left for Sorido. There he saw a big fish,
which he pierced with his stick. He then went on and went ashore at his cousin
3
Padawa(n)kan = Bugi two-master.
(napirem: mbson) Padawakan's place in Mokmer (Yarsbari). He gave the fish

to him, and he too cut it in pieces which he distributed without keeping anything
for his absent wife. When she came home she smelled the fish and asked about it.
Her husband told what he had done. At this she grew angry and said: "Why
didn't you keep something, so that I might eat of it too. The Old Man will leave
because you have been unkind".
According to the various versions of the south-east Biak groups where Manarmakeri
went on land, the Old Man asked for food in each place, after having given the
fish. But everywhere the women of the village said: "What? Would we have any
dealings with a man who is in such a state?" At this he left, taking the tail part
of the fish, either to eat himself or, according to another version, to offer it at
the next halting place. A text from S. E. Biak then continues:
Then he came to his napirem (mbson) Padawakan at Mokmer and this man
offered him hospitality and his wife gave him food. In the morning he asked for
a net to go fishing. "That we may all eat". After a very short time the net was
quite full with all sorts of edible fish. His napirem was greatly amazed and
thought the Old Man had used poison since he had caught so many fish at the
one time.
The next day the Old Man wanted to leave, so Padawakan gave him two coconuts
to take with him. One already sprouting, to plant, and another to eat. He also
gave him a bamboo filled with water. Before the Old Man left he cut a large
fish in two, giving Padawakan the head and taking the tail himself.
He arrived at the Island of Meokbundi (according to an older spelling
Meoskowundi (295, 24) = Meos-ko-bur-i, "the island we left behind")
where he stayed. On this island he devoted himself to his favorite
occupation, the tapping of palm-wine.
He went to Meokbundi, where he pulled his canoe ashore at Wushomi ["sand
gathered by the wind"]. This place is also called Amoyaundi and is situated at
a corner of the island on the side where the sun rises. Here he planted his coconut
which was already sprouting and went to live in Sokani. There was a Rum Sram
there at which he put up. (At that time there lived on Meokbundi the keret
Rumbarak, Koranu, Samfane, Rumpapap, Rumambor and Rumbino 4 ).
Manarmakeri asked the inhabitants for a coconut tree to tap palm-wine from
but no-one agreed. Then the coconut he had planted grew so fast that in a
month's time it had become a tree and Manarmakeri could slit the flower-spikes.
He then placed four bamboo vessels (ambesau) under the spikes he had cut. After
the first night he climbed up, fetched the palm-wine that had oozed out and
drank it. In the afternoon he did so once more.
For this tapping he used a bamboo knife and he did his best, so that
he collected a lot.
4
Rumbino. The late D. B. Rumbino, who died in Sweden (1969), drew my
attention to the well-known fact that his clansfolk were among the original
inhabitants of Meokwundi. When they all left, it was Serebi Rumbino who
stayed to the very last. The Rumbino's left for the Island of Japen, later on
went to Biak and from there they returned to Meokwundi, where the present
writer met some of them. It is a remarkable fact that D. B. Rumbino, who was
very ill, expressed the wish that his remains should be buried at Meokwundi
Island. His body was cremated and his ashes were brought back to Meokwundi.
30 CHAPTER II
One morning he climbed to the top of his coconut tree again and
discovered that his palm-wine was gone. He raised an outcry and inter-
rogated the people to find out who had drunk it. But no-one confessed.
Next morning he climbed to the top of his coconut tree again and
what had happened? Once more his palm-wine had been drunk by a
thief, as he thought.
That day he built a platform at the foot of the tree and spent the
night on it to spy on the thief. But all the time, till morning, he noticed
no thief's footsteps. When he climbed up, however, the palm-wine
proved to have been drunk again by the thief. Once more he was angry.
Now he made the platform higher up against the tree-trunk and kept
watch there all night. And what did he find in the morning? His palm-
wine all gone. Still higher up he tied his platform, spent the night there,
but his palm-wine vessel was empty. So he kept raising his platform
right up to the leaves of the tree and he was obliged to sleep on the
stalks to guard his palm-wine.
Towards morning he saw a great light descending from the sky and in
this light the Morning Star (Sampari) descended on the top of the
coconut tree. The Morning Star intended to drink the palm-wine again.
Suddenly Manarmakeri seized the Morning Star, putting his arms
around him, and said: "Finally I've caught you".
Manarmakeri said: "You here? Have you no pity? Think of the miseries I
suffered. First you stole kladi from my garden. Now I've come here, planted my
coconut, and again I get no reward for all my trouble. Can't you see what I look
like? I am unable to provide my own food, I have no possessions and moreover
I am a widower" (i.e. I even have no wife to work for me).
Kayan Biak ["Rich Man of Biak", as the Old Man is called here]
would not let go of the Morning Star, so the latter said: "Let me go,
the dangerous one [the sun] is coming". That means: "Let me go, for
dawn is already here" (Pwir aya snar robefor ayena nasbak kwar). But
Kayan Biak said: "I cannot let you go before you have given me your
blessing and divulged your secret to me".
Then the Morning Star began to divulge his secrets to Kayan Biak,
saying: "Do you wish to have riches?" Kayan Biak: "That secret I
already possess".
Morning Star: "Do you wish for a life of plenty without want?"
Kayan Biak: "That secret I already possess".
Morning Star: "Do you wish for riches, glory and constant profit?"
Kayan Biak: "I have all that already".
Napirmo, let me go, for the dangerous one is coming, I shall give you the
medicine of property. Successively, and introduced each time by the Morning

Star's request, Manarmakeri is offered: Medicine for fishing, for eating in one
place (Koreri}, all riches and honor. Except for Koreri the Old Man refuses
everything and does not let go.
Morning Star: "What then do you want?"
Kayan Biak: "What I want is Koreri sheben" (Resurrection of the
dead and coming of Koreri).
Morning Star: "In order that the resurrection of the dead may come
about take the fruit of the bintangur (maresbon), cast a spell on it and
throw the fruit at Princess Insoraki. She will become pregnant and give
birth to a son, who will be called Manarbew (Bringer of Peace). This
child will bring about resurrection and eternal life".
"I desire the secret of eternal life", replied the Old Man.
"Then make a fire of an ironwood tree, leap into it and you will become as
I am. Take then two fruits of the Mares tree 5 (Calophyllum Spec.), cast a spell
on them and throw them at the girl you desire and she will be a mother".
Now Manarmakeri let go of the Morning Star and Sampari rose to his place
in the sky. Then the sun came up and it was dawn.
Then Kayan Biak let go. The Morning Star departed and it was dawn.
Manarmakeri returned (to the village of Sokani) and as it happened
Insoraki was just then bathing near the beach. Manarmakeri had
brought a maresbon, he cast a spell on the fruit and threw it at Insoraki.
The fruit touched her breast several times, so that finally she felt a
great itching and started to scratch. She proved to be pregnant and gave
birth to a son called Manarbew.
The daughter of the village headman Rumbarak, named Insoraki, went bathing
in the sea opposite the Mares tree. Then the Old Man came, he picked two
fruits and threw them into the sea. They floated towards the girl and touched
her breasts. The girl threw the fruits away, but they kept coming back. Then
she hurled the fruits a long distance away and said: "Roi mowina ["those damned
things"]" and went on land. Her breasts began to itch and she scratched and
scratched until the areola turned black, as with a married woman who is expecting
a child. She, too, proved to be pregnant. She went home and four days later her
child, a son, was born, and she called him Konori. After four days the child had
grown up, and her parents asked the mother which man was responsible for this.
Manarbew grew bigger each day and people were amazed at the
child's birth, but no-one knew who his father was.
Manarbew, however, cried without a pause. For this reason the
inhabitants of the Padaido Islands and Biak started deliberating about
organizing a big dancing feast, to find out who was his father. All
5
Another name for Mares tree is aibesobin (ai = tree, be = "that", so =
throw, bin = woman), which literally means: tree to be thrown at the woman.
32 CHAPTER II
Meokbundi was swarming with people who had come to see how this
would turn out.
Then Insoraki's father, Korano Rumbarak, ordered the whole village: "Go fetch
bows and arrows, each according to his age [: two kinds of women's bows, one
for adult men and the hero's bow, an indication of the strength required to draw
the bow]. Tomorrow everyone will dance".
First the children were picked out (with children's bows) to sing
and dance, but this had no effect. Then the young men and next the
adults [married men with two children], after which the old men had
their turn, but all to no avail.
At the edge of the dancing place (bubes) the young mother was sitting with her
child, who kept crying: "Yayo, (father) yayo, yayo!!" And it went on crying,
so that the people couldn't bear it.
Then it was the turn of the very old men, and they came forward
and last came Manarmakeri, leaning on his stick, with (in his other
hand) a bundle of leaves to chase away the flies that were swarming
around him.
When he appeared everyone laughed at him and the men called out: "Wawor
kankaremo (start a kankarem, answer-song) so that we may answer and sing".
They had hardly said this when he started: "Sarai ramo, ramo, ééé-sarai ramo,
ramo ééé. Sarairam beraro Korer Korwama — (coconut-frond coming from the
Koreri from the realm of the dead — ) " . Then they started dancing.
The moment when the dancers, going round the bubes, came to the
place where Manarbew and his mother Insoraki were sitting, Manarbew
straightaway called out: "Yai iso i wu, yai iso i wu (there is my father,
there is my father)" and he went towards the Old Man and embraced
him.
Then the group of dancers scattered; everyone ran away, for no-one
would agree for the beautiful Insoraki to be the Old Man's sweetheart.
They departed in all directions and the people of Biak went to the east
and west of the land of Irian and settled along the coasts.
Everyone started to shout, reproaching the girl for having taken up with such
a hideous creature. Her father gave orders to get the canoes ready and leave the
island. Then the men cut down the trees and pushed them into the sea to float
away, in order that Manarmakeri would not be able to make a canoe and follow
them. The houses were destroyed, fruit-trees cut down and drinking wells filled
up with sand. After this they pulled their canoes into the sea.
On the beach of Meokbundi Island, Insoraki, Manarbew and Manar-

makeri stayed behind. They begged to be allowed to come too, but each
time (when they caught hold of a canoe) the rowers struck them on
THE MYTH OF MANARMAKERI . 33
their fingers and forbade them to come. Thus the three of them stood
there and watched the canoes leave one by one.
Insoraki's (younger) brother, Saneraro ( = the stirred heart) was
filled with pity for his sister, jumped ashore and stayed behind with
her and his brother-in-law.
He said to his sister: "I'm staying with you; if we live, we live, and if we die,
we die together". The fleet of canoes left for the bay of Krawi on the Island
of Japen.
That afternoon when the boy Manarbew grew hungry and asked his
mother for something to eat, she sent him to his father with the words:
"Go to your father and ask him for his cascado (scurf) for food".
Manarbew then went into the eating-room and saw that the food was
there, all prepared. He ate as much as he could. Then he went to his
mother and told her what he had done. The mother went to have a
look too and it was really as her child had said. She was amazed at
everything she saw there.
"Come with me", said his father, "I will show you something and you shall eat".
Then he took the child to his room and behold, it was filled with all sorts of fruit
and food. The boy got a ripe banana and ran to his mother. Neither she nor her
brother would believe it and they went to have a look themselves. What the
child had told them proved to be true: the room was full.
Then those two began to cry: "Why didn't you do this sooner, then our kinsmen
would not have gone away, now we are alone". But when the three of them had
eaten and got up all the food had disappeared. The next day the same thing
happened: again the room was full and they ate.
Manarmakeri slept on the front verandah, for his wife despised him because of
his scurfy skin. After the fourth day he woke up at midnight and spoke: "I wish
you would no longer despise me and come to me, for I suspect that we will be
leaving sometime to follow your relatives".
When morning came he got up and said he was going fishing. He took his spear
and went to the beach. There he hurled it at a school of fish. They were strung
on the spear so that the whole shaft was full. After this he went home. And that
night they did not smoke the fish over a fire, yet the room was light as if it were
day. Next morning Manarmakeri went to the beach again.
Suddenly Manarbew called out: "Mother, look, there comes father".

The mother went to have a look (who was coming) but she said straight-
away: "Why, you, that is not your father. Your father is covered with
cascado and scabies". Apparently Insoraki did not know what had
happened. For Manarmakeri had rejuvenated himself in the fire of a
burning tree. His old skin was burnt away, so that Manarmakeri had
changed and looked like a very beautiful youth. His former skin, covered
with cascado and scabies, had turned into magnificent, valuable goods.
He then tried on all sorts of clothes, a coat, pyjamas and such, but
34 CHAPTER II
he looked in a mirror (the sea) and was not pleased. He then put on
a white loin-cloth, looked in the mirror once more and said: "This is
much better".
Day came and Manarmakeri went along the beach to Maudiru (Yaunya). There
he made a big fire, as the Morning Star had taught him, and leapt into the
middle of it. His old skin burned away and he stepped out of the fire. The old
skin had turned into antique plates, shell armlets, beads, and other valuables.
He then stood on a stone and looked at himself in the seawater, and behold, he
was whiteskinned like a European. This did not please him, so he leapt into the
fire once more until he was burnt a brown color. He looked in the mirror again
and liked it this way. First he put on European clothes but rejected them. Then
he wrapped himself in the Biak loin-cloth of beaten banana-tree bark, put a
comb in his hair to which he tied cock's feathers and adorned himself with armlets
and beads. After this he took colored leaves, stuck them in the bands around
his upper arms and looked in his "mirror" once more, standing on the stone:
now it was right.
Then he started on his way home. He waved his hand landward and there was
thunder and lightning.
He walked along the beach and hurled his fishing spear once more
and straightaway caught a lot of fish. The life of plenty had begun.
Manarmakeri went to his house and it was lit up by a magic light. He
now dealt out his blessings to all the people of Irian. Some received
much sago, as did the inhabitants of the mainland. To the Biak people
he gave an axe to clear the forestland and make gardens there. That is
why the Biak people are cultivators and can only support themselves
with a lot of labor. To those of Sowek he gave the kofya-shell for
preparing the fruit of the mangrove. But Manarmakeri did not intend
to keep the secret to himself, he wanted to communicate it to his people.
Since he did not have a canoe he drew one in the sand, all complete
with sailors, and spoke: "If my father and mother were freemen
(manseren), let this canoe come up, go to the sea and float". There-
upon he stamped his heel on the sand and there was the canoe afloat
with crew and captain.
When Manarmakeri got home and the child kept shouting: "There is father",
Insoraki finally believed him and saw the child was right. After this their life
was without want through the magic power of the Lord of Koreri, as the Old
Man was now called. But the young mother Insoraki and her brother Saneraro
were daily grieving for their kinsfolk. Therefore Manseren Manggundi (the Lord
Himself, or: the Mighty One) went to the beach of Sokani and drew a mansusu
(trading-canoe) in the sand. He started dancing, but his drawing did not turn
into a boat. Then he scratched a wairoon (war-canoe) in the sand and danced
to get it into the sea but again without success. Then he drew a karures (plank-
canoe), danced and behold: there the boat was already floating in the sea right
in front of the Mares tree. Once more Manseren Koreri danced and behold:
in the atoll a deep lagoon appeared.
One day Manarmakeri set out in his canoe for Krawi, N. Japen, in
pursuit of his wife's people.
When they had reached the Island of Urbasi (Konori on the maps) the boy
started crying and wanted to play. So they went ashore there.
When they arrived at Krawi, Manarmakeri wanted to take his canoe

(boat) in and have it hauled ashore. He demanded, however, that his
mother-in-law should lie down on the beach to serve as a slide. True, she
would have died, but Manarmakeri would have raised her up again,
for he had been given the secret of life and death by the Morning Star.
Then his boat would have turned into a splendid palace. Then Koreri
would have come there: the people would have had no more want. And
what is more: the old people would have changed their skins and grown
young again. The dead would have arisen and all secrets would have
been divulged to all humankind. But what happened? The crowd would
not receive him, so Manarmakeri went to the east. And he took his
canoe up the Mamberamo river, up to the high mountains, to see them
and place his sign on them. This is set out in the following poem:
Hear ye! friends of the ancestor:

Girls! your mockery on the Sopen river was the reason.
Ye women of Biak, therefore, yes therefore, I descended (from Mount
Yamnaibori) and (paddled) upstream to the Mamberamo, the
whirling stream.
I went upstream, but did not stay there.
I did not stay in the land of Darakya,
But I placed there the sign of our country Biak over yonder.
The sign that kills just like that [property-sign with deathly power, K.].
After this he left for Tabi (Humboldt Bay) calling at various islands,
such as Kumamba, Yamna, Masimasi. So he went on further eastward
all the way to Tabi. He also visited Tabisi (Tabati). Then Manarmakeri
turned and headed west. He travelled around the Geelvink Bay and
then he came to the Island of Numfor. In those times Numfor did not
yet exist, only a small island that is at present situated just offshore
opposite the village of Pakriki.
Because Manarbew wanted to play, his father threw a stone named
Poiru ( = rise up) into the sea and there arose the Island of Poiru or
greater Numfor with its white sand, where his child Manarbew could
amuse himself.
36 CHAPTER II
In this way Manarmakeri had already called up the Islands of Aibai, Meosindi,
Rani and Insumbabi. The large island called Manarer or Numfor was not
inhabited. It was quiet and lonely there. Then Manseren Manggundi placed
four sticks in the sand and these became the four big keret houses Rumberpon,
Anggradifu, Rumansra and Rumberpur with their inhabitants.
The people who lived on Poiru Island were called Numfor and their
headman was Fun Kawyan.
Manarmakeri's canoe was anchored at Rwasidori. On this island
Manarmakeri wanted to perform his miracles and divulge his secrets
to all mankind, that many might be comforted.
He therefore asked the people of Numfor: "What shall we do?" An
old woman called Infadwarni Rumbruren answered: "What we will do
is plait mats and carve wooden cups to trade in the land of Arwa"
(Arami or Japen).
An old woman answered: "Our men will make paddles, we women will plait
mats and we will exchange these for food on the Island of Arwa (Japen)". By
this answer the people decided their own fate: they would have to paddle and
work and wander everywhere to look for food. When Manseren Manggundi heard
this answer he cursed the island and that is why there is no sago there right to
the present day. And many poisonous snakes came there. One day when the
people returned from Arwa Island where they had fetched food, a child became
ill and died. Now Manggundi had told the people not to lament and weep, for
then the dead would not come back to life. But when the child died, they started
a song of lament.
Manseren Manggundi then asked the old woman Infadwarni: "If someone dies,
will he return to life?"
The old woman answered: "Those who die do not return". At that Manggundi
grew very angry. He took a mat, folded it and tied a rope around it and gave
it like that to the people of Numfor: like this you will wrap up the dead who,
because of Infadwarni's unbelieving answer, will not come back to life.
Because the people had not grasped his meaning he grew angry. By
way of an oath he then threw a cannon (shade, big stone) on the spit
of land called Inaryori (the princess goes up) and said that he would
go west, to return east again when his time had come.
Next morning Manseren Manggundi had disappeared to the west. There he

brought plenty and eternal life to the peoples, so that they grew rich and built
factories. To him they owe all progress. After eight generations (cf. pp. 81-82),
however, he will return and then Koreri, will come for New Guinea.
The Numfor people spread southward and westward and together

with those of Biak they inhabited the Korano Fiak (Radja Ampat)
Islands, the north coast of the Vogelkop and in the south the shores of
the Geelvink Bay (Swanyabruri).
CHAPTER I I I
THE RETURN OF MANSEREN MANGGUNDI

AND THE CONCLUSION OF THE MYTH
a. The return
Opinions differ as to whether the myth of Manseren Manggundi
originally included the belief in a Return. This point, which comes up
in the conclusions of the various versions of the main myth, requires
some discussion, as does the additional fact that the expectations expressed
here figure importantly in the rallying messages of the konoor (heralds).
De Bruyn summarized his opinion as follows: " . . . According to those
who recorded the myth it includes the expected return of Manar-
maker... It may well be, though this is pure hypothesis, that initially
the legend did not mention any return of M. M., but that this idea
developed afterwards as an eschatological element!" (54, 320). De Bruyn
admitted, however, that he lacked the historical material necessary "for
an adequate explanation" (ibid., 322).
He based this hypothesis on the fact that some of his informants were
not sure whether the legend itself included a return of Manseren Koreri.
According to them, "people had interpreted it like that" and "Manseren
Manggundi himself had never claimed he would return some day"
(ibid., 320).
A comparison of all the available versions shows that no less than
eight out of nine published versions, and thirteen out of nineteen
manuscript versions, mention a Return. Of the six manuscripts that do
not include it, four were written by non-New Guineans. A fifth version
as told by Simbiak in Meokwundi was written down for the present
author by Simbiak's grandson in 1952. Even at that time, however,
people speak of myth and movement only with some reluctance. At the
time of De Bruyn's investigation the sensational movements in which
hundreds of lives had been lost were only recent history, and possibly
the negative answers received by him were due to an unwillingness on
the part of his informants to compromise themselves.
Though De Bruyn was trusted he remained, to his informants, the
38 CHAPTER III
government official. Everyone knew from the past that the authorities
might take drastic action against Koreri followers. Further, even if the
investigator knows the language it takes a long time for the informants
to overcome a certain hesitation. Getting at the truth is made more
difficult by psychological inhibitions towards a stranger who does not
believe in the myth. Some, moreover, are not allowed to communicate
any episodes of which their own keret has no separate version and not
every informant is in possession of the facts. There is some reason to
suspect that the episode of the Return in particular is bound up in a
special way with those clans that claim patrilineal or matrilineal descent
from the Old Man. For it is striking that a konoor, when calling up the
people, always justified himself either by stating his kinship with the
Old Man or by claiming some other relation with the Old Man's clan
or village. Such a relation might be that the Old Man took his wife from
his (the konoor's) village (Meokwundi), borrowed a present, struck a
well, left his gong, or spent the night there.
It is also worth noting that four out of six negative answers came from
Numfor, and that among the Numfor people the idea of the Return is
least developed. But the negative versions do not state definitely that
no Return is expected; the episode is simply omitted. Of course it is
impossible to find out with absolute certainty whether the idea of the
Return was originally part of the myth, but probability approaches
certainty when we take the large number of movements into account.
The konoor evidently could always be sure of getting support, they never
called upon the people in vain, all they had to do was demonstrate that
the fulfilment of their message was close at hand. Surely the fact that the
people continued to be receptive towards new messages after each
inevitable disappointment can only be explained if expectations of
Koreri linked with the return of Manseren Manggundi really lived
among them and the konoor did not have to convince them afresh each
time. This would also seem to be a strong argument against the undue
stress placed on the role of forerunners and messengers in those public-
ations that ascribe all these movements to the activity of prophets (vide
the bibliography). Psychologically it is unlikely that in that case, having
been "deceived" a number of times, people would still be willing to
believe.
De Bruyn is right in saying that historical events are important, but
it is to be doubted whether ". .. to arrive at a correct understanding of
the Manseren Movement we must try to explain the movement histor-
ically..." (ibid., 320). We should have to neglect the whole cultural
THE RETURN OF MANSEREN MANGGUNDI ETC. 39
background to be able to agree with him here. The same is true of the
statement which De Bruyn borrows from R. H. Lowie, ". . . that only
historical reconstruction can give an adequate explanation of the Ghost
Dance . . ." (ibid.}. For, as L. Spier has shown, the Ghost Dance is un-
thinkable without its religious background in Sioux culture (cf. p. 233).
Of course De Bruyn is justified in directing attention to historical
factors. In a diachronical survey, which brings out the dynamic character
of a culture, these factors often play an important part, as we hope to
show with regard to the Manseren movements. But we also hope to
demonstrate that the impact of confrontation with western culture was
not the motive force in these movements, even if its effect was to be
found in them later. For the Biak people the discovery of the western
world (this includes Indonesia) proved that in another part of the world
Manseren Manggundi was still alive.
It is now in the first place of importance for us to know what the
historical material has to tell us. The oldest publication dates from 1854
and derives from material collected by G. J. Fabritius and recorded by
J. P(ijnappel) Gz. a year before the first missionaries set foot on New
Guinea. It says, "They expect him to return some day to found an
earthly land of plenty in which the dead will be resurrected and im-
mortality will reign on earth" (279a, 383).
The first publication of the myth in 1857 by C. W. Ottow and
J. G. Geissler, the first missionaries, does not contain any reference to an
expected return, but only three years later Mrs. A. Ottow-Letz writes
of ". .. prophets who have arisen and can now achieve that not a single
Papuan will die any more . . ." (268, 1860).
Fabritius, who travelled in the Geelvink Bay between 1850 and 1860,
had his data worked out by A. Goudswaard and published in 1863.
These contain a slight deviation from the first publication by J. P. Gz.,
for the relevant sentence runs, " . . . They expect his son Konori to return
someday..." (113,87).
J. L. van Hasselt, who arrived in New Guinea in 1863 and returned
to Holland in 1907, wrote: "The saga does not say where he has gone.
In one thing not only the Numfor people but also other tribes agree,
that is, that Manggundi will return. When he does, they will no longer
have to work, but they will eat and drink without working and without
dying" (127,35).
F. J. F. van Hasselt, who worked in New Guinea from 1894 to 1931
and who was an authority on the language and culture of the Numfor
and Biak people, wrote: "Manggundi will return, according to the
40 CHAPTER III
Numfor people, and then the golden age for the Papuans will begin,
when no one has to work any longer and food is abundant. The Biak
people expect even more of Manggundi's return, for it will mark the
beginning of the age of Koreri. The sick will be healed, the dead
resurrected, and the living will no longer die. The belief of the Numfor
people in Manggundi's return and in the Koreri is much weakened but
not completely dead [1914]. The Biak people wholeheartedly believe in
these things which have been handed down to them from the ancestors"
(134, 95).
These oldest reports make it plain that the Return was an integral
part of the myth even a hundred years ago. Unfortunately we have no
information at all about the three preceding centuries, the era of contact
with Tidore. Our historical survey will include the account of an action
on the part of Tidore against a movement ( ± 1855). Very likely an
investigation into the archives of Tidore will yield many more valuable
facts.
b. The conclusion of the myth
In Fabritius' version Manggundi left Numfor for Sub Kalingga,

and Fabritius adds: ". .. Sub Kalingga, of course, is the country of
Kalingga or the coast of Coromandel, the seat of Brahmanism whence,
as is known, from the earliest times onward many missionaries went out
to preach the doctrine of their religion in the most distant regions .. ."
(113, 88). He supposes, " . . . t h a t in former times these regions were
visited by a Hindu priest and that his fate and the doctrine preached
by him may have given rise to this legend . .." (ibid.}.
D. W. Horst used this information to prove that the baptism by fire,
the Phoenix motif, was likewise of "Hinduist origin". He also attributed
a Hindu origin to the Rum Sram. "The cult of the rum-serams not
ancestor worship but Çivaism (Lingam worship)" is the title of the
fourth chapter of his book (164, 155).
A. Riesenfeld, who wrote a detailed study on the Melanesian immi-
grants who in his opinion migrated via the Philippines and New Guinea
to Melanesia, gave the following explanation of expectations of this kind.
". .. These migrations, and the ever recurring departure from the places
in which they had temporarily settled down, have found their mytho-
logical expression in the final departure of the numerous culture heroes
of the stone-using immigrants. Since they had brought a higher type of
culture to a more primitive people it can be easily understood that their
departure was deeply deplored. This concern is expressed in the myths

in the very frequent statement that the departing culture heroes took
all the good things with them, and that living conditions deteriorated
after their departure" (291, 667-668). It is impossible to judge the
validity of this hypothesis as long as it rests on archeological material,
for in archeology the next find may well invalidate conclusions reached
on the strength of former discoveries.
P. J. B. C. Robidé van der AA had yet another hypothesis. When
C. B. H. von Rosenberg visited Biak in 1869 and mentioned a region
called Sopen, Van der AA commented, ". . . This village of Sopen surely
is the Soping in the Island of Biak whence, according to the legend, the
holy man came [...] Fabritius presumes that this holy man was a Hindu
priest from Kalinga or Coromandel. This village bears the same name
as the kingdom of Soppeng in South Celebes, and I would rather suppose
that the trading Bugi had extended their voyages to this part of New
Guinea even before their conversion to Islam..." (295, 44).
The age-long contact between New Guinea and the west is, however,
an established fact which does not need any hypothesis based on the
meaning of one place-name. As early as 1616 Jacob le Maire saw in the
Padaido Islands " . . . a vegetable bowl and a dish very crude, painted red
and green, it was porcelain, which they gave up very easily, for two
strings of b e a d s . . . " (88a, 88). Le Maire thought that Spanish ships
must have been there before him since the people did not show any
curiosity. Schouten, his captain, mentioned "Chinese Porcelain" in his
journal and said that the population was "very desirous of small beads
and iron articles" (88a, 208). Le Maire also mentioned "yellow Indian
beads, amber-colored, in the possession of a woman" (ibid., 88). It
follows that at that time the Biak people already knew iron. For a long
time the "yellow beads" were among the most precious objects of
exchange, as they still are in the Humboldt Bay.
A. Wichmann wrote, "As appears from the reports of travellers in the
sixteenth century, trade relations between the Moluccas and the Schouten
Islands must be very old" (337, I, 223). It was pointed out above that
the Biak people themselves went a long way westward in their forays.
As late as 1872 J. L. van Hasselt met an old man who knew the Island
of Timor. He had been there to "rob and murder" as he said, adding,
"the Papuans formerly went to Timor and Seram on robbing and head-
hunting expeditions" (126, 1872, No. 11, 193). From Halmahera it was
reported in 1876 that, following the rumor of the "prophet of Kau",
the Ratu Adil, canoes had arrived there from the Geelvink Bay. It is
42 CHAPTER III
fairly certain, too, that the Biak emigrants who reached East Halmahera
and North Seram maintained contact with their mother country in some
way. The striking correspondence between both the myths and the blood
groups of the inhabitants of these regions and those of Biak is evident.
The closeness of these ties cannot, however, be established with any
certainty until all the cultural and historical material relating to the
eastern Moluccas has been made available. It is not only possible but
even very probable that acculturation did take place. The lack of exact
data prevents us from knowing what the culture elements were that were
absorbed by the Biak people. These people have been living in the
Schouten Islands for centuries, and they have a material culture in
which foreign elements have come to fulfil a function of their own, but
neither the function of these elements nor that of possible absorbed
spiritual culture elements can be explained by the fact of absorption
alone. No Timorese would dream of using pieces of cloth for purposes
of ceremonial exchange, endowing them with a supernatural origin, in
the way this is done in the Vogelkop. Nor will the manufacturers of
yellow and blue beads have had an inkling of the fact that these beads
were to be valued in New Guinea as diamonds are elsewhere. There
was a time when canoes came especially from Hollandia to Manokwari
to buy these beads from the Christianized population of Mansinam
(132a, Nov. 1909). N. Jouwe has found that people today still know
who participated in these voyages which contributed highly to the
prestige of the oarsmen, and that even the names of these famous beads
are remembered (1954). The origin of these culture products obviously
does not enlighten us in any way concerning the function they acquired
later.
If too much stress is placed on the origin of elements of the material

or spiritual culture it becomes difficult to imagine the kind of culture
that existed before the introduction of these elements, for there cannot
have been a vacuum. Nadel expresses this very clearly: "Even if the
diffusion of cultural items is unequivocally demonstrated, it offers no
understanding of the past beyond the implied suggestion, however strong,
that there must have been reasons, apart from occasions, for the acts
of 'borrowing' — that the latter filled a pre-existing need or matched
the outlook and mood of the society in question" (247, 4).
The inquiry into the origin of the Manseren myth and the figure
himself will therefore not be pursued here. If it was borrowed, there
are two possibilities. Either in the long run it influenced the whole
mythology, or, conversely, it was borrowed because in the existing
mythical material these ideas were already common property, as will

be shown from the myths.
Let us now return to the final episodes of the various versions of the
main myths. Mrs. Fabritius reports a version that she claims to have
heard personally from the population. This very remarkable report was.
hitherto left out of consideration by all the authors.
This version starts from an idea exactly like the story of the fall of
man in Genesis, mixing it with elements that are derived from a myth,
well-known in Roon, about the snake Ikowaan. What concerns us here
is the arguments adduced by the son of Korano Konori, as the Old Man
is called, to persuade the people to listen to his father's "commandments".
"If they obeyed, he would always remain with them and make them
happy, but if they persisted in their evil ways they would be punished
by becoming black-skinned and frizzly-haired and he would leave them.
And what happened? The Papuans disregarded his warnings and he
disappeared. They themselves were punished for their disobedience as
they deserved, they became black-skinned and frizzly-haired. And out of
sorrow over the departure of her son the mother turned into a stone"
(113, 92). Almost a hundred years were to pass before this motif
reappeared in the myth.
The visit of the ship Etna in 1858 led to a publication which is still of
value (254, 155). Describing the Rum Sram of Dore, one of the authors
writes, "Further inquiry made it clear that this building is connected
with the fable [= the myth of Manggundi, K.]. This story does not,
however, contain any information concerning the fate of that man, his
wife and his son, after the four above villages had arisen out of as many
dwellings in Myfore". The author cited the myth as recorded by Ottow
and Geissler (267, 155-159). "It has now come to our knowledge that
the above old man and his wife and son died without further descendants.
But he commanded the people, 'in remembrance of the miraculous origin
of the Myfore [= Numfor] tribes, to put up an empty house in which
the ancestors or clan-fathers would be kept in remembrance by means
of effigies'" (254, 155-156). The connection between the Rum Sram
and the movements will be further discussed below.
O. Finsch, who consulted both Goudswaard and the author quoted
above, arrived at the following remarkable "free" rendering of this part:
"Nachdem Mangundi noch lange Jahre der gluckliche Stammvater einer
zahlreichen Nachkommenschaft geworden war ging er nach Mesra (eine
Insel etwas nordlich von Mafor) urn sich hier lebend zu verbrennen".
["After Mangundi had become for many years afterwards the happy
44 CHAPTER III
ancestor of a numerous progeny he went to Mesra (an island a little to

the north of Mafor) to burn himself alive there"] (93, 112). He goes
on to say that in the Rum Sram of Dore two effigies had been erected,
". .. they are called Konori and Mangundi..." (ibid., 108). According
to the Etna report, however, ". .. the two effigies are called Kairi and
Sawari..." (254, 153). Evidently Finsch thought it ought to be Mang-
gundi and Konori, and in his book the thought became a fact. This is
one instance of how an incorrect translation and an arbitrary construction
put on the material may lead to a downright misstatement of fact.
In E. Tydeman's paper we read that the Old Man, after his stay in
Numfor, proceeded to the Island of Waigeo. "Since then nothing has
been heard of Mandarniaki. But among the inhabitants of these regions
the prophesy still exists that M. will certainly return and that, with his
coming, the golden age of the Papuans will begin" (323, 254-255). The
name of Mandarniaki would seem to be a writing error. Niaki means
debt, and this compound occurs nowhere else.
A remarkable feature of W. K. H. Feuilletau de Bruyn's version is
that the baptism by fire occurs twice, the first time in Meokwundi and
the second time in Numfor. Presumably this is a combination of a Biak
and a Numfor version. This myth ends as follows. Since his departure
Manseren Koreri has stayed on the upper reaches of the Mamberamo
River, whence he will return along the stem of a coconut palm which
will bend down all the way from there to Meokwundi, and then "the
age of Koreri will begin for all Papuans". The power of his magic wand
will ensure that there will always be plenty of food. The aged will regain
their youth, the sick their health, and the dead will be resurrected.
"There will be women in abundance, as well as ornaments and weapons.
All will continue to live on together in eternal youth, beauty and
harmony and . .. there will be no Company 1 to make them do forced
labor and pay tax" (90, 126).
The coconut palm episode, too, occurs only in this version, but it is
consistent with the important function fulfilled by the coconut palm,
palm-wine and palm-oil in the movements. A North Biak version contains
a reference to a coconut palm on which Manggundi will descend. The
Mamberamo River is mentioned in many versions, one of these even
states that Manggundi "placed his sign on the high mountains". It is
possible that this biggest river of northern New Guinea was connected
1
The Government — this is a survival from the time when the Dutch East
India Company was active in these parts.
with the underworld, the land of souls. The reference to the Snow
Mountains is clearly a recent addition. The place of the Mamberamo
River in this connection will become clear in the historical survey. Taxes
and forced labor were introduced in 1912, and this version is the first
to contain a reference to them (1916).
A version deriving from the Biak people in Numfor mentions Mang-
gundi as the man who gave all the peoples of the north coast their food.
He shot small arrows made of the stalks of sago-palm leaves towards
those regions that now have sago as their main food. Biak got only a
little sago, but Manggundi threw stones (coral), a planting stick and a
hatchet in their direction: they would have to work hard in the
calcareous soil. He also called forth the reefs, threw out nets and taught
the people of North Biak how to improve their canoes by bulwarking
with planks and the way to catch flying fish, while he taught the Sowek
people how to prepare food out of the fruits of the rhizophores. Manar-
makeri, the scabious old man, has here become the typical culture hero.
At his departure he established the relative Koreri, that is, culture,
but simultaneously he became the creator. In the versions from the Ayau
Islands (to the north of Waigeo) this is extended to all peoples, he threw
rice to Java, a piece of bread to Holland, and in this way he gave each
people its own food. "In Numfor he sprinkled rice on a pandanus mat,
and since then pandanus plants have grown in that place (Noribori)".
In North Batanta (Sorong) they say that "he departed to the west,
taught the people all kinds of skills, so that people in Holland are now
learned and wealthy. After seven generations he will return to New
Guinea".
The myth was given its most modern additions in the rallying messages
and during the advent nights. The people of Beser (W. Waigeo), for
instance, said that "Sekfamneri ["the rejected one", as the Old Man is
called there] went to the west, and then round the world. His wife
Inseren Seinona went to Japan, where she will arrange for a war between
Holland and Japan". This was some years before the Second World
War, at a time when many Japanese schooners were already appearing
in the waters of the Radja Ampat Islands.
Around this time, too, the word fabriek (factory) appeared. It became
a short formula for the miracle of technology, as alien to them as the
word fabriek which occurred again and again on packing-cases and
wrappings and in advertisements.
A short myth tells of "the tree of riches" which grew out of the grave
of a lory and bore fruits in the form of valuables, such as sarongs,
46 CHAPTER III
clothes, china, guilders. But the tree, having been neglected by an old
woman, departed for "Sup Amber [the west], that is why they are rich
there now".
When the older men and women see all the goods that have come
out of factories they say, "Formerly we had the tree of riches, but it left
us, therefore we are poor now" (201, 25). In a movement in the Radja
Ampat Islands it was said that Manggundi was going to found a sarong
factory in North Batanta.
A version from Ayau has it that Manseren Koreri departed for Sup
Koreri ("the country of Koreri"). In the notes to this version this is,
however, translated as Sup robena kaku ("the country of the real
treasures"), or Sup fabriek robena ("the country of the treasures
factory" [Europe, America]). "Yes, Manseren Koreri taught professional
skills to all the peoples who have them now. One day he will come back.
In former times he only showed part of the Koreri, but then we will
experience total Koreri and .. . k'an do mob oser" (i.e. have plenty in
one place, united with the compatriots who were dispersed after Mang-
gundi's departure and with the resurrected dead).
A Biak version from 1945 has it that the Old Man went to Holland
and was on his way to New Guinea during the war with Germany.
"When he comes, the Papuans will become white and the rest of mankind
black. They will become rich and the others poor".
A version from Sopen goes as follows. "When Manseren Koreri pushed
his canoe into the sea in Meokwundi the reefs sank and in that place
there appeared a deep lagoon and an exit to the open sea". This is the
lagoon that was used by the Americans as a naval base in the Japanese
War. It is a very curious coral formation, creating a splendid open-sea
harbor there (vide the map of Meokwundi). In this manner Manggundi
prepared the way for "the fleet full of treasures" (supplies).
The influence of modern times is evident in a version originating
from Sopen. "When Manseren Koreri had rejected the mansusu (trading-
canoe) and the wairoon [war-canoe, of which a prau is on display in
the Museum voor Volkenkunde (Nat. Museum of Ethnology), Leyden]
he drew a steam ship in the sand. He stamped his foot and there the
ship floated. Everything was complete, the sailors, the engineer and the
captain. The engineers started the engine and then the captain came
and said to Manggundi, 'Come aboard, the boat is departing'. In
Numfor, Manggundi fell out with the people. 'K'an do mob oser?',
he asked, but an old woman answered, 'Mob oser nothing, we are going
to cut paddles and wooden bowls and row to Japen'. Then the boat
left Numfor and went to Sup Turki. There they slept on the beach
where the Turks were at work. The Turks wanted to kill them, but the
king forbade it and sent for them. When he asked where they came
from they answered, 'We are from the country ro ori babndi [under the
sun]'. Then the king commanded them to go to work, they had to cut
wood. But Manseren Koreri and his son said, 'We are from a country
where we do not work — k'an do mob oser'. The king wanted to test
that statement. He ordered a sword to be given to Konori [the son] and
told him to cut wood. And see, it was obvious that Konori really was
not accustomed to it, for he missed and destroyed the cement of the
kitchen. Then the king became angry and Manseren Koreri barely
managed to escape with his son. They went to Sup Slam and stayed
there. Where they went after that we do not know".
The widening horizon, and the Papuans' characterization of the
Dutch, come out clearly in the version told by Simbiak from Meokwundi.
"When Manseren Koreri departed from Japen he went with his karures
(plank-canoe) to Menado, and then straight to Holland. On his arrival
there he beckoned to a man on the beach and asked him, 'Where are
your people?' 'Oh, they are inland', he answered.
'Call them to draw my canoe on land'. Then the man went away
to call his people. But after a short while he returned alone and said,
'They wish to know what you can give them'. 'Let them come and
see for themselves', said Manseren Koreri. And when they came he gave
them beautiful loin cloths, wrist-bands, and combs for their hair, and
had them look in a mirror. But they did not like it. Then the Old Man
took a pair of scissors, cut clothes, and commanded them to put them
on, and that was what they liked.
At once they were prepared to pull his canoe on the beach so that he
could remain with them. He taught the Dutch various skills until he
became old, died, and was buried there". The conclusion. ". .. that is
the reason why we are getting all the goods and clothes from Holland,
and it probably will always be like that, for Manggundi is buried
there . . .", was not said aloud. The informant was an old man who
obviously did not believe in any future industrial centers in New Guinea.
His version expressed the rationalization of his views.
The most detailed and fantastic extension of the myth is found among
the people of Beser, emigrants from Biak in North-East Waigeo. This
material was unfortunately lost in the Japanese War except for one
speech delivered by Manggundi previous to his departure from Numfor
after Infadwarni had made her fatal choice for all her people by saying
48 CHAPTER III
"dead is dead". Manggundi's speech depicts the consequences of these

words.
"Then the man said, 'Do not listen to him. Come, let us listen to
commands that may be better than Koreri. He (Manggundi) is only
a stranger, let us go and trade in Wandamen, let us go to the country
of Arwa (Japen). Let us go then and embellish ourselves with wrist-
bands, loin cloths, and the asis som [festive combs]. Let us go and cut
paddles and leave for our villages'. Then Manggundi spoke, saying,
'Very well, I will no longer remain with you, so that you will work and
die. Hongi gangs will come to take your lives; you will lay out gardens,
but you will be bitten by a snake and struck by a falling tree. Work,
then, till you lie down and die. And this fate will strike all those who
some day will be your descendants'. And then he went down to the coast,
boarded his canoe and left Numfor".
In this chapter we have seen that the conclusions of the various
versions of the main myth show a gradual shift towards a notion of
commodities being one of the most striking features of the west. These
people, who did not know any precision instruments beyond the knife
and the fishbone were confronted with products of western technology
such as ships, airplanes, submarines, electric torches, guns and kerosene
pressure lamps. Small wonder that it all found expression in the myth.
What was a canoe in the older versions became a steam boat, then a
motor boat, and finally an airplane bringing Manggundi back. Secular-
ized technology held no surprise for people who, on seeing these
"miracles", could only think factually and did not connect any of it with
human achievement. All they could do was worship these manifestations
of supernatural forces.
Likewise, the content of the Koreri ideal of k'an do mob oser changed.
The people saw the arrival of whites who always and everywhere sanan
do mob oser, for the ships followed them wherever they went, and un-
precedented things emerged when the hatches were opened. The greatest
manifestation to match this in their myths had been offered by Manseren
Koreri when his old skin turned into treasures whose origin was equally
unknown to them: old porcelain, gongs, silver wrist-bands, etc. Though
realizing the provenance of the products of western technology they
could only make sense of them if they based their explanation on Mang-
gundi's miracles. To them it was evident that "their Manseren Koreri
(Lord of Koreri) had gone on manifesting his power, though now,
inappropriately, in foreign regions", as they commented, being concerned
with Biak rather than with the rest of the world. Since he had the power
over life and death Manggundi must be alive now. And the proof of his
being alive was in all these objects that came from the west. One day
he must return, like the heroes of old who could not forget their country
and people forever. One day he would return to his country where his
people lived. How had they lost him? By showing disbelief and suspicion.
How should they call him back? By showing belief, that is, by destroying
their gardens, killing their pigs, by demonstrating this belief with empty
hands, and by removing all annoyances. The movements showed how
seriously the people took these ideas.
CHAPTER IV
THE MEANING OF THE DIFFERENCES IN THE

VARIANTS OF THE MYTH
In the more than thirty different versions of the myth that have been
recorded in the course of a hundred years, the time perspective is, as
might be expected, clearly discernible. But it is not primarily the factor
of time that has caused the differences. Although integration of new
elements in the Biak and Numfor culture led to incorporation of these
elements into the text of the myth, the result was the modernization
of objects in the spheres of material culture and means of communication,
while the essence of the myth was not affected. J. P. B. de Josselin de
Jong wrote, "The myth supports and stabilizes the whole view of life
and must account for anything this life may bring, therefore also for
recent events and modern conditions . . . " (173, 217). This statement is
illustrated by the various versions of the myth in Biak. On the basis of
the traditional outline the new features have been fitted in so that these
elements too have received the typically mythological stamp. The most
radical changes appeared in the rallying messages. As North and West
New Guinea gradually became unified under colonial administration,
political and geographical ambitions were occasionally displayed. In this
connection the ancient heroes were cited, whose influence had extended
as far as Halmahera and across the Australian border. The emphasis
lay not so much on political and imperialist ambitions as rather on a
sort of "missionary call". The Koreri, it was said, would extend over the
whole of this area. All the inhabitants had to do was believe, and show
their belief by bringing presents. But neither the expectations nor the
proclamations were homogeneous. In some of them the stress was on
secondary elements, and it is necessary to decide in each case what is
really representative.
Among the versions available to me none are identical. A complete
collection should probably contain as many variants as there are keret.
It is true that most of my material originates from the centers of the
movements, but even there the informants disagreed about the correct
THE MEANING OF DIFFERENCES IN THE VARIANTS OF THE MYTH 51
text. For the purpose of this study I had to take the risk of assuming
that the available material is representative. It is also impossible to deduce
from the material the frequency of occurrence of a specific episode. To
eliminate the possibility that rarely occurring parts have sprung from
the imagination of an informant it will have to be proved that such
features fit into the framework of the culture.
Most of the versions were collected in connection with the movements,
and the majority of these date from the period following the Second
World War. The older sources will be indicated separately.
The myth was published for the first time in 1857 by Ottow and
Geissler, the first missionaries, who on February 5, 1855, established a
post in the Island of Mansinam in the Bay of Dore (267).
The next version is better known. It was recorded by Captain Fabritius
who, in his schooner Fear Not, traded in the "waters of New Guinea"
between 1850 and 1860. His data were published by Goudswaard in
1863 (113, 83). Much of this material must have come from Biak, but
Fabritius probably heard the myth itself in the Island of Numfor since,
in his version, the baptism by fire takes place there. Goudswaard does
mention, however, that the principal character originally came from
Sopen. This feature is absent in the versions of the two Van Hasselts
and in that of Feuilletau de Bruyn, although not a single Biak version
leaves it out. The twenty versions in my possession all mention Sopen
as Manggundi's place of origin, and the same is true of the poetical
texts.
The report of 1854, which to my knowledge is the first to mention
the Papuan Messiah, includes all the elements which were to characterize
the movements in later years. Part of this publication follows here
(cf. p. 39):
"From Mr. Fabritius' information it would appear that there exists
a Papuan tradition of a strange prophet who was here in former times
and implanted milder ideas concerning religion in the minds of the
people, although these ideas have now largely been obliterated. The
people still show his footprints, the stone from which he departed, and
they expect him to return one day . . ." (279a, 383).
The greatest cultural and linguistic differences within the Biak culture
province are those between the Numfor and the Biak people. The Van
Hasselts, in their dictionary, repeatedly refer to the Biak variant as
being "Biak dialect". But the reverse would be more correct, and in fact
they themselves admit that the Biak people belong to an older stock.
In the versions of the myth, too, the greatest differences are those
52 CHAPTER IV
between the texts from Biak and those from Numfor. Most of the
inhabitants of Numfor, however, are migrants from Biak, and there are
only a few small groups of genuine Numfor people left.
The Numfor texts not only have the baptism by fire take place in
their island, but they also derive the existence of the Numfor people
from Manggundi's visit. After the baptism by fire he created the four
original groups, the keret, which they call er. Their versions of the myth
omit the whole first episode in Sopen and the journey along the coast
of Biak. The events in Meokwundi are only given in broad outline.
All the versions include the conflict with the Morning Star, but the
Biak versions give it at greater length. Some claim that the Old Man
remains in contact with the Morning Star who goes on teaching him.
Others say that, when the Mares fruits touch the girl again and again,
the Old Man appears and says, "You should do it like this", taking the
fruits from her and hanging them back on the tree.
In some versions Manggundi acquires a magic wand, for instance in
the shape of a bark-cloth beater. Others mention a golden wand which
he already possessed and with which he had caught the granddaughter
of the cassowary. Only a few contain a reference to Manggundi's accept-
ing the secret of rejuvenation, although nearly all mention the baptism
by fire. Two Numfor versions mention a bath during which his old skin
falls into the water and is there miraculously turned into treasures.
Some versions give neither bath nor baptism by fire, but I believe
these are concise renderings in which some fragments have simply been
forgotten. The rejuvenation is one of the main elements of the myth,
since it was this that gave the chief personage mastery over life and
death. It should be remembered that later he demanded that the women
of his wife's keret should give proof of their belief in his power by lying
down on the beach to be killed by his canoe which was to be drawn
on land over their bodies. He promised to revive them as young women.
This is a punishment that also occurs in other myths both in Numfor
and in East Halmahera (87, 225).
In Numfor he wanted to give another instance of his power. But,
although he had forbidden it, the parents of a dead child broke into the
lament, so that the dead could not be resurrected there.
From their great diversity it is evident that the variations are connected
with local, and especially keret, annexations. It is the keret near Sopen
that give the genealogy of the Old Man and emphasize his origin. On
the strength of this origin, and also of his genealogy, he was entitled to
supernatural power.
In this way the "miracle" is put four generations back. Through the
avunculate the Old Man receives his power from his great-grandmother's
brother, and the secret of supernatural and eternal life from his grand-
father (mother's father) who had been conceived in a miraculous way.
Accordingly he applies this secret power continually, stringing fish on a
wooden pin, catching a net full of fish in next to no time, calling forth
a spring, and making a coconut grow into a tree in a matter of days.
The series of coastal villages at which he called during his voyage
represent "the world", as the dancing generations represent "mankind",
in which the Old Man always comes last (Manapuperi, "the hindmost").
The Biak versions put special emphasis on Mares fruit and the unknown
paternity in the episode with the Morning Star. But in all the versions
it is evident that the Old Man represents "salvation" in disguise, and
in this disguise he is not recognized. On the contrary, they regard him
as rejected: Sekfamneri.
The story of the cassowary is only found in the Sopen region and
among the groups claiming kinship with the Old Man. It is in these
versions only that the three mountain tops are important. The myth
related in the prologue originates from Wardo.
Naturally, the inhabitants of the coastal villages which were the Old
Man's ports of call regarded his experiences there as the most important.
Their version is the only one that includes the story of the spring of
Maundori, and especially the episode in Opyaref. When the Old Man
has been kindly received there he gives the people, on his departure,
the tailpiece of a big fish called Inmanienef. He forbids them to grill
the animal, they are to boil it. But hardly has he reached the Island
of Auki on the opposite side of the strait when a canoe comes up after
him and the persons on board shout, "Come back, come back, the fish
came alive again and swam away". It appears that they disregarded his
warning and grilled the piece. If they had not done so they would
have had plenty of fish for ever, for the animal would have grown
again. The Old Man returns with them and says, "From now on none
of you are allowed to eat that fish. When you eat sago, first form parcels
of it in the shape of the fish's tail. Before grilling these parcels on the
fire you must stamp on them with your foot, and no member of your
keret will fall ill". Having said this he leaves for Meokwundi.
The present inhabitants of Meokwundi, though they are not related
to the Old Man, describe at great length what happened in their island.
During the movements they explained their privileges from the fact
that "here in our island he looked for a wife". Although the American
54 CHAPTER IV
bulldozers have leveled all the sacred places, shoved the Mares tree into
the sea, and filled in the well of his house, the people can still point out
their location. In their versions they name the number of trees, the
number of bamboo palm-wine vessels, and the four different places in
which the four age groups danced. The names of the mother and the
child are here derived from those of two promontories, Inerandoi and
Sauandoi.
The most divergent version originates from a practically unknown
center, North Biak. The people in Sor have a story of an old man who
lived in the village of Wari and who came from the keret of Irio. The
tales about him are roughly the same as those about the Old Man. He,
too, manages to seize the Morning Star, but here he promises to tell
him the secret of how to catch flying fish. This should be done during
the west monsoon by means of a landing-net in which a little palm-wine
has been poured, and which is then allowed to float with part of a
coconut palm leaf as a buoy. After revealing this secret the Morning Star
teaches the old man how to bulwark a dug-out canoe with planks. These
canoes are called wai-papa ("plank" is ambafen in Biak, papa =
papan, Ind.).
In this North Biak version the emphasis is obviously on these two
elements, while the promise of Koreri, here comprised in the question,
"Wobo wa kein ro mob oser ro bebor nakam napyan?" (do you wish
that you can get everything while living in one place?), is put somewhere
in the middle and is not accepted by old Irio. Yet here, too, Koreri plays
a part. When F. J. F. van Hasselt visited North Biak in 1909 the people
pointed out a coconut tree "which they were not allowed to cut down.
And if the tree fell of its own accord they were to plant another in the
same place, for over this tree the Morning Star would descend when
Lord Manggundi returned" (132a, 3-10-1909). Evidently the Morning
Star is here expected to accompany Manggundi on his return. The same
belief appears to have existed among the Numfor people of the
Dore Bay.
After the appearance of a comet in 1883, J. L. van Hasselt reported,
"Four nights ago we thought a raak [hongi, headhunting expedition]
was imminent, such a deafening noise was made by the people of Mansi-
nam, Manokwari and Kwawi [all Numfor people] when they saw the
comet. We thought they had taken leave of their senses, the way they
jumped and danced, shouting, 'the sign is here that Korano Konori
[king, prophet] has come'. They shot their arrows into the air for joy,
danced and cut about them with their hatchets, and some shouted, 'let
the katjang [beans] be, and let us go to the Island of Mefoor [Numfor]
to meet the Korano Konori'. When one of the Christians shouted back
that it was only an ordinary star shining in the sky, they replied, 'that
is not true, you are lying to us, this is the sign for our Konori, now the
good times are coming'" (126, 1883, No. 11, pp. 198-199). This also
clearly illustrates their expectation that Manggundi would return to
Numfor.
Numfor was the second important center, and for years the scene
of great activity. Nearly all the Numfor variants leave out the initial
episode. They only speak of Sopen as the place of Manggundi's origin,
while Wundi is only mentioned in relation to the episode of the Morning
Star and the girl. Some also mention Japen in passing, but only to go
on at great length about Manarmakeri's adventures in Numfor. When
he arrives, there is only the small Island of Meosnumfori across from the
village of Pakriki. The Old Man gives the island the name of Poiru,
or, as Van Hasselt spells it, "Forriur" ("pemali unites"; see p. 57).
His small son wants to play there, so he creates the large island. He
draws his canoe ashore on Cape Orkeri, translated as "a little sunlight",
the explanation being that it is still early morning when they land.
A certain stone is still pointed out as being the anchor which he dropped
here. The Numfor people also situate the baptism by fire here, on Cape
Inaryori. He calls his wife and child, and shows them the treasures into
which his old skin has changed.
In 1857 it was reported that " . . . of all these miraculous treasures
a clan in Mansinam still possesses a dish. To this day the dish gives a
sign when a member of the clan is going to die. It gives off a sound as
if someone knocks on i t . . . " (267, 159).
In the episode of Manggundi's creation of the Numfor clan houses
(er), most of the variants mention four, others three (Biak), some eight,
and one variant nine keret. Curiously enough, eight effigies of women,
serving as piles, were to be found underneath the oldest known Rum
Sram, that of Dore, which was also the largest. No author, not even
P. Wirz, has mentioned these women. Considering that Dore was the
oldest center and that Mansinam, which was founded later, was of
secondary importance, I think we are justified in associating the eight
original keret with these eight women's effigies. The eight names include
the four that are mentioned most frequently as the four er of Numfor.
One of the Biak stories about the deluge also mentions the eight families
as constituting the second human race after the deluge. Elsewhere it
was two families that formed keret between which symmetrical con-
56 CHAPTER IV
nubium then became the rule. Perhaps this is the origin of farbuk
indaduwer (direct exchange = symm. connubium). I found something
similar, at least, among the Mar-Sarwa of Sausapor, who even explained
that farbuk indaduwer had formerly been the rule, but that after the
splitting up of the keret two exogamous moieties had developed, which
in the course of time again lost their meaning as house exogamy became
the rule.
Certain trends in the social organization revealed here are to be
investigated further elsewhere and only a few aspects could be discussed
here. In my opinion the only way to gain insight into this subject is by
diachronic study, starting with the numerous migrations and their causes
and effects. This will bring out particularly the great adaptability of the
groups, their ability to absorb foreign elements or to be themselves
absorbed into other population groups. All this can only be touched
upon here.
The version of the myth presented in Chapter II includes the episode
in which the origin of death is related. It is preceded by the question
asked by Manseren Manggundi as to what people have to do in order
to stay alive. The old woman Infadwarni (translated by F. J. F. van
Hasselt as "woman who causes a stir", 135, 7) then says that the only
possible thing to do is to carve paddles and wooden bowls (these bowls,
sayer, are specially used for preparing the sago-mash) and row to Japen,
meaning to exchange these for sago. Manseren Manggundi reacts to
this by creating the present local situation in the spirit of her own
decision; he shoots an arrow with two tail feathers to Japen and to
Wandamen, and these become the sago areas.
The people were already familiar with death. This was evident when
the old women refused to serve as sleepers for Manggundi's canoe and
be resurrected as young girls. To them, dead was dead. They had the
myth of the moon, in which the loss of the power to be resurrected is
described. Their belief in the Koreri power of Manseren Manggundi,
who stood before their eyes as a young man, Manarmakeri reborn, was
now tested for the second time. The death of the child which must not
be mourned but which was nevertheless lamented was referred to above.
"Will they live again?" was his question. "Dead is dead", was the answer
given by the same old woman Infadwarni and through the disbelief
manifested by these words she was proved right once again. They had
the opportunity to let it be otherwise, but they lost it. All this is narrated
at length in the Numfor material. Even the Biak emigrants in Numfor,
I found, have abandoned the specific Biak version and shifted the scene
of the baptism by fire to a place in Numfor, Gape Ikersbari. Here, too,

the treasures appear when the Old Man steps from the fire, and he
mirrors himself in the water he pours into a large shell. It is to this
place, too, that the spirits of the dead were thought to go, which is why
it is also called the "Cape of the Spirits" (251, 71). This was the
"sacred" place of Numfor, therefore this island can be compared with
Meosbefondi (Meoskorwar), where the bones of the dead were taken.
For means (pemali) "forbidden, isolated, sacred"; this for occurs in
Meos-be-for-i. The final i (the article) sometimes causes the r to be
nasalized, making for-i into fondi, hence Meosbefondi. The name Numfor
consists of the words nus (island) and for. The names of the two islands
are therefore identical, which is reflected in their mythological signifi-
cance.
The fact that the Biak emigrants choose, or create, a version similar
to the one that is current in the place where they have settled in
preference to the version that was current in their place of origin is to
be regarded as a rationalization and justification of their emigration.
In this the Biak emigrants of Numfor are not alone, the same thing is
found among all the other groups. They appear to cling to their kinship
relations, using them as a justification or as a basis for actions. And
evidently it is this kinship with the mythical Manarmakeri that gives
the necessary support to the activities of certain persons. Perhaps this
is also what gives them the right to manipulate the myth and adapt it
to the local atmosphere of the place to which they have emigrated and
to enact certain fragments of the myth.
A curious element is found among the Beserese Biak people in the
Radja Ampat Islands, who repeatedly mention the wife of Manggundi
by name, which is rare. She is here called Inseren Seinona instead of
Insoraki. According to an informant this means Sai-no-nya = "whatever
it is, she has it". She appears as Manggundi's equal (cf. movements 40
and 41, pp. 150-151). Her name is also mentioned in the poetical text,
but nowhere, except among the Beserese groups, did she play a role in
the movements. Why this stress on the woman?
The explanation would seem to lie in the fact that the Sowek people
are related to the Old Man through a woman (see the diagram p. 22).
His mother's twin sister married a man from Sowek and their son
received the name of Menufaur. In the great movement of 1938-43 a
woman from this family played an important part. It should be noted
that the people of Beser are emigrants from Sowek. It was, therefore,
in the interest of the people of both Sowek and Beser to place special
58 CHAPTER IV
emphasis on the significance of the woman. Such instances of bilateralism

are encountered time and again in circumstances that require rationali-
zation because they diverge from the norm. Perhaps we should call this
opportunistic bilateralism. Nevertheless the importance of women is
considerable in Biak culture. Although, unlike those of Waropen, the
people of Biak have no female mon they do make korwar (spirit effigies)
of women; the gate to the underworld is guarded by a woman and in
many myths it is a woman who recognizes the power of the spirit country
in snake disguises.
This comparison of the various versions of the main myth allows some
conclusions to be drawn. In the first place we note a strong regionalism,
the result of subcultural influences. It is therefore inevitable that the
integration of a mythical element results in a large number of versions.
Secondly, it has become clear that there are four mythical centers, in
each of which the principal events took place in much the same way.
These centers are:
1. Meokwundi, with Sopen as a starting-point,

2. Wari in North Biak,
3. the Island of Numfor, and
4. the Island of Kurudu. Its inhabitants are emigrants from Samber
in South Biak. They also have the baptism by fire take place in their
island (cf. pp. 144-145).
A fifth place, the Island of Reni in the Ayau group north of Waigeo
in the Radja Ampat Islands, can be regarded as a secondary center of
Biak emigrants. This island, too, is alleged to have been created by
Manggundi.
The poetical text of the myth

The factual content of these texts is of the same nature as that of
the prose versions. Subcultural influences have similarly led to fairly
divergent episodes. In some parts, as for example in the core of the
myth, the texts contain identical passages. The whole poem is in the
beyuser (narrative song) form, in which the subject is first described
in a widwom (top), and then enlarged upon in the fuar (stem).
In the opening lines it is stated that ridicule and contempt were the
causes of the Old Man's departure. This reproach is put into his own
mouth and occurs repeatedly in the song.
On his trip along the south coast of Biak to Meokwundi, according

to some texts, the Old Man visits five different places, Maundori, Waroi,
Samber, Urfu, and Bariasba. The places where a dance was held to
determine the question of paternity are also mentioned.
A curious addition, however, is found in the end of the song. Mang-
gundi is staying on the Mamberamo River, under the sun (the country
of the dead); here is the "city of the dead", where the roofs merge into
each other (so great is the number of houses). There are treasures here,
and they are the treasures "which the lord Deki brings with him every
time he comes". Other versions say "the lord Lieutenant", or "the
Pionier". These versions evidently date from the time when Feuilletau
de Bruyn was pacifying Biak with a dekkings (covering) detachment.
The poetical text is scarcely translatable; several times allusions are
made, and symbolic language is used, which is known to the singers
and spectators, but which, without further comment, is incomprehensible
in a foreign language. A literal translation makes no sense. The following
translation is an authorized version composed of different texts, but
basically the version of my late friend Robert Rumkabu.
The Song (Beyuser) of Manarmakdi
Fuar
(a. Introduction)
1. Oh, you brethren of the ancestor,

Who left Yamina mountain,
From the landward side of Sopen.
2. It was the mockery, yes, the mockery,

Which caused the famous chiefs
To disperse, yes, to scatter.
(b. The song (monologue of the Old Man))
3. This was the reason, Oh maidens:

You mentioned me in dismay, both of you saying:
Someone whose anger arose about nothing, really.
60 CHAPTER IV
4. Someone whose anger arose because of small bones:

The tailbones of a pig.
Someone whose anger arose because of leaves:
The leaves of the bakdi-fruit.1
5. A widower I was, so I went away,

Descending the mountain, embarking in a canoe,
The small kabasa-canoe.2
6. I was a widower and had scabies all over my skin,

So I left and went along the coast,
I went until I saw the Uri 3 rock.
7. I floated on the spot, took shells from the rock,

Which once the hero Uri had perforated adulterously
In his pursuit of women.
8. I went along the coast,

Arrived at the shore of Bariasba,
Meeting there my nephew, Padawankan,
And my nephew showed me pity.
9. He gave me a spear and I speared a Manenef fish.

He took the head, I took the tail.
I took the tail to Sokani 4
To the shore of the bay of Sokani.
10. He gave me a coconut,

Which I did not eat as I wanted,
But brought with me, brought to Sokani.
(c. Intermezzo:)
11. The woman of Anyoba,5 Anyoba far away,
She gave it, yes, she gave me the coconut,
Which I brought with me and planted.
1
Bakdi-fruit: a creeper; leaves are used in the steaming-pit.
2
Kabasa: small prau, a canoe with an outrigger on one side only.
3
Uri: mythical hero, one of the famous Uri and Pasai adventurers.
4
Sokani: a village in the Padaido Islands (see map I).
5
Anyoba: possibly: In- or Yenaibu (land of the dead). Kijne suggests that she
is the pig from Yamnaibori (cf. pp. 23, 30, 78), who led the Old Man to
the realm of the dead, and gave him his secret. In the top of the coconut palm
Manarmakdi got hold of the Morning Star: contact with the metaphysical
world.
12. This was the one I planted,

And it grew and grew, and blossomed —
The one which I tapped and tapped.
13. Maids, it is because of your mockery,

Because of your despising me,
That the Island of Auki lies in the way,
Hampering the view (to Meokwundi Island).
14. And this was what you said of me:

From his very youth, yes, when still a child,
He walked with a cane and a twig,
A twig to drive off the flies (from his ugly sores).
15. I was a widower, so I descended,

I descended seeking a woman,
The lady of Anyoba, far, far away.
(d. Continuing the narrative)

16. And the star, the Morning Star descended.
It was the star who drank, he did the drinking,
I, however, accused and accused.
17. I accused the woman, for whom I lay in wait,

I accused the men passing by in their canoes.
I accused the women of the place.
18. How ashamed the Morning Star must have been,

How utterly ashamed,
When I took hold of him.
19. He promised me the spell for wealth,

But I refused.
20. He promised me the spell for fishing,

But I refused.
21. He promised me the Koreri,6

To be realized at one spot,
But I refused.
22. Then he offered me the Mares fruit,

And being a widower,
I accepted and took hold of the fruit.
6
It is remarkable that the Koreri is refused, and priority is given to a woman
in order to become a father. Some Biak people explain this thus: he had
already secured the secret of Koreri.
62 CHAPTER IV
23. I threw the Mares fruit at the chosen maid, •

(I threw it and it hit her),
And her breasts itched, they itched.
24. And that day did not become night

Before she had given birth —
She gave birth to her child.
25. And the dance(rs) started and they sang,

They danced at Yuberi-beach,
The child watched and watched, alas, my mother,
Alas, my mother, father was not among them.
26. And the answering-dance started in the shadows,

The shadows of the oil-tree; the boy watched, but alas,
27. And the dance started at Sokani-beach.

The child watched, and watched, but alas, my mother,
28. And then they started, the dancers and the singers,
Under the Aibesobin (Mares) tree.
Behold, my mother, behold, my father is there,
Leaning on a cane, and holding a switch.
29. They tore the place to pieces,

They demolished our village and left it,
Yes, they scattered and left it.
30. When a canoe went you took a bat, 7

You took a bat to strike my grasping fingers,
Grasping the side of your canoes.
31. Everyone left, left us alone,

And I, I addressed my brother-in-law, saying:
Stay behind, join me, let the two of us use the tap-knife.
32. It's because of the oil-tree (coconut palm)

That the Indwar fish crowd under our sleeping-place,
Feeding on debris and sea-weed.
7
Bat: really: a piece of wood, used to prevent the Old Man from embarking
on one of the canoes leaving.
33. And he (my brother-in-law) ate, and he ate

Until satisfied, satisfied.
But I went to the beach and speared,
Speared the fish so that they floated.
34. Before that day turned into night,

Yes, before nightfall, I descended,
Descended and roasted my body in flaming wood.
35. I descended again and drew a ship in the sand,

I designed it and it became a boat,
A loaded boat, its cargo-mark nearly submerged.
36. And we floated in the direction of Krawi, 8

Krawi the bay of abundance,
But they rejected me, yes, they rejected.
37. What shall I do now, what must I do?

Reincarnate myself in a dolphin,
(Between) Runi and Ayawi? 9
38. The stream I followed, upriver I went,

The Manberamon,10 the current in turmoil,
Directing myself under the setting sun.
39. I am awaiting our ancestors,

But no-one is coming, no-one came.
Go and watch for their tracks in the dust.
40. Go to the town of the dead, the great town,

Where the roofs are touching, touching each other.
There you will find the treasures which I possess.
41. These are the treasures and the wealth,

Which the gentlemen (the strangers) have.
These are the treasures which I own.
42. These are the treasures

Which the gentlemen (the whites) see and possess,
And bring along with them (always) when they are coming.
8
Krawi: a village on the Island of Japen, where the refugees or emigrants went.
Later on they went back to Biak and eventually to Meokwundi.
9
Ayawi (see map I). Located far to the west of the Schouten Islands, and also
in the Radja Ampat Islands.
10
Manberamon: literally: man-who-went-to-become-a-mon (soul of the dead).
The big river Mamberamo is meant here, but also the gate to the underworld.
CHAPTER V
THE CONNECTION WITH BIAK MYTHOLOGY
"Every society is held together by a myth-system,

a complex of dominating thought-forms that deter-
mines and sustains all its activities" (Robert M.
Maclver, cited in 38, 296).
As the messianic movements in Biak were evidently closely connected

with the myth of the Old Man it is necessary to study the place occupied
by this myth in the framework of Biak mythology. The main elements,
to which also the expectations of the messianic movements are related,
are all found in some form or other in the current myths.
These main elements refer to ancient mythical times, when the land
of souls and the human world were one and were still linked with the
upper world (starry sky). In these ancient times men did die but, like
the moon, they had the power to return to life. There was no mutual
rivalry, and everyone lived in one place, had plenty of food, and enjoyed
eternal life. The secret of life, consisting of unity, eternal life, and the
possession of the "treasures" (ceremonial valuables), was lost through
stupidity and disbelief (in some versions accidentally). The moon, who
had until then been a human being living on earth, ascended to the
starry sky, and death began its rule, men started to fight each other,
blood was shed, and the people dispersed.
Since that time the secret has been known only in the land of souls,
in the depths of the earth, on the bottom of the sea, and in the upper
world (the starry sky). The link between these regions and the earth was
broken, and the recovery and loss of this link forms the theme of many
myths. In the prologue to the main myth we saw an instance of this.
It is worth noting that the beings from the land of souls can contact
human beings only in disguise, the metamorphosis not taking place until
they are recognized. The dramatic element in many myths is formed by
the fact that the humans do not see through the disguise.
In the prologue it was said that the whole of mankind and its world
are "in the husk". Superficially there is nothing to show that this husk
is a disguise. Beings from the land of souls are incarnated in hideous
old people, snakes, birds, marsupials, fish, or other creatures, which do
THE CONNECTION WITH BIAK MYTHOLOGY 65
not differ from their species except in their ability to make their wishes
known to men.
It might be said that the Biak people "in their husk" believe they
show their true shape during festivities, in dances, and in the various
ceremonies. During the ritual they "play" what by rights they ought
to be. On such occasions goods and food are plentiful, rivalries are
temporarily forgotten even if there is an element of competition in the
quantities of food and objects. For a time there is unity. Marriage itself
is a symbol of this lost unity. As an institution it is a tie, a proof of unity
and reconciliation between rivals.
The myths also move within this sphere. They tell of men's experiences
with beings from the land of souls, and the behavior of these persons
sets the norm for their descendants. The content of the myths is con-
sidered history, not allegory, and accordingly they are taken literally.
The subcultural influences determining the order of clan and subclan,
their regions, islands, and totem creatures, have obscured the system in
the myths behind a confusing variety of data. Nevertheless there is an
all-embracing system of symbols, a system that people possess un-
consciously, like the phonetic and grammatical systems of their language.
It is an error to presume that mythology is based entirely on flights
of fancy. If the imagination is allowed free play, the outcome is a fairy-
tale, not a myth. What is curious about the myths is not that they have
been composed, but that they are believed. Belief, though, depends on
the existence of a specific tradition. Every myth must contain a point
of contact for identification. Not everything is believed, not everything
is suitable for being handed over to later generations. A mythology
without a system would be chaotic, it would not provide an acceptable
basis for society.
Sometimes the structure and functioning of a society can be deduced
from its mythology. R. Pettazzoni stresses this fact — like Maclver in
the motto heading this chapter — to indicate the element of factual
truth in the myths. "[Forming]... a whole world full of miracles, [they]
constitute a transcendental reality which cannot be doubted, for it is the
premise and indispensable condition for the existing reality . . ." (168, 4).
This reality comprises, however, the whole of society in all its aspects,
the totality of which cannot be encompassed in a monistic explanation,
whether sociological, religious or economic. The same is true of a purely
psychological explanation. The myths are too much a product of culture
for psychology to be able to explain their content. All it can do is explain
man's attitudes towards them.
66 CHAPTER V
Yet the myths also express the psychological tensions between the
individual and society, between personal ambitions and cultural limit-
ations. At the same time the myths mirror the dynamic forces inherent in
a culture, while reflecting the personal crises caused by hunger, sickness,
and death. In the ritual of mourning and initiation, for instance, personal
crises are made the concern of the whole community.
It should be kept in mind that not all the elements of the mythology
are relevant to the society. Emphasis on cosmological aspects, for instance,
will give such irrelevant features undue importance. Elaborate con-
structions regarding the backgrounds of moon and sun mythology, such
as have been developed by W. Schmidt and others, may be interesting
in themselves but do not lead to a better understanding of the society
in question. For Biak, too, it is fully relevant what De Josselin de Jong
wrote: ".. .. Archaic cosmology is never in the first place popular
cosmography and even, essentially, it is not popular cosmography at all,
the latter element being always a by-product, the fairy-tale element in
the myth..." (172, 167).
A major element in Biak mythology is formed by passages concerning
"treasures" and ceremonial valuables. It occurs in no less than 35 out
of the 75 available myths.
In the introductory chapter it was pointed out that contacts with
the Moluccas, where the Biak pirates went to get their spoils, made
valuables of foreign origin increasingly important. The older valuables,
shell wrist-bands, canoes, and utensils, retained their importance, but
the foreign goods became more numerous. They were mainly cotton,
lengths of cloth (which counted as units of value: chelopen), porcelain,
beads, and bronze gongs. All of them were articles whose manufacture
was a mystery to the Biak people. In former times, iron had been among
these goods, but when subsequently the art of forging was also imported
in Biak, the mystery of iron was transferred to the smith who alone, as
initiate and adept of the secret, could practise this trade. Usually the
smith was also a shaman.
These commodities having been completely integrated into Biak
ceremonial exchange customs it is small wonder that the prestige factor
became closely attached to their procuration and to the men who
procured them, the heroes (mambri). In the ceremonial exchange traffic
that is set in motion, for instance, by a marriage, the brideprice and the
return gift mainly consist of these valuables of foreign origin which are
so hard to obtain. The circulation of goods and foodstuffs is the life-
blood of the society, since it governs the socio-economic aspect of its
culture. Only those who have the disposal of such goods are full members
of the society. The valuables can only be acquired in one of two ways,
through connections (trading friends, marriage) or by raids into foreign
parts. This second possibility ceased to exist long ago, so people try to
form as many connections as possible and to place others under an
obligation by help and gifts.
The extent to which economic activity is influenced by the obligatory
festivities, which keep the circulation of goods and foodstuffs going, has
already been discussed. The emphasis on material goods is fully expressed
in the myths and in the various movements termed "Cargo Cults".
This will be dealt with at greater length in the final chapter. The
foregoing has made it clear, at least, that in Biak society goods and
valuables of foreign origin became increasingly important.
The main theme of the principal myth is the breaking of the husk
encasing man and his world by a human being — by Manarmakeri.
But people fail to recognize him either in his disguise as an Old Man or
after his metamorphosis through the baptism by fire, and the break-
through does not take place. The contact with the ancestors, the land
of souls, and the world of the stars is linked up with the "secret" of the
ancestors. The problems of old age and death, of life and afterlife, and
the whole social organization which may be called the "relative order"
(vide p. 68) as distinct from the "eternal order", Koreri, come up time
and again. For the relative order is bound up with the social recognition
that proceeds from participation in the gift exchange. The principal
'personages of the myths occasionally also play the part of culture heroes,
and their acts of creation derive from their knowledge and control of
the secret of life. We are even told that the Lord Sky (Nanggi) yields
his place to a human being who possesses this secret.
A further remarkable feature is that, in the myths, the divine ancestors
— when they have been overcome by recognition and obedience, or
sometimes by combat — themselves collaborate in their surrender, thus
allowing the relative order in the first place, but something of the eternal
order as well, to pass into the possession of men. Abundance, and
complete command, of "treasures" are characteristic features of this.
The ability to control nature, to create islands and staple foods, is also
typical of the great mythical figures that human beings become once
they have secured the secret. These may be regarded as the main
elements in the myth of the Old Man, but in one way or another all of
them occur in the current myths.
It is very unlikely, therefore, that this principal myth as a functional
68 CHAPTER V
whole should have been borrowed from outside. Kijne's suggestion is

more plausible: "The fact that this story contains so many mythical
motifs may rather be regarded as an indication that there must have
been numerous myths, and that elements from these myths were grouped
round a very prominent figure in this myth". To go a step further
I would suggest that this principal figure should be regarded as an
ancestor equipped with the characteristics of several different mythical
heroes, so that in fact the ancient mythical times and figures are hidden
behind a historical figure, who has been given the name of Manar-
makeri. Time and again we find in Biak culture this tendency to include
historical figures in the gallery of mythical heroes. This shows that
historically it is possible for the mythical times or Koreri to break through
into the present time, which precisely is the possibility on which the
Koreri belief is based.
In this chapter the main elements of the myth of the Old Man are
arranged in groups, and representative examples from the available
mythical material are given in support of the contention that they are
generally part of the system of Biak mythology.
1. The disguised figures, rejected or accepted (149a, 180ff.)

Roughly half of the available myths deal with disguised figures.
Coming from the land of souls they are ancestors who have their
abode either in the depths of the earth or on the bottom of the sea.
In the first case they live in caves in the shape of animals that dwell in
holes in the ground or in caves and are able to change their skins, such
as snakes, lizards, dragons, etc. It is these animals that pre-eminently
symbolize the underworld and the ancestors. In the second case the
substitutes are marine animals, porpoises, sea-snakes, whales or other
creatures. Sometimes land and sea elements are combined, as when a
snake turns into a canoe. The point at issue is the secret that disappeared
with the ancestors into the other world. This is the world, too, where
sickness and death come from. Thus to secure the secret means to
vanquish death.
Life in camouflage, in disguise, however, also exists by the grace
of the ancestors, and this relative order is revealed again each time
to the initiates who plunge and submerge themselves in the world of
the secret, where the ancestors reveal the social order to them. The
secret of the relative order is connected with the circulation of goods
and foodstuffs, which receives a new impetus every time contact with
the ancestors is achieved. It is also connected with the prohibition of

incest and the probably originally dualistic structure of the social
organization. This dualistic aspect of Biak culture also finds expression
in the cosmology, in the contrast between good and evil as categories
and not as ethical values, since they think in substances and not in
relations. There is a cosmic opposition between East-West and North-
South. In the socio-economic sphere this is reflected in the probably
originally exogamous moieties, in the joint totems consisting of birds
and fish, and in the combination of women's goods ( + land-iguana-
food) as opposed to men's goods ( + sea-crocodile). Within the clans
themselves there is the contrast between spiritual and secular chiefs
(mirino, mananir), while in both the men's and the women's world
snakes and eagles are regarded as representatives of the land of souls
and the upper world. The totality of the secret is expressed in a fish,
a sea-snake, and an eagle. On the male ancestor image this totality is
symbolized by korwar plus snake, dragon, etc., and on the female
ancestor image by korwar and eagle.
The secret is therefore bound up with men's and women's goods,
which are of great importance in the myths. "The secret is the power
that can be conquered in order to make the chaos into a cosmos. The
vanquished snake gives its conqueror goods, every security and certainty.
Men conquer the snake by combat and stratagem, women by marrying
him, after which he will give up the secret himself" (Kijne). And this
is the way in which, figuratively, not only the origin of the secret but
also that of the social order is illustrated. "Surrender of the woman
to the snake (the initiator and ancestor) here really means surrender to
the adat (the social order), which dictates the circulation of valuables
on the occasion of a marriage as against the circulation of foodstuffs. .."
(Kijne).
In the main myth of the Old Man we saw that he managed to break
through his disguise with the help of the secret which the Morning Star
had imparted to him. This at the same time makes the treasures available
to him. In numerous myths the principal personage is an old man, often
too it is a snake, or sometimes an old woman.
In the myth of the "poor man" (133, 513) the main character is left
behind by his people, and when he travels after them they chase him
away because of his repulsive skin disease. By means of a stratagem he
manages to catch a large snake which has "gold in its throat". In the
night this gold gives out a great light. "The big light is in the canoe of
the poor man", the people shout. In exchange for the light the king gives
70 CHAPTER V
him ten houses filled with treasures, and later the poor man even
becomes king of the country. Then he says to his wife, "We used to be
poor, now we have many treasures. Who has given all this to us? Look
upward".
In a similar myth, likewise treating of the upper world, Ori (the sun)
and Paik (the moon) play a part. They live on the earth as brothers.
Their father hides them in a cave, and in the night Paik serves him for
a light. But Ori betrays Paik's hiding-place to the humans. The people
take him away, hang him in a tree and wantonly shoot at him with
arrows. Little by little he goes up, until in the end he stands in the sky.
Ori and the people go after him, but in vain, he has ascended to heaven
for good.
In Windessi they tell the myth of Karubukawi, the old double-headed
snake. This snake lives in a cave and manages to entice a young pregnant
woman to his lair. He and his wife bring up her child, but are discovered
by the real father, who has to make six attacks before he succeeds in
liberating his son. The "grandfather" snake then changes his body into
a canoe and sets out to find his grandchild. He goes via Roon, Numfor,
Gebe, passing Salawati and Manokwari on his way back, until he returns
to his point of departure and is recognized by his grandchild. The real
father also recognizes his father-in-law and gives him presents: a slave,
many goods, lengths of blue cotton, dishes, bracelets made of shells and
of silver — then the snake throws off his old skin and is received with
great festivities. The child's mother puts on ornaments and "she looks
out for them, and she recognizes her father, her child, and her husband".
Then the exchange of foodstuffs sets in. "The snake who has become a
man calls forth a house, much drinking water, fish, many bananas, and
all kinds of garden fruits. They sit down and eat them. Then the boy's
father takes his wife and son, and they leave again for Windessi"
(15, 486-487).
This myth obviously illustrates the social organization. The man is
not entitled to his child until the brideprice has been paid. As soon as
this has been done, the father-in-law loses his character of a rival, he
becomes the feast-giver, and the circulation of goods and foodstuffs
begins.
Sometimes a young man disguised as an old man (the ancestor), is
the opponent of a giant snake, for instance in the myth of Ropokai.
This dragon swallows people, houses and all. Ambonai, a young man,
disguises himself as a scabious old man and is despised by his wife. But
when he succeeds in killing the dragon and is rejuvenated, she regrets
her aversion. Then the myth goes on as follows! "The next morning
the woman wakes up and behold, their room is beautiful, for there are
many treasures such as cushions, fine sleeping mats, dishes, cups, gold
earrings, and ornaments". The man makes a canoe out of the snake's
body which he has cut to pieces, and in it they go to look for their
kinsmen who have fled. When they are at sea the man says, "Let there
be much food, much pigs' meat, tea, sugar, and let there be all sorts
of things on the boat" (15, 503). He then goes to Numfor in his canoe
and brings his parents-in-law back to Waropen. There he distributes
the bones of the snake "in accordance with the empty houses". He
resuscitates the dead, all those who have been swallowed up by the snake.
"Then they all live again, all the snake's bones turn into people.
Ambonai says, 'Let there be a new sago wood, sago in abundance, let
all the old sago decay' " (ibid.).
What takes place in this myth is total restoration. By the power of
the ancestors, here appearing in disguise, life and order are restored.
The victor has the power of calling forth not only goods, but also food-
stuffs, while in addition he performs acts of creation. These are all
features that occur in the myth of Manggundi. The Biak variant of this
myth is worth noting; it tells of a woman who is pregnant, and who is
left behind by her kinsmen who have fled from the snake. After a time
an eagle comes to the rescue and takes care of the woman and the child
that has been born in the meantime; later the eagle suggests a way in
which the young man can kill the snake. The snake then relinquishes
his secret himself: the treasures are in his belly, and these now come into
their possession (186, 15). (The mother calls her child Sekfamneri, in
popular etymology "the rejected one", or, "the one they left behind when
boarding their canoes". This is the name which the Biak emigrants of
the Radja Ampat Islands later gave to the principal character in the
Messiah myth).
The chaotic power, which brings death and destruction, is conquered
by the power from the upper world (the eagle), and the vanquished
one is subject to the authority of the ancestors who distribute goods and
make life possible again. The same dualistic or ambivalent character is
expressed even more clearly in the myth of the snake Inuri. This monster
is vanquished when the youngest sister marries him after he has been
rejected by her elder sisters. But he is mistaken for an ordinary snake
and cut to pieces. One piece becomes a breaker, others turn into wind,
rain, thunder, lightning, a water spout, one piece becomes a crocodile,
and another a porpoise (15, 447).
72 CHAPTER V
Here, too, there is a failure by some people to see through the disguise;
the life-giving and abundance-bringing power disappears. Instead of a
cosmos the chaotic powers of nature are unleashed against man, and
nature reveals its essentially inimical character.
But not all of it is negative. There is the creation of the porpoise and
the crocodile, the animals in which the ancestors usually incarnate them-
selves, and in whose shape living men can disguise themselves. In Biak
the crocodile represents the power of the sea, and it is the totem animal
of all the Biak clans.
The sociological importance of this kind of myth is to be found in the
fact that the dragon can represent the ancestor and the initiator demon.
The monster devours the child, but allows the young man to be born
as a full member of the clan, a representative of the ancestors and bearer
of their powers. Only in this way — through culture — can nature be
controlled. The initiation symbolizes this possibility, and the identification
during the initiation ceremony aims at a magical effect. In Biak the
relativity and limitations of culture within actual reality finds expression
in the fact that the eagle (representing the upper world) is the real
victor. The Biak people reach out towards this power, too, in the myth.
Manarmakeri wins both the secret of the land of souls (the ancestors)
and that of the upper world (the Morning Star). But during the
initiation Manarmakeri does not appear as the victorious Manggundi,
but in the disguise of the Old Man, as Held has made clear. We might
vary Held's words by saying that only when the initiation demon
(ancestor), the initiator, and the initiate really become one again, actual
reality coincides once more with the supernatural, the secret is known
again, and the time of Paradise (Koreri) has begun (151, 203).
There is also the myth of the cockatoo who lures young widows with
his beautiful crest, and induces the fairest of them to marry him. Then
he jumps into the fire, and "the fire consumed him completely until
he died. Then he turned into a man, jumped out of the fire and sat
down. The cockatoo's feathers changed into shawls, gold, dishes, and all
kinds of desirable things" (15, 505). This is one of the few myths which
include a "baptism by fire".
The bilateral quality of Biak culture likewise comes out in the myths.
It is found in the "kangaroo woman" myth, in which an old woman is
the principal character. Her son is kidnapped, but she swims by way of
Oransbari to Numfor. There she finds him, and she attaches herself
to Cape Inaryori. At her suggestion the son cuts her body to pieces and
places some of these at the foot of a number of trees. ". . . Then the son
stamped with his foot on the sand, . . . and the people rose. His mother's
body had changed into people, houses, and canoes . . . " (15, 453).
From all these disguise myths it has become clear that complete
recognition and acknowledgment are followed by victory and abundance,
but that partial recognition may have catastrophic results. It is precisely
this ambivalent attitude which is a source of danger for mankind, which
even threatens the relative order of customary law, and makes nature
man's enemy. Can the consequences be warded off? The answer is given
in the myth which was recorded by the present author in Biak, the
story of the man who married the daughter of a snake (text).
When this man comes home one day and sees his child being licked
by a big snake he kills the animal. His wife returns and bursts into tears
over the death of her mother. She can only ward off the revenge of the
dead woman by mourning and singing the lament for the dead
(dokayob).
In this way all the various elements of Biak culture are dealt with
in the myths, one after the other. If all the myths were available they
would together contain practically the whole of the culture. The handing
down of general norms to posterity by narrative means is one of the most
important aspects of Biak mythology. In the above examples the main
elements of the Messiah myth can already be distinguished.
Another important element in the myths is:
2. The contact with the ancestors and the land of souls
The prologue to the main myth has the finding and losing of the way
to the land of souls for its subject. Here it is not a human being who
is disguised, but only the creature from the land of souls, who appears
in the shape of a pig.
There are two myths that deal with the resuscitation of dead persons
through the love of their relatives. The most typical feature here is that
the demonstration of this love consists in singing the lament for the
dead. In the chapter on the Advent nights we shall see that the singing
of the kayob (lament for the dead) is one of the conditions for the return
of the dead.
In the myth of the sea-urchin and the sea-crab (133, 493-494) a
woman plays the leading part. Because her husband mourns on her
grave, that is, sings the kayob, her skull jumps out again, saying, "You
love me, I will follow you". And so it does, for wherever the man goes
the skull rolls after him, even to his house. At night the skull becomes
74 CHAPTER V
a woman. The man does not want this, and throws the skull into a river.
It is carried out to sea by the current, and washed ashore. There a
coconut palm grows out of the head. A sea-urchin and a crab, passing
in a canoe are called by the palm-tree which says to them, "Climb into
me, throw me down, peel me, split me, drink the milk and eat me". The
crab and the sea-urchin say: "He is addressing us". The crab climbs the
tree, picks the coconuts, and throws them down. But the sea-urchin,
instead of gathering the nuts, as has been agreed, eats them all himself.
They paddle on in their canoe and soon the crab sees a piece of drift
wood. He says to the sea-urchin: "Jump, catch that turtle". The sea-
urchin jumps and is dashed to pieces so that all the coconuts come out
again. This is how men got coconuts and "they planted them everywhere
and therefore we now eat coconuts". The connection between skull and
coconut will be discussed below. The emphasis here is primarily on
reverence, as it is in the myth of Serapasamai (15, 510). This man, an
ardent hunter, is not satisfied with his many spoils, and sets out time
and again to establish his prestige as a feast-giver. But through too much
exertion (presumably on the occasion when his newly-born son is to be
brought outside for the first time) he falls ill and dies.
He is buried. Through a bamboo pipe his father pours water into the
grave until the skull is clean. His wife takes the skull with her whenever
she goes to her work. Then the child begins to weep for its father, and
he speaks to it from the top of a tree. When the crying child is scolded
by his mother's sister the father reincarnates himself and goes home with
his wife and son. Other women are jealous and spy on his wife, and
she betrays the secret of his resuscitation by a slip of the tongue. Her
husband then departs for good to the land of souls. The woman manages
to follow him, but when she breaks her promise for the second time
Serapasamai says, "This is the end, we are all going to stay in the land
of souls and we shall not return to the earth. Then his wife sits down
and weeps for her father and mother, and on the earth her parents
mourn for her. Therefore it is said: 'those who die go to the land of
souls; they return, but because Imbarasei did not obey her husband it is
finished. Indokki, the old woman, has taken hold of them; they die,
they do not change any more, but they disappear at once to the land
of souls...' " (15, 515). This is the explanation of how death became
irrevocable; apparently, resurrection was originally possible.
Skulls appear in many other myths. The most relevant to our subject
is the myth of Doberoki, which was recorded by Rumainum. The scene
is laid on the mountain of Yamnaibori, the abode of the Old Man. On
the top of the mountain two men have a garden which, in spite of a
high fence around it, is visited night after night by an exceptionally
large pig. When they have caught this monster, one of the brothers goes
to look for fire and discovers a small hut in which wood is smouldering.
No one is there. The man bends down to take a piece of burning wood,
and a skull on the hearth-rack begins to speak. It asks the man to walk
slowly when he goes away.
The man does so, and the skull "hops" after him with two spears in
the place of its ears. When they slaughter the pig the two brothers ask
the skull to take its choice from the best parts of the animal. When they
leave, the skull expresses its gratitude by promising the men, "In three
days I will come to your village [Sopen], but nobody is to show any
surprise, look to that". After their return in the village they recount
their experience and repeat the skull's serious warning. All the people
promise solemnly to abide by it. But a small boy, who is at play on a
sand-bank in the river, does not hear about it. After three days there
is a strange noise from the direction of mount Yamnaibori. Rumbling
and roaring the trees come marching down, hung with precious goods
and fruits of exceptionally large size, and with food of all kinds. At the
head of this curious procession there "hops" the skull Doberoki with
fiery red hibiscus flowers for ears.
In mute astonishment the people of Sopen watch all this, but then
suddenly the voice of the small boy is heard: "Aéé, look there! Here
come the trees and look what they are bringing!", he shouts with
excitement. At the same moment the procession halts. Doberoki falls
down on the spot and turns into a stone; the red flowers fall to the right
and left of the path. The trees stand rigid and stiff, and they have stood
there ever since. On the top of Yamnaibori there still lies the skull
Doberoki, and to its right and left grow the hibiscus shrubs (text).
This myth expresses more clearly than any other that Koreri will be
ushered in by the ancestor. In the place Yamnaibori ("I will rest on the
top", or, "I finish") the Koreri is expected to become a fact again one
day. It is the spot where once there was contact with the land of souls,
as is described in the prologue of the main myth.
The resuscitating power of the ancestors' skulls is also described in the
myth of the Wor Beba (the big dance) (text). Here it is the skull which,
during the absence of the occupants, leads all the furniture in a ritual
dance on the dance place of the house. As soon as the voice of a living
person is heard, everything falls down on the spot.
The function of the soul effigy, the skull korwar, and its substitute,
76 CHAPTER V
the wooden skull, becomes clear now. The korwar is not only the means
of contact with the dead person, but also a means of reaching the land
of souls.
Dreams and visions, whose content can be traced back to the existing
mythological ideas, are also important for the contact with the land of
souls. The Sade Movement in Wandamen, where the chief personages
act as medicine men after having been in contact with the land of souls,
belongs to this category.
Sade, the movement of 1932 which centered round M. Sobei, was
the result of a dream. Sobei had been to the village of the dead, of
which he drew a plan for Kijne, and there he learnt to know ten kinds
of medicine to cure first himself and then others of the smallpox.
"Entrance into the country of the dead was gained by dancing in a
completely closed house in the forest during the night and eating un-
palatable and nasty things. (The idea that everything is reversed in the
country of the dead also occurs in Seram)" (Kijne).
"When during the great change-over to Christianity in Roon [cf. 184,
54] a dying Papuan dreamt of a golden ladder which took him up to
the heavenly house, this was not an idea suggested by a guru, but an
essential part of a Roon myth in which there is a golden house in the
better world which could formerly be entered by all, but to which the
way was blocked later through the stupidity of men" (200, 90).
The mythological drawings of the Radja Ampat Islands contain
numerous pictures of houses situated in the upper world. This world,
the starry sky, the stars, the moon, and the sun play an important role
in Biak mythology. The land of souls is often identified with the upper
world. The Old Man's Morning Star and the pig in the prologue of the
myth are identical. Both the star and the pig are disguises. The Biak
emigrants in the Radja Ampat Islands believe that the Milky Way is
the abode of the spirits of the dead. The eagle, the Morning Star, and
Paik (the moon) are sometimes identified with the ancestors. Or is
it that features of moon and sun mythology have been transferred to
the ancestors?
In this connection Kijne's account of the tale of the drowned man
is important. This story is a borderline case between myth and history
and is probably illustrative of the way in which myths come into being.
It must have happened shortly before a smallpox epidemic broke out
in Wandamen. A man went turtle-hunting and was dragged down when
he grabbed hold of a turtle which had freed itself from the harpoon.
Three days later he was found on the beach, where he returned to life.
He said he had been in the underworld for three days and met the dead
there. Homage was paid to him and to a female Shen (Wandamen
equivalent of Manser en] who also claimed to have had contact with the
dead. The couple built a house in Wasior, in which the rear end was
screened off by a mat. Behind this partition the two Shen claimed to
maintain their contacts with the ancestors. They prophesied that the
dead would return, and that they would emerge from the forest border
above the well-known "green spot" on the slope of the Wondiwoi Range,
at a short distance south of Miei. In the large grass field at the foot of
this range the worshippers gathered in great numbers to wait for the
return of the dead. After a long time the Shen proclaimed that the
return had been postponed, but that meanwhile the waiting people might
undergo some changes; the complete Koreri would begin later. The
multitude was allowed to choose a new skin color, brown, yellow, or
white. They chose white. The Shen then scolded them for asking so much
right away. Why not brown first? They would be punished by becoming
neither one nor the other, but their skins were going to be studded with
pimples and spots. It happened accordingly, for not long afterwards the
smallpox broke out. It is not impossible, Kijne adds, that the smallpox
epidemic was explained as a result of the curse of the two Shen, and
that this was in fact a Koreri movement. The connection between the
land of souls, the ancestors, and the movements is unmistakable. It is
also an instance of how recent events are fitted into the traditional
framework.
3. The meaning of the coconut palm

In the Numfor myth the coconut palm sprouts out of the skull of a
woman. This myth was summarized above. There is therefore a very
close link between the country of the dead, the coconut palm, and the
woman. Not only does the fact that in some languages of the Geelvink
Bay the same word is used for both bear testimony to the identity of
skull and coconut, but this identity is also expressed in various myths.
"The ancestors did not eat coconuts, for they dared not. If we take a
close look at a coconut we see two eyes, a nose, and a mouth . . ."
(133, 493-494). The analogy between the "skull buried or entombed"
and the coconut planted in the earth must have inspired the myth.
Furthermore, the coconut palm is the only tree to bear fruits con-
taining a liquid. This liquid is called srai-rur (liquid of the coconut
palm). But this is the same word rur that is used for the soul of a person
78 CHAPTER V
as well as for all plant juices. Now the Biak people call any magical
remedies or medicines ai - "wood". All trees, but particularly the coconut
palm and the banyan tree, have a special meaning, the coconut palm
being the more important of these two. This is evident from the
importance attached to coconut leaf, fruit, wine, and oil. It is the leaf
that sprouts first from the nut. This leaf is praised in song by the Old
Man in the myths as "coconut palm leaf coming from the Koreri in the
country of the dead". The poetical text further includes a eulogy of the
tapping-knife with which the flower-spike is incised to draw palm-wine.
Owing to this tapping-knife the fish collect in shoals beneath the
sleeping-place (i.e., beneath the pile-dwelling built over the sea). This
passage would be obscure if there was not an implied analogy with the
way in which flying fish are caught. This method, taught by the Old
Man to the Biak people, consists of pouring some palm-wine into a
floating hoop-net and putting a young palm leaf on it as a buoy. The
ancestors from the land of souls on the bottom of the sea make the catch
successful.
Not all places give entry to the country of the dead, nor do coconut
palms, which are thought to be the bridges of the souls, grow in every
soil and every spot. A place where they did grow was, for instance,
Samber, formerly called Saba. In the myth of Bekpadi (text) an old
man is the principal character. By a ruse this man kills his attackers,
and he makes a korwar of their leader. With this effigy he proceeds
along the traditional route from west to east, the same that was followed
by the Old Man, and tries everywhere to "plant" the korwar. He does
not succeed until he has arrived in Saba. There he establishes contact
with the land of souls; it should be noted that it was here in Saba
(Samber) that the Old Man received the coconut from his napirem
(father's or mother's brother's son), out of which grew the tree in
Meokwundi in whose top he took possession of the secret of the Morning
Star Sampari. Who was the Morning Star? Some texts say the star
changed itself into a young man, others say a young woman, and one
text refers to a "human being" (probably bisexual). But the coconut is
associated with the woman.
It might be objected that in one of the texts (p. 30) it is said that
the Morning Star and the being from the land of souls are identical.
On closer reading it appears that this being was the pig that stole the
tuber crops from the garden. For woman and pig belong to the same
category, as will be made clear later. The Morning Star Sampari, how-
ever, bears a name which is identical with samfar, the shell wrist-band,
one of the components of the brideprice (151, 137). This cannot be a

coincidence. It is the brideprice that "binds" the woman. The woman
in the top of the coconut palm, identical with the pig from the land of
souls inside the earth, therefore controls the secret of the ancestors. The
tree itself has sprouted from the earth, from the land of souls, and
the tree is therefore the link with the land of souls and the symbol of
the ancestors' power of resurrection. In North Biak it is said that
Manggundi on his return will descend on the top of a coconut palm
growing there. When this tree falls down, another must be planted in
the same spot. The great emphasis put on this specific place comes out
clearly. The same is true of the Mamberamo river. In Feuilletau de
Bruyn's version of the main myth we read, " . . . From Numfor Manseren
Koreri proceeded to the west. It is not known how he returned later,
but at present he resides on the upper reaches of the Mamberamo.
One day he will return. Where he lives now he will plant a coconut
in the ground . . . it will grow, become very tall, and he will return along
the stem which will lean over to Meok Wundi..." (90, 126).
Mamberamo in the west. The poetical texts also mention this repeated-
ly: ro ori babndi (under the sun). There Manggundi is awaiting the
return of the dead; there, too, he has the treasures of the ancestors at his
disposal. It was pointed out before that the Mamberamo river might be
identified with the land of souls. The river would then be of the same
order as the caves and springs mentioned above. This is corroborated by
Kijne's information that in the South Japen language, which is closely
related to that of Biak, the word for the dead is manberamon, those
who have become mon (in this case: dead persons). In relation to Biak
the Mamberamo river is in the south-east, but it should be remembered
that the Biak people originate from the region between Sarmi and
Djayapura. This explains everything. For them the Mamberamo was
situated in the extreme west "where the sun sets", and to the Biak people
of former times the geographical west was also the mythical west.
Manggundi will return from the country of the dead one day with the
treasures of the ancestors and the resurrected dead. The coconut palm
here again has the traditional function of "bridge". It is not surprising
that during the great movement of 1938-43 a special species of coconut
palm with curled-up leaves served as an "aerial" for receiving "news"
from Manggundi.
Between the country of the dead, the skull, and the ancestors on the
one hand, and the coconut on the other there is, therefore, an un-
mistakable connection, and Kijne very rightly says, "The coconut palm
80 CHAPTER V
is a kind of tree of life, as the nut is also the fruitful skull, the country
of the dead in miniature as it were, from which life and perpetual wealth
are expected".
All this receives additional emphasis through the function fulfilled
by palm-wine. "The Old Man was fond of it", as the myth says. This
does not mean that he was a drunkard. From what we have just seen
and from the function of palm-wine during the Messiah movements,
it is clear that this statement should be interpreted quite differently.
The wine is used as a means of getting visions. The genuine believers
do not even take food at such a time, and the resulting glossolalia is
explained as follows: the ancestors are coming back and are already
speaking through the mouths of the "possessed". The fact that the
principal personage was fond of palm-wine therefore means that he
aimed at establishing contact with the ancestors.
In the main myth the motifs intermingle. In the different versions
a specific motif often gets special stress, for instance, the fact that
Manggundi was looking for a wife. This may be taken literally: he
looked for and found a wife in Meokwundi. But it is more in accordance
with the essence of the myth that he sought to establish contact with the
land of souls in order to participate in the secret of the woman through
the coconut palm and the palm-wine. The mysterious woman, the "one
who was much looked for", gets quite a different meaning in this way.
Apart from these religious motifs sociological components often pre-
dominate in the myths of Numfor, as in the tale of "The young man
who disguised himself as a snake" (133, 545).
This is about a coconut palm in which halfway up the stem a snake
guards the nuts. Two brothers, who are hungry, want to pick the fruits,
but the snake is in the way. They first promise the animal a gong, then
a gun, and in the end their sister for a wife. To the last proposition the
snake agrees. He marries the younger sister of the two brothers, after
which he throws off his disguise and emerges as a beautiful young man.
But in the daytime he is a snake.
In the prologue to the main myth the snake is called "guardian of the
land of souls". The coconut palm and nut (food and goods of the
ancestors) are guarded by the young man who represents his ancestors
in the guise of a snake. The theme is here that a man has access to the
goods and foodstuffs of another keret only through his brother-in-law
(wife's brother).
The custom of anointing (with oil) the initiates and the bride and
bridegroom is also important. Each phase of the life cycle is a crisis
in which the initiates are brought into contact with the ancestors (im-
mersed in a spring, as in Wandamen, or bathed in the sea, as with the
Biak people). Lastly they are rubbed with coconut oil and led to the
dance-place (read: the world, the cosmos) by their mother's brother.
The ceremonial food is copiously mixed with grated coconut, especially
the enormous cake on which the initiates are carried around by the
initiators. The korwar (soul effigies) are also rubbed with coconut oil.
Finally, the hourglass drums on which the dances are accompanied
have a special meaning. They are covered with iguana skins. The iguana
is opposed to the crocodile, and the drum is opposed to the triton shell;
the latter is blown as a sign of victory and is associated with the world
of men. The drum gives off the sound of the iguana. This animal is
associated with the woman but also with the mythical ancestors, and
the sound of the drum is the voice of the ancestors from the land of
souls. The people dance for many consecutive nights, thus imitating
the festive nights of the ancestors in the land of souls, who are not
subject to sleep and hunger. Drums are inherited, and as romowi
(inheritance) they are sacred, moreover, drums are the depositories of
the magic leaves, the secret medicines, the knowledge of which is also
inherited. Each drum has its own name and tone, it is the voice of a
specific ancestor and sometimes has the same function as the korwar
(soul effigy).
4. The voyage from west to east, and the role

of the generation groups
In several of the myths there occurs a voyage along a series of places
from west to east, and always in a canoe. A fuller analysis would
probably reveal a moon-mythical background; the boat/moon-crescent
analogy, and the direction from west to east already point in this
direction. But in the myths this element serves as a designation for
"the whole Biak area", just as in the Bible the expression "from Dan
to Berseba" stands for the whole country of Palestine. In the same way
the generation-groups that successively play their part signify "the
whole people". The population is represented by the eight different
age-groups appearing in turn, as for instance in the main myth when
they attack the cassowary in an attempt to capture the princess. In the
myth of the girl and the betel-nut six age-groups try to capture her
(133, 566). When in the myth of Karubukawi the grandfather snake
carries off his grandchild because the brideprice has not been paid he is
attacked by six successive age-groups (15, 484). It is evident that in
82 ' CHAPTER V
each case the age-groups represent the whole population. The different
numbers of age-groups may be due to local differences. For the Biak
people the number four signifies the totality. When doubled it means
the superlative degree, though sociologically this may be connected with
a division into exogamic tribal or village moieties. This interpretation is
further supported by the frequent mention of pairs: two girls, two
children, two village headmen.
5. The moon, the sun, and the Morning Star

The Biak people have no less than sixteen names for the phases of
the moon and its modes of rising and setting. Van Hasselt speaks of a
"moon cult". " . . . The moon cult is based on the belief of renewal. The
moon, waxing to its full power, then waning, and finally dead, reflects
the stages of human life, and invariably the new moon comes. Only
recently I was told in Biak that this perpetual renewal of the moon is
regarded as a symbol of the renewal of man: life and resurrection"
(142b, 1918, 39). In almost the same words J. G. Frazer writes of the
Hottentots, that they " . . . associate the phases of the moon with the
idea of immortality, the apparent waning and waxing of the luminary
being understood by them as a real process of alternate disintegration
and reintegration, of decay and growth repeated perpetually..." (l0la,
Vol. I, 52). The Biak people interpret the moon in the same way, but,
unlike the Seram people, they have not thereby solved the problem of
death. In Seram the decline and resurrection of the moon symbolizes
the successive generations. With death, sexual intercourse, menstruation,
and birth came into the world; the individual dies, but human life arises
anew in the following generation (169, 12). The Biak people, on the
other hand, emphasize personal resurrection. To them death is a violent
crisis, and the individual resurrection is deferred until Koreri.
The moon cult to which F. J. F. van Hasselt refers consists of a very
simple ceremony. "When the men are away on a voyage to Tidore or
Seram, the wives and sisters come together on the day preceding the
reappearance of the moon, and at one o'clock in the afternoon they
begin to sing to the accompaniment of the ft/a (drum) or gong. On
seeing the new crescent they shout for joy. They say, 'Now our friends
see the moon too, now we know that they are well'. They also claim
that sickness and death would strike their friends if they were to omit
this singing. Apparently the moon is invoked as a tutelary deity . . ."
(127, 30).
Though this information is a little vague, a parallel is found in the
ceremony in which the young men are brought outside after initiation.
Their skins rubbed with oil they enter the dance place. When there is
a halo round the moon the Biak people say, "The moon makes a circle
around the men's house" (paik i yar sram], which they explain as
signifying that the moon clears the dance place around the men's house
in order to take up its abode there. During the initiation ceremony they
implore eternal life for the young men. The women then sing, marking
the transition from the dark of seclusion (death and the contact with
the land of souls and the ancestors) to the light of their entrance
(accepted as full members of the society) in the dance place (the world).
The singing during the men's absence in the west (symbolically the
country of the dead) has the function of invoking and effecting their
resurrection (return). It is auspicious to see the moon reappear (i.e.
returning to life). If the crescent is obscured by clouds it is a bad omen.
In ancient mythical times the moon lived on earth among the people.
Like the moon, man was doomed to die but always came to life again.
According to a Numfor myth this came to an end when the people
were deceived by a werewolf. Owing to the disobedience of man who
allowed himself to be tempted, the power of resurrection was lost and
from then on man died for good. "If the people had been more discern-
ing we would still return to life as invariably as the moon" (P. Wandow,
manuscript).
Nowadays when someone has died and the crescent moon appears a
few days later, the next of kin weep loudly for their deceased relative
who will not come to life again. Our informant added, "Many younger
people do not know this story, though formerly it was known to every-
one".
In the myth of Wakui-Wosei, which is performed in Windessi at the
end of the mourning ceremony, a giant snake harrasses the whole region
but is vanquished by the twin brothers Semiri (the sun) and Mandoi
(the moon) who are born out of the only remaining woman (16, 572-
574). Here the sun and the moon are brothers. The Beserese Biak people
say the same of Ori and Paik (sun and moon). The sun and the moon
were originally terrestrial beings related to man. They managed to escape
death and ascended to the firmament: to the Biak people the land of
souls and the starry sky are identical and perpetual resurrection reigns
in both these regions. Some clans worship the sun as Nanggi (Lord Sky),
but in a number of myths the latter cedes his power to people who
prove to possess stronger magical powers than Nanggi himself (cf. pp. 14
and 87, text).
84 ' CHAPTER V
According to the criteria of P. Ehrenreich and Schmidt the figure

of the Old Man in the main myth displays distinct moon-mythical
features, though not in the parallel myths where the child Sekfamneri,
or the brothers, sun and moon, overcome the giant snake (for the
meaning of the name Sekfamneri see p. 18). The Old Man goes from
west to east, then departs in a westerly direction whence he will return
one day. On analysis it becomes evident that there is at least one moon
cycle to be discerned in the life of the Old Man and after his meta-
morphosis. As an Old Man he travels in a small canoe from west to
east, and then his disguise comes to an end. The Morning Star reveals
the secret to him, which then takes full effect in the following way.
After the birth of the child (four days) the dance of the four generations
is performed (four days), after which the relatives depart in anger. The
foursome remains behind, and then it turns out that the Old Man gives
off light, for it is light in his room. He gives his son a yellow banana
(crescent moon). Four days after this the baptism by fire takes place,
from which he steps forward "in resplendent youth".
So twelve days elapse between the meeting with the Morning Star
and the baptism by fire. During new moon the luminary is invisible for
three days, after which it is visible for twenty-five days; it is full on the
thirteenth day (baptism by fire).
Although the three days of complete darkness expected before Mang-
gundi's return might be attributed to Christian influences, this period,
as pointed out above, corresponds with the three days' voyage of the
Old Man in the dark before he reaches the land of souls; there is every
reason to assume that this period is analogous to the new-moon period.
The cycle ends with the voyage of the resplendent youth as Manseren
Koreri or Manggundi to the west, where he disappears and whence he
will return one day.
This would seem to prove that the Old Man has some features
appertaining to a moon-myth figure. But does it give us more insight
into Biak society? The Biak people themselves deny any connection
between the principal character and the moon. To them the myth is
history. Perhaps the connection is based on the unconscious system
behind the myths, which can only be discovered by historical recon-
struction.
A close analysis of the myths reveals the heterogeneous combination
of motifs. Around the principal personage a cumulation of mythical
elements of a religious, sociological and psychological nature has taken
place. In their own versions the different clans emphasize one or more
of these elements according to their interests and their geographical and

historical backgrounds. But all the clans have this in common: the moon
with its phases has become a symbolic quantity, a symbol of resurrection
and Koreri.
When the Old Man recovered the secret of Koreri this victory became
a historical fact. The mythical figures of "prehistoric" times have merged
into this "historical" figure, this "ancestor", who has become the symbol
of resurrection and has assumed the role of the moon. Unconsciously
the moon symbols are applied to him. In this way he has taken the place
of the moon, the symbol of the mythical past when the world of the
living and that of the dead were one, as the symbol of the coming Koreri,
the mythical future. He has become Manseren, Lord of, Koreri.
6. The animals in the myths

Snakes and dragons have been mentioned above. They were evidently
mythical beings: double-headed or of enormous size, symbolizing their
character in their shape. But there are also real animals in the myths.
In one well-known tale the cassowary, manswar (the loving bird), is
represented as the twin brother of man (267, 162-163). He is killed by
mistake. With its rudimentary wings the animal is the symbol of man
who lost his former glory, became earth-bound and was doomed in spite
of his real predisposition.
No animal equals the pig in social and economic importance. It is
closely associated with the main component of the ceremonial food
which the feast-giver is expected to provide as a return-gift. As valuables
are bound up with the men's world, and finding and organizing them
is one of the man's prerogatives, so the pig completely belongs to the
women's world. The woman looks after — and sometimes even suckles —
the animal. The distribution of the pieces of the slaughtered pig at a
feast is the touchstone for the acknowledgment of rights in (and correct
application of) the social organization. Lack of appreciation and quarrels
on this score were very often causes for emigration. The pig is the symbol
of the woman-providing keret and as such of the woman herself. In the
brideprice (goods) and the pig the woman-receiving and the woman-
providing keret oppose each other in a relationship of rivalry.
"The relation between affines, like the relation between future mar-
riage partners, reflects the elemental division and in the same way both
marriage and the repeated reconciliation in the myths of other parties
who initially regard each other as weird beings, scabious creatures,
snakes and pigs, but later discover, recognize and have intercourse with
86 CHAPTER V
each other as human beings, are symbols of the expected Koreri" (Kijne).
The disappointment of the principal character in the myth when his
rights are not acknowledged is explained when we realize that the return-
gift which he had borrowed from a relative to be able to participate in
the festivities had now also lost its value. Sharing the pig here equals
obtaining possession of the woman. This is comparable to a Bantu
custom. Their bride-gift (lobola] consists of cattle, and the brother of
the bride can say, "elle est mes boeufs (she is my cattle)" (216, 581).
Woman herself and the women's secret (connected with the land of
souls and the secret of life) are represented, in the myth, by a pig. This
becomes quite clear when we note, for instance, that the being from the
land of souls, who enters the Old Man's garden in the guise of a pig, is
identified with the Morning Star (Sampari). In West Seram, Tuwale
gets a pig for a bride instead of Rabi for whom he has asked. In the
story of Ameta the bride appears as a hideous, still disguised, creature.
Ameta hunts the pig and it is drowned in a pool after which it floats
to the surface with a coconut on its tusk. From this nut a tree grows with
great rapidity, and the tree bears the child Hainuwele (169, 49 and 59).
In Waropen mythology the pig is the women's guide to the men's
world and thus the agent that caused men and women to start living
together, which in turn led to the relative order, social organization.
As an animal of the relative order it has become the symbol of the
absolute order, Koreri, in the same way as marriage — the condition
for collaboration and the circulation of foodstuffs — could, in the form
of "sacred marriage", become a symbol of Koreri.
In Biak mythology, too, there is a bride who appears in the guise of a
pig. She is a pig-princess, who resurrects a dead girl by pouring dew
into her mouth (133, 498). In the Windessi myths a number of marriages
between men and pigs occur (15, 463). In Biak it is a pig which gives
birth to a human child out of the curve of its hind leg (text).
In Biak society treasures (valuables) are the men's supreme pre-
occupation, and pigs that of the women. This is not only due to avarice
and devotion to valuables or livestock, but treasures and pigs are con-
ditions for the functioning of society and symbols of Koreri.
7. Acts of creation by the principal personages in the myths

Though the creator of culture, man is not as such the center of
attention. Culture is thought to be of a supernatural order and to have
been instituted for the ancestors after the ancient mythical times came
to an end. To the Biak people, in fact, culture is only a substitute, a

relative makeshift in the absence of the absolute and eternal. The
problem for them, as Kijne expresses it, is that "hal yang padat dan tetap
itu berisi harga, tetapi tidak hidup, dan hal yang lalu itu berisi hidup,
tetapi fana" (what is permanent and stable is full of value but does not
live, and what is transitory is full of life but does not last) (202a, 3).
The origin of culture is regarded as an act of creation which Biak
people attribute to anthropomorphous figures. Such acts of creation
mainly concern objects in the world of the humans. In addition to
islands, fruit trees, and fishing-reefs, these are mostly culture goods and
institutions such as are commonly attributed to culture heroes. Mang-
gundi draws a canoe in the sand and it becomes a real canoe floating
on the water. This is a frequently occurring theme. Eight times in
different myths it is described how in this way canoes, houses, and
people were created. Manggundi comes closest to the character of a
culture hero when, by throwing tools — axe, hatchet, fishing net, planting
stick — and giving instructions, for instance, for building plank canoes,
he determines the peoples' future ways of life. One of the manuscripts
contains the story of the man who, having climbed up to the Lord Sky
along a water-spout and on account of his knowledge of potent magic
having been allowed to take the place of the Lord Sky, throws down
fruits and the models of canoes and houses to the earth — a suggestive
metaphor for the inspiration of artists and architects (text).
The most important thing for the people of to-day is magic power,
or, the word that is found in ori (sun), and konori (son of Manggundi
and herald of his return) ; it really means: to have the powers which
the mythical ancestors possessed. Magical devices are also called or. To
possess them is to be able to control nature, and that is why all the
mythical creatures which serve as disguises for the ancestors also have
this power. The miracle-working, creating, human being is thus ranked
with the heroes of ancient mythical times. The same is true of prominent
persons in recent times, as has become evident in the movements.
8. The junction of the clan sanctuary as the center of

mythical power and the moveability of this center
It has long been obscure what function the buildings called Rum
Sram in the Numfor and Biak language, and Anio Sara in Windessi,
fulfilled. In view of some data supplied by P. Wandow from the papers
left by F. J. F. van Hasselt, and of information provided by Kijne,
I think the question should be considered anew, as this material
88 CHAPTER V
seems to prove that the relation between Manseren Manggundi and the
Rum Sram was not as the Etna Report suggested (254, 155-156).
It was thought originally that these buildings were connected with
ancestor worship, or that they were men's houses in which the young
men stayed and went through a kind of pedagogic course. Here follows
first Kijne's information on the Anio Sara of Dusner, which is important
to us because Dusner is a former Biak settlement. Briefly the myth of
its origin is as follows.
In ancient times an old man, Mandomaka, and a snake, Nawusoi
(Ina-Wuso), are living near the source of a small river between Wasior
and Sobei, where the snake lies tied to the original Anio Sara. When on
one of his trips to the coast the old man is robbed by a boy he threatens
him and says, "If you do not bring me your sister for a wife within three
days I will bring a dense darkness and a cloud-burst over you all". The
boy is so frightened that he says nothing to his parents, and old Mando-
maka fulfils his threat. He curses the country, leaves in anger and never
comes back. "In this way that first time of security and well-being came
to an end. Chaos and evil broke loose, caused by the snake Nawusoi,
no longer kept in check by its partner". The whole village is destroyed
and the snake crawls away, dragging the Anio Sara with it.
The Anio Sara runs aground on a big rock, but the building gets
afloat again when two brothers appear, one of whom pierces the rock
on which it is stuck. From the hole a deluge emerges. The other brother
jumps on to the Anio Sara, and he sings and dances while floating on
the big flood past all the Wandamen villages. But nowhere is his song
understood, except in Dusner, where he is washed ashore. Here the
building is dragged on to the shore and put upright again. "In this way
a new security arose, a new time of well-being".
Evidently Nawusoi, the snake, has vomited the flood and is itself lost
in the deluge. At intervals during the wandering of the Anio Sara a
number of beams have apparently come loose, so many that one is
washed ashore at each village in Wandamen Bay. These become the
main piles of their various Anio Sara.
Several young men's houses were supported by two main piles, while
those of Waropen are known to have been supported by one only.
Curiously enough various Biak texts say that the Rum Sram stood on
one pile, though in reality this was not so. I think these stories show
what is regarded as the ideal situation while also indicating that the
square Rum Sram, though resting on many piles, actually represent this
one original building. People did not venture to imitate this dangerous
construction in a real building. The house in Dusner was the abode of

the Lord of the Anio Sara. It was divided into a front and a rear part.
In the center there apparently stood a main column in the form of a
cross. The rear part was the sanctuary of the Lord. " . . . But this Lord
is no longer there; by sacrificing himself he has transferred his state of
well-being to all the men of Dusner. He hung a beam or spear in the
top of the Anio Sara and lay down beneath it. This object fell and
pierced him, and there was a flood of blood all around him. After that
the initiation rites for the young men (tubo) were started. For the good
of Dusner (and apparently ultimately for the good of all Wandamen)
the Anio Sara had to be maintained in good order. All the bits of string
that held together the atap of the roof had to point in one direction.
When a calamity occurred the Anio Sara was inspected and usually a
knot was soon found pointing in the wrong direction..." (Kijne).
From the material collected by Wandow it appears that the Anio Sara
of Dusner is also associated with Manseren Boryas (the Manseren Nanggi
of the Biak people). The presence of Manseren Boryas was symbolized
by smoke. When the building was nearly hidden from view by heavy
smoke the people knew that he was there. Through this smoke the
novices entered the building. They had to sit down in the room called
sim araryor (room of supplications).
The initiated were seated in the next room. They were called mando-
wondi (men of the outside), here signifying "sacred", that is, "different",
or as Kijne terms it, men who have knowledge of the other side. The
other side is the "essence", the secret of the land of souls and the
ancestors. The task of these men was to initiate the young men. In the
sim araryor they supplicated Manseren Boryas to grant successful crops
and to avert sickness, but above all to grant the young men eternal life.
The novices were told that the prohibitions imposed were subject to
sanctions from Manseren Boryas.
Kijne mentions a center column which was joined to a short cross-
beam in the top of the building, so that a cross was formed. From
Wandow's data it now appears that on top of this cross-beam there was
a small room with a name clearly denoting its function: sim besininba
(the room that is to be avoided). I suspect that this room was regarded
as the abode of Manseren Boryas. Held, discussing the men's house in
Waropen, mentions a myth in which the men were said to live "with
a grandfather who stayed in the loft" (149, 153). Concerning the
Humboldt Bay, which the Biak people call Sup Tabi (country of the
sun), Jouwe gives some curious data. In his paper on the Seu movement
90 CHAPTER V
of 1927-35 he includes an illustration of the Rumah Bari. This house,

in which a new cult was celebrated on a traditional basis, has windows
in the top on the east and the west side. Entrance to the sisi (room)
on the east side was forbidden to everyone except the leader. "Tiap
pagi, sebelum .. . 'air kelepasan dan kesembuhan' diberikan kepada orang
sakit, pertama-tama air itu ditundjuk kepada matahari dari djendèla
ketjil itu". (Every morning, before the water of deliverance and healing
was offered to the sick, first of all this water was exposed to the sun
from that little window) (174, Appendix I). A big eagle stands on top
of the building.
The importance of this information is clear when one realizes that the
Biak people originally came from the east. The "healing water" is
immediately reminiscent of the "air kabal", the invulnerable-making
water used during the great movement of 1938-43. A man from Sowek
obtained this water by placing a bowl of water under a little window
made below the ridge of his roof in such a way that "the sun could shine
into it during the zenith period". Of these same Biak people and of some
other groups it is known that they invoke the sun as Nanggi. They
celebrate the Fan Nanggi at noon. The sun is also called Mon Beba (in
this case, "the great demon or deity"). One of the oldest texts includes
a description of a ceremony performed for an eagle (manggangan); this
ceremony is practically identical with that of the Fan Nanggi (text).
In another text, Boryasdi is identified with Nanggi: "Boryasdi isoine
Nanggi" (Boryasdi that is Nanggi). It is also worth noting that in Tabati
(Humboldt Bay) the same word, tab, is used for sun and for rain. In
the Biak language Nanggi means firmament as well as rain.
These facts would seem to lead to the following conclusions. Some
Biak groups still have a sun cult which most of them have confused
with the cult of Nanggi, the firmament. The still existing cult of the
eagle, which is associated with the sun, bears witness to this. The name
Boryasdi ("the one from above") is neutral; it may mean the sun, but
also Nanggi. Among most Biak and Numfor people it has come to mean
the latter, but the Numfor people tend to replace Nanggi by the divine
ancestors, whom they also call Mon Beba. Among the Biak people there
has probably been a historical development from sun worship to the
worship of Nanggi, while the mythical ancestors in their turn may take
the place of the latter. At least this seems to have happened in the case
of the Anio Sara in Dusner, where the novices had to imitate the fate
of the mythical ancestor, the original Lord of the Anio Sara. One of
them was made to die in the same way. The blood and brains of the
youth were mixed with the sago mash to form the secret power-giving
food of the Anio Sara. "It is no longer possible to ascertain", says Kijne,
"whether this sacrifice actually took place or whether some kind of
substitute ceremony was performed". Wandamen families who sought
prominent positions for their sons had them initiated in the Anio Sara
of Dusner. Initiated men (tubo) were important dignitaries. Through
the repetition of the sacrifice, and the stay in the sacral space, they
obtained knowledge of the secret of life and shared the power of Boryas
and the ancestors. They were also buried in a special way, just behind
the village and in a sitting posture with their hands in front of their
eyes like field-glasses, evidently (writes Kijne) in order to hold the
village in their beneficial gaze forever.
Thus the Anio Sara that had been constructed around a washed-
ashore pile of the original Anio Sara were considered inferior to the real
building in Dusner. Wandow confirms this and writes, "There were in
that region only two real Rum Sram, one in Dusner and one in Yomber
(on the Island of Roswar); the houses called Rum Sram elsewhere were
not real ones".
Nowadays all the young men's houses in the northern Geelvink Bay
are called Anio Sara or Rum Sram, but in Biak they are sometimes called
Yaberdares Snonman or simply Sram. As F. J. F. van Hasselt pointed
out, this was misleading. "What Mr. F. de Bruyn saw in Biak and
described as Rum Sram are the young men's houses which the people
used to build near the Rum Sram, like the buildings still found near
the spirit temples in the eastern part of North New Guinea. In the
Schouten Islands the Rum Sram fell into disuse about 1897 when the
last Rum Sram in the Doreh Bay collapsed and was not rebuilt. The
smallpox epidemic of that time proved fatal for these temples" (137,
108-9). The Mission was not established in Biak until 1908, therefore
the Rum Sram lost their importance through internal causes; they failed
in a violent crisis.
It is clear that the Rum Sram and the Windessi Anio Sara were
sanctuaries, not only for one clan but for a whole region. The Wan-
damen people recognized the new center in spite of the fact that it was
in the care of the Biak immigrants, their enemies, who continued to call
the building Rum Sram.
The myth of origin is obviously also of Biak provenance: only the
people of Dusner understood the words sung by the Lord of the Anio
Sara. Who was the Lord who took the place of old Mandomaka? Was he
a mythical ancestor? Surely more than that, for the Anio Sara was more
92 CHAPTER V
than a clan sanctuary. Manser en Boryas (Manseren Nanggi) fulfilled

a central function during the ritual described above, for he took the place
of the Lord of the Anio Sara after the latter had sacrificed himself.
Another question is whether the Biak people introduced their Nanggi
cult into the Wandamen region. It is worth noting that during the
Fan Nanggi a specific clan shaman (or preferably two) acted on behalf
of members of more than one clan, so that it became a total ritual.
With the Biak people Nanggi was not worshipped in the Rum Sram as
far as we know. But it is possible that, either through decentralization
or due to the decline of the cult in these buildings, the Fan Nanggi
continued to be celebrated as a total ritual, though now performed in
the open air.
As regards the Anio Sara of Dusner it would seem that, through the
absolute sacrifice of the Lord of the Anio Sara, Manseren Boryas (or
Manseren Nanggi), the Lord of all life and well-being, was associated
with this building and further that the people made sure of his ties with
this specific place by repeating the sacrifice, or a substitute ritual, at
the initiation.
The well-known Rum Sram of Dore has a curious shape: a double
roof with upward curving ends like a canoe with a high stem and stern
(254, Appendix S). About Sawari Rumfabe and Bari Rumbruren, the
founders of the settlements of Dore and Rowdi, K. W. Galis gives the
following information: " . . . One day these two came with their relatives
to the Doreh Bay looking for the lost Manseren Manggundi, the Lord
of Heaven..." (103, 107). This identification of Manggundi with
Nanggi (the actual Lord Sky) is probably due to a misunderstanding.
What is important, however, is that Galis gives the names of the men
who, according to various data at my disposal, were also the founders
of the Rum Sram of Dore. The Etna Report says about this, "The old
man (Manggundi) commanded before his death that, in remembrance
of the miraculous origin of the Myfor clans, a house should be con-
structed for each clan, to be built by all but to remain empty, in which
the memory of the forefathers or ancestors is kept alive by effigies, and
also that all unmarried young men should nightly guard this house up
to their betrothal" (254, 156).
We will let the motivation in this last quotation rest, since the part
preceding it contains some errors too. It says that Manggundi died in
Numfor, but if they really believed this the men would not have gone and
looked for him in a westerly direction, unless the West is to be regarded
as the mythical center, the country of the dead.
The connection between the foundation of the Rum Sram and Mang-
gundi is, however, very plausible. In analogy to the origin of the Biak
Anio Sara of Dusner it even seems quite probable. The Lord of the
Anio Sara restrained and governed the powers of the underworld, and
because the people of Dusner recognized him this place became a center
of mythical power. Manggundi was a human being equipped with all
the features of a moon-mythical figure, and he secured the secret of
Koreri, from the land of souls and the starry sky.
When the leaders of the two Numfor keret went to the west, they
left the mythical center, their island, behind. They founded the Rum
Sram and built it in the shape of a canoe lying at anchor. In the center
of the roof there is an elevation resembling the papidan (house) over
the keret or er of a canoe, the seat of the prominent persons. Stem and
stern are decorated with a ball like a melon, representing the valuable
beads, the treasures of the ancestors. Here the ancestors were worshipped,
the great Mon Beyawawos (the speaking dead) who were sometimes
identified with Manseren Nanggi. For it was emphatically claimed that
Nanggi had his abode in this house. I suppose that the papidan on the
building had the same function as the sim besininba, the small room over
the cross-beam in the top of the Anio Sara. Manggundi sometimes has
the attributes of Nanggi. In the myths, too, Nanggi frequently yields
his place to persons with special powers. One wonders why no korwar
was ever made of Manggundi. Is it because it is firmly believed that,
possessing the secret of eternal life, he never died?
It seems to me that Manggundi is supposed to be in the land of souls
as a human being, not as the spirit of a dead man. This is why more is
expected of him than of the spirits. A Manggundi movement aims
higher, promising more than did the ritual performed in the sanctuaries.
It may well be that the failure of the ritual to produce the desired
results in times of disaster and crisis, even in such personal crises as
sickness and death, gave rise to the suspicion that deliverance was not
really certain, or that the mythical power center had been moved.
Possibly this is one of the reasons why in Biak the Rum Sram fell into
disuse, or at least were not connected with the Messiah movements. But
in Dore and Dusner (cf. the historical survey) the movements led to the
rebuilding of the Rum Sram, thus bringing a restoration in both the
literal and the figurative sense.
Among the Numfor people no movements occurred after the collapse
of the Rum Sram and their failure to build new ones, but among the
Biak people movements arose both before and after their last real Rum
94 CHAPTER V
Sram collapsed (1897). And in fact the movements are more compatible
with the Biak culture, with its emphasis on charismatic rather than
inherited prestige. Here we find the struggle with history, the struggle
against the uniqueness of life and of all that happens, the straight line,
to gain the cycle, the repetition of the eternal order of Koreri. It is the
attempt to combine the eternal, the secure, the treasures which are
permanent, with life which is temporary (Kijne). This combination does
exist in the land of souls and the firmament.
In the myth the human world is called "the world that is still in the
husk", that is, still subject to sleep, hunger, poverty, old age, and death.
In this world people live outside the secret which has been revealed, on
yonder side, to the dead in the underworld and the firmament. The
moon, returning to life again each time, symbolizes the escape from
earthly limitations.
Here and there, in particular places, the secret was revealed and
fastened down; things mythical were geographically bound, as in Meok-
wundi, Meosbefondi, Numfor, Dusner and Dore. But only incidentally,
for the revelation has never been completed; through the stupidity and
wickedness of the people the opportunity was lost time and again. The
secret disappeared. Where did it go?
This question, too, is answered in the myths. Everything goes to show
that the moveability of the center of mythical power is a basic notion
in this culture. The native country and the cult centers are only relatively
important. The fact that the center of mythical power could move, as
shown in the myths, facilitated migration. This center is always associated
with the source of the flood from the underworld. After their migration
to Biak the Mamberamo river, in olden times for these people the
extreme west where the sun set, became the powerful south. In the
Wandamen Bay and the south of the Geelvink Bay called Swandirwu
(origin of the sea), there was another such center. This is mentioned in
the story of the great flood in the myth of Mandomaka, and also in a
myth describing how those of Ambumi came to be separated from the
other Waropen people: their rafts were dispersed by the great flood from
the south (text). In the myth of Manyova, as recorded by G. Mandowen
of Numfor, the origin of the Geelvink Bay is explained. In order to
punish his subjects for their disobedience Manyova caused the plain to
be flooded, which put an end to the mythical past. The Island of Biak,
whose highest mountain hardly rose above sea level, became the new
center.
This center could apparently be moved, or there were several centers:
Numfor, Meosbefondi, and afterwards, farther to the west, Ayau (north

of Waigeo). In fact the center or centers moved ever farther westward,
for the mythical west receded as the geographical west became known
through the voyages to Tidore, the Moluccas, etc. The West, the land
of souls, was at the same time the source of power and riches in the
form of ceremonial exchange-goods.
In the myth of Mandomaka it is shown how the center moved from
Wasior-Sobei to Dusner. The new center was not always near the old.
Kijne writes, "In Rasie (Wandammen Bay) the story is told that, after
the great flood, a man who had taken refuge on a mountain descended
to the beach, made a canoe there, and paddled out of the bay looking
for the origin of the flood. Near the Island of Rumberpon he met a
man who was on his way south for the same reason, for the land of
origin (Swandirwu, the origin of the sea) had always lain in that
direction. The man from Wandammen indicated to the other that they
should now paddle northward and then to the west. In this way they
went on until they came to Tidore. There they found the origin of the
flood. They received an airora (magic wand) with which they could
make everything. Endowed with this power they returned to their
country. During the voyage they lived on the fish that they conjured
out of the water".
According to Kijne this myth shows that there was a time of crisis
when the source of eternal bliss was thought to have been transferred
from the original and actual south to the now fascinating Island of
Tidore. Thus the idea of salvation is coupled with what is regarded as
a center of power. In the same way the decline or breakdown of the
center of power causes the notion of Manggundi to be transferred, for
instance, to Holland, Japan, or later America. Evidently the secret of
ultimate well-being is believed to exist somewhere on earth all the time,
namely wherever there is thought to be a center of power and riches.
This belief that their region constituted a center of mythical power has
been the mainstay of all world empires.
From the above it is clear that the mythical south means the original
west, associated with the land of souls. This would seem to be the
reason why the west (wherever it was supposed to be) always remained
connected with the dead.
The myth recorded by Kijne and the conclusions to be drawn from
it increase our understanding of the conceptions of the Biak people as
laid down in the newest versions of the main myth. It is the evident
moveability of the center of mythical power that makes these people
96 CHAPTER V
accessible to anything coming from the west, because they can incorporate
it in their myths.
As in the Middle Ages the Europeans on discovering a new country
invariably thought they had found the "gold-land", so new perspectives,
but in a much deeper mythical sense, opened for the Biak people with
regard to their Koreri when they got acquainted with the west. The
ever-receding geographic west was seen against the background of their
mythical west (cf. for Chapter V 149a, passim).
CHAPTER VI
THE ADVENT NIGHTS
The nights of waiting for the arrival of Manseren Manggundi, the

Messiah, which are spent singing and dancing, are of the greatest
importance for our knowledge of the nature of the movements. This
importance lies not only in their organization and in the fact that each
keret plays its own role but especially in the songs used on these
occasions. The order in which they are sung reflects the rising tension
among the participants.
The believers come to the village of the konoor in answer to his
proclamation. It is not necessary for everyone to go to the center, for
those who remain behind take the same measures as those at the center,
only on a smaller scale. The preparations that have to be made are the
same for both groups. Houses are renovated and enlarged for the
reception of the risen dead, and food, water, firewood and lighting
materials are collected for the three days and nights of darkness that
will precede the beginning of Koreri.
Those who have remained in their villages assemble with their keret
in the largest house of the clan. The participants who have travelled
to the konoor village are accommodated in the houses of friends and
later enter the dance-place (bubes) keret by keret. The largest dance-
place in the center of the village is used, or else a level space outside the
village, specially prepared for the purpose. This is often on the beach,
if the high tide leaves sufficient space there.
In the house of the konoor himself only those are admitted who have
fully embraced the belief in the coming of Manggundi, and have proved
it by the most drastic measures, the killing of their pigs, the destruction
of their gardens, etc. As a rule, the leaders of the "pilgrim groups"
belong to this category. But the konoor himself remains out of sight. With
a number of other dedicated persons he stays in his own room, where
he "keeps the secret". Sometimes he exhibits parts of it — miraculous
objects and glittering articles made in foreign countries — or he makes
peculiar sounds which are meant to convince the participants that part
98 CHAPTER VI
of Koreri has already come. Sometimes there is a screen, a special

partition which "divides heaven from earth" (151, 184). Behind the
screen is the land of souls; those who sit there are different creatures
and all objects there are of the Koreri order. This may perhaps be
regarded as an instance of imitative magic.
During the Advent nights no fire must be lit anywhere, and fishing
with flares on the reefs is forbidden, for a miraculous light is expected,
that will descend as once the Morning Star descended to the Old Man.
To make a light would be a sign of doubt that might keep Manggundi
away. It was because of disbelief and ridicule that he originally departed,
so the fullest belief should now be shown.
On the first day the dancing (WOT) begins toward sunset and on the
following day at about 3 o'clock in the afternoon, the hour at which the
"long night" is expected to begin. The first meeting starts with a wor
beyuser called do besower (song of homage). The participants assemble
around the house of the konoor and sing, "Good evening, good evening,
hail to the owner of this house. Brother! Good evening, good evening,
hail to the prince, the owner of this house, yes, this house".
Until midnight they sing the various melodies in a specific order. They
dance (WOT) to the songs, or sing them to the accompaniment of hour-
glass drums. The texts differ from keret to keret and often have a kind
of monopoly value. On no account is anyone allowed to sing (weep)
other songs of mourning than those of his own keret. The songs are
grouped as follows.
1. Beyuser Koreri. The beyuser is a narrative song about a great variety

of subjects. It is used to reproduce events or to praise, ridicule, or even
abuse persons or things either allusively or by direct narrative.
These evenings are usually begun with a general beyuser not directly
concerned with the Koreri, but later this becomes the main subject. It
seems that only the Old Man's kin are allowed to sing those passages
that directly refer to Manggundi. This song is performed in the wor
form, enacting the cycle with the successive generations following each
other, the men in front with the drums, the women behind them, turning
round and round. When the Old Man is represented he comes last with
his stick and a bundle of leaves (151, 203).
2. Do Erisam. At about 10 o'clock they begin to sing the erisam. This

form is commonly used during long canoe voyages "insa si pok ro soren"
(in order to be strong at sea). It is a true travelling song, but it is also
THE ADVENT NIGHTS 99
used in the celebration of victories, and as such it is a fighting song in

praise of the effort and the battle that lead to victory. Koreri is at hand,
the dead are on their way, and together with them the believers fight
the difficulties that remain to be overcome.
3. Do Beba (the great song). At about midnight the erisam passes

into this form. This is the song of the victory, a victory that is anti-
cipated with vehemence and boldness. It is a wor form used to celebrate
a successful hongi-trip, when the sea-farers return to their village with
captured slaves.
4. Randan. Some two hours after midnight the randan begins. This is
the Song of the Return, in this case the return of Manseren Manggundi.
With increasing intensity all participate in it, and the tension grows
because this dance will be followed immediately by the
5. Tandia (Sandia). A wor which is danced "to test" (mas saso),

that is, to test the solidity of a newly built house. It was pointed out
above that the houses were renovated and enlarged for the dead who
were to be resurrected. This dance is performed in these houses. The
whole crowd dances across the rattling floor boards and then hurries
outside — the dead may appear at any moment now, the houses are
ready.
The approaching arrival of the dead is meanwhile also demonstrated
in dances of ecstasy, which become particularly frequent towards
morning. Some especially prepare for this by taking no food all night
and drinking nothing but palm-wine. Sometimes the ecstasy takes on a
collective character and the people succumb to it despite themselves.
This may grow to such proportions that a whole house may shake with
the convulsions of the "possessed". The glossolalia that occurs in these
persons is believed to be caused by the spirits of the dead who have
already arrived and who announce themselves by speaking through the
mouths of media. They are not only the spirits of compatriots but also
those of foreigners, Dutchmen, Chinese, etc., souls that wish to participate
in the general Koreri. While some are in ecstasy, others go on with the
regular program of the nights.
6. Kayob Kummesri. The kayob (song of mourning) of the Morning

Star is sung towards daybreak. Kayob is the name of any song celebrating
the ancestors, their deeds, possessions, songs, voyages, victories, etc.
100 CHAPTER VI
Although the people say "ko kanes kayob" (we weep the kayob) it is
done in an ordinary singing tone but slowly, with poignant sound
variations which are sometimes reminiscent of weeping. In the kayob
they honor the ancestors, and when the Numfor people participate they
sing this form all night through, alternating it with the other songs
mentioned above. The Biak people, however, aim at a climax in which
the tension among the participants grows as morning approaches. They
do not sing the kayob for the Morning Star only, but go on to include
all the dead.
The special kayob kummesri (Sampari), also called yuser dorek (the
narrative song of dawn) goes as follows. "Great Lord, ah, do not be
dangerous, do not be dangerous so that I can follow the dawn" (see
p. 30). "Sampari, the Morning Star, descended on the wood [tree];
this wood was thrown, thrown towards the woman. He threw like a
man who seized [seized the Morning Star], he threw towards her breast,
he [the star that was caught by the Old Man] was lost".
My informant Mandof (235a) said that during the singing of this
passage the participants identify themselves with the Old Man in his
victorious struggle with the Morning Star. But during the great move-
ment there were others who thought of Jacob wrestling with the Angel
at the ford Jab'bok (Gen. 32 : 24-27).
While singing the kayob each keret calls up its own dead, those they
have known and those long forgotten, "so that no one will remain
behind". Only keret members may join in this song. Some dances (wor)
are sung by all participants, and as the melodies are the same, the
textual differences of the various clans give no trouble. During the great
meetings, where thousands of people had gathered and hundreds of
drums were used, as for instance in Rani, this must have been over-
poweringly impressive. One participant formulated it as follows, "If
Rani had been a ship we would have danced it to the bottom on those
nights".
Particularism, stimulated by the keret texts especially in the kayob,
could go very far, witness the prayer by a participant from Sorido, "Ah
Lord, turn this world round so that it may exist no longer; let the Koreri
come quickly, and when it comes, grant that it begins in Sorido".
In the singing of the beyuser Koreri those parts of the poetical text
are selected in which the principal character can show his proficiency
in mime. The passage about the inquiry into the paternity question is
especially suitable for this purpose. When these parts are enacted the
representatives of the participating keret (damai, p. 165) take the lead.
THE ADVENT NIGHTS 101
Like the simplified form of the Fan Nanggi which is also occasionally
celebrated at midnight, these performances may assume the form of
a total ritual. In Biak the total ritual is rare; except for the Fan Nanggi,
which is more general, it takes the collective tension of an Advent night
to break through the lines that divide the keret, and even then there
are such particularists as the man from Sorido.
During these nights the people are allowed to sleep in turns, but they
must lie down with their knees drawn up (the position of the novices
in the kamboi [seclusion]) lest they "kick the Koreri away" with their
outstretched legs. This is the position for the uninitiated, those who are
socially incomplete, and in this case, those who are "still in the husk"
(p. 24). But the true believers do not sleep. By watching through the
night they demonstrate and anticipate the Koreri in which they will no
longer be subject to sleep. When dawn breaks and it turns out that the
"long night" has not begun, or Koreri has not appeared, the participants
are allowed to go to their gardens, or to the beach to fish. But only the
sceptics go.
Not everyone expects the same of the Koreri, Some people think that
food will descend from heaven, others believe that with the coming of
Koreri hunger will cease to exist, to be replaced by a perpetual feeling
of satiety. With respect to the beginning of the Koreri there are similar
differences. According to some it will be preceded by the "long night",
but others do not believe in such a period.
When the people have been together in this way for a number of
nights (four or eight), they finally disperse. They are "tired of waiting",
but put the blame for the non-arrival of Manggundi and Koreri on the
many who did not join in. They do not reproach the konoor, although
some do accuse him of deception and demand compensation. After the
movement of 1912, in which many had killed their pigs, a feud arose
between the followers and the members of the konoor's keret which was
to last many years. Only rarely do the disappointed participants take
action against those who failed to join in but, as we shall see below, the
scoffers play with their lives. Sometimes an ambitious konoor, casting
about for reasons for the failure, uses the opportunity to air personal
grievances against the authorities and foreigners. The history of such
movements in all parts of the world has many examples of the lengths
to which an excited crowd may go when fasting and dancing have made
it lose normal critical control of itself.
CHAPTER VII
HISTORY OF THE MOVEMENTS

1855-1967
Introduction
What is a Manseren movement? The messianic movements among the
Biak and Numfor people came to be known by this name, but the
participants themselves speak of Koreri belief or of "making Koreri".
A Koreri movement is a concentration of small or large groups of
believers preparing for the return of Manseren Manggundi which is to
usher in the revelation of Koreri. They prepare for this by dancing in
specific centers during a number of consecutive nights. In its first stage
such a movement consists of members of one clan; as rumors of the
movement spread it is joined by members of other clans and even of
other tribes.
A movement comes into being with the appearance of a herald, a
konoor, who claims to have had a vision or dream of Manseren Mang-
gundi announcing his approaching return. This return will usher in
Koreri (Koreri sheben), the dead will be resurrected and the living
will be changed (rer) into creatures of Koreri. A time of abundance will
begin, and "treasures" and food will be within everyone's grasp.
To prepare and speed up this return the believers must respond to the
appeal of the konoor and assemble in the place indicated in his message.
They must give him the desired tribute (som), cease keeping or eating
pigs and growing labu, and demonstrate their belief by dancing for
several nights on end.
De Bruyn speaks of three essential characteristics which must be
present in a true Koreri movement: konoor, Manseren, and Koreri
(precursor, deliverer, and metamorphosis, 54, 314). As far as Manseren
and Koreri are concerned, however, this definition refers only to the
expected order of events, for nowhere did a movement develop beyond
the konoor stage. The expected Manseren never came, nor did Koreri.
But it may be said that a movement was not a true Koreri movement,
or at least not a complete one, if one of these three elements was lacking
in the proclamation of the konoor.
HISTORY OF THE MOVEMENTS 103
We shall see, however, that the konoor stage itself may be divided into
three distinct periods or stages:
1. The individual stage, in which the seeer either gets dreams or

visions, or else as it were prepares himself for the konoorship, by a
successful career as a medicine man or shaman (mon).
2. The proclamation stage, in which the konoor proclaims that he has

had a vision of Manggundi and now calls upon the people to rally and
bring tribute. This is a risky step for him, since people will not be
prepared to accept him as a true konoor without further proof. In answer
to his message deputations are sent to form an opinion.
3. The collective period, if the reports brought back by the recon-

naisance parties are satisfactory. People then come and offer tribute,
and sometimes take such extreme measures as clearing out or destroying
their gardens or killing their pigs.
In the preceding chapter we saw how the days and nights were passed
once the people had assembled. If the authorities did not interfere
the movements usually came to an end when, after a series of such nights,
the participants dispersed in disappointment.
The most curious aspect of these movements is the fact that, in spite
of repeated disappointments, the people never gave up hope. For them
it was always "not yet", and the next konoor, sometimes the very same
person, could once more be assured of a following. The whole period of
a hundred years to which our scanty data refer might therefore be
summarized as "a century of disappointments and unbroken expect-
ations". In the preceding chapters it was shown that this ineradicable
hope was not meaningless if seen against the cultural background of the
Numfor and Biak people.
The earlier reports did not speak of a Manseren or Koreri movement,
but only of the appearance of a konoor. The son of Manarmakeri and
Insoraki also bore this name. Since the myths do not contain a single
reference to the son after Manseren Manggundi's departure there seems
to be no connection between this son and the herald of the Return.
But Fabritius reports that "they expect his son Konori to come back one
day" and Goudswaard adds in a footnote, "Of a return of Manggundi
they never speak; it is always Konori who is expected back" (113, 87),
while Held says that the name of Konoor is also applied to the future
104 CHAPTER VII
reincarnation of the Old Man on his return as the Messiah (149, 294).
But these claims are at variance with our historical data. It is always
the father who is expected to return. At most one meets the remark,
"Manggundi has come and has for the time being reincarnated himself
in the herald who calls himself konoor". In my view this is to be inter-
preted as follows: as in the Advent nights the souls of the dead who are
to be resurrected are supposed to be temporarily reincarnated in the
bodies of those participants who have attained a state of trance by
dancing and drinking palm-wine, so Manggundi is supposed to have
temporarily reincarnated himself in the konoor. This is sometimes con-
firmed by the konoor's behavior. There is also a certain analogy between
the child Konori who alone recognizes the true identity of his father,
and the herald konoor who is the first to recognize the returning Mang-
gundi in his dreams or visions.
Van Hasselt's dictionary gives for konoor, "One who represents himself
as a herald of Manggundi or as the latter himself. In Roon and environs
the word konor is used to refer to what are elsewhere [among the
Numfor and Biak people] called mon" (143, s.v.). This last remark
explains the confusion in past reports on messianic movements. F. J. F.
van Hasselt (132a, Nov. 22, 1921) says about it, "In the old reports
and in other information on New Guinea mon and konoor are very
often confused. The mon is the witch-doctor. In the Windessi and
Wandammen languages he is called inderri". J. L. D. van der Roest
states that the konoor (in Windessi) is held in more respect than his
colleague the inderri, and is in touch with his 'lord' "whose abode is near
the village in a hole in the rock" (294, 169).
It follows from this that the function of konoor exists not only in
Roon but also in Windessi. The Numfor people, too, often use the term
konoor instead of mon, so that it is always necessary to check whether
they mean a herald of Manggundi or a medicine man or shaman.
In the Wandamen Bay the word konoor is also used for a triton
shell. J. Eygendaal writes, ".. . it is supposed to contain creative forces.
The shell is feared as well as honored. Great festivities are connected
with it, which were vigorously opposed by the authorities . . ." (89, 61-
62). The nature of these "festivities" is not made clear, but according
to an oral communication by the same author there was a connection
between these triton shells and the former sanctuary, the Anio Sara (see
pp. 87ff.). It seems that after the collapse of this building in Dusner two
triton shells were preserved as a representation of it. By "festivities"
Eygendaal probably meant initiation rites, but there certainly was a link
between the messianic movements and the cult of the Anio Sara (see
p. 88). Whether this connection still existed at the time about which
Eygendaal writes (1911) is doubtful. I suspect that the use of the word
konoor led the authorities to suppose that there was a Koreri movement
involved.
The first report on the movements came from Captain Fabritius.
After 1855 there are the reports of the missionaries who had established
themselves in the Dore Bay. Although they recorded the myth of Mang-
gundi they did not systematically investigate the movements based on it,
so that their ideas were quite often confused. In their reports they did
not deny the "earnestness of paganism" but they repeatedly fulminated
against the "impostors". J. L. van Hasselt writes, "There is a deeply
rooted popular belief in the return of their imagined prophet and clan
headman Manggundi. Whence this phenomenon? Are we right in
denouncing all these legends, which hold out a prospect of higher and
better things, simply as deceit of the devil? Might not these things serve
as a starting-point for the preaching of the Gospel? I for one do not
hesitate to answer this question in the affirmative" (126, 1872, No. 1,
p. 3).
In the following historical survey the present author does not wish
to give the impression that we are at all well informed on the number
and size of the movements of the past hundred years; on the contrary.
But at least this outline may serve to show that they did take place and
that their number was considerable even in the limited area under
discussion.
THE MOVEMENTS
The oldest report
In the first reference to the figure of Manseren Manggundi, which

occurs in a publication of January 1854, we read: "He is expected to
return some day to found an earthly kingdom of plenty", but no mention
is made of any movement as yet (279a, 383). In 1857 Fabritius came
into contact with Goudswaard, who five years later published the data
which had emerged in his conversations with Fabritius (113). This
report contains the first description of a movement. In 1861, on the
occasion of a later movement, Geissler alludes to a previous one with
the words, "as happened before". Fabritius met Goudswaard in 1857,
106 CHAPTER VII
so this first movement on record should be dated about 1855. The

relevant report follows here in full.
1. c. 1855 in Numfor
"Some time ago a Papuan impostor returned from Tidore. He settled
in Mafor [Numfor] and made it known that Konori was with him, and
that the latter had now come to fulfil the expectations regarding him.
Near his house the prophet had built another in which Konori was
alleged to dwell but, as was to be expected, he kept him hidden all the
time. Before Konori would make a beginning with the liberation of the
people a great many offerings were to be brought to him. These arrived
from all sides in great quantities, so that the impostor did well out of it.
Finally he began to incite the people to cease paying tribute to the Sultan
of Tidore, and when they protested that the Sultan would promptly
retaliate by sending a hongi-fleet he assured them that Konori would
destroy such a fleet with a single word. This had the desired result, the
people readily believed his assurance and the Sultan did not receive
any tribute. But no sooner did the Sultan hear the reason for the delay
than he sent his ships against the recalcitrants, and when the people
were punished the deceit came to light. The imagined divine messenger
was none other than an old slave who had assisted his master in the
latter's impostures and who had cleverly managed to keep up his role
for a long time" (113, 93).
As was pointed out above, the voyages to Tidore for the purpose of
paying tribute carried a certain prestige for the leader (p. 9). From
the occurrence here described, and from a similar incident in 1884
(p. 127), it is evident that ambitious persons could use, or rather abuse,
the situation and make a bid for the konoorship (54, 316). By his contact
with the Sultan (while prostrating himself before the Sultan he would
be allowed to touch the latter's big toe) the leader of a tribute voyage
was thought to have been charged with special power. On his return
the people greeted and touched him enthusiastically in order to get a
share of the barakas (berkat = blessing). In this sphere of "secret
power", removed to a new center (Tidore) with which contact had been
established (p. 95), it was evidently possible to find credit for a konoor.
The resistance against the paying of tribute is a curious feature, but
it is even more curious that control was exercised by Tidore in this form.
Communication with Tidore was maintained by means of canoes and
sailing vessels, and there was no question of a regular connection, so the
movement may have continued for a fairly long period.
Unfortunately the report fails to mention any place-names, but the

people concerned were presumably Numfor natives and not Biak immi-
grants, for an account of Numfor dating from the year 1858 mentions
only three villages, and these are all genuine Numfor keret (clans)
(254, 199).
2. 1860, Numfor
From the Island of Numfor, the original home of the Numfor people
in the Dore Bay, the island where Manggundi had come to the fore as
a creator of men and a culture hero, it was reported that two men had
come forward claiming to be konoor. Missionary Ottow, who wrote about
it, reports that their influence was already waning, from which we may
conclude that these men had been agitating for some time and that the
stage of the Advent nights had already been passed. Ottow writes, "their
light is already very dim and I believe they will soon disappear in the
dark. What enthusiasm there was for them in the beginning! And how
much greater it would have been if we had not been here! Miraculous
things were told about them. They had come from heaven (the Papuan
heaven is deep down in the earth). The time was now at hand when
heaven would break and all the dead would come to the surface of the
earth. Then there would be an end of dying; food and drink would come
to everyone without labor. Wonderful..." (266, 1861, 83).
Ottow comments that, as his readers could imagine, he had not kept
silent in face of this "nonsense". He had told the inhabitants of
Mansinam and Dore, his fellow-villagers, that they had better begin
by waiting quietly to see whether the promises of the konoor would be
fulfilled. He thought it a fair assumption that most of them had already
abandoned courage and hope. "But", he writes, "people from there
[Numfor, K.] would often come here with all kinds of stories by which
the hope was revived every time. One of these people told me quite
candidly what he believed and what he and his compatriots had already
given to the konoor" (ibid., 84).
Ottow then expresses his amazement at the credulity of the Papuans
and says, "if I were a godless man I would also play the konoor". Now
we know from later reports that foreigners have in fact done just that,
for instance the Japanese in eastern New Guinea. But Ottow, who was
the first to carry out a fairly detailed inquiry into the "manners and
customs" of the population, might have known that the expectations
concerning Manggundi's return were bound up with a whole complex
108 " CHAPTER VII
of social phenomena. Although the term was not used yet in those days,
this case and many others are clear instances of "imitative magic" and
there was no question of "downright deception and swindling" as the
missionaries thought.
In the course of his account Ottow records a remark he made which
is particularly curious in view of what happened later. He writes that
more than once he challenged the "impostors" to come to Mansinam
and take him with them as a witness next time they went to the Papuan
heaven. "I also said they were impostors and if they really had the
power they claimed to have they should cause me to die so that the
people here might see they could do something" (ibid.). He goes on to
say that the two konoor had not appeared yet, although they had
promised to come. Two years later Ottow died. It is not recorded any-
where, but it stands to reason that his death was associated with the
challenge he had so publicly expressed, and that it served to strengthen
the belief in the power of Manggundi.
Mrs. Ottow, the first missionary's wife in New Guinea, writes about
the two konoor, "The people claim that these two men have spent five
days in the Papuan heaven which they suppose to be situated underneath
the earth. Everything there is made of silver and gold, and the people
wear warm clothes, for it is cold there, yet beautiful and glorious. And
now, having been in heaven, they are regarded as saints omniscient like
God and possessing a divine power enabling them to achieve that not a
single Papuan will die any more..." (268, No. 22, p. 177). Ottow
himself adds, "When they come, the two prophets will take me to their
heaven. It seems that formerly this sort of thing took place very rarely,
but lately there have been frequent occurrences..." (265, No. 22,
p. 178).
Here, then, we have a movement in all its aspects. If we compare the
data with the myth of the Old Man (cf. the section of Chapter II
dealing with the hill of Yamnaibori) we find that all the important
elements are there. The five-day trip to the underworld: one day for
the journey there, a stay of three days, and one day for the return
journey, these are features from the myth associated with the symbolism
of the phases of the moon. That there were two konoor is not necessarily
an objection. The missionaries did not systematically investigate the
organization which usually accompanies a movement. Even if he has not
had any mystical experiences himself, a man who believes in the
experience of the initiator is rapidly "infected", though the initiatives
usually come from one person only.
Tribute is mentioned, even a fair amount of it, and there appears to

have been a wide-spread following. The course taken by the movement
is reflected in Ottow's remark that the hope of the participants was
beginning to fade.
We do not know whether it came to a wholesale slaughter of livestock
(pigs), but this may well have happened. Finally there is Ottow's remark
regarding the descent to the underworld (the Papuan heaven), which
"formerly took place very rarely, but of which lately there have been
frequent occurrences". Since this component was an integral part of the
whole complex of the movements it may be concluded on the basis of
this information that this was not the first time a movement occurred,
and that movements were becoming more frequent at the time of Ottow's
writing. The available data are obviously incomplete and the number
of movements must have been much greater than we know. The contact
between Mansinam and Numfor was temporarily lost on account of a
smallpox epidemic in Mansinam which diverted the attention of the
public from the movements elsewhere.
3. 1861, Mansinam
A schooner from Ternate brought the smallpox to Mansinam. Many
were affected by the disease and many died; Geissler estimated the
number of deaths at over 150. "At the same time a holy man, an
impostor pretending to be a konori, set foot on shore. He claimed that
he could cast out the disease and the evil spirits. The people readily
believed him, showered presents on him and did what he said; they
began to rebuild the Rum Sram of Mansinam" (113, 101). Otto Finsch,
who also writes about this movement, says, "Suddenly, in the year 1861,
a prophet who pretended to be a konori appeared among the Papuans.
At the prophet's command they began to build an idol temple and make
idols" (93, 45-46).
As yet the typical features of a movement were evidently lacking, but
the same author makes it clear, in a description of the interior of the
Rum Sram noted down during a visit to the Dore Bay, that the prophet
was involved in a movement of this kind. On the large supporting piles
of the building, he says, male korwar had been hung, "which, however,
are much bigger than usual and represent the ancestors of the Papuans
at the time they still lived in Myfore [Numfor, K.]; they are called
Konori and Manggundi" (93, 108).
It is curious that these korwar do not occur in the description of the
Rum Sram of Dore (cf. 254, 154-155). Possibly the use of these effigies
110 CHAPTER VII
(Konori and Manggundi) was a prerogative of particular clan groups.

But there certainly was a connection between the Rum Sram in general
and Manggundi. "Before his death, the Old Man (Manggundi) com-
manded that, in remembrance of the miraculous origin of the Myfore
clans, each of them should always keep a house, to be built by the
community but to remain empty, in which the memory of the ancestors
or progenitors might be kept alive by effigies" (254, 155-156).
In case of omission or postponement of ceremonies relating to the life
cycles of one or more individuals the "overdue debts to the ancestors"
can be made up through exuberant and combined ceremonies. But if a
whole village or region has been thus neglectful, like the people of
Mansinam who had failed to rebuild the Rum Sram that had collapsed
years ago, a kind of total crisis may arise. Even if his eventual aim is
Koreri, a konoor will then first have to concentrate on rebuilding the
Rum Sram. For if in accordance with the konoor's message Koreri
should come, the returning Manggundi would recognize his own people
in the first place by the Rum Sram he would find among them. In the
event of his coming it is essential that they should show both obedience
and belief, and they would be obviously lacking in obedience if the
Rum Sram were no longer there.
Seen from this angle it is clear that the konoor who appeared in
Mansinam was not simply a medicine man (mon), for if he were he
would not have urged the people to rebuild the missing clan or tribal
sanctuary. The movement in Mansinam broke up after the konoor him-
self fell a victim to the smallpox epidemic.
4. 1861, Wandamen
When the smallpox broke out in Mansinam, while the population
was being stirred up by the konoor, Geissler decided at the request of a
schooner's crew whose captain had died to take the latter's place on
a voyage to Wandamen. Geissler does not mention any place names,
but in view of the existence of the sacral center in Dusner it is not
improbable that the messianic movement which had also begun in this
region had its origin in this village (cf. pp. 88-89). Geissler reports that
here, too, a " . . . saint had appeared. He called himself the Prophet of the
Papuans, and claimed he could speak foreign languages and resuscitate
the dead. He preached his revelations only at night in a language that
no one could understand .. .". The surrounding population brought him
tribute, ". . . which the Papuans only bring to the Sultan of Tidore . . ."
(113, 102). The following remark shows that this konoor found support
for miles around: "He is supported by all, he is honored and feared.

The people bring him presents, some because they honor him, some
because they expect that he will fulfil their desires, and some because
they are afraid he will bring them harm if they give him nothing . . .
A canoe from Gauër [Yaur, to the south of the Island of Roon in the
Geelvink Bay, K.] brought him Sawa, a princely tribute which the
Papuans only bring the Sultan of Tidore". Geissler adds, "I will inform
the Sultan, and he will have him seized, as has happened before with
such a konoor (false prophet)" (113, 102).
There is no record to show that Geissler carried out this intention, but
the fact that the Sultan of Tidore did sometimes intervene is sufficiently
proved by this remark (cf. p. 106). We have no data on the further
development of this movement, for contacts with this region were only
incidental. That the movement did not last long may be inferred from
the fact that nothing more, not even a rumor, was heard of it, although
such rumors quickly spread to the coastal region, as we shall see in the
account of the next movement in Wandamen where Dusner is mentioned
as the center (1867).
5. 1864, Amberbaken (north coast of the Vogelkop)

After the terrible earthquake of 1864, in which hundreds of people,
especially in the interior, lost their lives, and many coastal villages were
swept away by a tidal wave, the Dore Bay was full of the debris of
houses, out of which the inhabitants first of all saved their korwar (spirit
effigies). Some time previously one of the Mansinam people had asked
Th. F. Klaassen "whether now the hard times were at hand of which
Ottow had spoken so often" (188b, 1864, No. 11, p. 15).
We understand from this that the first missionaries frequently preached
on the subject of the day of judgment. When the earthquake took place,
therefore, the population naturally thought of the "hard times at hand"
that had been mentioned in the sermons. As catastrophes in those times
were regarded as relatively local phenomena it is not surprising that the
population of the bay took refuge in Amberbaken. From other sources
we know that the earthquake put many islanders on the move, and that
in the course of these spontaneous migrations Numfor people drifted to
Mansinam, and Biak people to Amberbaken, in their canoes. All the big
clans had their own trade relations and their special ports of call there
where they could freely perform their ceremonies. Klaassen writes, "The
Papuans, driven away by the earthquake, imagine that an Angel or a
112 CHAPTER VII
dead man's spirit has told them all to go to Amberbaki" (188b, 1864,
No. 10, p. 19).
The Papuans would not have told him what had really happened,
for naturally these things had to be kept secret. But since there is never
any mention of "messengers", "Angels", or "spirits of the dead" in any
other ceremonial and ritual context than that of a Koreri movement,
I suggest that these references point to a local movement. Hundreds of
people must have been involved, but it did not last long. Though the
earthquake was regarded as a calamity, it was on the other hand thought
to be a part of the apocalyptic phenomena that were expected to
accompany the coming of the Koreri. According to Geissler the people
were convinced at the time that the first thing to do was to avoid the
proximity of the missionaries, for "the population regards the mission-
aries as the cause of the recent catastrophes" (108b, 1865, 13).
6. 1866, Roon
The inhabitants of this island are former Numfor people. They were
related to the inhabitants of the Dore Bay but this did not prevent them
from later waging a war on them that lasted a number of decades.
Contact had already been established with the missionaries and the
island had for a long time been an important trade center where Captain
Fabritius had stayed for three years with his wife, when in 1866 a rumor
came from Roon that "a new prophet" had appeared there. "The spirits
of the dead came to him in the night to tell him everything, while they
brought him sago" (245, 1866, No. 8, p. 145).
C. F. F. Mosche adds a curious remark, of which we cannot be certain
that it represents a part of the message, but which does on the other
hand bear witness to the "rapid adjustment" of a movement to the
results the population expected from the coming of a missionary in those
days. He says that "the new prophet proclaimed to the people that they
should not lie, steal, use abusive language or kill, because the great God
who lives above the stars will not allow it. The spirits of the dead also
urged the people to try and get Pandita (missionaries), for then they
would become better men" (245, 1866, No. 8, p. 145). As was explained
above, "the great God who lives above the stars" meant Manseren
Nanggi, who is not infrequently associated with these movements.
7/8. 1867, Dusner and Wandamen

It was the unusual behavior of the inhabitants of Mansinam and
Dore that first drew attention to these movements. It was reported that
they celebrated their rituals with unwonted exuberance, and that even
those who had handed in their korwar because they wished to become
Christians were beginning to make new ones. Geissler writes, "For two
false prophets have appeared in two different places. They compete in
dazzling and tempting the poor people with all kinds of deceptive and
false promises. One of them claims to have created the Papuans and to
have given them commandments, but as they did not listen to him
formerly he had departed and left them to their fate. Now he has
returned to pay them money and make fine promises. He says he is
omnipotent, he can make beautiful objects and precious goods at will
and wants to distribute them among the people. He also claims he can
raise the dead, and says he has already resuscitated three people, which
the Papuans believe. Many go to do homage and to honor him, hoping
he will be able to revive their dead. He further promises youth and
immortality to old people if they will stand in the smoke of a fire he is
going to light.
When he was told that the missionaries had said he was a liar he
replied, 'soon they will all come and worship me, yes, the Resident of
Ternate and the King of Holland will all come and pay homage to me.
If a steamboat comes here to do us harm I will immediately call forth
36 steamers from the sea to destroy that one steamboat' " (108a, 1868, 7).
This is the classic message of Manggundi speaking through the mouth
of a konoor. It was perhaps due to a failure on the part of the mission-
aries and native informants to discern the finer distinctions that every-
thing was attributed to the konoor only.
Evidently there were two different konoor. In a report by Missionary
Mosche we read that one of them lived in Dusner. We do not know
where exactly the second movement took place. Mosche adds that the
konoor of Thousenier [Dusner, K.] claimed "he had created the Papuans,
but because the people had not listened to him he had gone away to
where the sun sets. Now he is returning to see whether they will listen
to him" (245, 1868, No. 5, p. 71).
Here, too, the konoor had to prove that he really had the power he
pretended to have. "The Wandammen people do not fully trust him and
say that they will kill him if it turns out that he is deceiving them".
For the konoor had claimed that he could raise the dead and could feed
the whole village with one sweet potato (245, 1868, Nos. 5 and 8, pp. 71,
138). The myth of Akak (text) contains a reference to one sweet potato
on which the crew of a large canoe could feed simply by smelling it.
Apparently the konoor was to cause this occurrence of mythical times
114 CHAPTER VII
to be repeated. The uncompromising attitude of the Wandamen people

towards the konoor's pretensions is probably due to the fact that the
inhabitants of Dusner are not of Wandamen but of Biak origin.
Two different reports make it clear that the konoor directed himself
against foreigners, i.e., against the missionaries who just about that time
had established themselves in Roon and Meoswar. "The konoor would
give the Lord of Roon (the missionary and trader R. Beyer) anything
he asked for; but if he should want to buy anything he would be chased
away" (107, 1867, No. 12, p. 197). This is an obvious gesture of
superiority, for the foreigners bought and sold things, but never gave
presents. Geissler writes, "Matters have even gone so far that some of
the followers of this liar want to make away with Br. Beyer by poison,
a surprise attack or some such means, but they are afraid to do anything
in public" (108a, 1868, 7). Van Hasselt says that the population of
Mansinam was assiduously building the Rum Sram and making images
(mon and korwar}. There were all kinds of terrifying rumors. "If the
konoor so much as shook his head the whole of the Arfak mountain
range would collapse" (127, 111-112).
Evidently a mood of enmity against the foreigners prevailed, which
found expression in various ways, including apocalyptic threats. Probably
the Mansinam people also applied these threats to themselves. Since
the recent great earthquake, in which the eastern part of the Arfak
mountains came down in a red avalanche, and prior to that when the
smallpox broke out in 1861, many had felt that something was wrong
somewhere. In Manokwari, where the people also began to rebuild the
Rum Sram in 1875, the same thought prevailed. One of the builders
maintained — and this motive was identical with that of the Dore Bay
population in 1867 — that "the Rum Sram collapsed in the earthquake
of 1864, but since then we have suffered from the ill effects. The Dutch
were the cause of all these calamities that have visited the population,
for all these things [smallpox and earthquakes, K.] were unknown
before they came. Manseren Nanggi was angry with the people because
they did not follow their adat as faithfully as before" (40, 1875, No. 4,
p. 57). We do not know how this movement ended, but it is known that
the konoor made a new attempt three years later. A rather notorious
medicine man from Dore went "on a pilgrimage" to Dusner, so that we
may conclude that the influence of the konoor was considerable (126,
1868, No. 5, p. 71).
Here for the first time we read of an organization of some sort, set up
by the konoor. Geissler writes, "In all the villages the konoor of Wan-
dammen has appointed his delegates" (107, 1868, No. 5, p. 73). As we

shall see in the great movement of 1938 and the following years, this
meant that each village willing to take part was making preparations
which at that time included the restoration or rebuilding of the Rum
Sram.
9/10. 1868, Waropen and Numfor

Information on this movement is very scanty. Mosche tells us of
another prophet who has appeared in Waropen, and of yet another who
"in Mefoor [Numfor] tempts the people. The first seemed to do the
better business" (245, 1868, No. 8, p. 138). Further, the people of
Meoswar told him that the "prophet" of Waropen was very angry with
those who listened to the missionary and had even threatened to burn
down the village. Their reply was, "we have a Pandita (missionary) of
our own to instruct us. In Wandammen there is only killing" (245, 1868,
No. 8, pp. 138 and 144). Here, then, the message of a konoor is referred
to as "instruction", but all it can mean is the giving of directions in
connection with the imminent return of the Manggundi figure.
The influence of the konoor of Numfor cannot have been great, for
his message did not reach the Dore Bay. The Waropen of Mosche's
report is the village of Ambumi on the Wandamen Bay. According to
Held the inhabitants belong in fact to the Waropen-Kai people. The
Old Man figures largely in their myths (149, 293). Movements also
took place in the Waropen-Kai region (ibid., 310). The konoor were
visited by people from the surrounding villages, which always means
that tribute was brought.
Meoswar seems to have been under a threat during the movement
of the Waropen konoor. Mosche writes, "The Wandammen people,
perhaps at the instigation of the false prophet, said they meant to come
[to Meoswar, K.] and burn down the village. They were prevented, as
they said, by the presence of the Pandita" (245, 1868, No. 8, p. 144).
Evidently this movement, too, contained the element of enmity against
the foreigners.
11. 1868, Wariab (north of Rumberpon)

The only information on this subject is the sentence, "Many had
gone to the konoor of Wariab and had come home the poorer for it"
(126, 1868, No. 8, pp. 150-151). Evidently the Mansinam people had
116 CHAPTER VII
initially believed in the konoor's message and started out with their
tribute, but returned home disappointed after the movement had silently
broken up.
12. 1868, Dore (a pseudo-konoor?)

The good faith of the konoor in this case is open to doubt, but we
cannot be quite certain of this because the movement contained some
important aspects that may be regarded as typical of the real movements.
A curious feature is that this konoor lived practically next-door to
J. L. van Hasselt and, more important, that the missionary was an
eyewitness to part of the konoor's performance. This makes it a unique
case since in later years it happened only very rarely that a white man
"took part" in a movement, and for this reason we will deal with it at
some length.
An article on the affair based on Van Hasselt's account is prefaced
by some remarks, that are extremely relevant to our subject. The article
is entitled, "The Magician of Doreh" (130a, P., No. 73, 1871).
"In New Guinea such an impostor is called a konoor, i.e. soothsayer
or bringer of good fortune. These magicians of New Guinea do indeed
have something special. They mostly keep hidden for some weeks or
months and then suddenly make their appearance, or rather make them-
selves heard, for rarely do they come out in the open. They usually claim
to have come in the name of the dead ancestors and make the gullible
people believe anything. They give one promise after the other, and the
more gifts they receive the greater are their promises. Sometimes such
a promise happens to come true, not because the konoor has foretold it
but because it would have happened anyway. The Papuans, however,
attribute such an occurrence to the power of the konoor. This increases
his influence on the people, which is not infrequently an obstacle to the
preaching of the Gospel.
From time to time, then, one hears that a konoor has appeared some-
where. He establishes himself in someone's house and the owner of the
house may expect all kinds of blessings. No Papuan will therefore refuse
a konoor the use of his house".
In the notes I made in Biak in 1952 I find that at that time the
procedure was still the same there. "The konoor can even go to a strange
village [cf. the konoor who arrived in Mansinam at the beginning of the
smallpox epidemic, p. 109] and there claim a house, to which the owners
will not dare refuse him admission, on the contrary. For they will
presently get a share of the tribute that will be brought to the konoor".
Van Hasselt goes on, "Once a konoor has established himself in such
a dwelling he proceeds to make his prophesies and promises, preferably
at night time. For there is no better time for deception than the night,
and this is particularly true in New Guinea, because people there have
no light when the moon is not shining".
Armed with candles, Van Hasselt and a colleague went to pay a visit
to the house of the konoor. "It was late in the evening and the house
was crowded. When the Papuans saw the missionary coming they made
some room so that he could get in front near the konoor. But we could
not see him since he was hidden behind a large mat which was as wide
as the room and hung from ceiling to floor, so that we could see nothing
of what was happening behind it. Hardly had we sat down when a most
curious sound struck our ears. It came from behind the mat and sounded
like a child wailing, a bull roaring, and the scratching of a nail on a
hard surface, like iron scraping over a slate. Who made that noise?
One Papuan said it was an evil spirit, another thought it was a ghost,
and a third that it was the konoor who was making it. But most of them
said, 'We do not know where it comes from', and stood there quaking
with terror. There was a deadly silence, in which only that dreadful
shrieking sound was heard. The Papuans were so frightened they hardly
dared breathe.
The people came from far and near to hear the konoor, and they
all brought something for the owner of the house as well as for the
konoor. Since they have no money they bring objects of value, for
instance, iron, earthenware dishes, wooden bowls, lengths of cloth, tortoise
shells, and all sorts of other things that the konoor will appreciate, so
that the fortune he tells will be good. The konoor accepts everything,
but takes good care that he is not seen, lest the Papuans should notice
that he is nothing but an ordinary man".
We shall see below that the konoor claimed that Manggundi had
already descended, and that he was behind the hanging. But he was not
going to show himself to the people yet, for his real and public return
would be accompanied by catastrophes, the rising of the dead, etc.
"The presents are placed close to the mat and the konoor lifts the mat
a little, so that in the prevailing darkness he can 'invisibly' take the
presents away.
What is it that he promises? This particular evening he promised
someone who gave him a hawksbill tortoise that he would resuscitate
a dead relative, only later he forgot to do so. Another, who gave the
118 CHAPTER VII
konoor a length of cloth, was promised that his sick son would recover,
but this son died shortly afterwards. In both cases the konoor kept the
presents, but not the promise.
And what happens when the konoor does not keep his word? Well,
then the explanation is that the present was too small, or that they
should have given something else, or that some evil spirit prevented his
magic from working. The people will always make excuses for the
konoor, because they are afraid that he will bring evil on them if they
speak ill of him".
Van Hasselt writes that when they had enough of this game his
colleague lighted the candle and he himself suddenly lifted the mat.
"Not for all the world would the Papuans have dared to lift that mat,
lest some calamity should befall them". So in the middle of those strident
noises that went on and on, Van Hasselt unexpectedly jerked the mat
away but there was nothing to see or hear, except a splash in the water
[the house was built on piles over the sea, K.], and the magician had
gone. To this village, Dore, he never returned (ibid.).
This is a typical instance of imitative magic. The konoor represents
Manggundi, who on the one hand is invoked, while on the other hand
it is believed and hoped that he will speak and act through the konoor.
Van Hasselt found that "the konoor had arranged some cups, saucers,
and brass plates in such a way that when drummed they produced a
musical sound". He further writes, "Many were afraid [sic!] that now
perhaps the real konoor had come; others wondered whether the Lord
Sky (Nanggi) himself was now descended" (126, 1868, No. 8, p. 151).
Sometimes the konoor withdraw in a sort of retreat, hoping to get
visions by fasting and by eating special leaves, through which they may
receive a message for the people.
Was this a genuine konoor? The bona fide konoor is quite as dis-
appointed as the others when Koreri does not come. His prestige is not
at stake, unless he persists in the face of failure, and even then it is
usually only for the sake of keeping the presents. By taking to flight,
however, a konoor shows his bad faith.
But to the population it was a genuine movement by which they let
themselves be guided. For a long time they had been hearing of konoor
making their appearance, it might be that this konoor's attempt in
Dore would be successful, and who would not wish to be a witness?
The fact that the missionaries of the time had no patience with this
sample of imitative magic was due not only to their rationalistic attitude
towards all aspects of the native religion, but also to misinterpretation
of the attitude of some of the participants. Like the ideoplastic meaning

of the ancestor effigies the application of this symbolism was not
axiomatic. The possibility of mala fide impostors taking advantage of
the existing Koreri expectations was always there. This means that it
was not a question of gullibility on the part of the people, but of a very
real expectation, in which the subjective beginning of these ceremonies
might unexpectedly merge into objective reality. It was for this that the
people waited.
There is another aspect to which I should like to draw attention here.
Van Hasselt wrote, "many were afraid that now perhaps the real konoor
had come". "To be afraid", mkak in the Numfor language, means not
only "to be filled with fear", but, as in English, "to be filled with concern
over an unwanted contingency", for instance in the sentence, "I am
afraid I shall have to disappoint you". The negative implication in the
Numfor sentence might be interpreted as follows, "we are afraid, in case
this is the real konoor, which no one can know beforehand, that we
might miss our opportunity if we do not participate".
13. 7869, Dusner

Although I wrote in the Dutch edition of this book that the konoor
of Dusner had been able to keep his movement going for three years,
I find on second thoughts that this cannot reasonably be true. Some
konoor do not stop at one attempt and try their luck a second time. We
shall see several examples of this in our historical sketch. For a movement
leads to a climax, which is inevitably followed by a sometimes very deep
depression. The konoor of Dusner probably made his second attempt
after three years, and the following is reported of it: " . . . At present the
prophet of Dusner is more and more losing credit because they now
realize that he deceives t h e m . . . " (345, 1870, No. 2, p. 23). This
is what had happened. "Recently a child had died, and the parents went
to the Prophet because he claimed to possess the power to resuscitate
the child. For this they gave him a slave and some traditional exchange
goods. But he gave the parents one of his own slave children instead.
The parents noticed the deception, but the Prophet said, "It is indeed
your child, but when I resuscitate them they become like that" (ibid.).
The expectation that he will be able to raise the dead is, as we know,
an integral part of the myth of Manggundi, and the clearest reference
to this is the episode in Numfor, where the relatives of a dead child
began the lament, which was resented by Manggundi because by doing
120 CHAPTER VII
so they showed that they believed the child to be dead for ever. If they
had not lamented, Manggundi would have resuscitated the child (cf.
p. 36).
14. 1875, Mansinam

The new Mansinam konoor was originally only a medicine man
(mon). One day he came with the message that he had been called
upon by Manseren Nanggi to heal all the sick, on condition that the
population did as he instructed. "The future will be wonderful. They
will not fall ill or die, nor will they grow old; the aged will get good teeth
and new strength. He can resuscitate the dead and cause the ancestors
[the wooden effigies] under the Rum Sram to dance. The population
believe in him, they do homage to him and load him with presents, also
from the surrounding villages" (40, 1876, No. 11, pp. 185-186).
Later we read, "The konoor had instructed the people to build a road
through the forest in the Island of Mansinam. When this road was
finished the dead would rise". This road was about a mile long and
passed the konoor's house. Once, when Missionary G. L. Bink met the
konoor on this road, the latter denied having promised to raise the dead
and even proposed to treat Rink's son, who was very ill at the time.
Bink answered that the konoor's work was the work of the devil, "even
if you do your best to make people believe that the true God has
appeared to you in a white garment and is giving you all kinds of trivial
instructions". Some bystanders took the konoor's part and said, "A lot
of use it is our making Sunday and coming to church, it would be worth
the trouble if we did not die or fall ill, but what is the good now?"
(40, 1876, No. 11, pp. 190-191).
This konoor's influence extended far into the Geelvink Bay. Missionary
J. H. Meeuwig, who worked in the village of Moom, reported, "The
influence of the konoor (prophet) of Mansinam was considerable. The
population finished their sago-pounding in a hurry to go and visit him.
After their return to Moom the festivities began in such excitement and
high spirits as if it was already certain that not one of them would age
or die" (235f, 1877, No. 11, pp. 173-174).
And here for the first time we hear that the contacts between Halma-
hera and New Guinea included rumors of Koreri movements. Apparently
these contacts were so close that news from Kau caused the influence
of the konoor of Mansinam to decline.
"It seems that the inhabitants of Moom in Mansinam had heard that
in Djilolo [their name for Halmahera, K.] an even greater konoor had
made his appearance". The Mansinam people organized a voyage to
Halmahera, "and the korano of Moom was also going to join his people
in this voyage". In October 1876 the travellers started out on this
400-mile voyage (235f, 1877, No. 11, p. 174). In their enthusiasm they
were clearly prepared to take extra risks, for they would have to paddle
against the rising wind of the West Monsoon most of the way. The
voyage must have taken them at least a month. Nothing is known of
the outcome since none of the reports refer to it. But what concerns us
here is the fact of this participation of the Mansinam and Moom people
in a movement in Halmahera. The "prophet" of Kau had become a
direct competitor of the konoor of Mansinam, notwithstanding the
enormous distance.
Since in 1876 the influence of the konoor of Mansinam was already
on the wane, or, as one report has it, "the sun of the konoor of Mansinam
is fading since his promises fail to be fulfilled" (40, 1876, No. 12, p. 204),
it was not surprising that he could not compete with the "prophet of
Kau". In the beginning of 1877, Bink writes, "the konoor has lost much
of his credit since they have seen that death continues to take its toll"
(40, 1877, No. 11, p. 176).
1875-6, the Prophet of Kau (Halmahera)

As we have seen, this movement attracted Papuans from as far as
the Geelvink Bay (Moom and Mansinam), and since a later movement
in Mansinam shows a curious resemblance to the one in Kau we include
some of its main features in this account of the movements in New
Guinea.
It was explained above that there were fairly regular contacts between
New Guinea and Halmahera, notably through the tribute voyages to
Tidore. On these voyages the Papuans presumably put in at Halmahera
(they went by way of Gebe and Patani) and passed on what they heard
there to their clansmen in the Radja Ampat Islands, Amberbaken and
the Geelvink Bay.
In Indonesia, movements of this kind are usually called Ratu Adil
(righteous king) movements. In the Indonesian book Penduduk Irian
Barat ("The Population of West Irian") of 1963 this term is used for
Koreri and similar movements as an indication of the direction in which
such movements tend to develop (189b).
On the Prophet of Kau we find the following information: "Among
122 CHAPTER VII
the Alfurese a prophet has appeared who calls himself Adil, the righteous
one. He claims to have had visions of the deity, in which he was told
what will happen in the future" (23, 1876, No. 1, p. 9). The vague term
"deity" here is clearly due to the still prevailing general ignorance about
religious and mythical backgrounds.
"This Adil lives between Kauw and Tabello in a hut especially built
for him, and people are only allowed to approach him with the greatest
respect. He has said that in some places villages will soon be submerged,
and also that there will be an eclipse of the sun" (ibid., pp. 9-10). The
man drew immense crowds and allowed himself to be honored like a
king [one of the reasons why the Sultan of Ternate intervened in such
movements was his conviction that they constituted a political rebellion
against his authority, K.].
The Adil also often retired, and at these times no one was allowed
to speak to him. He did this not so much to practise asceticism as to
establish contact with his divine instructor. "A village of eighty dwellings
was built for him, where many awaited the predicted miracles, i.e. the
resurrection of those who had recently died. So firmly did the people
believe in this that some postponed the burial of their relatives until the
total decomposition of the corpse made it absolutely necessary. The con-
dition for the return of the dead was that no tear must be shed and no
lament must be heard" (113a, 1876, No. 5, pp. 67-68). The similarity
here to the requirement set by Manggundi in Numfor is striking indeed
(cf. p. 36).
A curious circumstance was that a pretender to the throne, who
called himself "Hassan, Prince of Djailolo", claimed to be the legal
heir to the supremacy over East Halmahera, and, obviously for political
reasons, began a close cooperation with the Prophet of Kau. He planned
to go to Ternate with a fleet and about 10,000 men, to negotiate with
the Resident and with the Princes [Sultans]. "For this purpose he went
from Tabello to Galela and via Tabello back to Kauw, and afterwards
joined his cousin who had brought together some hundreds of Papuans"
(23, 1877, No. 3, pp. 34-35). Who were these Papuans? Possibly they
came from the Radja Ampat Islands, for the Numfor people from the
Geelvink Bay could hardly have reached East Halmahera by that time.
Now we know that in mythical times the Sawai people from Biak settled
in East Halmahera, that several Biak texts from the Radja Ampat region
contain references to a "Radja of Djailolo", and also that it was this
name that drew the Mansinam people to Halmahera. In the Radja
Ampat region there are the remains of an old fortress associated with a
"Radja Djailolo" (105a and movement No. 45). History and myth are
inextricably interwoven here, so that we can only guess at the real course
of events. But the historical sources do yield some factual information,
and two of them, as we have seen, refer to participation by the Papuans.
The Adil movement was undoubtedly widespread; a number of 30,000
participants is mentioned.
The invaders engaged in armed combat with the Ternatans, some
dozens of whom, as well as some Tidorese, lost their lives. The population
began to build roads for the entry of the new ruler, and in combination
with the battle this implies that a politically ambitious person thought
he could make political capital out of the movement of Kau. The anti-
foreign trend here took the form of resistance against the Sultans of
Tidore and Ternate.
It is tempting to make a comparison between the Koreri and the
Adil movements. For diffusionists several footholds are offered, and it is
true that the formal elements do not differ much, while there is proof
of historical contacts. The question remains whether the ancient Biak
elements in Sawai (East Halmahera) influenced the movements that
arose there, or whether we should rather assume an influence of Halma-
hera on the Papuans. Each is historically possible. But it is curious that
the Papuans did not adopt the word Adil. We must let this matter rest
because it does not lead to an explanation of the function of the move-
ments. We only suggest that in their mythical character the Koreri
movements may be more dependent on Halmahera than has been
assumed till now.
It should be pointed out, however, that the statements of a certain
konoor in Biak were contradicted once on the basis of former contacts
between one of the headmen of Wardo and an Islamic ruler. This ruler
had told him that God was enthroned in heaven and would not appear
on earth (cf. movement No. 21). This passage not only indicates con-
siderable outside influence but also implies that in some movements the
people really expected Manseren Nanggi (the Lord Sky) to come to
earth in the person of Manggundi. The term Manggundi (Himself)
then refers, not to the Old Man, but to "the Lord Sky", although usually
it is the Old Man who is regarded as a deity.
15. 1877, Mansinam

A konoor's activities usually end rather ignominiously. This also
happened to the konoor of Mansinam, who had to give in to the com-
124 CHAPTER VII
petition of the Prophet of Kau and simultaneously saw his own medical
"practice" come to grief. On February 13, 1877, a patient already three
quarters dead was brought to Missionary W. H. Woelders. He asked them
why they did not go to the konoor, and they replied, "the man and his
relatives have already given all their possessions to the konoor but he
cannot help us, all he does is lie to us".
Woelders goes on, "The konoor in Mansinam is falling in the
estimation of the population here. The Papuans now say calmly, 'He lies
to us, we shall seek another' " (345, 1878, No. 1, pp. 2-3). In the middle
of 1877 it looked as if a new konoor was really going to present himself,
for the Mansinam people said they had " 'now found their Lord . . . '
He is a small white boy who has come up out of the ground. A slave
has seen him; he pursues him all the time and foretells what will happen
in the near future. There will be an earthquake, the mountain in
Marewari will grow very tall, and the Island of Meosmapi will change
its place, so that no ships will be able to enter the [Dore] bay any more.
Meroi, one of the candidates for baptism, is the master of this slave,
and he tells the same story to Missionary C. Beijer, though adding, 'My
slave has the devil' " (36a, 1878, No. 12, pp. 207-208).
The crux of the matter was, however, that this slave possessed
charismatic qualities, which are valued above social position and
biological descent when they touch the realm of mythology. In such a
case the owner encourages the slave, not only for the sake of social
prestige, but especially with an eye to the economic advantages. In the
beginning the Mansinam people believed the slave, but not long after-
wards we read, "the people were very angry with the slave, so that they
planned to burn his house. Not so much because of what he had told
them as because his prophesies had not been fulfilled" (36a, 1878,
No. 12, p. 208).
16. 1880, Mansinam

Airi, the konoor, was a medicine man who attempted to heal the
sick, but also ventured upon the prophesy that he would resurrect the
dead. He spoke of a kind of inspiration he received "from a man who
whispered things into his ears". When his promises failed to come true
he stopped his attempts and covered his retreat with the words, "I threw
away that animal [vituperative for the 'person' who had inspired him]"
(126, 1882, Nos. 8 and 11, pp. 150 and 196).
17. 1881, Meoswar

In December of that year Woelders met "an aged man from
Meoswar, of whom it was said that he spoke 'the words of God' which
he had heard from Mosche and N. Rinnooy [missionaries, K.]". Woelders
addressed him on the subject, saying, "Friend, I hear that you speak the
words of God?" Immediately the man began to utter various unintelli-
gible sounds. Woelders then asked a boy, who had also attended the
school of Mosche and Rinnooy, whether he understood him, but evidently
he did not. Nevertheless he insisted that he was speaking the words
of God.
Woelders warned the people, saying, "he is lying to you like the konoor
of Mansinam". The alleged prophet then got angry and turned his back
on Woelders (345, 1882, No. 7, pp. 139-140).
We shall see later that glossolalia is often part of the Koreri message,
and since this does not occur in any other connection, apart from
contacts with the dead, it may be assumed that the old man was the
leader of an incipient Koreri movement.
18. 1882, Mansinam

Nungrauwi, the new konoor, began his career, initially as a medicine
man, in a curious way. "He is setting to it with a will. He would be
heard singing in the night in a loud voice so that the whole village could
hear him, or beating a gong or other noise-producing object; or else he
jumped around yelling loudly like a madman to exorcise the demon
from a sick man" (126, 1882, No. 11, p. 193). But later it proves that
he, too, turned konoor and prophesied the return of the dead. At that
stage, however, J. L. van Hasselt intervened, for the people were
shouting, yelling, and beating the drums for nights on end, "enough
to melt stones and drive people mad". The nature of this "noise" is
discussed above in the chapter on the Advent nights. Van Hasselt him-
self says, "My interference was very disagreeable to them, especially
because the konoor had told them that they should sing away night after
night, for after four nights of this the dead would rise, and now the
missionary stepped in and broke the spell" (126, 1882, No. 11, p. 195).
We are not surprised to learn that this interference nearly cost Van
Hasselt his life.
Shortly afterwards the konoor lost his reputation when he suffered
for weeks from an arrow-wound. Ultimately he came to the Missionary
126 CHAPTER VII
W. L. Jens for medical help (in: 126, 1883, No. 5, p. 67), thereby
proving himself incompetent in the eyes of his followers. This was the
end of his fame as a konoor. Clearly invulnerability belonged to the
"equipment" of a true konoor (126, 1882, No. 11, p. 196).
Nungrauwi's complaint to Missionary Van Hasselt is illuminating.
He said, "Oh Sir, people are so bad, they do not want to go to church
or school. They are very bad, very bad, they do not listen to me". Van
Hasselt seems to have thought that Nungrauwi meant he was urging
the people to go to church and school, for he replied, sarcastically,
"I thought you once told them something quite different and that they
did listen to you then" (126, 1883, No. 5, p. 67). But Nungrauwi was
obviously alluding to the fact that his Koreri message failed to get a
hearing from his former supporters and this made him understand the
situation of the missionaries to whose message the population did not
wish to listen either.
19. Biak
The preceding movements chiefly occurred among the Numfor
people of Dore, Mansinam, Roon, and Biak emigrants. The following
reports come from the Biak Islands. In a historical account written down
by the present author in Wardo three movements are mentioned, of
which only the last one could be dated. These facts, which bear testimony
to the critical nature of the proclamation stage, follow here in the Biak
narrative style.
The Kayan [a title, K.] of Samarbori (of the Rumbino people, in the
interior of Biak) made Koreri, and he sent his message to Wardo, saying,
"Come and honor me with a woman, the festive meal is ready".
The Rodjau of Wardo sent a coconut shell back with the messengers
and some of his own men, and told them to say, "It is simple to do
homage to you, but first return this coconut shell as a dish, then we
shall come and honor you with a woman". But the coconut shell came
back and no dish. Then the Rodjau sent his heroes with the shield
Kanken Koreri (the Koreri door), saying, "Heroes, go and defeat them,
for it is not the true Koreri in which they want us to believe".
And the heroes went, defeated the impostors, and returned home in
triumph. They celebrated for many nights because the Kanken Koreri
had shut out the imitation Koreri. (N.B. Mark the meaning of this special
shield in opposition to the core of the message of each konoor, i.e. Koreri
i sheben = the Koreri will be opened).
20. Biak
Not long afterwards Korano Mandender of Dadikam sent word,
saying, "Rodjau, let the Wardo people come with a woman and do
homage to me". Again the Rodjau replied with the coconut shell, and
when it was brought back unchanged he reached for his shield and
called up the heroes, saying, "Go out, you heroes, and if the report is
true and the Lord Himself has come, you will all die". The heroes went
behind their shield-bearer and they did not die, but they defeated the
men of Dadikam without having seen the Lord Himself [Manseren
Manggundi]. They returned as victors.
21. 1884, Biak

Korano Baibo of Mokmer came several years later. His message
ran, "Rodjau, bring your people here, including the women, to do
homage to me 'insama mgo rer' [so that you may be transformed, i.e.,
into beings of Korert]".
The reply and the result of the sending of the coconut shell were as
before. The Rodjau now commanded, "Heroes, defeat them. He is not
the Manseren he claims to be". The conclusion of the speech addressed
by the Rodjau to all the inhabitants of Wardo is curious. "Men of
Wardo, in our world we are familiar with the Realm of the Four Princes
[the Radja Ampat], and one of these princes has assured me that we
cannot expect any Manseren [Lord] on earth. Manseren Nanggi [Lord
Sky] is the only one" (183, 19-20). So far the information from the
Wardo source on three movements.
A curiously analogous case of scepticism towards the messengers of a
"Prophet" occurred in Fiji. "I only heard of one man, a coast chief, the
Mbuli of Tavua, treating the matter with any degree of sanity. When
he was visited by some of the. prophet's preachers he took a plate and
smashed it into little pieces. Then he turned to the recounters of the
miracles performed by their head and said, 'by a word restore that
plate to its original condition and I will become one of your followers' "
(52, 241).
The last movement mentioned by the Wardo informant could be
dated because corroborative evidence is available from various sources.
The reactions in word and deed to the proclamation of and rumors
concerning the konoor are remarkably varied. The most typical are the
following.
From Mansinam in 1884: "In the Biak Islands rumors are now
128 CHAPTER VII
circulating regarding a great miracle-worker called Mongundi, who

sends messengers to exhort the population to do homage to him and
bring him tribute. Kwawe, too, was visited by canoes with Biak crews
who, by reporting all kinds of miracles performed by the konoor, try to
induce the people to do homage to him and bring him tribute" (167,
1884, No. 12, pp. 207-208). This completely confirms the report of a
Wardo informant in 1952.
About a year later, in 1885, the influence of the konoor had apparently
greatly increased. Information came from Numfor that the konoor really
performed miracles. He was said to fish blue cotton cloth and silver
coins out of the sea, turn a cigar stub into a rifle and tree-leaves into
fishes, while by means of a rejuvenation cure he could restore youth
to the aged. When the Mansinam people heard this they set out to
investigate. Clearly they had ignored the first rallying message. They
wished now to see with their own eyes what they had heard with their
ears. But their investigations had a negative result. "The man mumbled
under his breath and threw water around" (126, 1885, No. 11, p. 212).
J. A. van Balen reports from Wandamen that a konoor (medicine
man, see p. 104) and his men were building a very large canoe to go to
the Biak Islands. Van Balen gathered from his informant's confused
account that many people were assembled in Meokwundi, but that they
refused to listen to the konoor, so that he had got angry and left for
Mapia with all his goods. As it was impossible to reach this island with
an ordinary canoe they were now building an extra large one.
A report by Captain Amos was clearer. He spoke of many people
"from various tribes, who had come to Meok Wundi, such as the people
from Ansus, Wandammen, Windessi, Roon, and Waropen" (14, 1886,
No. 5, pp. 66-67). The konoor had evidently chosen the traditional
center as his residence, an additional reason for this choice being the fact
that a comet had appeared over Meokwundi. The konoor had also
claimed that "shortly, through his efforts, a large steamship with all
kinds of goods would arrive for them, and everyone who wished to
avail himself of the opportunity should now come and bring offerings
to him" (14, 1886, No. 5, p. 66). From these data we gather that the
collective stage had been reached, but there is no information as to how
the movement ended.
1886. But the affair did have an ending after all. About six months
later, on Thursday, July 22, 1886, the trading vessel Coredo was attacked
in the roadstead of Bosnik by the konoor and his men. The captain and
three sailors were killed, the ship was ransacked, and an attempt was
made to set fire to it. Trader Yambruk managed to lay hands on a rifle
and escaped with the ship (126, 1887, No. 4, p. 50).
What motives had led to this sack and murder? In the first place the
konoor had been active for more than two years and had not honored
a single promise. In one way or another he had apparently managed to
pacify the people time and again, winning their belief in new promises.
A participant from Roon said that the konoor had claimed that a
"fireship" [steamship] would appear with all the desired treasures on
board when he should point at the sea. Then the Coredo came to trade
with the islanders, and the "prophet" said to his followers, "There is my
fireship, but there is a Dutchman on board who must be got off first"
(238,48).
Another motive, and probably one that weighed heavily, was that the
captain, whose name happened to be H. C. Holland, appears to have
derided the konoor and his pretensions when the konoor had said that
it was he who had caused the steamship Havik to run aground on its
trip up the Mamberamo river (126, 1887, No. 4, p. 53). The loot,
however, consisting as it did of merchandise and silver coins, was in itself
sufficient inducement for action on the part of the Biak warriors.
In this movement, the fact that the population felt frustrated came
out clearly for the first time in a discussion carried on by Missionary
Jens with some followers of the konoor in the Dore Bay. When Jens
advised them "not to lend ear to the false konoor but to listen to the true
Prophet who brought salvation for all the peoples", he received the
following reply: "The Lord in Heaven [the Numfor people presumably
said 'Manseren Nanggi' = the Lord Sky] made the Papuans first,
when he did not yet quite know how, therefore they are stupid and
black and do not wear clothes. After that he made the Malays of Ternate,
they are lighter-skinned and wear clothes. And it was only after that
that he made the Dutch; they are white, wear good clothes, know a
great deal and eat bread and good food every day" (167, 1884, No. 12,
p. 209).
The tenor of this pronouncement is clear from the context: now, in
the end, with the coming of Koreri, the Papuans would receive full
compensation, and at last justice would be done. The connection between
the creation of man and the wearing of clothes may have been established
in their minds by the story of creation as told to them by the missionaries.
When Missionary Woelders of Andai urged the people to use the large
amounts of money they earned by catching birds of paradise to buy
clothes, they did not want to hear of it at first. "It is our custom to go
130 CHAPTER VII
naked", they said. Woelders replied that he knew this, but the question
was whether God approved, too. The Andayans said, "We do not know",
and Woelders answered, "You do not want to know, for I have told
you many times that the Lord God Himself made clothes for Adam and
Eve". The Andayans' reply to this was, "Why does not the Lord do the
same thing for us then?" (345, 1890, No. 6, pp. 91-92).
The reprisal
A month after the murder, H.M.S. Tromp came to punish the
villages concerned. The report on this trip is very vague, so that we do
not know what measures were taken (163, 217-260).
A year later Resident F. S. A. de Clercq visited the same islands and
held a peace-gathering. On the occasion of this meeting he accepted
"a slave-girl and two strings of tortoise-shell", because the korano of
Mokmer wished to be sure that compensation for the murder of Captain
Holland had been accepted before he met De Clercq. The korano was
then (on October 15, 1887) by permanent appointment "attached to
the Colonial Administration" (64, 161-162).
It had presumably been established that the korano had not been
directly concerned in the murder, or it may have been considered a
tactical move to give the korano, who had got his title from Tidore,
a permanent appointment with the Colonial Administration. Be that as
it may, the Biak people explained it as an obvious victory. A Biak canoe
came into the harbor of Mansinam with the crew singing the following
song: "We murdered a Dutchman [Holland] and they did nothing to us;
our konoor has become a Radja" (126, 1888, No. 3, p. 42). When they
heard this, the Mansinam people planned to board the Resident's ship
when it came there, to tell him that they, too, were going to carry
through their plans of revenge. "They still want some heads of Roon
people and they shall have them. 'If the Biak people', so they say, 'can
murder Captain Holland with impunity there is no need for us to be
afraid of killing a Roon m a n ' " (126, 1888, No. 11, p. 163). We shall
read below how a candidate for the konoorship reacted to the decision
of the Colonial Administration.
Nothing more was heard of the konoorship of the korano of Mokmer.
The man himself must have welcomed the solution of his appointment,
as he had in fact outlived his fame as a konoor. De Bruyn, who spoke to
the relatives of the korano just after the Second World War, is of the
opinion that the korano had never claimed to be a konoor. No gardens
had been destroyed, and there was the fact that he was not convicted by
the authorities. But it seems to me that neither argument is enough to
support his view. The destruction of the gardens will be discussed below.
We pointed out that the information from Mansinam in 1884 fits in
with that from Wardo in 1952. Since in both cases the name was included
(54, 315ff.) there can hardly be a mistake. In addition there is the
following report from Tydeman in 1912, who wrote of the korano of
Mokmer, "His proclamation that he was the returned Mandarniaki
caused a great sensation everywhere. He seized upon the circumstance
of a comet appearing over the Island of Miok Wundi to proclaim to the
people that this was a sign that Mandarniaki had returned, and that he
honestly believed he was this mythical figure himself. People flocked
together from all directions, Andai, Waropen, Amberbaken, etc." (323,
255).
22. 1890, Mansinam

The konoor Dory, who had established himself in Saraundibu, did
not get beyond the individual stage. Like most konoor in the Dore Bay
area he was a medicine man. He proclaimed that those who believed in
him would neither fall ill nor die.
He himself lived under enormous pressure. "The beginning of his
career was difficult. Some years previously one of his children had fallen
through the floor into the sea and been drowned, and another had been
wounded by a coconut tree falling on to his house. Nevertheless the
people were willing to listen. When yet another of his children died he
seemed distracted with grief, there was singing and dancing". Although
nothing more is said of this dancing or of the ecstasy that usually
followed, perhaps the report "that in a few days he will make the King
of Papua rise from the sea" is connected with this (126, 1891, No. 8,
p. 122).
Before the movement could go much beyond this faint beginning of
the second stage the konoor was summoned aboard the vessel of the
Administration by the Resident. "There the Radja" (of Waigeo
probably) "banished him from the territory of Tidore and made the
population swear that in future they would have nothing to do with the
konoor" (126, 1891, No. 8, p. 123).
23. 1892, Dore

From the foregoing it is clear that the function of mon (shaman,
132 CHAPTER VII
medicine man) among the Numfor people often tended to develop in

the direction of the konoorship; it is of interest to trace the underlying
causes for this. In my opinion the visions are a very important factor.
Jens gives us a clear idea of the psychological tensions from which a
candidate for the konoorship suffers: "After a meeting, one of those
present, Sibiebai, lingered on. The man was obviously laboring under
great excitement, and in a spate of words quite unusual for this other-
wise so quiet man he told me that for several nights he had been worried
by all kinds of visions; often it seemed as if someone in a white garment
seized his arm, and sometimes gripped his whole body so tightly that he
could hardly breathe. 'What is this, Tuan, is it the devil or the Lord
Jesus who is calling me?' I looked at him inquiringly and saw by the
red color of his eyes that he was feverishly excited. His pulse confirmed
this. When I asked him what he thought of it himself he replied, 'I think
it is the devil who wants to make me a konoor' " (167, 1893, No. 7,
pp. 111-112). In this case konoor really meant mon: the young man was
a candidate shaman, as will appear further on. But one function obviously
followed quite naturally from the other, since contact with higher beings
(here called "the devil") was a condition for both. Once this contact
has taken place, the consequences often depend on the reactions of the
relatives.
Jens continues, "I could find no evidence of deceit on the part of the
young man, but it was clear that his relatives encouraged him in his
idea that the spirits of the ancestors were calling him and inspiring him
to be a konoor (mon). To become a mon a man also needed to be
familiar with the healing power of certain herbs. This young man did
have some knowledge of these things, too, but he continued to resist"
(167, 1893, No. 7, p. 112). From mon to konoor it was no great step, but
the risk entailed by the latter role was very much higher.
The risk of proclaiming oneself to be a konoor was illustrated some
years later. "At Saraundiboe (Mansinam) the people once more wanted
to kill somebody who had the reputation of being a konoor. Fortunately
we could prevent this plan" (126, 1896, No. 9, p. 157).
24. 1894, Roon. A woman as medium and konoor

This case is particularly remarkable on account of its syncretic
features and because a missionary was included in the mythology con-
nected with it.
"A woman is continually visited by her son who died a year ago. The
mother claims that the child is on intimate terms with Manseren Jesus.
The child tells her to advise the people to listen to me [Bink], for then
the great korano (Manseren, Lord) will come soon and the good life
will begin. They are also to build a bed for the Manseren" (40, 1895,
No. 2, p. 24).
"The great korano will not come from heaven but from the sea, and
they must beat a drum and a gong to indicate to him where to come
ashore. He will come in a boat shaped like a fish, which can travel
under water. The woman has already received some treasures from her
son (coins), which she is not allowed to show until the great korano
comes up out of the water" (ibid., pp. 24-25).
For the propaganda she was faithfully assisted by a relative, a
Sengadji. He had known the late Mr. Woelders well and placed the
missionary in the sphere of the miracle-working ancestors. "Once he was
standing in a room with Woelders, and while the missionary was speaking
to him about God he was suddenly visited by an Angel with wings so
large that he filled the whole room. Woelders then took a large bowl
and poured water into it until the water stood as much as half a fathom
on top of the bowl without flowing away; it stood up like a pole. The
Angel saw this and went away, for this was beyond him" (ibid., p. 25).
According to Bink, the allusion to a submarine was due to the fact that
they had seen pictures of one. He also reported that some of the people
were making preparations for the korano they were expecting. "Presum-
ably this will not last long; if the korano fails to appear they will say,
'This one too has tried to deceive us like the others' " (ibid.). Modern
influences are beginning to appear, foreign elements are annexed, but
it is clear that the third stage was not completely achieved. Nothing is
said about the outcome.
25. 1897, The Island of Waar (132, 1897, No. 9, pp. 153-154)
In connection with the smallpox epidemic several new medicine
men made their appearance, and in the Island of Waar the propaganda
of one of these men tended towards the Koreri. "He urged the people
to sing and dance assiduously, then the smallpox would not come. He
also promised that when the S.S. Camphuis [a K.P.M. (Royal Packet
Nav. Co.) steamer, K.] came it would be accompanied by a ship loaded
with silver coins, lengths of blue cotton, earthenware and copper dishes,
rifles, gunpowder and shot, commanded by Manseren Jesus Christus who
would distribute it all among the people" (40, 1897, No. 9, p. 155).
134 CHAPTER VII
The attempt of the previous konoor to involve the missionary had

apparently not been successful, for now the message was, "Do not listen
to the missionary; he does not know anything about it, for he is no more
than a sailor" (ibid.}. When the S.S. Camphuis arrived without the
promised Messiah-ship, the konoor told his followers that the ship had
been delayed and would now come together with the next mailboat
(two months later). This was believed and the dancing continued,
although some voices were raised in doubt. When the ship did not come
the movement petered out without any dramatic incidents.
26. 1900-1908, Roon

The name of the konoor here was Marisi. He was a former foster
child of Bink's (who had died in 1899) and might be described as the
opposite number of Bink's successor J. Metz. Metz, in his unpublished
diary, begins his account with an extensive description of the activities
of a konoor. His report differs from other texts when he says that
"Manseren Manggundi has gone to heaven. He is still there, but the
joyful day of his return is at hand. Then there will be a heaven on
earth. Then no more trouble or suffering, no sickness or worries, and
no more dying, but eternal joy and freedom from care. No more poverty.
Everyone will possess as many silver coins and as much blue cotton as
he wants to have. They persuaded the population to prepare everything
and give him a worthy reception. These preparations consisted in coming
together every night to sing and dance in honor of the one who was
coming. The konoor must be honored with presents and trusted com-
pletely. The more they gave, and the better they carried out the
instructions, the sooner Manggundi would return.
Now such a konoor has appeared in our village. His house is built
over the sea to the right of our house. The man is called Marisi. Some
years ago he lived in the house of the missionary as a foster son. Some
branches have been put on top of the konoor's house as an indication
that he has a message to proclaim". As a rule people only decorated
their houses with branches after a successful headhunting expedition.
Marisi said that the branches also served to keep off the smallpox,
although at that moment there was no sign of smallpox anywhere.
"He boasts that the Lord Jesus has promised him a guard of a hundred
angels. Let the sick come to Marisi! He does not ask for payment, but
there is no need to come empty-handed either. The news of the konoor's
miracles spreads like wildfire through the islands. He has a miraculous
oil, of which only he knows the recipe. They say that a woman fell out
of a tree and that her condition was hopeless, because she had been
transfixed on a sharp-pointed branch which ran through her breast and
came out at her back. Through the shoulderblade the branch had gone.
Marisi had treated her with his medicine and she was cured. But nobody
knows where the woman lives" (238a, 227-8).
Metz regarded the konoor as an impostor; he entered into disputes
with him and once challenged him to thresh out the matter with him
in church. Nothing came of it, for Marisi stayed home. By that time
he had fixed a seat on the ridge of his roof for Manggundi to sit on.
He also had a flagpole set up.
A year after his first appearance he went so far as to administer Holy
Baptism to two of Metz's candidates for baptism, who had to pay five
guilders for it. About this time he also imitated the Lord's Supper by
celebrating the Eucharist with a dish of sago mash (238, 311).
When Metz's wife died six months later (in 1901) Marisi told the
population, "My korwar [spirit effigy] has killed her" (ibid., 312). It is
a pity that Metz approached the matter in such a controversial spirit;
this made him unable to report the konoor's real motives for imitating
the Christian sacraments.
Metz repatriated in 1901 and was replaced by an Amboinese teacher.
After that, little was heard of Marisi at first. But shortly after the
beginning of the Awakening when at last the mass of the people started
showing an interest in the Gospel, Marisi reappeared in the limelight.
He moved to a small island across from Roon, where the Awakening
had set in. From here he called upon the people to come and dance,
and proclaimed his message again, with the result that part of those who
were being prepared for baptism by the teacher went to Marisi. For
Marisi had said, "I will see to it that the guru (teacher) has no one
left to teach but pigs and dogs" (238, 319). That was in 1905. Two years
later the movement pushed through towards Christianity, partly on
account of a very curious dream which placed the Bible message within
the framework of the Roon myths, and Marisi went back to Roon and
himself became a candidate for baptism.
At that time a smallpox epidemic broke out, but it did not inspire
Marisi to infuse new life into his movement. He now abided by the word
of the missionary and was sadly enough one of the first to succumb to
the disease. The missionary of Windessi, who was also in charge of Roon,
had no vaccine on hand, and Marisi had formerly refused vaccination
(238, 325). He was one of the few who died.
136 CHAPTER VII
On the basis of the scanty data we can conclude that an important

role in this movement was played by exogenous factors, i.e., the death
of Missionary Bink, and the smallpox epidemic before that. The Colonial
Administration had been established in Manokwari in 1898, headhunting
and reprisal action were forbidden, but the "strong arm" of the
Administration did not reach so far as to be felt in Roon when Marisi
came with his first proclamation and put in his claim as a konoor.
27. 1901, Numfor

An unnamed konoor sent the District Officer in Manokwari two
yellowed Mares leaves on which small figures had been drawn, and a
bottle of water. The bearers said that a man had appeared in their
island, who had come neither by canoe nor by ship, and he had com-
manded them to deliver the letter to his son the District Officer. The
Biak men said that the konoor had wrenched a tall ironwood tree out
of the ground, that he had resuscitated the dead, etc.
The konoor had spoken of the District Officer as "my son". But the
District Officer did not go to Numfor to visit him, and therefore he
himself came to Manokwari. In his decorated canoe he had his men
paddle past Mansinam, for this island would sink to the bottom should
he go ashore there.
The District Officer sent him to prison, but released him soon after-
wards. His influence was broken, probably because what had happened
to him had proved that he had no power and was not invulnerable.
F. J. F. van Hasselt writes about him, "It seemed to me that he suffered
from autosuggestion; he insisted that he had descended from heaven"
(134,98).
28. 1909, Biak and Numfor. Koreri and the arrival of guru
The position of the konoor is associated with knowledge of "the
secret". This knowledge implies contact with a power center or with
representatives of such a center. It is certain that the Europeans were
sometimes regarded as such representatives. Their possessions and special
knowledge were there to prove it. In the popular imagination the trained
teacher was probably analogous to the mon (shaman), the wood-carver,
and the blacksmith, who also had to go through a period of apprentice-
ship and thus became acquainted with potent medicines and magic
ritual, that is, with secrets.
As early as 1898, when guru P. Kafiar, who had been captured as a

child and sold, returned to Biak for a visit, the people saw this compatriot
not only as a guru, an initiate, but also as an example of the meta-
morphosis prophesied in Koreri: the slave had become a lord. Particularly
his preaching of the Gospel was associated with Manggundi. With
difficulty Kafiar and his fellow guru managed to keep the people from
doing homage to them as konoor (136, 33).
According to rumor, however, this did happen in 1909.
In 1908 Kafiar had been posted to his own native village of Maudori
(Supiori) where he became the first guru. People came from far and
near to see him, the first native Biak guru. He was paid back all sort
of old debts that were due to his relatives. When he started clearing a
small island to begin a coconut plantation, it was rumored that he was
clearing the place to receive Manggundi, and that Koreri would begin
there (136, 53). An investigation established that the guru had not
given cause for the rumor, but that his relatives had helped to spread it.
As late as 1952 I was told that a gramophone which guru Kafiar had
brought with him was one of the "marvels" and had been one of the
causes of the rumor.
Once in 1908, when Kafiar stopped in Numfor on his way to Biak,
there was a famine there, caused by a caterpillar plague. Kafiar prayed
with the people for deliverance from this calamity, and when he passed
there again two months later the people flocked to him to thank him.
The plague had stopped, and now they asked him what medicine he had
used to achieve it (132a, 15-4-1908).
A similar development was feared when the Numfor people got their
first guru. On this occasion one of the Christians of Mansinam addressed
the people warning them not to associate Koreri expectations with the
coming of the guru as he had heard they did (ibid., October 1908).
1910, Mamberamo and Manggundi
Both in the prose and in the verse texts of the myth of Manseren
Manggundi the principal personage is said to have gone to the Mam-
beramo river. When in 1910 the Corps of Topographical Engineers
began its Mamberamo expedition, the Papuans naturally wondered what
they were looking for. The Biak people thought that Koreri was to be
found there (cf. p. 94). It was the abode of Manggundi, and that was
what they thought attracted the Company. The Numfor people said,
138 CHAPTER VII
"The Company is looking for gold, that is the origin and aim of all
trade".
When in 1884 the ship Havik ran aground on the island in the
Mamberamo river that bears its name, the then Korano of Mokmer
said it was his doing. "He claimed he had made the water dry" (126,
1887, No. 4, p. 53).
Now in 1910 the son of this konoor, the Korano Amos of Mokmer,
went to the Mamberamo river to investigate, and when he arrived there
it turned out that he was not the only one, for a large number of canoes
from Padaido, Kurudu, Yobi, Sowek, Saunek (R. Ampat Islands), Sarmi
and Samber (Biak) had already arrived. They did not find the expe-
dition, but they did find a German called Max Moszkowski, who has
reported on this visit, on the dances performed for him, etc., in a lengthy
article. According to this author, the Korano Amos of Mokmer visited
him 155 miles upstream and lured him down to the coast. The rumor to
the effect that he could work miracles — turn sand into gold, resuscitate
the dead, etc. — is attributed by him to his success in curing some
patients (246, 327-328). In the end, the Korano Amos of Mokmer came
to the conclusion that "Manggundi is not on the Mamberamo river, we
only found an Inggris (Englishman) there".
29. 1910, Mangginomi of Numfor

It was the exact opposite of Korano Amos' findings that Manggi-
nomi of Bawe brought to Numfor, for "Manggundi had appeared to him
on the Mamberamo river and had instructed him to make preparations
for his arrival in Numfor. He described Manggundi as a giant who could
eat a great deal" (134, 99).
Mangginomi built a house in Bawe and summoned the people to bring
him presents. He showed the believers some examples of the treasures
to come when Koreri began. "He had been to Manokwari and bought
some glittering baubles from the Chinese traders aboard a K.P.M.
steamer. The people in Numfor had never seen anything of the kind.
He organized a celebration and invited many people. The drums were
beaten, there was dancing and singing, and as soon as the people were
in a mood of intoxication he showed them his treasures. They were dumb-
founded with wonder, so that they were ready to listen to his message"
(315, 16). In his house he had built an attic in which he kept some
young women hidden. At the peak of the night-time dancing these
women came out and mingled with the dancers. When the excitement
became too great they disappeared upstairs. In the uncertain light of

the torches this led the people to believe that they had seen celestial
women. From everywhere people came to bring the konoor goods and
young girls in tribute. Celestial women and loads of blue cotton cloth
awaited the "Radja Papua" if he should come .The house was partition-
ed in such a manner that a space was reserved and closed off by a trellis
on one side. The public were not allowed to enter this space, but kept
at a suitable distance. "They told me that now and then the kings of
Ternate, Tidore, Djailolo, Batjan, Holland and England came here to
dance in honor of the prince of the Papuans whose coming was
imminent" (135, 28).
When Mangginomi came into conflict with the guru and threatened
to kill them, and when it was rumored that he was inciting the population
of Numfor against the lawful authorities, he was taken prisoner by a
patrol under Lt. Tydeman on May 16, 1911, and convicted to five years'
hard labor (323, 256).
This was evidently a complete movement, which continued to influence
the population even when the konoor was in prison. The people asked
repeatedly when he was going to return.
"In May 1916 the term of imprisonment of this konor (Mangginomi)
expired, and when he was due to come back his influence on the
population was still so great that every kampong [village] along the
whole of the Biak south coast delegated a canoe to bring him tribute
and compensation for the suffering he had undergone in the prison
of Ternate" (90, 73). But in the meantime the influence of the Colonial
Administration and the Mission had made itself felt, and the population
of Numfor could no longer be made enthusiastic for a repetition.
30. 1920, Manokwari. Semi-movement around the Regent of Tidore

The demeanour of a Tidorese Regent, appointed by the Sultan of
Tidore on request of the Resident for New Guinea, gave rise in Manok-
wari to associations with Manseren Manggundi, of whom he was thought
to be a reincarnation. He had come to liberate them from the Colonial
Administration. The Biak people went farthest in their stories. "He has
come to abolish taxes and forced labor. He was angry because the
Administration had been collecting taxes for eight years, while he had
only given permission for four years. The taxes of these four years had
been intended to supply the brideprice which his father needed to pay
to marry a Dutch girl. And now his aim was to claim the surplus and
140 CHAPTER VII
return it to the people. He had also demanded re-instatement of the old

adat, the drinking of palm-wine, polygamy, and the restoration of the
old festivities. Already there were Koreri rumors. The people stopped
working their gardens and making copra (according to a Chinese trader)
for their King would take care of them" (132a, 24-11-1920).
The Regent does not seem to have given cause for these rumors, but
Van Hasselt thinks that the attitude of the population was due to the
activities of some officials who had been retained in office in spite of
complaints from the population, so that the people now looked to the
Regent to help them (ibid.).
Three years later, however, the Regent was called to Amboina by the
Colonial Administration, because his presence had caused great unrest
and because in Numfor he had claimed to be the representative of
Manseren Manggundi. This unrest was also noticeable in Japen and
Biak. In Numfor the people began to slaughter pigs and enlarge houses.
All this is evidence that a movement may arise without a konoor actually
assuming leadership.
31. 1923, Biak

This was a short-lived and small-size movement in the village of
Makuker. Since the peoples of the coast and the interior were repeatedly
at war with each other, a trip to this village in the interior was not
without danger. For this reason the number of supporters remained small
(Biak informant).
32. 1926, Biak

Kabarkuri of the village of Sauri was the konoor here. Followers
came mainly from Wadibu and Opyaref. The arrest of Kabarkuri put
a check on the movement right at the beginning. The people had not
yet begun to destroy their gardens (Biak informant and letter 1953 from
H. J. Agter).
33. c. 1926, Padaido Islands

The movement of Korapik was probably the same as that of Morin
of Meokwundi. He chose the small Island of Meosmanggwandi as a
center.
Korapik of Meokwundi justified his proclamation by referring to the
fact that the Old Man had once taken a wife in their island. The Old
Man had announced that his anger would cool down and he would
return if the people believed him again. Korapik's message linked up

with the expectations awakened by the Regent of Tidore. For the people
would turn into Amberi (foreigners, in this case Tidorese). They would
receive much money and many possessions, a palace, ships, and so on.
During the collective period that followed many pigs were killed, labu
torn out of the ground, and gardens destroyed. If only they had the
courage to be drastic, the dead, too, would rise.
The Biak emigrants in Numfor also joined the movement and came
to the konoor. Intervention by the Colonial Administration put an end
to this movement (Biak informants).
We have remarked several times on the wide geographical spread of
many of the movements. From the Radja Ampat area (Sorong and the
Papuan islands) people came to the Geelvink Bay and the other way
round. When a movement was launched in the Geelvink Bay area itself
it was almost beyond question that all the coastal areas would join in.
The influence of the movement in the Padaido Islands stretched as far as
the east coast of the Vogelkop, and this time the sources only reveal the
participation of these distant populations after the event: they refer to
a widespread discontent prevailing after the failure of the Morin move-
ment, which sprang from the fact that on the instigation of the Sowek
people they had killed their pigs and all their chickens and had received
nothing in return.
We also hear that they had been told to build a large house to
accommodate the ancestors who were going to rise, and in this con-
nection we learn that once, long ago, a house with forty rooms was
built in this region (Wedoni). But this time they did not obey the
instruction, although they did cut the necessary wood.
During a quarrel with some Sowek people who, at intervals, used to
stay near Oransbari and had apparently acted as organizers for the
Morin movement, the anger of the Wariab and Wedoni population
culminated in the murder of a Sowek man. The informant (Petrus
Wandow) adds that they kept the affair concealed from the Colonial
Administration and that they paid the man's next of kin a compensation
in the form of one silver bracelet, one large pig, one samfar (shell wrist-
band) and one Timorese cloth (used in ceremonial exchange by the
people of the interior).
This course of events makes it clear that after the failure of a
movement participants occasionally take revenge on the konoor or his
representatives, and we may conclude that the launching of a movement
was not without risk.
142 . CHAPTER VII
34. 1927-28, Biak

On this movement, which took place in Korem, we only have a
brief report by F. W. Hartweg, which says, "The Papuan Messiah was
expected once again, and many acclaimed him enthusiastically and
offered him presents . . . There were also some Christians among the
participants. He has deceived them once more, and now the people
come to me, indignant and disappointed, asking to be taught and
baptised" (123, P., July 1928).
During the decade that followed no movements were reported from
Biak, though it is impossible to ascertain whether none did in fact take
place. In this period practically the whole region was covered by guru
and evangelists. Undoubtedly the message contained in the Gospel
reminded many of their Koreri. In view of what we know about the
background of the Biak way of thought we may perhaps be justified in
assuming that, at this time, the people sought Koreri in the Gospel. But
we also know that they realized fairly soon that they were mistaken.
As an elder said at the grave of a child, "We do not quite know yet".
During the great movement of 1938-43, however, it was to become
clear that the people had in fact formed a specific conception of the
connection between the Koreri and the Bible.
JAPEN AND KURUDU
Culturally the Island of Japen belongs to the Geelvink Bay. It has

several languages, but broadly speaking Japen has been influenced by
Biak in the north, and by Windessi and Waropen in the south, while
there are also contacts with inhabitants of the mainland beyond the
coastal strip.
Here, too, the two heroes Kuri and Pasai from Wandamen are the
principal figures in the myths. D. C. A. Bout, who established the first
missionpost in Japen in 1924, reports that the people of this island
believe that these heroes came from the mountains beyond the village
of Ariepi. They expect Kuri to return from the east and Pasai from the
west, Pasai being the one who will bring with him all the products of
the west and cause a time of abundance to begin. But in the various
movements in the island their names are never mentioned, probably,
as Bout says, because "the Manggundi movements were only found
where Biak elements occur". In the movements reported so far the
reader will have noticed that people from Japen and Kurudu were
repeatedly mentioned as being among the participants. It is not certain
whether these were only Biak migrants. In view of their own myths we
may suppose that the people in the interior of Japen were not unreceptive
towards the Koreri message of the Biak people, witness the myth which
Kijne recorded for the villages of Mantembu and Unai in central Japen.
The hero is an ancestor called Mambori, who possesses the secret of
rejuvenation. He moves among the people disguised as an old man.
When his secret is betrayed to his brother-in-law by his wives, he departs
and curses his wives who turn into stones. He tears his old skin to bits,
and with it the secret of rejuvenation is lost.
The threat that unbelievers will be turned into stones occurs repeatedly
in the movements on Japen. Although contacts with the Mission had
existed since 1910, it was not until 1924 that the first missionary was
established in the island. This is the reason why we only have information
on the occurrence of movements there since that date.
35. 1925, Japen

Saumira of Serewin claimed to be "the Lord God". He had climbed
a tall coconut tree to tap palm-wine. "There", he said, "I was suddenly
gathered up by a cloud and led into heaven, where I stayed for three
days. It was so beautiful there that I would have liked to stay, but
Manseren Manggundi said, 'Saumira, go back to the earth and tell the
people that I will come myself at the next moon. Then it will be dark
on earth for ten days, and after that the sun will not set for ten days.
' Earthquakes will rage in multitude and fierceness. You must then do
quickly what you have to do, collect wood, food, and kerosene, and kill
all your hens and pigs. Anyone who dares pronounce my name will be
turned into a stone. No one is allowed to have iron pots in the house
when the prophet comes. You must throw away everything that the
foreigners have brought into the country. Also you must see to it that
you have food in the house when he comes. He wishes to have rice
cooked in bamboo vessels. Whoever keeps any pigs or chickens will be
turned into such an animal himself " (5la, P., May 1926).
The similarities and differences between this message and those of
Biak are obvious. The negative attitude towards the products of western
culture, except for kerosene, is an element not found in Biak.
A run on the shops for rice and kerosene proved that the people
listened to the message. In the end there was no money left, but lengths
of blue cloth, dishes, beadwork dancing aprons — their valuable
ceremonial exchange goods — were given in return for the desired
144 CHAPTER VII
articles. When the shops were sold out streams of people came to the
Mission house.
The number of pilgrims to the konoor increased all the time. Sumera
(Saumira) showed some people of Serui a dish that was luminous in
the dark. He also ate a fish and subsequently showed that the animal
had grown whole again. Those who visited him had to wear a loin
cloth and nothing else. The visitors brought him presents. The tension
increased when the new moon rose, for they had been promised, "When
you see the crescent of the new moon, know then that I am coming".
They began to slaughter pigs, for instance in Ansus (50, 9-11). Every-
thing was carefully kept secret from the foreigners, and on their journeys
the older people showed their children oddly shaped stones that once
used to be human beings.
The people stopped working and left the resin behind in the woods.
The believers stayed together until the moon was nearly full, but nothing
happened. Then the Government intervened, and while the village
headmen were being questioned the konoor retreated to a hiding-place
far into the woods. Now his former supporters began to ridicule him,
calling him Manseren babi (Lord of the pigs), but no one betrayed his
hiding-place (50, 12-13). He stayed hidden for two years.
All the elements of the Biak movements were present here, even a
scene from the voyage of the Old Man, namely the miracle of the fish
at Opyaref (p. 53).
The anti-foreigner attitude, which is very pronounced here, was
probably provoked by a drastic measure carried out by the Authorities
in that year. "By order, the large clan houses along the whole coast of
Japen were demolished and replaced by family dwellings, and now
lamps, and consequently kerosene, are in great demand" (51b).
36. 1927, Kurudu

This island, an old center of Biak emigrants and inhabited by a
number of clans including the keret Samber, is often mentioned in
history. Hongi-trips from Korido or Biak took place as late as 1886,
so that there is some justification for the supposition that there was a
deep-lying feud between these clans and their mother country. Relations
among themselves were not exactly peaceable either. Possibly the anta-
gonism between the two main keret, Sikowai and Samber, was the result
of a former social dichotomy.
Curiously enough, these Biak emigrants made their island into a
center of the Manseren cycle. According to their version of the main

myth, the baptism by fire took place in Kaipuri (Kurudu), "where the
Sikowai and Samber keret live" (250, 50). In the movements that took
place in Biak and elsewhere, people from Kurudu were often found
among the participants. From a very brief report we know that the
movements also occurred in the island itself. "Recently one of the men
of Kurudu claimed to be Manseren Manggundi. The people built towers
on their houses and did everything they were told to do. The illusion
did not last long. The Manseren was taken prisoner and then the people
came to me and said, 'Please give us a guru' " (51c, P., December 1927).
THE RADJA AMPAT AREA
In discussing the migrants from Biak and Numfor we mentioned that

there are seven different groups living in this area. As far as we know
no movements occurred among the Biak people here who were assimilated
by the original population, such as part of the Moi group and those who
were absorbed by the Madik people. But they did occur among the
Amber of central Waigeo, who assimilated a part of the keret Rumbiak
from Sowek.
As was to be expected, the Biak people here added local elements
to their own myths, supplementing the main myth of the Old Man with
features of their new geographic environment to which they sometimes
applied names derived from the islands around Biak and, in doing so,
shifting the extreme west from Meosbefondi and Ayawi west of Supiori
to the islands north of Waigeo (cf. map I ) .
In broad outline, the version of the myth of the Old Man which the
Muslim Radjas of this area use as a rationalization of the supremacy
of Waigeo over Numfor goes as follows.
The origin of the jour kings

A married couple, Allaf and Bokidunia, who lived in the village of
Wawyai, one day found six eggs which they placed under an antique
dish and a bark loincloth to hatch. Five eggs broke open, and from
them there emerged War, Batan, Djohar, Mohamed, and a girl Pintoke.
This girl was later put into an antique dish by her brothers and pushed
out to sea. She was washed ashore in Numfor. Through the inter-
mediary of a jinn a son was born to this beautiful maiden, and she
called him Uchili Kurbessi [Uchili or Kaichili = prince (Tidorese),
65, 294]. A scabious old man was accused of having fathered the child,
146 CHAPTER VII
and the indignant relatives left the island and went to Dore. To dispel
his loneliness the young Uchili drew a canoe in the sand, which magically
turned into a big canoe masurun [mansusu = trading-canoe] complete
with singing oarsmen. He then left the island in a westerly direction.
His mother gave him some heirlooms to present to his uncles in order
to prove his identity. Radja War, it turned out, had become ruler of
Waigeo, Batan had crossed to Salawati, Djohar to Lilinta (Misool), and
Mohamed lived in Kilwuri (Seram) as a Radja.
Kurbessi then went exploring, discovered Gebe, and brought it under
the authority of the Radja War of Waigeo. He proceeded to Tidore
and conquered Ternate by using magic. As a reward he was given one
of the Sultan of Tidore's daughters called Boki Taiba for a wife (162).
This myth thus includes the episode of the Old Man as well as parts
of the Biak cycle of the Fakok and Pasrefi myths.
Seven Biak and Numfor emigrant groups may be distinguished in this
area. They are
1. The Numfor people of Efman and Arar, who have been living here
for centuries. They became Muslims in 1912. No movements occurred
among them.
2. The Beserese, who originally came from Sowek and are now living
in West Waigeo, Pam, and Kofiau. They mixed with the Tobelorese of
East Halmahera. It is their mythology which has been most strongly
influenced by their environment (177, 188-189).
3. Biak people from Wardo, Usba, and Mamoribo, now living along
the north coast of the Vogelkop, the east coast of Waigeo, and the Ayau
Islands. They are probably the most recent emigrants and have com-
pletely retained their Biak character.
4. The Omka or Kafdarun from Sowek, now living in North Batanta.
On their forays to Seram and Haruku they captured slaves whom they
adopted, but their culture remained Biak.
5. Biak people who were wholly absorbed in the Moi tribe of the
N.W. Vogelkop. They originated from Sor (N. Biak) and adopted the
clan name Malibela. Fear of the dead, an intrinsic element of Moi
culture, kept them from taking part in any movement (179, 332-341).
6. Biak people from Sowek, part of whom were absorbed in the Madik
tribe beyond Mega, while another group travelled on to Sorong. The
Sengadji Warfandu and Warwei, well-known and influential Muslim

district headmen, were descended from the latter group. They did not
take part in the movements.
7. Members of the Rumbiak keret from Sowek, who were washed
ashore in the inner bay of Waigeo and were there assimilated by the
Siam or Amber tribe.
37. 1931, Ayau Islands (178 and 280)

These islands to the north of Waigeo have been inhabited for
about a century and a half. Before that, these migrants from Biak had
settled in Waigeo, and the oldest legends concerning these groups date
from about A.D. 1500.
The center of this movement was the Island of Reni, where the keret
Faidan was the main group. The first movement on which any data are
available took place in 1931.
Reni is the island from which, according to the local version of the
myth, the Old Man departed and to which he will return. The population
was therefore greatly excited by the message of Wasyari Faidan, a
heavily built, laconic Biak man, who had had a vision of Manseren
Manggundi saying he was going to appear in ten days. The world would
grow dark and sink away, but the believers would escape in a large
canoe, of which Wasyari had been given the model. He drew the model
in the sand for his supporters. A big ship would then come, and the
believers could embark by means of the large canoe.
Wasyari was a member of the lineage of headmen which was held in
great esteem, and the proclamation period got away to a good start.
The result was that various small non-Biak tribes also took part, such as
the Kawe of Selpele and the Amber of Lamlam (see group 7 of the
emigrants). The collective stage, including the taking of drastic measures,
was reached rapidly. The Lapon clan of the Amber tribe harvested all
that was eatable in their gardens. As marks of identification those who
had remained behind in the villages received korwar from Wasyari.
They were instructed to put these up in their villages.
Unbelievers and mockers would be turned into stones, pigs, fishes, or
demons. Taxes and forced labor would be abolished when Manggundi
came.
In Reni thousands of people came together. According to one in-
formant, supporters even came from Numfor. A large number of canoes,
on their way from Numfor to Reni, were intercepted by a government
148 CHAPTER VII
vessel and sent back. At the climax of the Advent nights a vessel of the
Administration came and fetched the konoor away. He was sentenced
to eight months' imprisonment.
An official report and a rumor may here serve as illustrations. The
court indictment said that he had created unrest among the inhabitants
of the Ayau Islands and part of Waigeo by spreading a false report and
had claimed to be the Manseren or Radja Papua The terminology was
obviously influenced by the interpreters' choice of words in their Malay
accounts. This difficulty of rendering the mythical background in Malay
was also responsible for the strangest rumors. A person who lived in
Selpele at the time reported, "Radja itu menyiarkan kabar, bahwa ia
ada membuat kapal lengkap dengan serdadu-serdadu untuk mengangkat
perang" (This king spread the news that he had made a boat complete
with soldiers to begin the war).
The extent of the distortion becomes clear when we compare this
report with Wasyari's message and take the character of the movements
into account. There was no reason whatsoever to suppose that Wasyari
was planning to act as "Radja Papua", let alone to begin a war by
means of a ship manned with soldiers. It was not the last time that fear
and language difficulties combined to put these movements in a com-
pletely false light.
38. 1932, Amber villages, Waigeo

Wasyari was still in prison when Tanda of the village of Kabilol
came forward as a konoor. His compatriots belonged to the group
mentioned under No. 7. Tanda, too, spoke of visions, which he had been
having for five months.
On account of a quarrel with his two wives he lived in the solitude
of the woods. On the river Kaiwat he had a vision of three figures
who took him to the Island of Reni in a motorboat. The message he
received there from Manggundi was almost identical with Wasyari's.
Apocalyptic happenings, earthquakes, and darkness were at hand, and
the ship that was coming was of enormous size, it would take half an
hour to paddle its length in a canoe. Here, too, a canoe was to be made
ready for the embarkation.
Once more, the collective period was reached rapidly. Crowds of
people came to Kabilol. A peculiarity in this movement was that Tanda
told the crowd that Manggundi had arrived already, but that he needed
a while to regain his strength. The Advent nights should be celebrated in
the customary way. Tanda slept on a mattress under a sheet of white

cotton. Every evening he went into his room with a torch to see the
Manseren. The dancing was to last for eight nights, but at the climax
of the last night Manggundi did not show up, nor did Tanda: he had
taken to the woods.
The participants dispersed in indignation, but as it turned out, Tanda
had gone to the place where he had received his first revelations; from
there he sent word that he would see to it that the Manseren would
appear after all. At that moment, however, the Government intervened
and Tanda was sentenced to one year's imprisonment. After his release
nothing more was heard of him.
39. 1933, Ayau Islands

Tanda had not yet been discharged when Wasyari returned and
began again. This time his message was more detailed. Manggundi, who
had appeared to him, had a reddish skin and his hair stood out like a
crown around his head. He had commanded Wasyari to build a house
and had given him a jar filled with curative water over which he had
blown his magic breath. In no time the number of supporters ran into the
hundreds and the people began building the house. The Advent nights
were ushered in with a general Wor banmgamor (dance to wash off
foreign influences) (177, 306). When this had no result, Wasyari got a
new vision: the Coming had been postponed and for the time being
Wasyari was allowed to live in the house until it was finished. In the
meantime Wasyari cured the sick with water from the jar. The Govern-
ment then intervened for the second time, and the konoor was sentenced
to another four months' imprisonment.
But Wasyari had left a message which was repeated to me by the
inhabitants of Seget (Moi-Segin) in the extreme south-west of the
Radja Ampat Islands at an enormous distance from Ayau. Evidently his
influence had again spread over a large area. The promise was, "In
three years' time the Manseren will come in his large boat after all.
In the boat a tree will grow which gives two kinds of fruit. The young
men need no longer look for wives, they can wait for the celestial women
who will come with the ship". I found that the people of Seget, too, had
already sent tribute to Reni.
When Wasyari was released, a guru had been appointed to his island
at the request of the population. In prison he had himself heard the
Gospel, and he now joined in with his fellow-villagers. Just before they
150 CHAPTER VII
all embraced Christianity he took the initiative for a grand farewell

dance lasting one night. To judge from the report this farewell was to be
regarded as an explanation to the ancestors, as well as to Manseren
Nanggi, for their change to Christianity. In a last Fan Nanggi (see
p. 14) they likewise gave account to the Lord Sky. They rationalized it
by saying, "Jesus Christ is the revelation of Manseren Nanggi". Although
this might be judged an instance of syncretism, it should be kept in mind
that during four years' preaching of the Gospel Manseren Nanggi had
gradually been equipped with the qualities of Manseren Allah about
whom they were told every day.
40. 1934, Batanta

In movements 37 + 39 there had been few participants from the
second and fourth groups of Biak emigrants. The konoor of Yensawai
(North Batanta), Warbesren, however, who started a movement with
fanatic zeal, found support mainly among these groups.
The curious thing about his "visions" was that he spoke of both
Manseren and Inseren Seinona (Manggundi's wife). He saw two persons
clad in black. The Lady (Inseren) informed him that Manggundi was
coming to earth. They were to build a house for him. She blessed a jar
filled with water, and those who drank from it would be free from
sickness and ill-health and would not die. Warbesren was to demand
tribute in the form of pearls, amber, birds of paradise, tortoises, mats,
and the like.
In the collective period the konoor gave a repeat performance of his
vision, in which he imitated the voice of Inseren Seinona. He also
employed a mirror. Here too, apocalyptic disasters would accompany the
coming of Manggundi. The participants all drank of the "sacred water"
to which red pepper had been added.
After the arrest of Wasyari and Tanda they went about their propa-
ganda with the utmost secrecy. Nevertheless, participants came not only
from the second and fourth groups but also from groups that were not of
Biak origin, the Tiping of North Salawati and, once more, the people
of Seget. Once more, too, the latter gave the game away and the
Government intervened before the Advent nights had reached a climax.
Warbesren was a nervous type and his mental balance was precarious.
In court he retracted his statements, but when he received the extremely
heavy sentence of five years' imprisonment and was taken to Ternate
he said emphatically on parting that he had not misled the people.
An old man from his village told me, "When he comes out we are all
going to a distant island where no Company can find us, and there
Manggundi will appear to us".
When Warbesren returned home years later he kept quiet. I visited
him a number of times. He was in low spirits, for all his children died,
including those he had by a young woman who had been given him as
a tribute, and his fellow-villagers regarded this as a punishment for
making a bid for "the Power". But as late as 1951 he asserted that all
the Christians would perish in a great flood, that he would be "king"
(Manseren) and receive a sarong factory in which those who paid him
tribute would have a share. It was not until 1962, however, that he
started another movement (see movement No. 45).
41. 1936, Pam

Movements 37, 38, and 39 had begun in villages where the Mission
had not yet been established, and movement 40 in a village where it had
only recently started work. But in Pam there had been a guru for eight
years.
In spite of the guru's presence, Pam, like the other Beserese villages,
was a stronghold of shamanism, and the mon was a dreaded and
honored personage. Nyawamos the konoor, and his assistant Tabulan
who lived in Arefi (North Batanta) were both mon. The message they
received in their visions was identical with that of Warbesren, but with
the following curious addition. The Manseren, who here, too, sent his
revelations through the mouth of Inseren Seinona, said that he was going
to bring about a war between Japan and Holland. In this struggle all
white people would be killed. Nyawamos would kill the guru of Pam,
and Tabulan the guru of Arefi, and Tabulan was also to behead the
Pandit a (the present writer) when the great celestial vessel with ten
masts and as many funnels appeared. Here, too, the Administration
intervened, and Nyawamos died in Sorong prison in June 1938. Tabulan
told me the above details after his release. When I asked him what he
thought of the task assigned to him he replied, "I would have thought
it a pity about you, but I would have done it nevertheless".
After this movement there were occasional rumors which were some-
times true, but usually utterly unfounded. The old man who told me
about Warbesren's parting words was put in prison in 1937 only because
of his imprudent remarks. He died of the consequences of imprisonment.
In those years and later there were repeated rumors of meetings in lonelv
152 CHAPTER VII
islands. It is very likely that movements did occur there. Without inter-
vention, however, any movement breaks up after the climax of the
Advent nights.
42. 1941, Ayau Islands

An extremely nervous type got visions, and his case was certainly
one of syncretism, for he confused the figures of Manggundi and Christ.
My notes of a conversation with him were unfortunately lost during the
Japanese occupation. I had known this young man for years. Though
usually very quiet he now fell a prey to violent inner tension caused
by visions. His stories were already beginning to cause some excitement
in the village.
In the course of a conversation that lasted a number of hours I
succeeded in calming him down, but I am convinced that lack of under-
standing and the use of force would have triggered off a movement here.
Having worked off his emotions in a quiet manner this konoor did not
get beyond the individual stage.
43. 1947, Yefbo

In the Memorandum of Transfer 1947, District Officer R. Hooge-
veen (162) mentions a movement among the Moi people of Yefbo
(group 5). His very brief report goes as follows. "A young man preached
the coming utopia of a dolce far niente, and induced the population to
abandon their daily work. This young man always had a goat with him,
and the movement ended when he fell ill". The author does not tell us
what this "pleasant idleness" was supposed to consist of. His informants
probably did understand, for they spoke of a Manseren movement. It
seems that the collective period had begun, but of this we cannot be
certain.
Although rumors of the great movement of 1938-43 did reach the
Radja Ampat region, it does not seem that any of its inhabitants
participated in it.
44. 1938-1943, Biak, Numfor and Japen

See for this movement Chapter VIII.
KORERI MOVEMENTS AFTER WORLD WAR II
There seem to have been several embryonic movements in various

places both in Biak and along the north coast of the Vogelkop but none
of these passed the konoor stage. There were reports of dreams and
visions, of persons risen from the dead who prophesied Koreri. The
political situation on the whole left little scope for a movement, for the
area was intensively patrolled both by administrative officials and by
missionaries and later, when the Evangelical Christian Church became
independent, by the ministers of this church. One full-fledged movement
did, however, develop. This occurred in the Radja Ampat area, in the
Papuan islands situated between West Irian and Halmahera. The people
of this region did not participate in the big Biak movement (1938-1943),
but their Koreri expectations had by no means vanished, despite the fact
that most of them had become Christians long ago.
45. 1962, 1966 and 1967, Arefi-Yensawai

In 1956 K. W. Galis, J. Mamoribo, and the present writer under-
took an archaeological investigation on the Yenbekaki peninsula
(North Batanta), east of Arefi. We found large quantities of finely
decorated pottery fragments, red earthenware modelled heads, etc.
Because Yenbekaki was near Arefi we asked the inhabitants of this
village for information. It appeared that Yenbekaki was where the
Biak people had lived together with their messiah, Manarmakeri. The
well could still be identified and there were obvious traces of habitation
(105a, 206). Members of two clans, we were told, had followed the
Old Man when he left Numfor. The keret were those of Kapisai and
Rumbewas, led by their respective chiefs Baiboi and Rante. The messiah
was said to have departed from Yenbekaki in a westerly direction and it
is from the west that he will return for the people of this region. They
asked us were we looking for the Old Man? Evidently we did not succeed
in convincing them that we were only interested in archaeological
remains, for even while we were still there (we spent a fortnight alto-
gether on this expedition) dozens of canoes arrived carrying curious
visitors. Almost directly after we had left reports reached us that "strange
figures" had been seen in Yenbekaki. Presumably attention was par-
ticularly drawn to Yenbekaki by our request not to start digging at
random after we left, to prevent unnecessary destruction of valuable
material. It is not surprising that our interest in the traditions concerning
the messiah figure stirred everything up again and made it into a daily
154 CHAPTER VII
topic of conversation. The rumors about "strange things" happening on

the promontory continued to be heard but it was not until 1962 that
a really large-scale movement developed with Yenbekaki as its center.
The following message to the people was attributed to the present writer:
"I have to go now, but wait for the coming of Manseren Manggundi,
who will soon appear in Yenbekaki. Look after the place and guard it
carefully, for the time is at hand" (264c).
The konoor of the 1962 movement was Wilhelmus Rumbewas, the
same man who had started an extensive movement in this island in
1934. At that time he was still called Warbesren (cf. movement No. 40,
p. 150). Now again the konoor had visions; " . . . he was struck by light-
ning and he heard voices telling him that Koreri was imminent...".
This time, however, all his visions exhibited strong syncretic features
so that the Administration initially believed it was dealing with a
Christian sect.
A big house was built in Yenbekaki. It was about 28 yards long and
was divided into three rooms: the longest for the participants, the middle
one for the konoor and a small one for the expected messiah. Imitative
magic was practised and gifts in food were brought, which were con-
sumed by Manggundi, who was supposed to have arrived already, and
by the participants. This looked very much like an imitation of the
Lord's Supper. From far and wide people came to join in. Non-believers
would be punished when Manggundi came, and the dead would rise
at the end of the "long night" which was expected. Apart from the
syncretic features in the proclamation (which also included the building
of a house for the Lord Jesus, with one central vertical post with a
cross-beam attached, i.e. in the shape of a cross) this movement offers
no new aspects compared to those in Biak. Alarmed by the extent of
the movement the church leaders intervened and attempted to make
the people change their minds. I received a report on the movements
and to explain that their reference to me was unfounded I wrote a long
letter in their own language to the people concerned. This letter was
mimeographed, distributed among the participant villages and read out
aloud to the inhabitants. The result was that, for the time being, the
movement came to a halt.
In November 1965 the konoor Wilhelmus Rumbewas died, but shortly
before his death he had a dream in which he was told that Koreri would
come towards the end of 1966. Four ships would arrive, carrying
Christmas decorations and much cargo. The names of these ships would
be Bethlehem, Jerusalem, Nasareth and Efrata. The believers felt not a
little fortified in their expectations when on December 23, 1966, a ship

named Bethlehem arrived in Sorong from Hong Kong, by way of
Sukarnapura (Djayapura), Biak and Manokwari. By then each village
had its Koreri jetty and shed ready for the expected ships.
At the critical moment there arrived at the Koreri jetty of Arefi the
Rev. Mamoribo, a Biak man himself, who at that time was vice-president
of the Evang. Christian Church. Quite ignorant of what was going on,
he had come to spend his holidays in his wife's native village. In the
conversations that followed the matter was fully discussed. Mamoribo
writes "At those meetings each side clung to its own point of view. The
natives claimed they had gone to Yenbekaki following an order given
them by the Pandita's Kamma and Mamoribo in 1956 at the time of
the investigation of the fort there. This order had been given additional
significance by the visions of Rumbewas, the konoor. In the course of a
calm discussion lasting several days many misunderstandings were, it
seemed, put right. It proved that there were differences of opinion within
the villages and that there were controversies between the natives and
the local missionary-teacher (guru), all of which played a part in this
affair. Typical of this discussion is the following remark by a church
elder from Yensawai: 'The people of the Mission have told us that
Bethlehem is in the west, but that isn't true, it is in the east and it is
Meokwundi [cf. map I]. The missionaries did not wish to tell us that.
I have been a church elder for 20 years and all that time my eyes were
closed. But now they have been opened: Bethlehem is in our own
'country'". They called the Yenbekaki fort "Benteng Mananarmakeri"
although both the fort and the potsherds are clearly of non-Biak origin.
Agreement was reached on January 3, 1967, and a document was drawn
up in which the natives undertook not to start any more movements,
and which was signed by the prominent men of the village. After this
Mamoribo, accompanied by the leading men of Arefi, went to visit seven
Besew-Biak villages (Pam, Meosmanggara, Arborek, Saungrai, Yen-
bekwan, Yenbuba and Yenbesew) from which people had participated
in the movement (cf. also movements Nos. 40 and 41, pp. 150-151). Long
discussions took place everywhere and agreement was reached, putting
an end to the second movement. A strong desire for more information
was expressed and in various parts of the country people asked for a
translation of my book about the Koreri movements in the Biak-Numfor
culture area. Rev. Mamoribo mentions that these movements were not
restricted to the Radja Ampat area (Sorong and surroundings) but
occurred also in Ayamaru, Teminabuan, Manokwari and Tanahmerah
156 CHAPTER VII
(west of Djayapura). He attributes them to the circumstances and the

unsettling influence of new situations and political currents. Towards
the end of 1967 the movement started for the third time, Arefi, Yensawai
and Yenbekaki again being the centers. The men who had signed the
agreement referred to above were this time fetched, and some given a
beating, by the authorities who feared a political rising. Once more
Rev. Mamoribo visited these places, but this time instead of endless
discussions the people were merely told they could go ahead with their
Koreri, but in that case the guru would be taken from them. On
January 1, 1968 the leaders decided to call the movement off. They
organized a great feast at which various foods were eaten that had been
prohibited during the movement (including lobster and pork). Nobody
believes, however, that this has put a definitive end to the Koreri
expectations. The curious thing is that, although no movements had
occurred here since 1936, the Koreri idea became at once, after 26 years,
very much alive as a result of an archaeological investigation which
offered a starting point for associations (105a, 186b, 264c + Letters
and Archives; cf. also J. Mamoribo, Benteng Jenbekaki dan Pergerakan
Koreri (Mythe Mananarmaker Jang sudah berangkat kesebelah Barat)
("Fortress Jenbekaki and the Koreri Movement (The myth of Mananar-
maker and his departure to the West)") [Djayapura], September 1971).
In other parts of West Irian movements still occur at least at a small
scale. The last report of such a movement on the Island of Numfor
dates from 1971. No description or comment is available.
CHAPTER VIII
THE MOVEMENTS OF 1938-1943 IN BIAK,

NUMFOR AND JAPEN
The description of these wide-spread movements is based on a great

deal of material not previously published.1 For various reasons the
informants will be nameless, but the islands of their origin will be given.
The rumors and reports will be rendered as literally as possible to
facilitate an understanding of the tension they caused. By comparing
information from the different regions we have tried to arrive at a
reliable classification and chronology of a conglomeration of often
very contradictory data.
1. c. 1938, the Beginning of the Movement in Supiori

For years Angganitha Menufaur was the central figure here. She was
born about 1905 and before her baptism on 25-9-1932 she bore the same
name as the ancestress, Inserensowek, through whom she was related
to Manggundi. She was married and had three children. She must have
been an uncommonly gifted woman and had a reputation as a poet.
Later, in the great movement, the texts of her songs were used in dancing
and singing.
It was said that her husband and one of her children died on one
of their voyages around the Radja Ampat Islands. From grief she became
ill, she caught beri-beri and a skin-disease. She neglected her health and
fell into a decline, growing worse every day. Finally she was taken to
Aiburanbondi, a small island, where as an outcast she provided for
herself by crawling about to gather roots and leaves on the land and
shell-fish from the reefs. Now and then she was visited by her son who
brought her some food and water. One of the informants in Biak said
that she was also occasionally sought out by an Islamic trader (a relative
by marriage) who supposedly taught her all sorts of magic.
1
I have extensively used K. Mandof's manuscript on the movement for the
main points of this Chapter.
158 CHAPTER VIII
Later, she told the following tale. A "man" comes to see her. He
comforts her, gives her food and medicine, and she is cured. The
stranger blesses her and says he has chosen her to be the messenger and
leader of the life that will not end. Through her the country and people
of New Guinea will be renewed; she will usher in the Koreri. When
she realized she was really cured she went to the Island of Insumbabi,
where she found her kinsmen, who could hardly believe their eyes. Her
return was like a resurrection since they had sooner expected tidings of
her death than herself. When she told them what had happened all were
deeply impressed. She stayed in Insumbabi, but her fame spread all
over the Biak Islands, thanks to her kinsmen who zealously started a
propaganda campaign. They were instructed to be careful lest the Dutch
authorities or the representatives of the Mission — the guru and church
elders — should hear of it.
Everywhere the story of Angganitha's cure spread, soon followed by
her own statement about the MAN who had visited her. According to
this statement it was Manarmakeri, Kayan Sanau, or Kayan Biak who
cured her. He had spoken to her as follows: "I have seen thy misery
and all thou hast had to bear, the sorrow and the persecution, and all
the foreign oppression. I shall give thee a reign of permanent peace and
therefore thy name will be: Bin Damai or Nona Mas ro Judaea (Woman
of Peace or The Golden Lady of Judaea). Today I send thee forth to
lead thy people to Koreri. In order that this may come about thou shalt
never shed blood, for blood bars the way to Koreri, since I know thy
people is one that likes to wage war. And this shall be the token to thee
all, the flag that shall fly out over all New Guinea in blue, white and
red — faith, peace and courage — or, from above comes peace or war.
I am Kayan Sanau who came from the West and who wages all the wars
of the world. Do not fear, for great peoples will wage war but that
people that shall do right to thee all shall conquer the whole world.
If, o Irian, thy right and thy flag are not recognized, if again thou art
oppressed, then a third world war shall destroy the whole world. But I,
Kayan Sanau, shall lead the world war, do not fear" (told by Kuri
of Numfor).
For two years this message, which grew longer as time passed and
rumors about the world war increased, went through the islands.
At the outset it was the miraculous healing above all that attracted
attention. Many sick people were taken to Insumbabi; for Angganitha
was considered to have great healing powers. Before long she began to
distribute bottles of medicine. Gradually the rumors about Angganitha
THE MOVEMENTS IN BIAK, NUMFOR AND JAPEN 159
increased, she was regarded as a very exceptional woman and people

began to worship her.
In hundreds they came to the island to see her, to ask her help for the
sick, and to listen to her songs. They sang for nights on end and all were
deeply impressed. Those who returned from the island told of the
strange things they had seen: at night the body of the Bin Damai
radiated with a marvellous light.
Her house, too, was miraculously lit and spirits of the dead arising
mingled with the living every night and sang with them.
All those present joined in the singing, hoping their dead would rise
too. Some saw a great light in the treetops, others the shadows of ships
in the moonlit nights, and a golden ladder reaching down from heaven
stood on the Island Aiburanbondi, now called Bethlehem.
The shadow ships would come and be transformed into the large
ship with which Manarmakeri and his wife Insoraki with their son
Manarbew and his uncle Saneraro were going to land on Insumbabi.
All the people of Biak were to pray, observe the commandments, cleanse
themselves, and look forward to the day of the renewal of the world.
If Biak kept the promises of peace, the whole world would live in peace.
These were the rules:
1. Do not shed blood, for blood is a bar to renewal (Koreri). If the

Biak people enter into a fight the whole world will be destroyed
by wars.
2. Do not eat pork, nor the fruit or leaves of the labu-plant. It was
anger at this that made Manarmakeri leave Sopen.
3. All animals that change their skins are symbols of Koreri, do not
eat them but respect them.
4. Do not bathe in the sea, but pour fresh water over yourself.
5. Do not eat any part of the fish Inmanen, of which his friend Pada-
wakan was given the head and the people of Samber the tail, for
this fish was caught by Manarmakeri with his golden staff.2
6. It is forbidden to make a fire at night, for that is the time when the
glory of Koreri will become manifest and the Manseren ship will
come.
The various versions of the myth differ on this point. According to the version
given in Chapter II above, the people of Mokmer got the head, and
Manarmakeri took the tail with him.
160 CHAPTER VIII
All this became known along the coasts of Biak before any official
person was aware of it. It was the protracted absence of so many people
and their silence about their journeys that first attracted attention.
Inquiries, made in Insumbabi, brought to light what was afoot. The
Adjunct-Assistant District Officer and the missionary of Korido talked
to the people of Sowek and advised them to stop the movement and
bring Angganitha to Sowek. When Angganitha did not consent to this,
word was sent to the Assistant District Officer of Bosnik, who dispatched
a police patrol to the island. All the houses, Angganitha's included, were
burnt down and the people of Sowek were forbidden ever again to build
houses in Insumbabi.
This action had the opposite effect of what was intended. Within a
few months there were more houses than ever before and people came
to the island in hundreds.
When the authorities heard of this, a second police patrol arrested
Angganitha and took her to Bosnik, from where she was sent to Serui
for trial.
It was her fellow-villagers who paddled her to Bosnik and who were
now instructed to take her to Serui. According to another version she
was taken directly from Korido to Serui. These villagers and even some
of her kinsmen were the principal witnesses in Serui. These Sowek
people, traditionally traders in fish and magic substances as well as
famous smiths, were great travellers and were accustomed to meeting
strangers. They managed to make a favorable impression on the District
Officer at Serui, whom they told that the rumors were exaggerated and
that Angganitha did not mean to attract attention. She herself behaved
very timidly, stammering only a few words. After they had promised not
to receive any more guests for Angganitha, the Sowek people were
allowed to take her with them.
In this way Angganitha returned to Sowek after an absence of some
months. This was towards the end of 1941. Her return was regarded,
and celebrated, as a victory. Previously, those who had constituted them-
selves konoor had always been punished and often sent away from New
Guinea, mostly to spend their term of imprisonment in the Island of
Ternate. Once more hundreds of visitors came to see her. Her messages
now directly attacked the Administration, the Mission and their represent-
atives ; for it was these representatives who had warned the missionary
of the regular absence of so many people, and he had used his influence
to stop the movement.
In this second period Angganitha showed a much fiercer attitude
towards the government officials. She threatened that, if they should

dare to land in Judaea (Insumbabi), their canoes or ships would be
turned into stones or smashed on the reefs. In the meantime the war
with Japan had broken out and rumors about it circulated everywhere
diverting the attention from Angganitha, so that her influence could
increase rapidly, practically unhindered.
Next, news was received about mass-meetings in Insumbabi. Disputes
and fights broke out between those who clung to the Gospel proper and
the followers of Koreri. The latter tried to prove from the Bible that
their movement was not incompatible with the Gospel. When they did
not succeed they spoke of deceit. The foreign missionaries and the guru
had removed a page from the Bible — the very one where it was written
that in reality Jesus was Manggundi.
As early as 1861 a man in Numfor, on hearing the message of the
Gospel, had said to the Missionary J. C. W. Jaesrich: "The Dutch call
him Jesus and the Numfor people Manggundi, but actually it is the
same person" (127, 84). Although it was not always openly expressed,
some people persisted in this conviction. In several cases it was the
reason for their initial enthusiasm for the Gospel. Some examples of
this are given in the historical survey.
According to their interpretation the foreigners from the West, who
had first been regarded as ancestors and later as bearers of the message
of Manggundi, would not relinguish their secret. They called themselves
Christians, they all held higher social positions than the local population,
and they could afford to give orders, impose taxes and lock people
behind bars for offences the native population regarded as heroic acts
(witch-killing and headhunting). All this fostered the belief that an
essential fact was being suppressed, i.e. that Jesus Christ was in reality
Manggundi, that He was born in Meokwundi but that the foreigners
had kept this from the population who were His legitimate heirs, so as
not to be forced to cede His inheritance — power over life, death, and
wealth — to the rightful claimants.
From this period date the names "Mary" for Angganitha, "Bethlehem"
for the little island where she had stayed as an outcast, "Judaea" for the
Island of Insumbabi, and "Gadara" for Rani. For in the Bible Gadara
was the place where the unclean spirits had their dwelling among the
tombs (Mark 5 : 1-20, Luke 8 : 26, 37). Later this was the place where
the Koreri army had its headquarters, and where the Amberi were
detained. During Angganitha's first period the people with "unclean
spirits" were taken there, i.e. those who wanted war and had shed blood.
162 CHAPTER VIII
Sampari, the Morning Star, was called "Gabriel" after the Angel who
had announced the birth of Jesus (Luke 1 : 26). Insoraki ( = the woman
of the hongi-voyages) the young woman of Meokwundi, was now called
"Mary" after the mother of Jesus. Her son Konori or Manarbew
(according to the informant Kuri, the second name meant bringer
of peace), was called "Ye-sus" by some. This name is explained as
follows: Ye-sus (big by his mother's breast) because his mother's breast
had been hit by the maresbon. After the subsequent decentralization
several groups gave biblical names to their own areas.
In the beginning Angganitha did not set herself up as a konoor. But
her experiences, the miraculous cure, and the fact that she distributed
bottles of medicine shows that the classical sequence in the appearance of
a konoor — particularly known among the Numfor people — is also
found in Angganitha's case. Often a konoor first appeared as mon (medi-
cine man) and combined this with shamanistic practices at a later stage.
The ability to communicate with the dead was usually a prerequisite
for a konoor. Undoubtedly Angganitha's experiences made her a poten-
tial konoor, and her kinsmen must have used this in their propaganda.
Her "messages" were not recorded until much later and by that time
they had been amplified on account of the changed situation.
Once the word Koreri had been spoken everyone knew how things
stood. The meetings in the island, initially arranged for the healing of
patients, soon acquired the character of the "Advent Nights" described
in an earlier chapter.
Right from the beginning there were several different groups of
participants, a fact that is probably true of all these movements. The
informants speak of real-.Koren-people and of participants in general.
The former showed symptoms of ecstasy, followed by glossolalia. This
is not particularly uncommon. In similar circumstances it occurs all over
the world. It might be called a kind of mass-psychosis to which some
people are sensitive. Age or sex are of no account in this respect. An
informant from Biak said that 8 to 10 year-old children also showed
these symptoms in the Koreri periods, even under fairly normal circum-
stances. They fainted, tumbled from their seats and spoke gibberish.
Participants of the Advent Nights in Insumbabi gave the following
information about the exact proceedings.
Usually the gathering began with the joint singing of songs for which
Angganitha had composed the words. These were antiphonal songs,
usually in beyuser or kankarem form (narrative or answer-and-question
form).
The combined singing of men and women is stirring, by the way the
deep male voices sound the lower registers, while the female voices or
the higher male tenors seem to tear the melody from the sombre grip
of the deep basses of the men and the drone of the drums. It is
reminiscent of the struggle of a canoe on the waves of a turbulent sea.
This kind of singing always makes a deep impression, even on strangers.
It is particularly moving when there are hundreds of singers.
Participants asserted: "When we join in the singing, after some time
it seems we are dwelling in a mysterious world". An informant's words
translated into Indonesian from the Biak dialect were: "Oleh karena
pergerakan dengan lagu2 yang sangat menarik perasaan orang, maka
achirnya ada roh yang menggerakkan lidah orang akan berkata dengan
rupa2 bahasa" (in consequence of movements together with melodies
that stir the people's emotions to a high degree, there is eventually a
spirit — which comes over the people — which loosens their tongues
so that they speak in several languages).
The "several languages" refers to the glossolalia. An eyewitness account
runs as follows: "On their arrival in the island the visitors, after having
been welcomed by the guards standing stiffly and sturdily at attention,
join the people already present. They sing with the others at sundown
when the time has come. When everyone begins to succumb to the
influence of the songs, and the world has become unreal to them (often
because they have not eaten), Angganitha steps outside.
In the meantime darkness has fallen, the fires are burning low and
everything is wrapped in a reddish glow. Those who want to participate
rise and go to meet her. One by one she takes their hands and literally
says to them: 'Ye-sus Christus and liberty'. Firmly clasping their hands
she slowly moves the upper part of her body to and fro and makes
strange sounds. The body of the disciple begins to tremble and eventually
to shake. It is the spirit who has come and whose name Angganitha will
presently pronounce. It may be Saul, David, Adam, John, or some other
biblical figure, and this becomes the disciple's Koreri-name. Sometimes
it is the name of one of the candidate's deceased relatives. The disciple,
who has lost consciousness, then begins to sing in a strangely high-pitched
voice and says words that only Angganitha can explain. The spirits of
the biblical figures are qualified in different ways. Adam's spirit, for
instance, brings peace, the spirit of Enoch strife. The 'possessed' one
continues his singing, his body is oddly cold, his eyes are turned up, and
his voice is high-pitched and stifled. When the singing stops the can-
didate falls to the ground. Sometimes the spirits possessing the people
164 CHAPTER VIII
are bad ones and Angganitha has to exorcize them. They are the
spirits of Kuri and Pasai — the mythical heroes — and of snakes,
crocodiles, pigs, sea-spirits, or spirits of the rocks".
There are several ways in which one may become inspired by spirits
and take part in the glossolalia. The candidates can be guided by the
"Priestess" of Koreri, Angganitha, who teaches everything connected
with Koreri. If the disciples do not respond to the clasp of her hands
she tells them the reason; there are still many unconfessed sins that
prevent the spirits from coming. The word "sin" here means a breach
of the Koreri rules (see above). The lessons are accompanied by the
beating of hour-glass drums.
Some people, however, are so sensitive to the singing, the beating of
drums, and the whole atmosphere of the gatherings that they are over-
come of their own accord and begin to tremble and sometimes even to
speak with strange guttural sounds. This category need no help from
Angganitha.
A third category reach the climax by first getting intoxicated on
palm-wine, after which they spontaneously join in the glossolalia. Some
of them talk extremely boldly, drink invulnerable-making water, and
think they cannot be hit by enemy guns or rifle-fire.
He who has participated in the glossolalia in one of these ways has
become a different person. He covers his forehead with a white cloth,
wears only a loin-cloth, and puts a bamboo comb with cock's feathers
in his hair. After the participation his body is very limp, he cannot bear
bright sunlight and has to stay in the shade during daytime. His former
physical strength returns only very slowly. Sometimes huts of leaves are
built for Koreri people where they can stay until they have recovered.
Angganitha came more and more into the limelight through these
events, and some people even worshipped her as a goddess. According
to the informants she distinguished between Koreri, the Ideal State,
and Korore, progress (Korore is the Biak form of the name Tidore).
Judaea was connected with Koreri and Gadara with Korore. In this
conception progress can be achieved only by war and blood-shed.
Without doubt the link Tidore-Gadara-progress has some bearing on the
past, when the Tidorese hongi-fleets, often manned by Biak people,
used to set out on their raids. And the connection between progress
and war must have been influenced by the Japanese invasion. The flag,
too, was changed. A white star (Sampari) was put in the center of the
blue bar of the Dutch flag turned upside down, and a horizontal blue
cross was put in the white bar. Side by side with it a new flag was
chosen, entirely white, with on it the same blue cross. This flag was
regarded as the Christian banner of the cross and the counterpart of
the Japanese flag with the rising sun. Later, in battle, this flag was
carried in front, and the war-cry "Ye-sus Ghristus and liberty" was
sounded. Sometimes this cry was raised in speaking-chorus by the men
who were to march against the Japanese. They kept it up — standing
around the flag and holding each other's hands — until some of them
reached a state of frenzy.
Because of the action taken by the government against the movement,
and the threat uttered against Angganitha on her release that severe
punitive measures would follow any repetition of her actions, the second
period of Angganitha presented a more reactionary character. With the
assistance of her kinsmen a new organization was built up. In each
village a representative was appointed who was given the title of Damai
(Peace). These men were ceremonially initiated by Angganitha.
In doing this she showed that she knew her people. As was explained
in the introduction all are equal in daily life except those men who
enjoy hereditary functions. No one would dare to act on his own
initiative without having the authority to do so; he would lay himself
open to the mockery of his fellows. Only a title gave him this right and
authority, it served as a kind of certificate. To say that these people
are "crazy about titles" would be oversimplifying the matter. Only a
title gives the necessary sanctions. A hero, mambri, distinguishes himself
by his deeds; an ordinary person can therefore act only on the strength
of the titles given to him, preferably supported by such visible insignia
as clothing, headgear, medal, or flag.
The title raises the status of its bearer, and Angganitha realized this.
This attitude is reflected in the numerous names given to Angganitha
and later to her successors. A person who wants to represent Angganitha
in his own village as Tuan Damai (Man of Peace) or Bin Damai
(Woman of Peace) has to go to Insumbabi (Judaea) in a large canoe.
There he has to appear before Angganitha Makbon (Star of the Moun-
tains) or Bin Damai Judaea (Woman of Peace from Judaea) or Ratu
Mas ro Judaea (the Golden Queen of Judaea). In the roadstead of the
island the canoe has to go around three times (i yar naga = going
round the dragon) before landing. All paddlers are stiffly standing at
attention in the canoe and the guards who await them on shore also
stand at attention. The parties greet each other with the wish: "Jow
Damai kiein so mgo" (Hail, Peace be with you). Then the head of the
anchorage steps forward and asks: "Whence comest thou and with what
166 CHAPTER VIII
aim?" When the skipper has given his answer he is told at what hour
the "Star of the Mountains" will give audience. The crew then go ashore.
At the appointed hour all who want to appear before her go to her house.
In the yard they are received by the guards who conduct them to the
front veranda. The guards at the door once more ask them the purpose
of their visit.
Then they are admitted. The inside guards stand rigidly against the
walls. There the "Golden Queen of Judaea" sits on her throne. They all
greet her by raising their hands and uttering the blessing: "Hail, peace
be with you". When she allows them to come nearer, they do so with
the greeting: "Hail to you, my Queen", then everyone sits down on the
floor. Those who have already been given a high function are allowed
to sit on a bench or chair.
At a sign from Angganitha the candidates express their requests,
greeting her in the same way as before, and then leave by walking back-
wards. After having once more greeted each guard they gain the exit.
If Angganitha grants the request, the receiver of the title is ceremonially
presented with a Koreri flag, which on his arrival home he will fasten
to his house, with appropriate festivities. The special form of greeting
and homage and the trouble that was taken to observe all the formalities
as laid down by Angganitha, were characteristic of the real Koreri-
people. The "Star of the Mountains", moreover, particularly required
them to strengthen the mutual ties and thus attain and keep unity.
After the ceremony all the Tuan and Bin Damai returned to their
villages where they soon began to quarrel with the other villagers. They
all called themselves Christians, but one group consisted of "Koreri-
Christians" and the other of "Gospel-Christians". Since the Advent
Nights caused a general atmosphere of extreme irritation and excitement,
the disputes were not confined to words but arms were often taken up.
Because the Koreri rules unambiguously condemned bloodshed, there
was, at the beginning, no loss of life. The mocking remarks did, however,
touch a tender spot. Had not the Lord of Koreri left Biak because he
was mocked? The Advent Nights captured the imagination, heightened
the tension, and everyone wanted to do his bit and expedite the coming
of Koreri. It was thought that, when all conditions were fulfilled,
Angganitha only had to speak to evoke all that was expected of Koreri:
modern houses, palaces, ships, airplanes, food, clothing, and the dead as
well. Just as in the land of the spirits everything is different from life
on earth, so shall Koreri bring about a complete change in all things.
No more hunger, but satiation; no more illness, but permanent health;
no need to go naked, but clothes in plenty; no more huts, but palaces;

no death, but eternal life; no ageing, but eternal youth; no dying, but
resurrection of the dead.
Spirits from the past had already entered into the living, making them
speak in foreign tongues. The spirits of the prophets and great kings had
already spoken by mouth of some participants. Among them were some
spirits of recently deceased persons, even of Japanese soldiers killed in
battle. It was said that the spirit of Manarmakeri's brother-in-law had
promised through a medium to urge Manarmakeri to come soon. These
expectations and events were a daily subject of conversation and singing.
People were filled with excitement and they watched and sang through
many nights. They kept this up until fatigue got the better of them.
Several three- and four-night periods had already been completed, but
Koreri did not come. What could be the reason? Had blood been shed
somewhere, or had some people omitted to clear their gardens, or to kill
their pigs, had they eaten labu or possibly the fish that the Old Man
had forbidden them to eat? Or should perhaps the mockers be dealt
with first?
But whatever was thought to cause the delay, the eventual coming
of Koreri was never doubted. One day Manggundi would come. Excited
by the dancing and encouraged by the glossolalia ceremonies, people
tried to overcome their disappointment by increasingly drastic means.
Some tried magic: medicines, magic wood and wands. Some fasted,
others indulged in palm-wine. They wanted to see visions and to that
purpose forced their tired bodies to perform the strangest exercises. At
this stage they believed any rumor, they shouted for the spirits of the
deceased, reeled over the graves, and finally lost their senses. Kuri, the
informant from Numfor, expressed it like this: "Raisof marisen sedya
faro Koreri i pok namsimba, raisof si mser boi si mabak Koreri" (this
goes on until their eagerness for Koreri has become unspeakably strong,
until they are drunk, and even possessed by Koreri).
The gatherings assumed the character of mass meetings as more and
more people participated. Informants put their number at 6000. At dusk
the singing began, started by one individual in a high voice, but at once
joined by hundreds and before long by thousands of singers in a
turbulent antiphony, drowning the sound of the breakers against the
shore. Hundreds of drums boomed and the dancing feet stamped. An
eyewitness said: "We danced until we saw nothing but leaping figures;
the thumping of drums sounded dully and the ground beneath our feet
quaked, we sang, we shouted, we leapt; if the Island of Insumbabi
168 CHAPTER VIII
(Judaea) had been a ship we would have danced it to the bottom that
night".
It must have been an arduous task for the leaders to keep a grip on
the participants when, once more, after this climax they realized in the
drab light of dawn that everything was as before. The delayed coming
of Koreri was now imputed to the smallness of the number of partici-
pants. Although great crowds attended, too many people still kept away.
Therefore it was decided to make more propaganda. To this purpose
five men were appointed, who were to be assisted by the local Damai.
This happened in the spring of 1942. Clashes now occurred much
more often. In Korido one of the propagandists came to blows with an
Amboinese policeman and killed him. A Biak policeman barely escaped
the same fate. He owed his life to the intervention of the missionary of
Korido. The Assistant District Officer of Korido fled, leaving behind
all he had.
Again the government was called in and in May 1942 the authorities
took action for the third time. With a small police detachment Tilly
the Assistant District Officer of Bosnik landed in Insumbabi and for
the second time all the houses were burnt down. On May 8 Angganitha
was seized and taken to Bosnik. No opportunity to send her to Serui
(at that time administrative center of the sub-district) being available,
she was put in prison in Bosnik for the time being. On May 11 the
Japanese fleet made its first appearance off Bosnik, but it was not until
the second visit of the Japanese on June 29 that Angganitha was taken
away. A small fleet of canoes had just arrived in Bosnik to free her, but
on their request to release Angganitha, Tilly told the men that the
Japanese ship was to take her to Sowek. This was probably the reason
why no action was taken at the time.
The Japanese ship did go to Supiori, but only to disembark a new
administrative official in Korido, a man who had been the former
warden of Manokwari. After that the ship went on to Manokwari taking
Angganitha. This breach of promise made the fury of the Koreri-people
rise to boiling-point.
In the meantime a new leader had arrived in Insumbabi: a prisoner
from Manokwari who had been released by the Japanese. Warden and
prisoner were therefore within close proximity of each other, a circum-
stance which partly influenced the later course of events.
2. 1942, the New Leader, Stephanus Simopyaref

This new leader, a native from Manswam (South Biak), had been
convicted by the Dutch Government for murder. He had first been sent
to Ternate and Java, but when the Japanese arrived he was in prison
at Manokwari. The informants said that during his stay "abroad" he
had mastered all kinds of knowledge, including occult practices. It was
said, for instance, that he possessed water making the user invulnerable,
that he had tamed a venomous snake, and that he could practise all
sorts of artifices which in Indonesia are attributed to the tukang sulap
("witch-doctor").
These rumors about him went round even before his release. In
prison he heard the news about the Koreri-movement from his fellow-
prisoners, among whom there was a certain Birmori Bosren. This Bosren
had a remarkable life story. According to the information of D. A. ten
Haaft (120, 12, stencil) Birmori had murdered some people in 1932 and
had been put in prison, but he escaped and went into "hiding" in his
own village. Naturally he kept very quiet and he behaved so well that
he was left alone. But one day someone discovered that he was an
escaped prisoner. Correspondence with the government, however,
proceeded so slowly that the matter was allowed to lapse. In the mean-
time Birmori was catechized, and in baptism received the name Korinus.
Eventually he was appointed village headman. He now regularly
appeared at the Administration Office to hand over the tax money of
his village. Then, at last, the reply to the first letter about the "escaped"
prisoner came in. It was not difficult to arrest him once more, and he
was taken to the prison in Manokwari where he met Stephanus. Both
were true Biak men and the new movement had their keen interest.
Particularly when Birmori began to get visions the two men believed
to be directly involved in the movement. In a vision a man came in to
Birmori and led him outside. There the war was in full swing. Bombs
fell and bullets flew about their ears, but they were not harmed.
Manokwari harbor was filled with Japanese warships incessantly firing
their guns. According to Birmori the strange "man", walking along
unharmed, announced that he intended to constitute his kingdom in
New Guinea. That this "man" was Manggundi himself was never
doubted.
When, a month later, this vision became partly true it was Stephanus
who claimed this time to have seen Manggundi. He said that Manggundi
danced and gamboled ahead of the Japanese while singing a Biak song.
Later Stephanus spoke with great contempt of the behavior of the
Amberi during the Japanese invasion: "They fled like women, and their
attitude towards the Japanese contrasted so sharply with the arrogant
170 CHAPTER VIII
way in which they had always treated the native people that it could
really be said that: Those who have the highest income and live in the
best houses have only a parading courage. As soon as they get an
opportunity to really earn their salaries, they prove to have the characters
of women and not of men".
Stephanus was not the only one who sharply criticized the attitude
of the Amberi, as Biak people call all non-white foreigners. When the
Amberi were taken into Japanese service, fear sometimes made them
act harshly. To prevent revenge they denounced many villagers to the
Japanese. "In the hearts of the population bitter rancor was now added
to utter contempt for all the Amberi" as it was literally formulated, and
the same opinion was expressed independently by informants in oral as
well as in written statements. Presumably these were broad general-
izations, but they must have been provoked by the behavior of some
Amberi.
During his captivity in the Moluccas and in Java, Stephanus had
heard much about Islam, and he could imitate the behavior of the
followers of the Prophet in such a way that one of the informants
wrote, "He carried himself with the dignity of a prince of the Moluccas".
He was tall in stature and spoke and acted with great self-assurance.
Later his speeches were interlarded with quotations from the Bible, as
for instance from the Sermon on the Mount. When after the capitulation
of Manokwari the Japanese general made his bragging speeches, there
was one passage that Stephanus found particularly impressive. For the
general declared with much aplomb that the Japanese would respect
all existing organizations and their functionaries. This seemed to Stepha-
nus the chance to fill the Koreri ideal with political substance. For no
central organization existed besides the Government and there was no
sovereign state of New Guinea. Angganitha, being a woman, had not
been in a position to use her power in this direction. But Stephanus could
use her influence and have a try himself.
According to the informants he was an honest and unselfish man. He
only sought to serve the interests of his people, though he later became
completely wrapped up in the Koreri atmosphere and did not object to
being called Dewa Stephanus (the god Stephanus) or the returned
Manseren Manggundi. He realized that he would lose his following
should he resist, and that he could use the influence emanating from
the Koreri expectations to effect the indispensable unity.
After the bombing of Manokwari there was much robbing and pillage,
but Stephanus (so the informants asserted) had nothing to do with it.
After his release he saw the Japanese loot all the houses. They threw
out pictures, some representing biblical subjects, and of these he took
a few. He had a special reason for doing so.
Before long the rumor about Angganitha's arrest reached Manokwari.
Now things became urgent for Stephanus and his followers. Many people
still went to Rani and Insumbabi.
From Sorong, Babo, Ransiki, and other places large groups of dis-
missed workers were on their way home. Stephanus went with such a
group to Wandamen and on the way met another group of several
hundred men on the Island of Roon. Stephanus himself had no money
or other possessions. The little he had been able to take with him from
Manokwari had been stolen in Oransbari by fleeing Amberi, which
increased his bitterness against them. Moreover, he had witnessed how
food and clothing supplied by the Japanese had been appropriated by
the Amberi who themselves acted as distributors. Stephanus himself,
filled with rage, said "Of course the first-class people had to be provided
for first and it was not necessary to pay any attention to the fifth-class
creatures our people are considered to be — and that in our own
country".
When a small fleet of canoes was ready to take the refugees back to
their villages, Stephanus began to organize. Everywhere people began
to re-instate their traditional dances — he gave the instructions for this
and joined in the dancing — for only in this way could the men be put in
the right frame of mind to listen to his plans. They departed and for
a week elaborate discussions were held on the small Island of Wabruk,
to the north-east of Roon. These discussions began on June 8, 1942.
At the beginning of the proceedings Stephanus proposed to proclaim
Angganitha queen. Her descent and her relationship with the keret of
Manarmakeri and her appearance as konoor left no doubt on this point.
But she was a woman and therefore needed the full support of men
who could bear the responsibility. Stephanus was to act as General and
organize an army. After elaborate discussions the following points were
formulated:
A. To achieve a firm unity, as much propaganda as possible is to be
made.
B. Angganitha Menufaur must be liberated and return to Judaea.
C. 1. All those who are hostile towards the movement must be destroyed.
2. Those autochthones who are not willing to join will be forced
to do so.
172 CHAPTER VIII
The following categories will be put in prison:

a. All foreigners (Amberi).
b. Indonesians who are in the Japanese army.
c. All government officials.
d. Native preachers who do not join the movement.
e. Teachers, Papuan as well as Amberi, who insult the move-
ment.
3. Autochthonous teachers will be allowed to become officers, or to
hold other important posts. Those who are reluctant will be
coerced.
4. Imprisoned preachers must not be maltreated. If they confine
themselves to their real task, the Church, they will not be
molested.
5. Amberi who want to join the movement may stay.
6. Schools must not be destroyed but will be closed for the time
being.
7. Religious services shall not be interfered with. Churches must be
saved even if they must be fought for.
8. Any ruffians must be kept in check.
i 9. Robbery and theft are strictly forbidden and will be severely
punished.
D. The Koreri army will be named A.B. (America-B/anda or America-
Babo — New America). Eventually the army will help the A.B.C.D.
Front (America, Britain, China, the Dutch).
The army will be composed as follows:
1. Muris Swan (the fleet).
2. Muris Sup (the army).
3. As a weapon to coerce autochthones the karbere (an ironwood
club known from the myth of the dragon) will be used.
4. Real weapons such as hatchets and spears can be used against
the Japanese.
5. The people will be allowed to use the magic powers they have
inherited from their ancestors. (Stephanus himself was an adept.)
6. The A.B. army will be composed of members of all the peoples
of New Guinea.
E. Symbols
1. The Koreri flag — blue, white, red (faith, peace, courage, or
From Heaven comes peace or war).
2. The Peace flag. A blue cross on a white flag.

3. A white headcloth is to be worn.
4. A white star (Sampari) will be put in the blue bar of the Koreri
flag, and a blue cross in the white bar.
5. All will wear white loincloths.
6. The bamboo comb with the cock's feathers will be introduced.
7. The Biak sirep (hour-glass drum), gongs, and triton shells will
be the instruments to call the people to war.
8. The Do mamun (hongi songs) will be sung.
F. The Japanese army will not be molested except in extreme necessity.

Efforts will be made to persuade Japan to recognize the movement
to unite the whole of New Guinea, and its flag.
G. The whole of New Guinea, from Gebe to Hollandia and Merauke,

will fall under the protection of the new flag.
1. All tribes will be one.
2. Each tribe will have its own leaders.
3. All the leaders will meet in Rani (Gadara), the center.
4. The local wars that formerly used to occur must not be resusci-
tated. Now is the time for the people of New Guinea to make
peace with each other. The name Angganitha Bin Damai
(Woman of Peace) will exemplify the pacifism of all the people.
H. Positions
1. Angganitha Menufaur Bin Damai ro Judaea will be recognized

as queen of the whole of New Guinea.
2. To this end the Biak people must work very hard.
3. Stephanus Ronsumbre Simopyaref Rumgun Kababur Tuan Da-
mai Ro Gadara will be general and leader of the A.B. army.
4. Three of Stephanus' brothers will be appointed commanders of
the fleet.
5. Any functionaries appointed by Angganitha will be acknowledged
by the other members and by the officials of all grades.
3. Considerations
The leaders of the movement were aware that to start a fight against
Japan would be tantamount to suicide. The movement among the
174 CHAPTER VIII
population, however, had grown so strong that it could not possibly be

ignored. Therefore the leaders would have to do their utmost to keep
the masses in hand. They could not yet see how this spreading enthusiasm
might be used. They all realized that they were embarking on a hazardous
enterprise. Some of these considerations derive from one of the leaders,
who supplied a detailed account of his thoughts at the time. The above
points are from the pen of the same informant. All this demonstrates
a deep commitment to the cause. The people had risen in revolt. Without
leaders they would drift out of control. To take leadership, however,
would mean full responsibility in case of failure, even if things got out
of hand. Moreover, many would take shelter behind the authority of
the leaders. Atrocities might be committed going directly against the
intentions of the movement and particularly those of its leaders. Hence
the need for titles which would impress by their length and content of
meaning. They would give prestige to the leaders and authority to their
active measures. Two men were to act as "spies"; they were given
mythological names, Kuri and Pasai. The first was called the black ghost
of Kuri. It was his task as well to deliver Manokwari and the Vogelkop
from the Japanese.
When the considerations reach this point one increasingly meets
such lamentations as "our task was hardly possible, yet what could we
do, there was no way back, the whole population was astir".
It is not surprising that in those stormy days events developed quite
differently from what could be foreseen at the time. A common view-
point had not grown out of joint planning and instruction. Since there
were no weapons to keep the masses under control the leaders had to
join them whether they liked or not. Appointed leaders, insufficiently
informed as to the direct aims of specific actions, allowed themselves
to be carried away by the stream of collective emotions. Instead of getting
a grip on the masses they lost their heads themselves. Calm reflection
was impossible, the masses rushed into the relief of action or into
collective hallucinations. There had been plans, soundly prepared and
put down in black and white, but in the course of events they were
disregarded like trampled pamphlets in a riot. They can be picked up
and smoothed out afterwards. The program, of which the different
points are given above, should be seen in this light. It does not diminish
the earnestness of its composers and explains the origins of the slogans.
It may also be regarded as the rationalization of the intellectuals, the
teachers, who from sheer necessity resigned themselves to the situation.
Let us now follow the main outline of the events.
4. Further Developments
About June 20, 1942 Stephanus with his small fleet reached the
Island of Rani. He and our informant, who was to go to the Island of
Numfor first, parted on June 15. Once again they reminded each other
of the great aim to be pursued. Their first action would be to liberate
Angganitha from the prison at Bosnik and on August 1, 1942 in Judaea
(Insumbabi) she would be anointed and proclaimed queen. The two
leaders parted with the words "Untung batu tenggelam, untung sabut
timbul" ( = sink or swim).
On their arrival at Rani, where hundreds of people were still assem-
bled, interest at once increased. People came to the island in thousands
to meet the prisoner who had become "lord". They also wanted to see
their leader, no longer a stranger but one of their own people, with
their own eyes. Stephanus' first decision was to send Laksamana muda
Zadrach Ronsumbre with 200 men to Bosnik to free Angganitha. They
went in two enormous canoes and arrived in Bosnik on June 28. On the
same day the Japanese ship Daito Maru put in with the Japanese
Resident of Manokwari and his interpreter Iwata on board. Accom-
panied by dozens of village headmen Zadrach Ronsumbre asked for
Angganitha's release. In vain. She was handed over to the Japanese,
who promised to bring her to Korido; there was no cause for worry.
Tilly, the Assistant District Officer, assured them this was true. Thus
Angganitha was taken aboard.
Before the Japanese arrived, Angganitha had sent her followers a
letter in which she wrote "If the Japanese disembark me in Korido all
will be well. Our country and our people will know peace. If this does not
happen, a hard fate awaits us for my work will be unfinished. But after
these dark times the Morning Star will rise in the east, Japan will be
defeated, and we shall rise again". The informant added "By the Morning
Star in her prophesy Angganitha meant MacArthur".
On June 29 the Daito Maru put in at Korido. Stephanus himself
came and asked for the release of Angganitha. His request was not
granted, though another person was put ashore, none other than the
prison warden of Manokwari who had been made the Assistant District
Officer of Korido. Stephanus and Picauly were therefore old acquain-
tances. The Japanese acted upon the advice of the Amberi and the
Church leaders and took Angganitha to Manokwari.
The indignation was boundless. To prevent trouble the Council of
War (Fandurna Mamun) called a secret meeting. Here all the points
176 CHAPTER VIII
of the Wabruk program were repeated and explained. All the islands
had sent representatives but now the difference came out between the
real Koreri followers, the visionaries waiting for a miracle, and the
Koreri army, which wanted action. Stephen Wanda, Angganitha's right
hand, thought the Koreri army was getting too much influence. He was
• called Radja (King) Supiori and went so far as to favor Japan — one
of the first signs of a division which was to repeat itself time and again.
Each small group's own interests always came first and gave way to the
necessary unity only during the discussions. But the meetings on the
4th and the 5th of July presented a different picture from the Wabruk
meeting. A striking difference was that, here much more than in Wabruk,
the syncretic trend came to the fore, i.e. magic and Bible, air kabal
(invulnerable-making water) and prayer. The opinion was expressed
that everything would be cleansed by the war cry of "Ye-sus Christus
and liberty".
The air kabal played a prominent part in the preparations, for all
the administrative stations were to be raided and the teachers who did
not cooperate taken prisoner. For a weapon the short club was to be
used and for a shield only the air kabal.
July 6 saw the first attack on Sowek. The capture of the government
clerk Saleh Bin Hamisi and his police officer did not come off since
they were not present. Now the people vented their rage on the
Amboinese guru and two Chinese. Later the clerk and his men were
overtaken in Sawendi and arrested. The next day the men went to
Korido, and there the ex-warden was standing on the landing-stage.
He had disregarded all warnings, and at the last moment his two police-
men did not shoot. They had only 25 cartridges each and the attacking
force, four large canoes, was very numerous.
The warden was chased, beaten, and tied up. The guru fled but,
since first his children and then his wife fell into the hands of Stephanus,
he gave himself up the next day. All the captives were then taken to
Rani and interned there. Prisoners now arrived from all directions. The
men were forced to wear loincloths, but the Amberi women were allowed
to wear their own clothes.
On July 9 the Assistant District Officer Tilly went on tour. Irritated
by his provocative actions in the village of Sorido and by the shots
fired by his police, the villagers made a counter-attack in which Tilly
lost his life and his "soldiers" (as they were called) were carried off as
prisoners to Rani.
Next, those who resisted the movement were sought out to be coerced.
The whole action was accompanied by a great tumult and the prisoners
were beaten and maltreated amidst much shrieking. The shedding of
blood was strictly forbidden and the real Koreri followers certainly tried
to prevent it, but no one could control the excited crowds. This un-
disciplined action was partly due to the old Biak custom that all
participants in an expedition should take an active part in the affray.
This part consisted of the dealing of a blow. Generally the group was
led by a Snon Damai. He demanded of the recusants that they join the
movement. When they refused the "soldiers" took action. If the number
of captured victims was small, they had to take many blows before each
participant had fulfilled his part.
Rani became a center of great activity. Meetings of representatives of
the Koreri army with pronounced political tendencies alternated with
demonstrations by the real Koreri followers. The wildest rumors went
round. The police in Korido had fired, but the bullets had been changed
into water.
Stephanus showed pictures which he alleged had fallen from heaven.
There would be no lack of food, for it would fall from heaven like it
once rained manna in the desert for the people of Israel (Ex. 16 : 15).
Angganitha's father still played an important role. He was called
Deputy, and he distributed air kabal which consisted of rain water
collected through a hole in the roof-ridge of his house.
This water was prepared in a special way, so that those who drank
it were seized by a kind of frenzy. There seem to have been different
kinds of water, however, and not everyone drank it. The morning
ceremony, described by the imprisoned warden, consisted of a solemn
gathering where Stephanus blessed and distributed water. This water
was put in small bottles and hung around the neck. The real Koreri
followers expected their dancing to bring about the Change. They
would become white and the Amberi black. An eyewitness, in perfect
good faith, said: "I saw a light descending from heaven, it was like a
kerosene pressure lamp so bright, it hung between the tops of the
coconut palms for a moment, and then it disappeared". Others said
"Ships broke the surface of the sea around the island and then dis-
appeared again". Other informants thought these objects might have
been flares and sub-marines.
The daily program during the time of imprisonment of the warden
and the others was described as follows. After the morning ceremony
of the air kabal the dancing began. There were approximately 6000
people who danced all morning in dozens of dancing places. Dancing
178 CHAPTER VIII
had been forbidden for years, now they wanted to dance till they were
exhausted. At noon they stopped for a time in order to eat. For food
they picked young coconuts from the palms. When the hottest part of
the day was over the dancing was resumed, many continuing the whole
night.
On July 13 a ship arrived in the roadstead, the Ursula from Mano-
kwari. Stephanus forbade the men to attack the ship since Angganitha
was still in Japanese hands. He thought it better to negotiate.
One leader, however, could not control himself. He steered his canoe
towards the Ursula whereupon the Japanese opened fire. The canoe was
shot to pieces and four of the crew were killed. According to a fantastic
version of the event Stephanus paddled round the ship in a wide circle
to see whether Angganitha was on board. He was fiercely shot at, but
when the smoke cleared he was standing in his canoe, completely un-
harmed.
A Japanese delegation then went ashore. The interpreter Iwata made
a long speech. Everyone was free, that was the Japanese aim, but all
must help, then they would become children of Japan. Japan was the
elder brother, Indonesia the younger, and Tenno Heika was the Father.
Stephanus on his part demanded:
1. The release of Angganitha.

2. Recognition of the blue-white-red flag.
3. Expulsion of all Amberi from New Guinea.
4. Freedom for the Papuans to live according to their own customary
law.
5. Freedom and progress for New Guinea without any retaliatory
measures.
Iwata answered that Angganitha would be released, but that it would

be better if Stephanus himself were to go with the ship to Manokwari
to plead his proposals. As to the flag, Tokyo would have to be asked
for permission. The population could arrange its affairs in accordance
with its own rules. Dancing was permitted, as was the drinking of palm-
wine, and the singing to drums.
If the Biak people would help Nippon, their leaders would be sent
to Tokyo to be trained to build houses, ships, and airplanes.
After this impressive speech opinions differed. Some were suspicious.
Stephanus thought he would succeed in freeing Angganitha, even if
the Japanese were to put him in prison. Therefore he went with them
although he did not trust Nippon. His parting-words were "Pis ya i bur
mgo, jama krafya kiein" (the shell must leave you, but the kernel
stays).
The ship took all the imprisoned teachers and officials to Manokwari.
Initially Nippon seems to have hesitated what to do with Stephanus
and Angganitha, but according to the leaders of the movement it was
the Amberi who convinced them that it was better to kill the two
prisoners. In all probability they were murdered in August. Rumor had
it that they were brutally butchered.
5. The Development in Numfor
It is understandable that the movement spread to Numfor, for its

inhabitants, except those of some villages in the western part of the
island, are Biak emigrants. Since the appearance of the last great konoor,
Mangginomi, the Numfor people had followed the developments in
other parts of the country and sent their representatives there. During
the movement of 1931 Numfor canoes were even on their way to the
Radja Ampat Islands. Mangginomi had lived at Bawe, the place to
which the Samber of South Biak had emigrated. And this place Samber
plays a role in the myth of the Old Man, because a cousin of his
(fa-br-son) lived there so they were regarded as relatives. Time and
again the relatives of the Old Man turn out to be involved in the
movement, because it is expected of them and some cannot resist this
urge. They often take control, although they have had no direct
"contact" with Manseren Manggundi. Their participation is regarded as
a sanction for the konoor.
During the years 1938 and 1939 many canoes went to and fro between
Numfor and Biak. Everyone in the island knew about the movement, but
it was not until the middle of 1941 that certain steps were taken, showing
that, here too, the return of Manggundi was eagerly expected. In
November of this year the people began to repair and enlarge their
houses, and to stock great quantities of food, fuel, and drinking-water.
It was said that the "new world" would begin in this month. When
this did not come about there was a kind of interval, but as soon as
tidings came that Amboina had fallen everything started anew. Now all
the pigs were killed, the labu-plants were destroyed, certain fish were
forbidden as food, and quantities of palm-wine were made.
Curious symptoms of mass psychosis appeared. It began with a group
of young people dancing and becoming very excited. Some of them
180 CHAPTER VIII
were not quite normal through drinking too much palm-wine which,
according to an informant, sometimes took the place of food. The
continued dancing brought on trembling and raving fits, and later a
kind of glossolalia. Certain words were pronounced very rapidly after
each other, a jumble of all sorts of sounds, but curiously enough including
very old words that had been long forgotten, or in any case were un-
known to the younger people. During the next stage the children, who
had only come to look, became infected and joined the dancers. The
village headman and some parents went to the teacher to complain that
their children were unmanageable and behaved very strangely. The guru
went to have a look and found some 40 adults and children jumping
about and uttering strange sounds; some of them fell down and were
seized with convulsions so strong that the pile-dwelling was shaking.
The parents could do nothing, calling the children had no effect. Later,
the older people were also infected and no one dared to go near any
longer to stop the proceedings, for time and again this resulted in
participation. All resistance seemed to melt away. The situation finally
became so serious that a great many of the villagers were taken by these
seizures; the houses shook and visitors imagined themselves to be in a
world where everyone had lost his senses. This was reported by two
eyewitnesses.
From Bawe the movement spread, but those who began it more or
less remained in control.
In January 1942 the missionary from Manokwari visited Numfor for
the last time and had a meeting with the teachers, the elders, and the
village headmen. He warned them against the movement, and before
leaving he appointed two Amboinese guru as his representatives.
In April there was a clash in Bawe between one of the guru and
the followers of Angganitha who had recently returned from Rani
(Gadara). When the Assistant District Officer Diponogoro of Namber
heard that the guru had been taken prisoner, he sent some policemen to
fetch the guru and the other parties concerned. On April 6, a group
of 22 men from Bawe arrived at Namber. They all had white cloths
tied around their heads and when they came before Diponogoro he
noticed that their bodies shook with an odd and apparently involuntary
tremor. They did not use the usual greeting, but said Jowou Tuan (]ow
= Tidorese: "Lord").
When questioned about their strange behavior, they answered that
this was their new religion, which their guru had kept away from them,
it was contained in chapters 5-16 of the Gospel of John. The speaker
was obviously confused, for in his explanation he said "for Jesus says
that he has a meeting on a mountain (the Transfiguration on the
mountain is meant. Matthew 17 : 4ff.) and such a meeting I had with
Adam".
The informant who told all this to Diponogoro said that they had
learned this from Angganitha. While he was speaking the others all
expressed their assent and this again led to an outburst of emotions,
followed by glossolalia. Diponogoro wrote "They spoke like people
deprived of their senses, all sorts of strange sounds, among which often
the name of Jesus Christ, and several Dutch names. This agama baru
(new religion, K.) has been occupying the people for a long time, but
I heard that after the fall of Amboina the movement has grown".
He further gave as his opinion that this outburst of dancing rage was
due to the fact that the people had been allowed to use the drums.
They even claimed to hear the voice of Jesus in the drum. Diponogoro
then stated that this sound excited the people, and he blamed Tomasilla
and Pecanussa, the two Amboinese teachers of the village Pakriki, for
having given permission to their congregation at a meeting on October
21, 1941, to use drums, even in church. As a Muslim and Assistant
District Officer he did not like to interfere in matters of religion, but
for the sake of peace and order, which otherwise might be disturbed,
he felt obliged to sound a grave warning against the use of the drum
and singing in the native manner. "This will land both the Administration
and the Mission in difficulties".
There had, however, been 25 present at the said meeting, 18 of whom
had voted in favor of songs with biblical and non-biblical texts sung
exclusively to Biak melodies, whereas seven preferred to have only
biblical texts. It was decided unanimously to restrict the number of
drums used at family festivities to six, and to allow only one drum in
church. From this it is clear that the people themselves were afraid of
not being able to keep the masses in hand if too many drums were used.
It has earlier been mentioned that the sound of the drums was taken for
the voices of the ancestors.
In May, 1942, Numfor was surrendered to the Japanese who did not,
however, leave a garrison. When in the middle of June the Koreri leaders
from the Island of Wabruk came to Numfor, the organization started
to work. In each village someone either set himself up as, or was
appointed, Tuan Damai. The opposition made heated speeches. On
July 10, all the families of those guru who were not natives of the island,
as well as all the native guru and church elders who opposed the
182 CHAPTER VIII
movement were taken prisoner. This was accompanied by loud cries,

drumbeating and blowing of triton shells, in the manner of the former
hongi-raids. Although orders had been given in advance against looting
or bloodshed, the movement had scarcely begun when the hongi spirit
made itself felt and the victims, who did not resist, were sometimes
beaten almost senseless and robbed of their properties. It was said later
that there had been no plundering in Numfor, but this is at variance with
the facts.
Full of indignation the informant enumerated the crimes committed
by the "extremists", who had robbed, wrecked furniture, and spared
no one. This had obviously not been the intention of the leaders, but
things had got out of hand. The younger people saw an opportunity
to rebel against a hateful institution. They smashed the antique china,
which was the chief constituent of the brideprice and often formed an
impediment to marriage since it was difficult to obtain for young people.
With the cry "The old harta (valuables) bar the way to Koreri" they
pounced on everything they could find. Stephanus himself had en-
couraged this by ruling that "It is sufficient for a young man to love
a girl, the brideprice is no longer necessary". The older people were
strongly against this. To prevent large-scale robbing, Stephanus ruled
that: "Those who rob and steal will have only what they have stolen
when Koreri comes and shall get nothing of all the new things". This
kept most people from stealing, but during an attack or whenever they
met with resistance they were allowed to destroy things. In laying down
his "laws", Stephanus often used stories from the Bible. To restrain his
followers from robbing he used the law of Joshua, which forbade the
Jews to appropriate any of the spoils of Jericho (Joshua 6 : 18).
Several dozens of prisoners were brought together at Bawe where they
were forced to join in the dancing. Cock's feathers were put in the hair
of some of them, a loincloth was all others were allowed to wear. They
were treated fairly well, but it was made clear that they would be taken
to Gadara (Rani) where tall gallows were being put up.
The prisoners were detained at Bawe for four days, then they were put
in canoes to be taken to Gadara. Only a part of the canoes reached
their destination, others made no progress because of a strong head-
wind. Then the order was given "Rani can no longer be found, it is
lost in the haze, we shall go back to Numfor". The reason for this
return, however, was that word had come of the imprisonment of
Stephanus. After the period of mortal suspense in which they were
repeatedly told that the gallows were awaiting them, the guru regarded
this development as a miracle. They had paddled for 20 hours, but on

the return voyage the same distance was covered in 3 hours. Back at
Bawe, the prisoners were again interned and some of them were even
tied up. One of the leaders, the Tuan Radio Koreri, took pity on them
and came one day for an inspection during which he told the "council
of war" how Manarmakeri had sent him a telephone message that all
the teachers must be released and allowed to return to their villages.
This was done and all went back to their posts.
6. Different Trends within — and in connection with —

the Movement
Before Angganitha was taken away, different trends had already
emerged within the movement. One informant, who was one of the
leaders, gave a description of the situation. The real nucleus was sur-
rounded by all sorts of followers and adversaries, which explains not
only the subsequent dissension, but also the excesses. It often happened
that followers of one group were won over to join another group whose
aims they had formerly denounced on grounds of principle. This was
partly due to circumstances. Thus the followers of the consistent Koreri
faith, which from its nature excludes all political activities, later made
a complete change of front under the pressure of circumstances and
even entertained politico-geographical aspirations. It is clear that the
expectations of the different groups and persons were not at all of a
homogeneous nature, and that they were changed and modified under
the influence of internal and external changes.
According to a participant three different groups could be distinguished
in respect to their relationship to the messianic movement.
I. Koreri followers.
a. the real followers and
b. the pseudo-followers.
II. The external Koreri followers.
III. The anti-Koreri groups.
a. Relying on Japan.
b. Neutral.
I. Koreri followers
Ia. The real Koreri followers. They had initially been supporters of
Angganitha Menufaur. Like her, they did not seek quarrels but were
184 CHAPTER VIII
peaceful and against any form of war. Their faith in Koreri was
absolute. They were like ascetics and mystics who seek to fathom
mysteries. They did not desire to be honored by others, they were
humble, and never stole other people's property.
They ate little, but on the other hand drank much palm-wine, which,
however, did not make them quarrelsome. It was their aim to achieve
communication with the dead, and with the good spirits of the Bible,
such as John, Peter, David, and the angels. Sometimes they were indeed
possessed by these spirits who spoke through them with wonderful voices,
singing like melodious violins. Their belief in Manarmakeri was strong
and they expected his return, when he would renew the world and end
all suffering and distress. Their dead would then also be resurrected.
Their bodies were weak and sensitive to the heat of the sun. Therefore
they made no gardens. Since they could not work, they had to be assisted
by servants. They always wore clean clothes. They were just and faith-
ful and did not take pleasure in evil.
These real believers prayed to Manarmakeri, the Lord God, and the
Lord Jesus. Sometimes they had visions from the world of mysteries, and
they told things which were incomprehensible to ordinary people. Some
of them distributed holy water to the sick, water to fight evil.
Ib. The pseudo-followers. These were the hangers-on, who exploited

the Koreri-belief of others. They were the instigators of many quarrels
within the movement, and they revived the old customs with all the
pertaining festivities. They used Koreri propaganda to gain influence in
their own villages. They also spied for their own villages and played off
the leaders against each other. They assumed such fine-sounding titles
as Pandita, Resident, Governor, Manteri, and Adviser. There were some
who pretended to work for the propaganda as newsreporters, radio-
operators, and spies. Some of them behaved with exceptional malice
towards the Amberi. These pseudo-followers were to be found all over
the Geelvink Bay. They did not tolerate strangers and were extremely
chauvinistic. Though very ignorant, they thought their own people
should be second to none. They were conspicuous for their extravagant
behavior and were involved in all sorts of shady practices, e.g. black
magic.
They thought they could do everything, although they had received
no training at all. They acted as missionaries, baptized people with
coconut milk, and celebrated the Holy Communion with bread made of
tapioca flour, and sagower (palm-wine). They started digging for oil.
A Numfor man made a hole in his roof and stood there shouting that
he was an angel and making flying movements with wings tied to his
arms. He shouted to the people to go and dig for oil, and they believed
him. Others tried to build a factory or an airplane. A group of them
wanted to build a town and make guns, or telephones and radios. Some
said they were philologists and claimed to know all languages, others
disguised their voices and imitated the Amberi and the Chinese.
Stephen Wanda had an enormous ark built of large canoes, which
could hold hundreds of people and served as a dancing and singing
house. This huge affair was called Noah's ark. All who went to live in
it would be saved when Run, the great flood came; they would then
enter the new world, called Milka.
Jan Ronsumbre built the Kota Manswan with an enormous large
house in the shape of an airplane, with all sorts of rooms, such as an
arsenal, dormitories, an administration hall, a council hall for public
meetings, and so on.
II. The external Koreri followers
This group comprises all those Koreri followers who were not in direct
contact with Angganitha. They were people from Biak and Numfor
and any others who sympathized with the movement, wherever they
came from. They had come to realize that the Japanese oppression was
intolerable. They also strongly opposed the Amberi who had entered
Japanese employment. The behavior of the Japanese, who beheaded
innocent people, caused much resentment. They tried to use the Koreri
movement as a means of instilling a strong sense of unity into the
resistance. Hence the repeated efforts to achieve and maintain unity.
They also tried to involve the Church. Each of the three groups
would retain its independence if only they stood united against their
enemies. Their aim was to liberate New Guinea with the help of the
Allied Forces when the time came.
The Biak people in particular constituted themselves champions of
their country. They would liberate it, if necessary, at the cost of their
lives. Some behaved with arrogance but these were essentially out of key
with the rest. They were like the Amberi who fancied themselves better
than the other people.
This group was led by Stephanus Ronsumbre and Kuri, later assisted
by Pasai. When Stephanus, on his way to Rani, stopped in the Island
186 CHAPTER VIII
of Wamari to the east of Meosnum, he sent a messenger from there to

Japen and another, Kuri, to Numfor. Elaborate plans were made for the
liberation of all New Guinea, in which everyone was to join.
III. The anti-Koreri groups

IIIa. The anti-Koreri group relying on Japan
This group included first of all the Amberi. They fiercely opposed
Koreri, since they were afraid to lose their position if New Guinea
became independent. What right had they to higher positions than the
autochthonous inhabitants? For that reason they tried to crush the
movement, and failing to do so, they called in the Japanese. It was
they who betrayed the whole movement to the Japanese and urged them
to take vigorous measures. Particularly the Amberi in Manokwari
behaved in this manner, for they had already been under Japanese
influence before the war. They got in touch with the anti-Koreri group
among the native population, and persuaded them to betray their
country and people. This anti-Koreri group mainly consisted of those
Christians who opposed the pagan aspects of the movement. They
were right in doing so, but they were wrong to call in the help of Japan
when they were driven into a corner by the tactless behavior of the
pseudo-Koreri group. The real Koreri group demanded that all who
refused to join the movement should be taken to Rani to be executed.
Ridicule and defamation of Koreri was regarded as the principal offence.
The most objectionable name for the Old Man was Nabi dusta, "false
prophet". According to the real Koreri group many adversaries were
guilty of these offences, and this was one of the reasons for the rough
treatment they got. They refused to subject themselves to the Council
for Koreri procedure, they grilled pork in the presence of Koreri people,
or mocked the Koreri idea. No wonder that eventually this group was
persecuted or that, from sheer necessity, they allied themselves with the
Amberi and Japanese, thus committing treason. For two reasons this
group was considered dangerous. First, because their words and deeds
barred the way to Koreri, and secondly because by their betrayal they
made impossible all action that could lead to the liberation of New
Guinea (the chief aim of the political Koreri group).
IIIb. The anti-Koreri who remained neutral. This group consisted of

people who kept quiet; they did not join the movement, but they did
not actively oppose it, either by disparaging words or by provocative
action. As seriousminded Christians they rejected Koreri on the basis of
the Gospel. Since the Koreri followers maintained that the movement
could be strong only if it was grounded on the Holy Scriptures, a pro-
hibition of Christian religious services was never even considered. Nor
was this neutral group ever forced to return to pagan customs, or to
take part in them. In their frequent discussions with the Koreri group,
these Christians took care to offend no one although they did not
hesitate to express their convictions. This group was fairly important,
it never allied itself with Japan, and had more influence than has
generally been recognized.
Here ends this outline by an informant who tried to explain why the
movement presented so many aspects, but paid too little attention to
the good faith of the group he called pseudo-followers.
7. Reorganization after the Imprisonment of

Stephanus Ronsumbre
When Stephanus was taken to prison, the others at Rani were thrown
into great confusion.
They suggested the wildest plans to rescue both Angganitha and
Stephanus. Some real attempts were made to reach this object, but as
it proved the Japanese were stopping all the canoes from Biak. One
Numfor canoe succeeded in crossing from Pakriki (Numfor) to the
mainland, but near Oransbari it was overtaken by a Japanese motorboat.
A large canoe from Sowek, Angganitha's native village, paddled directly
to Manokwari. The men were going to allow themselves to be taken
prisoner in order to see Stephanus and Angganitha, and contrive plans
for escape together. On approaching Mansinam, the canoe was fired
at by the Japanese and the men had to take flight in the forest.
In August the two prisoners were beheaded, but this news did not
reach the islands till long afterwards.
The four victims of the Japanese attack (see p. 178) had been buried
in the Island of Rani (Gadara). Over their graves flew the new flag
— blue, white, red. Regularly the graves were surrounded by friends
singing mourning songs. There were still thousands of people on the
island. Something had to be done, everyone expected it.
At Bareididori in the Island of Rani, the council of war met. They
discussed what was to be done if the imprisoned leaders did not return.
Jan, Zadrach, and Kaleb Ronsumbre were appointed Stephanus'
deputies. An attack on Manokwari was considered but they realized
188 CHAPTER VIII
that to set canoes against warships, or clubs against guns, would be

suicide. The internal affairs also caused great concern. The native guru
would be the most dangerous adversaries, if they were to go over to the
Japanese out of fear.
Also serious was the revolt under Stephen Wanda, who called himself
Radja (King) of Supiori. He resented the growing influence of the
external Koreri group and rallied his troops to eliminate this group.
To attain this object he even called in the help of Japan. Though
Stephen Wanda did not quite belong to the real Koreri group, he
agreed with it in wanting to remain in control.
It was evident that the real Koreri group could not fulfil its promises,
since there was already a shortage of food in the islands. The danger
existed that by accusations directed at the external Koreri group,
speculating on the existing regionalism, the attention of those who had
been disappointed would be diverted, in which case the whole movement
might be split up into many antagonistic groups.
To avoid this danger the external Koreri group therefore tried to win
and keep as many followers as possible for the great idea = the
liberation. They made the following decisions:
The anti-Koreri people should not be coerced, but must be won over
by means of persuasion. All the imprisoned Papuans must be released.
The Amberi guru would also be set free and they could decide for them-
selves whether they would return to work. Those of the Amberi who
were administrative officials or soldiers would be detained, but no longer
in Gadara (Rani). In order not to provoke the Japanese too early, no
action would be taken before the fate of Stephanus and Angganitha was
known for certain. On July 19 they parted. The plans were carried out,
the compatriots released, and all the guru permitted to go back to work.
The Japanese took the Amberi from Biak to Manokwari. The Chinese
shopkeepers in Biak expressed their willingness to join the A.B. (America-
Babo = New America) movement.
When Kuri, the leader of Numfor, had carried out these orders he was
replaced by a former village chief of Bawe (Numfor) Saul Sanghadji.
In Namber, where the Amberi — the Assistant District Officer and his
policemen — were still being detained, this man had taken command as
Tuan Damai under the new name of Adam. Already in April he had
met the Assistant District Officer, to whom he had explained his new
name, and now he lived in his house. The Amberi had to work for the
Papuans, who sat in easy chairs watching the Amberi perform the odious
chores in their places. The Papuans main tuan ("played the gentle-
man"), says the informant. Amberi food, rice for example, was scarce,
but all the food that had been seized from a Chinese shop by the
Assistant District Officer, was now brought out. As servants of the new
masters the Amberi and their wives had to prepare everything, they
themselves got sago to eat and had to sit on the floor, being treated in
the same way as they had treated the Papuans in the past. The Papuans
now sat in their easy chairs.
These festivities in demonstration of the new times went on till the
food gave out. Then all returned to their own villages.
On July 29 a canoe dropped anchor off the village of Mandori. It
held three American officers and two Philippinoes who had escaped
from the Philippines and were trying to reach Australia. They now
came from Meokwundi. This fact set the whole of Biak in commotion,
for having landed precisely in Meokwundi (cf. p. 29) the three
Americans were thought to be the long-awaited Manseren Manggundi,
Konori or Manarbew his son, and Saneraro his brother-in-law. The
eldest had a beard, the second was a man of middle age, and the third
appeared to be very young.
They had passed Rani and had met the leaders there. At first they
had been asked to stay and lead the A.B army, but their promise to
send help as soon as they arrived in Australia held more security for
the future. They hoped to be back about September 10 and help Biak
with weapons. An airfield was to be made in South Biak, and in
Manswam the army must be kept in readiness. In Numfor they became
suspicious and soon they sailed in a westerly direction. Both the sail and
the auxiliary engine were used. Numfor and Biak were enthusiastic
about the new prospects, and therefore people were filled with fury
when it was rumored that an Amberi Assistant District Officer near
Sorong had lured the three men into a trap and killed them. This
proved to be untrue, only one American had been wounded. Rumor
had it, however, that because of his "courage" the Japanese had made
the offender an officer in their army, and later appointed him Assistant
District Officer of Numfor, and this was the last straw.
On August 15 a Japanese ship with the interpreter Iwata and two
brigades of Japanese soldiers arrived at Namber. According to an eye-
witness, this is what happened:
The Sengadji of Namber objected to the Japanese flag and also asked
whether the ship would take all the Amberi to Manokwari. After the
matter had been discussed for some time, one of the Numfor leaders,
Lieutenant Marcus, leading 50 A.B. soldiers, came marching from the
190 CHAPTER VIII
forest to the sound of drums. He halted to await further orders. Aboard

the ship the guns were loaded. The final result of the negotiations was
a letter from the Japanese on August 16, 1942, which ran as follows:
To the Tuan Damai Adam.

We Panglima Nippon request you to fight with us tomorrow
16-8-2602 at Andei. We shall begin at six o'clock in the morning
until six o'clock at night.
signed Panglima Nippon Sengadji Namber
Iwata A. Mansumber
Within six hours the letter was taken by runners all around Numfor.
From each village Adam wanted 50 men. The whole island was wild
with excitement. The Amberi had already been taken aboard the
Japanese ship. When the time arrived, approximately 2000 men were
drawn up in battle array on the beach of Andei. Before the fight began
the A.B. army demanded from Iwata, who had come ashore, that the
Japanese should land and try their strength with the Biak men, in a
hand-to-hand fight. But Iwata did not agree to this.
Iwata surveyed the battle array. Each group stood ready under its own
leader, and with its own flag. They waited from six to twelve o'clock,
but no one came except two other negotiators, this time two Biak men
who were on board the Japanese ship. In the name of the Japanese
they uttered threats. The whole of Numfor would be battered down,
and so on. Hereupon one of the leaders could no longer control himself;
with 20 men he jumped into a canoe, paddled to the ship, and challenged
the Japanese to a hand-to-hand fight, if need be on deck.
The Japanese ship then weighed anchor and the crowd, shouting
with exultation, saw the ship disappear in the direction of Biak. This
was considered a victory and all went back to their villages.
8. Stephen Wanda in Numfor

On September 10 Stephan Wanda arrived in Numfor. He had
announced his coming by sending a "mail-canoe" to Numfor with an
"official letter" from his "office" at Paramiosna. Since \Vanda can
more or less be considered Angganitha's successor, it is important to
know who he was.
He was an elder in a small congregation near Korido and had gone
to Insumbabi secretly to see what Angganitha was doing. He himself
said that he had been praying under a coconut palm when suddenly
from the tree a great light shone upon him. In this light he saw Kayan
Sanau (the Old Man) who descended and began to speak to him.
Afterwards he went back to the village, but he was very much
disturbed. He then visited Angganitha, who instructed him in Koreri.
In this way he incurred the opposition of the church. He then proclaimed
that: "The church withholds the real secret. Koreri, however, reveals
all secrets. The leaders of the church are thought to be holy, but all of
them are sinners, for they use the church as a weapon against freedom
and against the desires of the human heart. The same holds true for
the Administration by the Amberi".
Stephen Wanda was made headman by Angganitha, and he received
the title of Radja Supiori. He moved to the village of Paramiosna which
he named Kau. In a small rising, still under Dutch administration,
he killed a policeman. This brought him into jail at Manokwari, but the
Japanese released him. Thanks to Nippon he was a free man. Therefore
he now sided with Japan and reproached the group of Stephanus for
exasperating the Japanese with the revolt in Rani, which he regarded as
the reason why they did not release Angganitha.
Stephen Wanda fiercely opposed the external Koreri group and tried
to do it as much damage as possible. He had come to Numfor to extend
his influence. But Stephanus' group had taken measures. Jan Ronsumbre
sent part of the fleet to Numfor to carry out counter-propaganda, and
to ward off Wanda, using weapons if necessary.
In Supiori, too, revolt broke out. Sowek, Angganitha's village, refused
to be subjected and fights broke out between them and Wanda's group.
Next, Wanda and his wife Mary, accompanied by eleven large canoes,
went to Numfor. Hundreds of people gathered. He was welcomed like
a prince: the guru of Mandori and a group of schoolchildren with their
flutes stood ready to add lustre to his arrival.
He inspected the school and the school materials, while outside people
danced in honor of his coming. In the afternoon he inspected the school
for adults, where the older people "possessed" by certain spirits, showed
off their glossolalia. The evil spirits would be exorcized and the good
spirits raised. Hundreds of people gathered in the "Van Hasselt church"
at Mandori, and many stood outside. After an ardent speech the
"possessed" began to tremble. Some claimed to be possessed by the spirit
of David, Saul, Peter, or John, and one man was possessed by the spirit
of Van Hasselt Jr. These were all good spirits, but some people had to be
baptized anew with seawater to exorcize the evil spirits, and make way
for the sainted ones.
192 CHAPTER VIII
Thus Wanda went around Numfor. Many people proved to be

possessed by evil spirits, they raged like madmen, scolded, and stormed.
After having exorcized these spirits he came to Sioribo.
In Sioribo there lived a man who had claimed to be Manarmakeri,
had gone round as Pandita, had celebrated the Holy Communion, and
so on. He had been called to Rani to account for these outrageous
pretensions. Here he was given the title of Koki (cook) instead of the
honorific names which he had adorned himself. He raised this name
to an honorary title, however, by calling himself Captain Koki. When
Wanda, on his arrival, again made a speech against the external Koreri
group, Captain Koki and his men took up arms. Many people were
wounded in this fight, including Wanda himself.
Nevertheless, Wanda went on and gave all the villages of Numfor
names from the Bible. Mandori, for instance, was to be called Caper-
naum.
A remarkable fact was that Wanda and his wife even when they were
in a quiet state of mind spoke together in a strange language which no
one could understand. Wanda claimed this to be the language of the
new world, called Milka.
People were greatly impressed by this and probably accepted it as a
proof of his authority. When Wanda returned to Biak, he had stirred
up the emotions but not achieved his real aim, the winning of Numfor
for the Japanese cause. But the Koreri idea had received a new stimulus.
The ecstasy was given new confirmation, albeit by a man who was
considered to belong to the second category, that of the pseudo-Koreri
followers.
Wanda's pretensions knew no bounds, he called himself Allah Supiori
("the God of Supiori") and gathered "disciples" around him. He even
created the function of Allah Muda, "the younger (or second) God".
But he lost his hold on the masses. Politics and Koreri had become so
entangled that people no longer saw any advantage in following him;
but his collaboration with Japan provided the greatest obstacle.
Later Wanda was completely corrupted by Japanese promises and
gifts. He was promised a palace at Korido, he would become king of the
whole of North New Guinea, and he would get a warship of his own,
if only he saw to it that the Japanese army got enough coolies.
9. Birmori (Korinus) Sasiaber or Bosren
Birmori has already been mentioned as Stephanus' fellow prisoner.
Although he had been released together with Stephanus, he kept quiet
until Stephanus' role was finished. He retired to his own village, Wops,
on the north-west coast of Biak. But when the influence of Stephanus'
message penetrated into this region, he came forward. As we know he
claimed to have seen a vision when he was in jail. Now he went to
Yamnaibori, the sacred place of Biak. On this historic hilltop, an old
man, named Wosbi Wamai, had his dwelling. He belonged to the lineage
of Manarmakeri and could therefore live an undisturbed hermit's life
on the mountain. He had built several huts of leaves, and it was here
that Birmori visited him to be instructed in the secrets of Koreri. After
he had stayed there some time he reappeared with the resounding name
of Birmori Damai Ro Wops Radja Bon Sinai (Damai of Wops and
Prince of Mount Sinai), as the mountain beyond Wops was called. He
returned to his village where he managed to win much influence.
Thousands of people gathered around him. At the foot of the Mount Poi
(Sinai) he had a kind of town built.
His fairly elaborate ceremonies, supplemented with all sorts of "magic",
which he had picked up in jail, made a deep impression on the people.
He could absolve sins, and he enabled the faithful to transfer their
sins to him by allowing them to stand on his extended hands. For this
purpose he would lie down on a white sheet, with the Biak Bible stories
and song-book, wrapped up, on his hands.
On Yamnaibori a certain Sopen then started to gain influence, he
worked together with the old hermit. On this sacred ground explanations
were not necessary. Here, everything spoke of the past, and any descend-
ant of the Old Man who announced a new movement could be almost
certain of a following. Later Birmori joined him, and there was a time
when thousands of people gathered in this old, historic, place.
Manswam
A third place that became important was Manswam, the village of
Stephanus. The brothers Jan, Zadrach, and Kaleb, who were to deputize
for Stephanus, shifted the chief center of the movement to this village.
This was the place where the Americans were to land with their air-
planes. The three brothers obviously mixed political elements with their
propaganda, although they appealed to the people in the name of Koreri,
The above places were the ones chosen by the Koreri leaders of the
external group to play a significant role in the future. In the course of
events they became centers of importance. I shall describe them in more
detail later on, so as not to lose sight of the chronological sequence here.
194 CHAPTER VIII
In consequence of the great battle of the Coral Sea, the month of

August 1942 was a critical period for the Japanese. It was therefore
most important for them to keep the peace this side of the front.
Thousands of coolies were recruited. At the beginning this met with
strong opposition. But the food supplies of the population were giving
out, so when the Japanese promised to provide both food and clothing,
people came to work in great numbers.
The coming and going of the coolies promoted the speedy circulation
of news and rumors. In this way the news was heard of the supposed
murder of the three American officers, of the death of Stephanus and
Angganitha, and of the Japanese defeat in the battle of the Coral Sea.
Everywhere people trained enthusiastically, with weapons as far as they
had any, or otherwise with short clubs (karbere) which, according to
the Koreri belief, would change into guns during the attack. It seems
that at this stage the real Koreri group was losing followers, and that
the liberation of New Guinea became the chief aim of the more
important leaders. The historical events that followed accordingly show
a struggle for this liberation rather than any direct expression of the
Koreri expectations. Such expectations required peace. Behind the
front ranks, which consisted of large groups with weapons, there were
the older people who tried to hasten the victory by meditation and
ecstasy. What the word victory meant in those days was perhaps not
realized by anyone but the leaders. For many people at least, the idea
of victory was mixed up with Koreri elements. There developed a sort
of crisis in these expectations. No clear idea had ever been formed of
what Koreri would actually mean. It had always been said that Manseren
Manggundi would return, equipped with all sorts of modern commodities
such as vehicles, ships, and goods. If all this came true what would it
mean? When it was heard that Mac Arthur was defeating the Japanese,
the belief arose that he was Manseren Manggundi. A thorough in-
vestigation of the motives, actions, and rumors current in those years
would reveal the most astonishing variety of opinions, coming from the
most diverse sources. There was no unity, there never had been. Although
the Koreri expectation brought people together, the discussion about
the roles which the different groups were to play in it ended in a fight.
In the past, people would rather move to other places than submit to
the majority and in the same way they now retired and independently
drew on the mythical sources, brought on hallucinations by fasting, or
tried to strengthen their position by claiming relationship with the Old
Man. The leaders, with their aim of liberation in mind, made a mistake
in thinking that Koreri would unite the people. When it comes to the
point a Biak man will only accord with his group or his clan, in fact
only with himself.
10. Chronological Outline of the Events after November 1942

In the following summary of the most important events we will
also briefly indicate to what extent these events either influenced the
Koreri movement or arose from it.
In November 1942 the Japanese appointed three administrative
officials in the Geelvink Bay, at Bosnik, Serui, and Numfor. It was
thought that all three were officers in the Japanese army. Whether they
were or not, two of them, anyway had a very bad reputation. When it
was rumored that the man appointed in Numfor owed his commission
to the fact that he had killed the three American officers, it was decided
from the outset that no one would cooperate with him. The murder of
the three officers had for the time being extinguished any hope of help
from America in the near future. In addition their appointment meant
that the Japanese began to concern themselves actively with the popula-
tion. The new officials started a vigorous propaganda campaign, they
distributed clothing and household commodities, but did not succeed in
convincing more than a few people of Japan's good intentions.
Matters even came to such a pass that the police and the Japanese
that had been attached to them, had to forcibly take their food from
the gardens of the natives, because no one would accept the Japanese
paper money. Inevitably this led to a clash between police and popula-
tion. From Yobi (Japen) came the news that the police there had killed
six persons and wounded others. It was said that any opposition against
the said officials was reported to the Japanese.
Everywhere the Biak belief in Koreri was ridiculed and laughed at
by the Japanese and the Amberi, who mocked the exalted titles which
the Biak people bestowed on each other. The Biak and Numfor people,
intoxicated with the idea of freedom as a result of the events and,
particularly, the interpretation given to these events, were now cruelly
brought down to earth. Koreri was long in coming, but according to the
real Koreri group this was all the fault of the political leaders. Blood
had been shed and the pseudo-Koreri followers had exposed the cause
to the ridicule of outsiders. Within the movement the conditions had
not been fulfilled, but now the gardens, which had been neglected,
produced no more food, and the livestock had gone. Only the Amberi
196 CHAPTER VIII
and those who collaborated with Japan profited by the distribution of

food. The people, not understanding the Japanese policy in this respect,
blamed everything on the Amberi, and this resulted in violence.
In December 1942 General Birmori issued a number of strict in-
structions directed against the Japanese. These consisted of non-
cooperation in every field, even if the schools had to be closed because
the Japanese language had been made obligatory, and if people had to
go about in loincloths. The Amberi who acted as Japanese spies would
be punished, or even killed. Those Papuans who collaborated with Japan
would be put to death.
January 1943
It looked as if the A.B. group would lose all its followers now that
the adversaries of Koreri, having been driven into a corner, had allied
themselves with Japan. Moreover, since the real Koreri group refused
on principle ever to shed blood, no actions could be taken against
Amberi policemen.
General Septimus Mandof now rebelled against this. Together with
his men he started to execute the new instructions of Birmori. They
committed some acts of violence, whereupon the victims appealed to the
Amberi administrative official, a native of Tidore. He came with a
group of jungke (policemen) and pretended he wished to negotiate with
Septimus. Instead, however, he set a trap, in which Septimus and nine
of his men were killed. On the other side two were killed and several
wounded.
This aroused the greater part of the A.B. army. Early in the morning
of January 25, Hanoch of Sor led an attack on the administrative center
of Bosnik. The garrison of Bosnik had been reinforced, but it was over-
run. Although plundering had been strictly forbidden, it soon proved
that some had taken part with only this in mind. The Chinese shops
suffered heavily, everything was plundered. Here too, the younger people
smashed all the antique china they saw. In the center of the village the
Japanese held a sort of fortress, armed with machine guns. Preceded by
the flag with the cross and armed only with spears and hatchets, Hanoch
and a few courageous men assaulted the barbed-wire barricade. They
managed to get inside but were killed. On both sides the number of
casualties was considerable. Since they had not succeeded in capturing
the radio station before it had signalled for help the attackers retreated
to Wops, the village of Birmori, whose name, however, is not mentioned
in connection with this attack.
February-March 1943 in Numfor

One of the leaders of the movement in Numfor, who worked under
the name of Pasai, was called to Biak. Here he was informed of Birmori's
new instructions which he was to carry out in Numfor. The instructions
consisted of the following measures. All adversaries and slanderers of
Koreri, and all spies for Nippon must be captured and, if necessary,
killed. The Assistant District Officer who, according to rumor, had killed
the three American officers must, however, be seized alive, and brought
before the council of war at Wops. All must stand by for an attack on
Manokwari, and gather as many supplies for the army and fleet as
possible.
As a result of these orders the Amberi guru were daily spied upon,
and all sorts of menacing rumors circulated. For this reason the
Assistant District Officer called all teachers to the administrative station
of Namber. A sort of fortification was then constructed around the
premises of the station. This evacuation took place in February; the
teachers immediately began to make gardens.
On March 9 the attack came, led by Pasai. Several hundreds of
A.B. soldiers took part. They were waylaid by the police, however, who
opened fire on them before they could force their way into the fortress.
Pasai, with a copy of the New Testament fastened to his head and a
bottle of air kabal (invulnerable-making water) round his neck, never-
theless managed to enter the fortification, for he had undertaken the
task of capturing the Assistant District Officer with his own hands.
He was hit by five rifle bullets and killed.
In the meantime some canoes belonging to the "fleet" were approach-
ing from the sea when two Japanese motorboats arrived on the scene,
preventing an attack from that side. Besides Pasai, the leader, at least
ten A.B. soldiers lost their lives that day, for the victors, carried away
by their lust for revenge, massacred all the wounded. An eyewitness
aboard one of the Japanese ships immediately went ashore and found
several corpses mutilated by knife wounds. This fact is not mentioned
in any of the reports of Amberi eyewitnesses. One of them mentions two,
another ten casualties. This massacring of the wounded, however, con-
tributed to the ever growing hate for the Amberi.
May 1943, The Bombing of Manokwari

The Japanese supplies were stocked in the Dore Bay area near
Manokwari, and the harbor there was used for refuelling. Hundreds of
198 CHAPTER VIII
coolies, recruited by the Japanese agents, were employed here. In the

beginning of May the place was lightly bombed, and shortly afterwards
a very heavy attack followed. It was striking that the victims were mostly
Japanese and that the Biak people suffered no casualties. After the
bombing, however, all the coolies took flight and the second great
exodus began.
In Rani on August 3, a last meeting of the leaders of the A.B. army
took place at which far-reaching decisions were taken.
The Biak-Numfor armies would liberate the whole of New Guinea
from the Japanese. The line of action to be followed comprised 15 points.
1. On December 28 the general attack will start all over New Guinea.
2. The A.B. army will fight as far as Gebe, Merauke, and Hollandia.
3. Blue, white, red will be the national colors of New Guinea.
4. Stephen Wanda and his army are to be destroyed.
5. South Biak and Japen will together undertake the conquest of the
eastern part of New Guinea beyond the Mamberamo river as far as
the river Tami. Others will cross the Windessi isthmus and occupy
Fakfak and Merauke.
6. North Biak and Numfor will occupy Waren and Ransiki, Mano-
kwari and the whole Vogelkop peninsula as well as the Radja
Ampat Islands.
7. Occupation forces will follow close behind the fleet and the army.
8. The population must not be molested. Women are to be left alone.
A prang salib ("crusade-war") shall be waged against the Japanese
blood flag (the red disc of the sun) and their flag with the rising
sun (the war flag), representing the Shinto religion.
9. The liberated population is obliged to supply the A.B. army with
food. There must be no plundering.
10. All the liberated inhabitants must go into the A.B. army, the
village headmen will be made officers.
11. Isolation is not allowed. The Biak people must show that all the
peoples of New Guinea are one. In future years, the Biak people
must be regarded, not as plunderers, but as the liberators of New
Guinea.
12. If they do not join the A.B. army wholeheartedly, the Amberi
shall be turned out of New Guinea.
13. Those Amberi who have maltreated the population shall be
punished.
14. The Amberi shall be called Papuans and the Papuans must from
now on be called New-Americans. Whoever speaks slightingly of

the population shall receive corporal punishment, and also other
severe penalties.
15. Robbing and plundering is strictly forbidden. Everything of value
is either for the nation or must be destroyed. The Japanese who
have fought in the army shall be punished.
The Koreri ideal is no longer mentioned in these points. Freedom

was beckoning. Efforts were made to come to a political agreement with
the anti-Koreri group. Stephen Wanda, however, who considered him-
self the heir of Angganitha's claims, was rejected since he sided with
Japan.
Soon it turned out that spies had been present. Within a relatively
short time Japan knew all that had been decided. Since every effort
had to be put into the construction of air fields and of a system of
defence on the north coast of New Guinea, disturbances behind the
Japanese lines were very unwelcome.
At first people submitted to the strong pressure of Japan. Some of
the leaders even went to work as coolies in order to survey the strength
of the Japanese fortifications. No beginning could be made in carrying
out the fifteen points, for Japan started a direct action against the
A.B. army. This army, which set in motion the broad masses of the
people, was, however, still driven by the idea and expectation of Koreri.
In the belief that they were invulnerable and that Manarmakeri would
turn their clubs into rifles and the bullets of the enemy into water, the
A.B. soldiers threw themselves into the fight against the newest weapons
that science had devised.
September 1943, Wardo carried off to Manokwari

It has been mentioned in passing that the inhabitants of Wardo who,
even before 1886, had resisted three different konoor, and who later
embraced Christianity, now also strongly opposed this Koreri. In January
1943 the group of Birmori, together with the groups from Sopen and
Yamnaibori, made an attempt to win Wardo over. For one night the
inhabitants joined in the dancing on the slopes of Yamnaibori, but
afterwards they stubbornly refused all cooperation. With a small army
of approximately 800 men Birmori then set out to destroy Wardo. This
was on the 20th of January, before the attack on Bosnik. From Korido
and Wardo repeated attempts had been made to induce the people of
200 CHAPTER VIII
Yamnaibori to prevent unnecessary bloodshed and not to risk open

revolt against Japan, which would be suicidal. The power of Koreri,
however, was greater than was thought in Wardo. People had not been
stirred to action by any rational assessment of the situation, but by a
violent emotional reaction to the idea of Koreri on the ancient slopes
of Yamnaibori. The crusade flag with the Morning Star in one corner
became the Koreri flag. The struggle for freedom became a holy war.
When Wardo persisted in its resistance against Koreri, it was decided
to annihilate the village which had already been surrounded. But in the
night before the attack, the leader Birmori had a dream in which
Manarmakeri appeared saying: "Wardo is not to blame, do not molest
it". Immediately the troops were withdrawn.
The people of Wardo, however, continued in fear of their lives. They
asked the Japanese for protection, but the latter did not comply until
they were in need of coolies. In September several ships came to evacuate
the majority of the inhabitants of Wardo and some other villages.
At the same time the Japanese sent a warning to Manswam, the new
fortress of the Ronsumbre brothers. Birmori, too, was ordered to stop
his action. In taking these measures the Japanese were thinking less of
the danger of a revolt, than of the disadvantages of opposition which
would prevent them from using the Biak people, the best workers of
New Guinea, in the construction of fortifications.
October 1943, Manswam destroyed

Stephen Wanda, Radja Supiori, had completely gone over to the side
of Japan. His army was disbanded and he became a policeman. "This
gave him more power than ever. As a jungke (policeman) in Japanese
service he could do whatever he wanted in the kampongs. One word
from him to the authorities and people's very lives were not safe. Many
guru, without employment as a result of the movement, allowed them-
selves to be persuaded to take service with or without compulsion,
often as an only means of making a living" (120, 12, stencil). The
A.B. army could therefore no longer count on Supiori. Manswam now
became the main center, and in the beginning of October Japan began
the offensive.
The first attack came across country via Wardo. The Japanese sol-
diers, tired by the long and heavy march, were beaten off by Kaleb
Ronsumbre. Then the fleet took action and opened fire on Manswam.
On the way to Biak several Biak canoes had been shot to pieces. October
the 10th saw the great attack. On the beach the A.B. army, led by
Zadrach Ronsumbre — under his own flag — awaited the Japanese.
After murderous shooting, the Japanese troops landed. Hand-to-hand
fighting followed, hatchets and spears against rifles and bayonets. There
were many casualties, but the Biak army fought fiercely. The odds were
too heavy, however, the casualties too many, and the Biak people had to
retreat to the hills. In the center of the fortress of Manswam the Koreri
flag was flying from a tall pole. The retreating Biak troops hauled
down the flag at the peril of their lives, and took it with them. In this
slaughter hundreds of lives were lost (figures vary from 600 to 2000
casualties). The leaders Jan, Kaleb and Zadrach Ronsumbre were taken
prisoner and beheaded at Korido.
The End of Wops and Birmori

When the Amberi guru in Numfor were taken prisoner, one of them,
the Amboinese Tomasilla, had remained free. He was known as one of
the best teachers, an excellent organizer, and architect of exceptionally
well-constructed houses and churches. He spoke the Biak language
fluently and had a thorough knowledge of manners and customs. It was,
however, not for the sake of his excellent record that he was allowed
his freedom, but because he had expressed his desire to join the Koreri
movement. It is not clear to what extent he belonged to the "neutral"
antl-Koreri group. No mention can be found of his being involved in
any action.
On the occasion of the annihilation of Wops and Birmori, however,
he did play a part. Those who know him personally think that probably
he accompanied the Japanese as an interpreter in an endeavor to
prevent unnecessary bloodshed. A Japanese officer, Yasimoto, was the
leader of the Japanese group which consisted of several jungke (police-
men) and a few Japanese soldiers. When they landed at Wops, Birmori
was waiting for them. The two groups drew up facing each other, each
with its leader in front. The Japanese leader came forward and called
Birmori to negotiate with him. They faced each other, one with his
hand on his Samurai sword, the other with his long Biak sumber
(hatchet). Yasimoto taunted Birmori, saying that he was an agitator
and a coward.
When the Japanese made play of drawing his sword, Birmori suddenly
lunged forward with his hatchet and killed his adversary with one blow.
A short but violent fight followed, and the Japanese group took flight.
202 CHAPTER VIII
Tomasilla tried to swim across a small river, but was hit by a spear.
He was taken to Korido where he succumbed to his wounds.
Birmori realized that the Japanese would come in force to take
revenge, and he fled to the forest. The Japanese availed themselves
of the services of Stephen Wanda who was to hunt for Birmori and
his men. There followed a period of confusion and disorder, of man
hunts and retaliations on both sides because of actual or supposed
betrayals. On one of these occasions Birmori's wife was killed. When
Birmori heard this, he came out of the forest to find her grave, and
since he had loved her very much, he dug up her dead body to have a
last look at her. When he was thus occupied his own men set upon him
and he was killed. The people were tired of being hunted, and since
a price had been set on Birmori's head, they cut it off and took it to the
Japanese, expecting thereafter to be left in peace. But their hopes were
vain. The hunt for the Koreri and A.B. army groups continued. Biak
policemen also played a considerable part. There was much killing on
both sides in this period, but the annihilation of Manswam and Wops
meant the end of the Koreri movement.
11. Koreri Symbolism in Numfor (c. 1943-44)

Probably the last to hold on to the Koreri idea was a small group
in Numfor. This group possessed a kind of retreat near a small lake in
Numfor called Kawempi.
Their leader was an old woman from Bawe. Several huts made of
leaves were built in the retreat to provide daytime shelter for the real
Koreri followers who were sensitive to sunlight. One of these huts stood
at the foot of a coconut palm with curiously rolled leaves. Such trees
are rare, but it is even more uncommon for them to bear fruit.
In mythical times the Morning Star descended on such a palm, which
is therefore called Manarmakeri tree. The tree near Kawempi was called
Srai Radio ("radio coconut palm") because the Old Man was alleged
to send his messages through it. In the little hut at its foot the old
woman lived more or less like a hermit. She and her companions
dreamed their dreams, had their visions, spoke strange languages in
their ascetic ecstasy, and sat staring at the pool Kawempi. In the past
the Anggradifu clan used to live here. This clan had regarded the pool
as a source of omens. When a certain position of the constellation
Romangwandi (Scorpio) caused much rain, they waited until the water
rose so high that it flowed through a narrow channel to the sea. This
was an indication that the time had come to go on distant voyages, for
it was said, Kawempi siokir ("Kawempi is flowing off"), it will warm
the sea and quiet the waves of the west monsoon: Suandi namar ("the
waves are calmed"). It had now become a symbol. From this place the
powerful faith of the older people would make Koreri come, and the
Pacific where Japanese warships were spreading disaster over the
turbulent waves would some time come to rest. The turmoil of war and
civil strife hardly penetrated to this secluded place. Here, both old and
new songs were sung to expedite the coming of Koreri. One of the best
known songs was:
Morning Star, greatest of all the stars

Come and be my herald, and make me a hut of leaves
in the east, in the East of Judaea.
After the occupation of Hollandia in April, when airplanes were daily

in the air and the Americans had begun their heavy bombing of Numfor,
it was from this place that the message came "The Old Man, Manar-
makeri, is leading the Americans who are coming to liberate us".
June 1944, Has Koreri really come?

All expectations of Koreri had been drowned in blood. An early
liberation, speeded up by their own efforts, had not been realized. When
the Americans came with their powerful fleet and with their airplanes
that came gliding along like black clouds, no one could take it in. People
had not even had the remotest conception of these phenomena. It began
at night, when the airplanes dropped flares. The bright colors, followed
by heavy explosions, in short the whole business of modern warfare
appeared to these simple-minded people in a haze of apocalyptic mystery.
Was it Manarmakeri himself descending in the light of the flares, or was
it the Morning Star? Such a "shower of stars" completely dazed them.
What could they think when at night they stood staring at the bright
sky in frightened rapture? How was this to be reconciled with their
Koreri that would come falling like a light from heaven? These "Heralds
from Heaven" in light and color proved to be the forerunners of a hell
of fire and pain, and of large-scale destruction.
Then the first news from Biak came in. The Americans were construct-
ing a naval base in the Padaido Islands, and . . . the great miracle had
happened; not one ship, but hundreds of ships had come, loaded with
204 CHAPTER VIII
supplies which were put ashore on Meokwundi, the very island of the
Messiah. The wide lagoon, created long ago by Manseren Manggundi
as an outlet to the sea, provided the Americans with a naval base in the
open sea (cf. map I). The whole island became one big warehouse and
the Biak people, in their first astonishment, shouted themselves hoarse.
They had been sent away from the island by the Americans but, of
course, only to be called back later and receive their share of the
treasures. The Americans, moreover, lavishly distributed clothing and
food, material seemed worthless, ships came in hundreds, men in
thousands.
The Koreri had come. All that had been prophesied was now fulfilled,
all except the return of the dead. But the expectations that had been
realized were drowned in the downpour of goods, the reality proved
inexpressibly greater and more confusing than the dream. Eventually
the Koreri was engulfed, amidst the tumult of war and the extermination
of the Japanese, and washed away by the waves of western technology.
12. The Great Movement in Japen

Information from Japen shows that it was not until July 1942 that
reports about the Koreri movement in Biak and Numfor became so
positive that canoes were sent from Japen to investigate. As was to be
expected, the first reaction came from the villages on the north coast
where the people are either descended from or closely related to those
of Biak, or whose culture, at least, has been much influenced by that
of Biak. Various villages in Japen had already for a long time been
trading with Biak and Supiori.
No konoor appeared in Japen, and there was no question of region-
alism. The developments of the movement here took place under the
direct influence of people from Biak, who often came themselves and
played an important part.
The first messengers to Biak were sent from Dore, and later from
Tindaret. Stephanus must have been in Rani still, for they returned with
many stories and with air kabal. This invulnerable-making water was
of great importance later.
About the origin of the air kabal many different stories were told. It
was said that it came from the island where Angganitha had lain ill,
and that she had been cured by drinking this water. The water was
supposed to flow from a coconut tree, and have three colors, red, white
and black. A guru in Biak, however, told us there was some connection
with a myth about a giant snake which had these colors and lived in a
pool in the little Island of Nusambawi; this snake was said to have
magical powers. Others regarded Sowek as the source of the water.
Some described how the "water from heaven" was collected (cf. p. 177).
In Japen it was said that it was prepared on a plate, in a house where
the rays of the sun fell on the water through a glass window in the roof.
Afterwards the water was mixed with oil and used in baptism. This
water was called air umur, water for a long life.
The Biak people used to come to Japen in their canoes to distribute
this water; they often gave instruction at the same time. A typical story
is that told by one of the village headmen, on his return from a trip to
Rani. The following report is given in as literal as possible a rendering.
"At four o'clock in the afternoon of September 10, 1942, the village
headman arrived with the air kabal in the village Ambadiru. It was
brought in from the North, and the sound of drums could be heard
from afar. Thus the 'water' came into the village with the beating of
drums.
The village headman immediately held a speech, which went as
follows:
'Now I want all of us to begin dancing, for the news about the
Manseren Koreri is true. If I had only heard it, it could be a lie, but
I have seen the signs with my own eyes. First, when we danced at
Karawal we saw a letter falling from heaven. This letter we took to a
guru who explained it to us. It said: 'The old world is below, the new
world is above. The time is at hand when the old world will disappear'.
Secondly, when we danced at Ariobu we saw a light like a lampu gas
(kerosene pressure lamp) descending to the tops of the coconut palms,
and being drawn up again. Soon after we saw a large canoe emerging
from the sea, which came to anchor at the landing-stage. After a short
time it suddenly disappeared.
Therefore, if a guru or anyone else offers resistance to this new order,
his head will be smashed and the sea will be his hell. All who obey the
orders of the new Manseren Koreri, however, will be allowed to live' ".
These orders were actually carried out. Consequently, many people in
Japen lost their lives.
Initially, full emphasis was laid on the Koreri idea. The dancing on
the north coast spread to several villages. In the church of Dore, people
danced to the beating of ancient drums each afternoon from 3 to 7
o'clock. They sang hymns in praise of Manarmakeri, and songs to plead
for his early return. As long as the guru and the Christians showed no
206 CHAPTER VIII
hostility towards the movement, life in the congregations — at least

outwardly — could go on unhindered. During these months the church
at Dore was faithfully visited on Sunday's, and as long as a guru did not
speak against the movement not the slightest obstacle was put in his
way. It was said that the guru had only taught the "shell" of the Gospel.
The kernel of the Message had been kept secret and would only now
be revealed by Angganitha and Stephanus. Unbelievers were threatened
with heavy penalties, the Messiah would turn them into stones or pigs,
when he came.
This movement was wholly regarded as an extension of the Gospel
preached until then. The Dutch missionaries had done good work, the
greater part of their message was true, but the statement that the
Messiah was born of the Jews was a great lie. God in Heaven would
tolerate no longer that the poor, oppressed, and repressed Papuans had
to live with this "incomplete Gospel", therefore He had sent the
prophetess Angganitha and the General Stephanus.
The messianic secret lay stored away in the kampong of Stephanus . . .
in Manswam. In his house there was a chest. God Himself would
disclose the secret of this chest on the day of the Manseren's return.
Then the salvatio would become public and available to everyone. All
the faithful would cast off their dark skins and become white; there
would be no more dying, all would gain eternal life.
In their canoes the Biak people brought a small sheet of glass which
was allowed, with much mysteriousness, to pass from hand to hand in
the villages that were visited. When the glass was held at an angle
before the eyes, and the sun's rays played on it, the chromatic spectrum
could be seen. The beautiful colors offered a foretaste of the splendor
which the new times would bring on the coming of the Manseren.
Here, too, glossolalia occurred. On the Island of Meosindi (created by
Manarmakeri on his departure from Japen) everyone was infected by a
mass excitement in which state glossolalia appeared. In Kanaki, a Biak
village in the south-west of Japen, the same symptoms occurred on a
large scale.
The dread in which the people held the graves and the spirits of the
dead (apparently much stronger in Japen than in Biak) suddenly
diminished. The graves were expected to open on the day of the return.
Everywhere people were called on to mend their ways. The Manseren
stayed his coming, and was greatly distressed, because his own people
rejected him, whereas the people of Europe had accepted him, thus
earning progress and prosperity.
Part of the above has been taken from an unpublished report (316a)
by H. J. Teutscher. His account further shows that the strict rules
prescribed by Angganitha, and later by Stephanus, but particularly by
the real Koreri group, were taken seriously.
"It is noteworthy that much care was taken that the daily ritual
dancing should not lead to excesses, particularly sexual excesses, as is
wont to happen at dances. Everywhere the people were enjoined to
anticipate the coming millennium with a life of holiness. It was strictly
forbidden to dance after dark. Dancing was stopped as soon as dusk
began to fall. Repeated and serious warnings were sounded against
adultery and bigamy".
Very soon, however, the "revolutionary" element, as Teutscher calls it,
asserted itself.
Outsiders have been all too ready to speak or write about the notions
and actions of the Papuan population in a disapproving or derisive way,
without earnestly attempting to criticize themselves, or the authorities
who so greatly influenced the daily life of these people. It is striking,
for instance, that in the reports, of which I have dozens at my disposal,
and in the completed questionnaires about the movements, certain factors
have been almost consistently omitted. Particularly those submitted by
persons who were personally concerned in the movement, whether as
victims or otherwise, suggest that important facts have been left out.
One fact they often fail to mention is that in a great number of cases
the action from the side of the population was a reaction. Only very
little is known about this. Much criticism is directed at the Mission,
such as the fact that guru dismissed by the Mission could find no other
employment, or that the missionary would take decisions without
sufficiently consulting the people.
The old customs were often too vigorously attacked, although it was
chiefly certain guru who did much harm with their proverb adat Papua,
adat bodoh ("the Papuan customs are stupid customs"). Their actions
were, understandably, regarded as an extension and a consequence of
the task of the missionaries. The population, however, could always
make an appeal to the Mission, and this did in fact lead to many a
punitive transfer or dismissal of persons who exceeded their authority.
Teutscher who personally learned the following from the population
ten years after the movement, wrote in the above-mentioned report: "It
was proclaimed more and more boldly that all non-Papuans, both white
and Amberi (Indonesians), should be got rid of. They (the Amberi)
had always been the oppressors. It was they who were to blame for the
208 CHAPTER VIII
backward conditions and the low standard of living of the Papuans.

The often objectionable practices, in the past, of Amboinese government
officials, guru, Indonesian traders, as well as of several Dutch District
Officers provided plenty of food for inflammatory conversations. It is
appalling how, even in those critical months, many Amberi showed such
a lack of understanding of the precarious situation, that by their behavior
they merely added fuel to the fire".
The writer continues with an outline of the measures that were taken
when the crusader flags of Manarmakeri were brought from Biak to
Japen, and organizations under the leadership of a Damai arose every-
where, just as in Biak.
"In September 1942 a certain Assistant District Officer considered
it high time to take strong action. Accompanied by a small group of
Amberi policemen, armed with rifles, he set out on an expedition to
purge the whole north coast from Pom to Yobi.
It was time to thrash out the rebellion in those villages where people
still danced each day. When the expedition reached Dore, all the
inhabitants were summoned to gather in front of the village headman's
house. All the men were told to lie on the ground face down, the women
and children in a circle around them. The "tuan (master) administra-
tion" went round himself with the rattan cane beating the men, one
after the other, black and blue. When he was exhausted and stood
panting for breath, the assistant headman (the Wakil] was ordered to
continue the punishment. He was forced to lash his own headman with
the rattan till he bled. Next, the women were forced to perform endless
deep genuflections until they fell down exhausted. In Tindaret the
inhabitants were given the same chastisement, but when the 'expedition'
came to Yobi this village had been sufficiently warned and the armed
men took up positions. The gentlemen of the expedition were politely
welcomed by the headman and then led into an ambush.
In the ensuing fight four men were shot. Then, chased by their
enemies, the policemen took flight and two of them were wounded".
Even if these reports are biased and grossly exaggerated, we may be
sure that rumor supplemented them with every real or supposed grievance
that could be remembered. The repercussions of these actions are clearly
reflected in the rigorous instructions laid down by Birmori in Biak
(p. 196).
Immediately afterwards the organization of the "Koreri army" was
energetically taken up. Those who went to Biak returned from their
"pilgrimage" promoted to Damai, officer, or any of the other ranks that
already existed in Biak. In June, 1943, the Koreri army was complete.
The army officers of Biak had organized everything. For some months
already a check had been kept on all canoe traffic on the sea night and
day, to prevent the escape of any Amberi, whether official, guru, or
trader. A big expedition went to Kurudu, where the majority of the
population refused to cooperate. As a result of all sorts of terrorist
activity the Koreri army had considerably gained in force. More and
more villages, some of which at first had disagreed with the movement,
now joined the army under this pressure.
It would carry us too far to follow the whole route of the army. Suffice
it to mention that many victims were made, many churches were burned
— among these the church of Kurudu, a paragon of the art of the
Christian woodcarvers — and many Amberi lost their lives. Waropen,
however, was not occupied. The headmen of the villages in this area
presented a united front to the Koreri army. From the writings of Held
we know that the Sera-bawa of Waropen have much more authority
than the headmen in Biak. In cooperation with the guru they kept the
Koreri movement out of their region.
When the Japanese started their action against the movement, they
began in Japen. Several villages were burned down, and here and there
groups of people were shot. That was how Nimrod of Randawaia, the
leader of the Koreri movement in Japen, was killed by the Japanese
on the football ground at Serui. This put an end to the public mani-
festation of the Koreri belief.
Concerning the movements in Japen. Teutscher concludes that "The
impression is unavoidable that the movement in Japen developed more
and more in a political and nationalistic direction". Among other things
the 'eventful day' is expected to bring freedom, and although what this
constitutes may be commonplace, it is at the same time proof of the fact
that, in Japen too, the Koreri idea has been secularized.
13. The Final Phase of the Great Movement

In our historical outline of the movements we found that in each
case the movement after a while petered out and the participants went
back to their usual activities. This time, however, the way back, for many
of them, was much more difficult. The most prominent leaders had lost
their lives and the others could not simply retire to their villages. Too
much had happened. Many people, among them Stephen Wanda, tried
to find another way out.
210 CHAPTER VIII
When Stephen Wanda, as leader of the movement, lost his following,

he took employment with the Japanese as a policeman. Many members
of this Biak police force maltreated, betrayed and killed their compatriots
in an inconceivably cruel and cold-blooded way. They particularly
abused their power to commit sexual excesses. The coming of the
Americans made them quickly change their policy. Wanda and many
of his fellows announced their intention to join in with the Americans,
which several of them later managed to do. The Japanese, however,
learned of Wanda's intentions and so he was beheaded at Wari, a
village on the north coast of Biak. The arrival of the Americans prompted
the other policemen to make such a massacre of the fleeing and cornered
Japanese soldiers, that they were honored as "heroes of the liberation".
But the people themselves who had suffered under and by their brutal
behavior, did not consider their earlier crimes paid for.
Another leader, Jacob Sopen of Yamnaibori, withdrew with his
followers to the inland of Biak. He cherished no other ambition than
to be a konoor. He therefore reacted quite normally when Koreri failed
to come. At the time, the "Company" 3 had ordered him to live on the
coast. But now he went back inland and began to organize dances. In
his case the Koreri expectation had led to a sort of revivalism of the
old culture.
Most astonishing, however, is the fact that all the followers of the
movement later calmly attended religious services, as if nothing had
happened. After such an unmistakable demonstration of how little they
had understood the Gospel, one would rather have expected them to
return to their "previous paganism", as Jacob Sopen did. This conclusion
is not correct, however, not even in the case of Jacob Sopen.
In my opinion there were two reasons why the leaders mixed the
Koreri message with biblical elements. First, because they were convinced,
as they frankly avowed, that what they understood by Koreri was
essentially not only similar, but identical to the Israelite and Christian
Messiah and the Millennium. Secondly, because they wanted to convince
the Christians that they could join the movement without any con-
scientious scruples.
From many statements dating from the period of the movement, it is
clear that the real and emotional background of Biak culture fully
asserted itself, and that, in an otherwise normal way, the new elements
of culture and Gospel were assimilated in their mythology.
The use side by side of elements derived from different systems of
3
See footnote to p. 44.
belief is called syncretism, but this is a vague term. Actually there is no

question of a symbiosis of dissimilar constituents keeping their own
characteristics. The religious systems in New Guinea freely accept all
kinds of foreign elements which are, however, adapted and adjusted to
the indigenous system, and may even wholly lose their original character.
Since mental life is dominated by "paganism" with ancestor worship,
magic, and mythically associated images, it is inconceivable that these
associations should fail to arise within a relatively short time on hearing
the Gospel. The associations will continue to rise from the subconscious,
even if the conscious mind has chosen the Gospel. This also includes
what might be called "the historical contents of the conscience". As long
as the subconscious has not been fed from the new sources in the
experience of several generations, mental life will continue to be
dominated by the old norms and associations. Until such a time, people
may believe, in perfect good faith, to have thought or acted according
to the Gospel, whereas the thoughts and actions were essentially of a
mythical or magical kind. It is impossible, therefore, for the so-called
real Koreri followers to have any sense of guilt about their Koreri
expectations. The same is not true of the followers of the pseudo-Koreri
leaders, as already appeared from the fact that a distinction was made
into different categories. This also became clear from the way in which
the participants themselves, some years after the movement, viewed
these matters. When they spoke of kakiar sararer ("false belief") and
made fun of the extreme cases, it was indeed the pseudo-followers they
referred to.
Their views on the essence of the Koreri belief are not so easily
expressed. The "shy smile" to the outsider also indicates that they
realize their inability to explain the substance of this belief to a stranger.
When Stephen Wanda had himself called Allah Supiori and claimed
that he and his wife Theodora had "already ascended to heaven and
appeared before God's throne, and that Jesus was Theodora's child",
this might seem to us an expression of religious mania, if not megalo-
mania. How could he have expected such an assertion to be believed?
In the myths, however, we hear a few times how a mythical figure
climbs up to heaven where he meets Manseren Manggundi, who cedes
his own place to him in deference to the magical powers he displays.
Because of his miraculous powers Manggundi, the Old Man, is also
identified with Nanggi. Stephen Wanda posed as the returned Mang-
gundi, the Manseren Koreri, whose highest title Manseren Nanggi he
used. Translated into Indonesian this is Tuan Allah, in English "the
212 CHAPTER VIII
Lord God". If it is said that Wanda called himself the God of Supiori,
this interpretation is rather far removed from the original intention.
The wife of Manggundi was called Mary and her son Jesus. If Wanda
was Manggundi and his wife Mary, Jesus would indeed be their son.
Within the atmosphere of the Koreri expectations, this identification
would sound very natural to Biak people. But if these things were to be
explained to a European, who knew nothing about the whole back-
ground of Koreri, what else could they do but smile shyly?
The little that was left after the violent end of the Koreri expect-
ations was pushed back, but it partly found an outlet in a nationalistic
direction. In particular this is true of the group which has already been
referred to as that of the "external Koreri followers". The real Koreri
followers — the visionary group — considered the political aims a
derailment from the real cause. Already during the Japanese occupation
they had openly expressed this view when acts of violence were com-
mitted : "Blood has mingled with our invulnerable-making water, Koreri
will not come".
The Koreri expectation has not, however, died out. The longing for
an "Ideal State", for an escape from the misery of life, is a common
human desire, but the forms in which these expectations find expression
vary greatly. Sometimes they take the form of a kind of utopism, an
instance of which is found in Biak.
The so-called Suara Rayat movement was started in September 1945,
in one of the Padaido Islands called Nusi, by an Assistant District Officer.
Refugees from the coastal region of South Biak were still living in Nusi
at the time. This movement also won followers in Supiori and the north
of Japen. Its purpose was to replace the by then restored Dutch Govern-
ment by an American administration. Some American officers had, in
a quasi-official way, shown the American army stores in Meokwundi
to natives from different parts of the country.
Since at this time no taxes and no labor services were exacted from
them, the people were not unwilling to see this situation continued.
The distribution of supplies among the population, in particular,
made a deep impression. To perform civic duties in American service
was considered a privilege since it offered an opportunity to get a share
of the supplies. An American officer offered to forward a petition to
President Truman in Washington. A few such documents were actually
prepared and some meetings held, but then the Government intervened
and the movement came to an end. The petitions of course did not
reach their destination.
This movement was related to Koreri only in that it reflected the

longing for a time of abundance without any cares. The very fact that
people thought they could live in abundance without having to work,
characterizes this expectation as a kind of utopianism.
When we examine the expectations which the Biak people hold at
present with regard to the future, we find that the Koreri ideal is still
dormant behind a more commercially adapted and formal participation
in planned economic development.
Little by little the boundaries of what can be attained, here and now,
have shifted. The ideal State has become a far more limited province
and the expectation of resurrection has grown into an acquiescence in
the Christian sense. Even so the expectations of social and economic
opportunities entail the risk of Koreri ideals reappearing in a disguised
form. There is no reason, however, to believe that this will occur always
and in every case since, after all, thousands of people also took part
in the movement without much inner conviction.
CHAPTER IX
THE HISTORICAL FACTORS AND THE

INFLUENCE OF THE CONTACT-SITUATIONS
ON THE MOVEMENTS
In this chapter we shall briefly survey the past contacts of the Biak
people with the outside world and its representatives. These contacts
were of great importance, as they were for every "primitive" people. In
putting an end to isolation, they gave rise to all the various opportunities
and difficulties of acculturation.
What influence have these historical factors had on the emergence
and recurrence of the movements? The historical factors we shall con-
sider here include also the internal history of the Biak people, since this
led to many migrations and contacts with other peoples of New Guinea
and the Moluccas.
The historical factors fall into six categories:
1. Mutual rivalry, which was the cause of many migrations. A clear

instance is found in a report by Von Rosenberg. He states that about
1840 the former population of the Padaido Islands was "all but ex-
terminated by the savages of Biak. The inhabitants of the village of
Yobi, formerly situated in Meoskowundi (Meokwundi, K.), moved to
the north coast of Japen where they founded a new village of Yobi".
In a note, however, he adds: "This migration must have taken place
long ago, for Weyland's map (1705) already situates the village of Yobi
on Japen's north coast" (295, 24). In the myths, too, migration of one
of the parties is often mentioned as the only solution to internal tensions.
As far as we know, the first emigrants were the Sawai; they migrated
to East Halmahera before 1500 and merged with the autochthonous
population.
2. The raids, which penetrated far into the Moluccas, and even to
THE HISTORICAL FACTORS OF THE CONTACT-SITUATIONS 215
Celebes and Java. On these raids women were abducted and goods
stolen. From these times (centuries ago) date the "treasures", the
valuables of foreign origin, which since those days have played an
increasingly important part in ceremonial exchange.
3. The subjection to Tidore after the defeat of the heroes Fakok and
Pasrefi in their fight against the Sawai and the people of Gebe, who
were or became tributary to Tidore. The Biak people suffered the same
fate. The legend of Gurabesi tells how this hero from Biak, the ancestor
of the four Radja (of the Radja Ampat Islands), married the daughter
of Sultan Djamaludin of Tidore (1495-1512) and became a vassal of
Tidore. This Sultan was the first Muslim of his dynasty (65, 150) and
as a result some of the Sengadji of Biak (the district heads appointed
by Tidore) also embraced Islam. In general, however, the Biak people
refused to turn Muslim. The tribute which Biak had to pay was not
exorbitantly high, but it had to be taken to Tidore. This was indeed a
heavy obligation which they often failed to meet, thus provoking the
notorious expeditions of the Tidorese hongi-fleets to the Geelvink Bay
(181, III-IV, 177 and 256). Tidore was not always to blame, for it is
known that fleets from Gebe and East Halmahera made independent
raids to the Geelvink Bay, claiming to act under instructions from
Tidore.
The people of the Geelvink Bay never presented a united front of
resistance against Tidore and the hongi expeditions. Those of Biak,
however, did take part in the rebellion (from 1780-1805) of Prince
Nuku, the pretender to the throne of Tidore. When he was defeated at
Patania (East Halmahera), he retreated to the Papuan Islands and
called himself "ruling king" of the Papuan districts (181, IV, 262).
For 25 years the men of Biak fought under his banner. Tidore and
Ternate were conquered but nothing of this is mentioned in the myths
and legends, probably because the oarsmen of Nuku's fleet were sold
as slaves afterwards (181, IV, 263).
After 1854 the hongi-voyages took place less frequently, coming to an
end in 1861 (104, 22). The subjection to Tidore imposed a considerable
restraint on the freedom-loving Biak people, but on the whole it would
seem that the fighting and slave hunting among themselves were more
serious factors of unrest and insecurity than the subjection to far-away
Tidore. Those who took the tribute to Tidore thereby earned a title
and this became an important prestige factor. The myths of Numfor
include several episodes featuring the Moluccan Princes. These appear
216 CHAPTER IX
to be fragments from Tidorese mythology, concerning the origin of the

four Moluccan Princes. F. J. F. van Hasselt comments: "The territories
of Ternate and Tidore have always contended for supremacy. No wonder
that among the Papuans, as faithful Tidorese subjects, a story originated
which told that Tidore was more powerful than Ternate" (133, 537).
This observation will be more understandable if it is considered against
the background of the fact that Tidore was regarded as the mythical
center of power after the great flood (cf. p. 95). One gets the im-
pression that, although the significance of the Tidorese hongi-voyages
should not be underestimated, the Biak pirates themselves caused at
least as much terror and dismay among the surrounding peoples, and
even among their own people. In 1886, for instance, Kurudu, a village
of Biak emigrants from the Samber clan, was assailed by a fleet of
80 Biak canoes (337, 411). Typical of this mutual hostility is the fact
that, as recently as 1952, an informant enumerating the omens which
had been obtained from the oracle Meosbefondi first of all mentioned
the sound of lamentations coming from Japen signifying: a raid is to be
expected from that side. Cheering heard in the East meant: we shall
undertake a successful raid in that direction and kill the population
there to the last man (ngo mun si ra si bro; cf. also 184, 87).
In view of these facts it is my opinion that the strife and predatory
expeditions among the peoples themselves played a far greater part in
making life miserable than the subjection to Tidore. The messianic
movements should therefore not be regarded as a means of escape from
the "distress" created by Tidore. The situation was not unbearable and
there was no question of groaning under the Tidorese yoke.
Resistance against the Tidorese domination did appear in the move-
ment of 1855, when a part of the Koreri message stated that no more
tribute should be paid. In the later movement the slogan "no more taxes
and forced labor", reappears but this time it is directed against the
Government.
4. Contacts with Europeans. Portuguese and Spanish sailing-vessels

had been visiting New Guinea since 1527, and Dutch ships since 1619.
The first contacts with the Dutch were far from friendly. The Padaido
Islands owe their name, "Traitor Islands", to these visits. Biak attempts
to raid the Dutch ships were chiefly to blame for the strained relation-
ship. From the fact that the Biak people were not in the least impressed
by the size of these ships, it may be inferred that they had seen this kind
of vessels before. These visits did not have much influence on the course
of events in Biak. The Biak people never knew that in 1545 the Spanish
took possession of North New Guinea for the Spanish crown. When in
1793 the first Europeans established themselves, with the permission of
Prince Nuku, in a fortress on the Dore Bay, the Numfor responded by
capturing the English garrison of this fort "Coronation" and selling
them as slaves (120a, I, 337).
The history of New Guinea tells of the conflicts between the Dutch
East India Company and Tidore, the latter being blamed for the Papuan
piracy, but it was the inhabitants of the Radja Ampat Islands and Misool
who were chiefly to blame, although emigrants from Biak certainly
contributed their share. The Sengadji of Warsa (present Sausapor), for
instance, detained 25 sailors who had come ashore looking for water
(ibid., I, 325). From the way the Biak people negotiated about the
ransom to be paid for the prisoners it is evident, that they were
accustomed not only to capture shipwrecked persons who were cast
ashore, but any sailors they could lay their hands on (on castaways see
120a, I + II passim).
These few instances clearly show that in the 16th-18th centuries
European influence was very slight. After 1828, however, it increased
when Dutch Administrative officials, with warships, travelled along the
New Guinea coast to put up escutcheons, appoint or confirm the appoint-
ment of headmen on behalf of Tidore, and punish slave hunting and
headhunting. This intervention became more frequent after the Govern-
ment was permanently established in 1898.
5. The Mission. In the first chapter this subject has already been
mentioned. The Mission began its work in 1855, though initially its
influence was slight and restricted to the immediate surroundings of
the Dore Bay. In the many movements noticed by the missionaries soon
after their arrival, there was no question of antagonism towards these
foreigners. The subsequent hostile attitude of the konoor was a direct
result of the criticism leveled at them and their activities by the mission-
aries. In 1861, when Geissler, already dejected because of the appearance
of a konoor in Mansinam, went to Wandamen he discovered a similar
figure in this area. In the early years, accordingly, the Mission can be
ruled out as a possible direct cause of the movements. The historical
outline moreover, provides 18 instances of movements arising in places
where the Mission had not yet arrived (cf. Nos. 1, 2, 4, 5, 6, 7/8, 9/10,
11, 13, 19, 20, 21, 27, 29, 37, 38, 39, 43 and the case cited in Held's
book on Waropen, 149, 310). The reaction to the coming of the
218 CHAPTER IX
missionaries was limited to the incorporation of some of them in the

rallying message of the konoor, and in new versions of the myths.
Ottow (1860), for instance, was promised participation in Koreri,
and the Missionary-trader R. Beyer (1867) a free choice from the
expected treasures. The deceased Missionary Woelders was mentioned
in the message of the 24th movement in which, as a kind of propaganda,
he was said to have performed several miracles. Because he showed
displeasure at this, Bink, another missionary, was reduced, in the 25th
movement, to the rank of ordinary seaman on the coming Messiah-ship.
Van Balen was included in the gallery of mythical heroes: Eygendaal
heard that he (Van Balen) had been cast for a St. George part. It was
said that, when a large snake was making havoc in a certain area, he
snatched it from its hole single-handed and wrung its neck (89, 60).
Another story told how an inderri (witch-doctor) had come to the
mission garden and, turning a stick into a snake, had challenged Van
Balen: "Can you match this?". Whereupon Van Balen threw a handful
of salted fish into a tub of water, and the fish returned to life and began
to swim (ibid.).
The richness of the mission-house furniture in comparison to the
contents of a pile dwelling, and the multitude of curious objects such
as mirrors, undoubtedly appealed to the imagination of the population.
Little babies were sometimes carried in procession around, or if possible
through, the house of the Missionary Woelders at Andai, "so that they
could see it all and become rich too" (cf. p. 270).
6. The Government. The first manifestations of the Administration

consisted in flag-showing and now and then punishing headhunting and
murder (cf. the 21st movement), but later all this changed. The
increasing activity, designated by the term "pacification", did infringe
on the usual course of things in which heroes could win distinction by
successful raids, and each clan group laid down its own law.
The 27th movement brought the first reaction to the presence of the
Administration but as yet no opposition. On the contrary, the konoor
believed he could involve the District Officer of Manokwari in his
movement. The further measures such as the appointing of village
headmen, the punishing of witch-killing, and the prohibition, for sanitary
reasons, of burial of the dead in their own yards, increasingly interfered
with the life of the Biak people. Taxes were imposed and labor services
demanded for the first time in 1912. Of the taxes it is reported that. . .
"In general the collection gives little trouble. The levying of taxes in
the past by Tidore has made the people accustomed to the idea that
foreigners impose taxes" (90, 143).
It is even reported that the payment of taxes was initially regarded as
a matter of prestige. "Registration never met with opposition. On the
contrary, some villages which had not been registered envied those that
had, and voluntarily came to report or asked the Administration to visit
them. Trips of several days were undertaken to Manokwari in order to
pay the taxes personally" (142a).
This attitude did not last long. The movements that arose after this
date all repeated the promise of "no more taxes and obligatory labor".
The inhabitants of the mountains reacted in the same negative way
to these institutions. When we went to visit people living in the mountains
our interpreters would shout from afar, as a friendly introduction, "we
do not come for taxes or labor services".
Because the payment of taxes was postponed as long as possible, mostly
until a summons came from the authorities, this small sum of money was
nevertheless felt as a burden. It was very difficult for the people to
obtain the necessary money at short notice. Levies in kind, however,
were even more difficult to collect, since products of market value are
unequally distributed over the island. In Biak it repeatedly happened
that people sold ceremonial exchange goods to Chinese traders in order
to obtain cash money. The Government did try to meet these difficulties,
particularly to protect the population from the usurious practices of the
traders, but payment of taxes remained a hateful institution.
The labor services and kampong duties gave much reason for
complaint, even more than the taxes. Sometimes people had to paddle
for days to reach the places where they had to work. Some of the causes
of complaint were the lack of provisions for the voyage and the duration
of the work, and the fact that the members of the family who were left
behind could not be sufficiently provided for. Moreover, the duties
which they had to perform in the Administrative district centers, such
as picking grass, digging ditches, and building jetties for the convenience
of strangers only, were regarded as absolutely pointless. To describe
the songs which the paddlers sang on their way to these "public duties",
by the terms "lese-majesty" or "insubordination" is almost an under-
statement.
The spiritless way in which the men worked under the direction of a
District policeman clearly demonstrated their aversion.
The Papuans never understood that this was the only way in which
the Public Administration could get the population to accomplish
220 CHAPTER IX
something for the common interest, and that the kampong duties con-
tributed to public health (drainage system, wells for drinking water).
The work was considered slave labor and meaningless, since its purpose
was not understood. It is not surprising that people resented these duties,
although no overt resistance was offered except in the messianic move-
ments. Although every konoor mentioned taxes and obligatory labor in
his rallying message, these were not the main causes of the fierce
antagonism exhibited towards the Government by many followers of the
movement. This attitude was due rather to the interference of the
authorities with each new movement on account of "disturbance of
peace and order and the deliberate circulation of alarming rumors", as
the phrase goes. Henceforth, every konoor resisted the authorities. Strong
injunctions of secrecy, on pain of death, towards government officials
and strangers were part of the rallying message. Overt resistance against
the representatives of the Mission occurred only if they were thought,
or known, to have informed the Government of an earlier movement.
In 1911 Van Hasselt Jr. acted as interpreter when Mangginomi was
taken prisoner. But in 1934 there was no question of a konoor having
been denounced; the present author even pleaded for a reduction of the
sentence. Yet rumor asserted the contrary, and in 1936 he appeared on
the list of persons to be annihilated.
The same attitude was found among the followers of the great
movement of 1938-1943, when any guru who had informed the
authorities or had mocked the movement were taken prisoner.
Important historical events therefore, have not had much influence
on the beginning of the movements. It is true, on the other hand, that
the measures taken by the Government on a previous occasion, and the
attitude of other authorities towards the movement, determined the
form and character of the next one. The reaction of the Biak and
Numfor people to the expedition up the Mamberamo river and the
subsequent movement have already been discussed (see pp. 137ff.). Here,
too, it is not the contact situation which was decisive but the fact that
a mythical center was involved.
If the contact situation really played a part in bringing about the
movements, the pacification of the Schouten Islands by Feuilletau de
Bruyn in 1915 and the following years, would be expected to have led
to such a movement. This was an instance, if ever, of direct interference
with the course of events. How the old Biak way of life, with its acts
of heroism, its taking the law into one's own hands, and its blood feuds,
was brought to an end on that occasion was still remembered by the
older people in 1952. But as far as we know this interference by Feuilletau

de Bruyn did not cause a single Koreri movement. The only result was
that he was included, as Tuan Deki (probably Tuan Dekin: commander
of the "Dekkings" [covering] force) with his ship the Pionier, in the
various versions of the myth of Manarmakeri. To Biak eyes the supplies
and the equipment of the soldiers must have seemed enormous. The
Koreri would come, they said, and the treasures which the Tuan Deki
(or the Pionier) continued to bring would then be for the Biak people.
7. Attitude towards strangers. It is pertinent here to mention the

general attitude of the Biak and Numfor people towards strangers, since
this throws light on the manner in which the coming of strangers is
assimilated in the myths and movements.
In different parts of the world the first white people were welcomed
with remarkable enthusiasm; they were taken for returned ancestors,
or gods who had gone away promising to return in the future.
In Haiti, Yucatan, and Peru the Spanish were received with open
arms. The Aztecs were expecting their great ruler Quetzalcoatl to return,
but they were soon undeceived by the behavior of the Spanish. "Instead
of the children of an incarnate god they had welcomed a horde of
incarnate devils" (61, 4-7; 243, 659). The revolt of the Zapotecs in
1550 was led by a native priest posing as the reincarnated "ancient god
Quetzalcoatl" (61, 40). In the Hawaiian Islands, in 1779, Captain James
Cook was welcomed as the god Lono who according to a prophesy would
return on a floating island (229, Vol. I, 183; Vol. II, 57). Two centuries
earlier two Englishmen, Amadas and Roger Barlow, had been received
in the same way by the American Indians, who believed them to be the
immortal spirits of the ancestors returning to the earth (343, 208).
In the years preceding the Second World War the Japanese newspapers
often ran news about the "cargo cults" in East New Guinea. The purpose
of these publications became clear after the invasion of New Guinea,
for on landing the Japanese pretended to be messengers sent by the
ancestors. In the neighborhood of Madang this met with success (160,
207-8). At Yamna, one day, F. J. F. van Hasselt was embraced by an
old woman, who believed him to be her dead son, who had appeared
to her in a dream and had said he would return.
In the same part of the country, at the beginning of this century,
he met an old man who told him that he had been expected there for
years. Before this man's mother died, she had regained consciousness for
a moment and said: "My son, I saw a white man coming to our country
222 CHAPTER IX
bringing a good faith. If ever a white man comes to live here, remember
not to reject his words, for he will be a messenger from the Lord of
Heaven".
Evidently, white people were associated with the ancestors. Sometimes
others played a similar part. F. J. F. van Hasselt tells how in Warpaperi
(Amberbaken) a spirit effigy was made of a Chinese who had been
murdered there. "The figure was even said to be provided with a pigtail"
(132a, 1908). At the back of the house in Malanu (Sorong), where I
lived in 1936, was the grave of a Japanese. The people had dug up his
skull which they worshipped and now and then brought offerings.
Well-known are the ancestor images from the Radja Ampat Islands,
whose headgear bears a remarkable resemblance to the helmets of the
Portuguese (202b). A similar image which I brought with me from the
Ayau Islands, is to be seen in the National Museum of Ethnology, Leyden.
This image has a hat resembling those of Rembrandt's Syndics in the
famous picture; it was made to hold and conciliate the spirits of
European castaways.
In the glossolalia which occurred during the great movement of
1938-43 it was thought that spirits of different nationalities spoke
through the mediums. In the Radja Ampat Islands the shamans (mon)
of Biak origin used divination books, and the writers of these were called
upon to pass judgement. I was shown a volume of the Summa Theologica
of Thomas Aquinas in Spanish, a pocket diary of F. J. F. van Hasselt,
the ship's journal of the bark Don Pedron for the year 1871, a member-
ship book of a Californian swimming club, and several book fragments,
some in Arabic. An Austrian planter who employed many Biak migrants
told me that nothing was ever stolen, but that he had to lock his book-
case whenever he went away (177, 413-14).
The three American officers who landed on the Island of Meokwundi
during the great movements, were believed to be Manggundi, his son,
and his brother-in-law (cf. p. 189).
The examples show that these are not isolated cases. The Biak people,
and doubtless also the other peoples mentioned, must have had some
foundation for their manner of welcoming strangers. The following
report by a Numfor informant, Wandow, applies to Biak and Numfor.
He writes: "When our ancestors saw the white men coming, they thought
at first that these were not human beings. Since the strangers were white
and tall like our dead, they were thought to be spirits of the dead. They
did not know where these white men came from, for their food and their
medicine also differed from ours. They did not work like we do, and they
had eyes like a cat's, just like the dead in the land of the spirits. This
was the reason why our ancestors dared not eat the white men's food or
take their medicine, for they were afraid this would turn them into
spirits too.
Our ancestors were very astonished seeing all the things the white
men brought such as mirrors, matches, clothing, and musical instru-
ments. They argued that these things were not made by men but by
the dead. Some said: 'The whites do not make this thing, but they
create it' [for 'create' the word aw was used, which means 'to call
forth', K.]".
It is apparent from this quotation that the Biak and Numfor people
also viewed the white people against the background of their mythology.
The coming of the strangers was digested and subsequently assimilated in
the mythological sector of their culture. It is understandable that in
similar movements in almost all parts of the world the possessions of the
white men created immense interest. Everywhere these strangers arrived
with large ships, heavily laden with goods. Wherever the white men
went or settled, these ships and supplies followed. According to the Biak
Koreri ideal they could indeed "anan ro mob oser" (have abundance in
one place). The close contact with strangers did not at once bring about
a disintegration of the indigenous culture of Biak. For one thing the
Biak people discovered that these strangers were ordinary human beings.
This came as a shock. When Missionary Woelders died the Numfor said:
"If even he dies, what will happen to us?"
Though the strangers had descended from the mythical and super-
natural sphere to profane life, their goods which could not be believed
to have any but a mythical origin remained in the sphere of the ancestors.
That the strangers were not ancestors had already become obvious, since
they kept all the goods for themselves, but people continued to believe
that the goods were associated with the Papuan ancestors. The ancestors
had sent the goods from the West (the land of the spirits) to their
descendants, but the messengers (the white men) had changed the
addresses and only the strangers profited by these consignments. In the
eastern part of New Guinea, where the land of the spirits is believed
to lie in the Cyclopean Mountains, the explanation was: the goods come
from this mountain, they travel underground to Holland, whence the
cargo is shipped. But the strangers have changed the addresses so that
the people of New Guinea get nothing. J. Bijkerk, the first missionary
who went to live in the interior beyond Hollandia, was often visited by
people who came to look at a crack, made by an earthquake, which ran
224 CHAPTER IX
exactly under his house. It was said that all his money (for the salaries
of the teachers and evangelists) came by this way from the world
beneath.
In the mythological way of thinking it is not inconsistent to ascribe
all progress in the world, as it becomes known, to the ancestors. For
the Papuans this is the only way of explaining anything miraculous and
mysterious. For the Biak people everything is focused in the figure of
Manggundi. The western world owes its progress to him; according to
the myth he is the one who gave clothes to the Dutch. The initial defeat
of the Dutch in the Second World War was said to be due to the fact
that Manggundi had left Holland because the Dutch had appropriated
all the goods that were meant for his people in New Guinea. He went
first to Japan and then to America. It is quite consistent with mytho-
logical reasoning that on his return Manggundi will use the most
up-to-date means of conveyance.
The perspective of time in the principal myth is reflected in the
successive mentions of a trading-canoe, a plank-canoe, a sailing ship
with ten masts, a steam ship with ten masts and ten funnels, a motor
ship, and a submarine as Manggundi's craft, while eventually his
message is thrown from an airplane, or enclosed in a bottle which is
washed ashore in Meokwundi.
A parallel in East New Guinea may be pointed out in this connection.
F. E. Williams writes in his study on the Vailala Madness that, here
too, it was asserted that messages had been thrown from airplanes. One
of the leaders was said to possess such a message. This was found to
be a novel called Love and the Aeroplane (339, 29). It will be clear
that only white people would consider this a ridiculous story. The
following report demonstrates how the large supplies and the "riches"
of the Westerners were associated with the dead.
When the Americans after the war began to destroy their bulk
supplies, the Papuans accepted this without any fuss, but when in
addition the bodies of the soldiers who had been killed in action were
taken away to be returned to America, this met with opposition. ". . . one
explanation offered . . . was that this was a measure for returning the
magic secret of western prosperity where it belongs 'lest through these
bones the Melanesians should get rich' " (IRM, Vol. 38, 1949, 59).
It is evident that no violent disintegration took place to cause an
acute emergency, such as happened to the American tribe of the Sioux,
where it led to the messianic movement known as the Ghost Dance
(243). There is no denying however that a disintegration of the
old culture can have an important influence on such movements.

Could it be that in the Geelvink Bay, too, it was psychological
tensions, even if they were not the result of a rigorous acculturation,
that led to the beginning or recurrence of the movements, so that after
all these could be regarded as an expression of resistance to pressure
from outside?
8. The Problem of Acculturation in the Geelvink Bay. The growing

influence of the Administration could be discerned not only in the
manner in which headhunting, slave hunting, witch killing, and excessive
consumption of palm-wine were repressed, but also in the creation of
new functions in the appointment and instruction of village headmen
and their deputies (wakil). Initially these functionaries were placed in
an awkward dilemma, they had to choose between acting as faithful
servants of the Authorities or as representatives of their own villages.
They had only the formal support of the population, and the Authorities
proceeded too much from the assumption that such functionaries
appointed by themselves, and in some cases on the recommendation of
the population, would thereby possess the right to act on behalf of their
fellow villagers. Theirs was not an enviable position. The situation did
not change until in later years these functionaries gradually acquired
the character of leaders of their own group, no longer being mere
"governmental outposts". At present this shifting of emphasis is most
clearly to be observed in Biak, particularly since the experiment described
by De Bruyn in his article "Een proeve tot de ontwikkeling van de
Biaksche menoe" (Attempt to develop the Biak village) (55). It would
take us too far afield to give an elaborate exposition of the efforts which
were made by the authorities to stimulate the population to active
participation in the development program.
From the outset the Mission settled only in those places where it was
explicitly invited. Moreover, to show they were in earnest the population
had to build a school and a house for the teacher. After the missionary
had established contact with a village on his tours, the initiative for a
mission post had to come from the villagers. As soon as a teacher or
evangelist came to live in the village, the "climate" would change. The
teacher became the "important man" and all the others his pupils, even
outside school or catechism. Although people were left entirely free, in
the long run they could not avoid accepting the newly preached norms,
nor did they wish to do so. This does not at all imply that they realized
the consequences of this choice. Since the teacher also officiated as
226 CHAPTER IX
minister of the growing Christian congregation, his influence increased,

while at the same time causing the influence of the older people to
diminish. The members of the church councils which later were appoint-
ed in these parishes, had the greatest difficulty at first to get away from
the idea of "being a pupil". The coming of a guru meant, to all intents
and purposes, the beginning of a slow disintegration of the norms which
primarily rested on the authority of the ancestors and on religious
conviction. Eventually, the traditional ritual and all pertaining festivities
fell into disuse. For at least forty years there was a difference between
the illiterate people and those who had been to school. This immediately
led to a separation between the older and the younger generation. Briefly
the situation was as follows.
Those persons who had initially taken the lead lost control in the
course of further development. In the process of acculturation it was
not they but often strangers who were the leaders. The integration of new
elements in a society can only be effected if the whole people, as a
community as well as individually, are involved in the selection of these
elements, but after a first initiative this came to nothing. In Biak society
a true process of integration, such as often occurred in the past, is led
by the elders who also determine its pace. But in this situation the
direction was unknown, and at the very point where it would have been
of vital importance to the actual integration, control was slipping from
the hands of the elders. To use a metaphor taken from Biak life, one
might say that they had together pushed the canoe into the sea, but
once afloat the guru and the missionary took the helm, and they them-
selves were reduced to mere paddling.
The Mission recognized this danger and as early as 1892 the training
of native teachers and ministers was taken in hand. At first these
remained solitary individuals in their community, and it was years before
they received support from the society itself. The new doctrine had to be
taught by one person in deliberate lessons, whereas the old faith was
nourished by life itself and supported by public opinion. But the formal
recognition of the new principle of life, the conscious change of policy,
even in those persons who acted in earnest and were not led by com-
petitive motives, did not in the least imply that the course of the
unconscious current of the mythical and magic sense of life had been
altered. On the contrary, in the transitional period from old to new, two
different worlds were involved, not only the world of the old and the
new, but also that of the conscious and the unconscious. Only within
the sphere of the conscious is it possible to assert one's personality, but
precisely this possibility was lost because the leaders came from outside.
Man, who should be the subject in real integration, here becomes the
object of the acculturation process, and is ousted from his foremost,
active position to a secondary and passive one. The trouble is that,
though he has himself to blame and by continuing to stimulate this
course of events formally accepts the consequences, inevitably the
"spiritual" and "technical assistance" will lead to "psychological resist-
ance" (36). This resistance is found in every case where integration
cannot keep up with the changed circumstances, even in those places
where the population itself sought and keeps seeking these changes.
Through the difficulties that arise they end up in a vicious circle. The
people want progress, but to this purpose they have to accept guidance,
and it is this very guidance from outside that causes the older people
to lose their essential function. The older generations are eliminated,
as it were, and their own "real" world loses its value. Formally they join
in the new way of life, but actually they can be themselves only in the
old. In the case of a negative reaction either of two things may happen.
They may lose all interest in life and fall into a mental depression, a
well-known phenomenon in the literature on acculturation. The other
possibility is resistance, which implies falling back on the sphere of life
where they can be themselves. They know that an appeal to the
unconscious mythical sense of life and traditional associations will carry
the masses. This resistance may then acquire an explosive nature and
make it its purpose to liquidate everything new as well as those who
are responsible for it.
In this case the aim is revival of the old customs. This revivalism
might be called a negative reaction to the contact with another culture,
but there is little evidence for this in the Geelvink Bay, although among
the older generations some tendency in this direction has always been
present.
The comparatively positive reaction in this area is probably due to
the fact that neither the Government, nor the Mission, have by drastic
measures forced the socio-economic life into an acute crisis, and that
the crisis which did arise is rather one of latent psychological frustration.
This frustration finds expression in a desperate participation in over-
hasty development plans and dreams, accompanied in some cases by an
almost pathological sensitiveness about the native's position side by side
with an indifference which paralyses all initiative. The negative radical-
ism exhibited towards expressions of the indigenous culture is often due
to this same frustration.
228 CHAPTER IX
Although the Biak people became Christians, many of them never

completely let go of the Koreri ideal. Unconsciously it influenced their
thoughts and therefore their valuation of the Gospel. Conversely the
Koreri ideal was modified by the process of acculturation and the
growing knowledge of the Gospel. But even before this time the complex
of expectations had never been of a homogeneous nature. This was not
only a result of Biak regionalism, for even individual variations were
accepted as long as they did not go beyond the traditional conceptions.
These influences on the Koreri ideal continued to make themselves felt,
even into the present period of acculturation. What people with a more
synthetical turn of mind regarded as a messianic message with a, to Biak
conceptions, universal character, was to others a means by which they
believed Biak hegemony could be effected. The real Koreri followers
lost themselves in mythical contemplation, dreaming of the eternal,
statical order. What was secondary to them (ship's cargoes and abun-
dance), was of primary importance to others. One group lived in the
past and wanted to raise the dead, the other group turned to the future
and was politically engaged. One wished for a cult community of all
Biak people, others more egocentric and competitive sought Koreri for
their own village.
For one group the Gospel represented an extension of the native
tradition, with names borrowed from the Holy Scriptures, others quoted
the Bible to prove that what it contained was essentially the same as
Koreri.
In addition the movements contained an element of opposition against
western conceptions and evangelical ethics, and against western in-
tellectualism and against the lack of emotional outlets. Especially the
"dancing rage", as it was called, was a symptom of this, "what for
years had been forbidden, now again emerged". This prohibition must
not be seen as coming directly from the authorities, for on adopting
Christianity the people themselves had decided to leave off dancing
because of its "pagan" associations. Something like it is found in
Melanesia and Polynesia. A. A. Koskinen writes about a sectarianism
which, in one way or another, was always connected with a reaction
to the "morals of the missionaries" (190, 103).
An extreme instance is found in a movement which occurred in 1952
in a village near Hollandia. It contained a strongly erotic strain and was
organized by an Evangelist and a church elder. They claimed to bring
the true faith and the real meaning of the Gospel. The adepts had to
choose a spiritual wife, dissolving their profane marriage. Free sexual
intercourse was obligatory. Their interpretation of the Gospel led to the

following doctrine:
1. Heavenly salvation is found in the union of man and woman.

2. The paradise, and its entrance, is the female organ.
3. The keys to Eden (paradise) are the nipples of the woman.
4. The freedom of a Christian consists in general promiscuity.
5. Abraham's bosom (cf. Luke 16 : 22) is the woman's womb.
6. In their union with their "spiritual" partners the true followers will
beget "spiritual children" (they had to be naked for the marriage
ceremony and hold each other's organs).
When the excitement had subsided and they were called to order,
a general confession of guilt took place, accompanied by very emotional
outbursts, such as fainting. Little is known about the social organization
of this area, but in Die Gemeinde der Banaro ("The Society of the
Banaro") R. Thurnwald mentions "spiritual unions" besides the usual
marriages (317a). Could something like this have existed here and did
people return to this usage as a reaction to Christian ethics?
It never came to sectarianism in Biak. Usually this is one of the ways
in which native culture and emotionality seek an outlet in revolt against
official Christianity (300 and 314).¹
In a certain respect the Biak culture exhibits a decidedly dynamic
character. In this it resembles the culture of Humboldt Bay, where in
1
Repeatedly it is found that the unilateral adventist doctrines of certain
Christian sects have caused the revival of "pagan-apocalyptic" movements.
The book of Mormon influenced the Ghost Dance. In their turn the Mormons,
on the strength of their eschatological expectations, recognized in the Sioux
the ten lost tribes of Israel (243, 792). This also appears to be common, it
has been reported from Africa as well as from the Pacific. Not only were
some of the missionaries of this opinion, but certain native Christian sects
actually called themselves "The Israelites" (190, 101). The origin of some
movements in Africa was influenced by the literature of the Jehovah's
Witnesses (here called the Watch Tower Movement; 279b, 217 and 69a).
The cargo cults in the eastern part of New Guinea seem to have been
stimulated in no small measure by the behavior of the Seventh Day Adventists
(68, 90). From several sources it appears that the Simson movement (cf.
appendix) was also influenced by the spiritistic literature and practices with
which Simson came into contact in the house of a colonist on Lake Sentani
(158, 488).
230 CHAPTER IX
1927-35 the Seu movement, as described by Jouwe, presented a most

remarkable instance of an almost complete reformation of the old
religion in which even the land rights were changed (174).
The development of the acculturation process in Biak leads to the
conclusion that the Koreri movements do not owe their existence to
sheer revolt against this process, but are rather strained attempts at
adjustment and interpretation, on the basis of the native tradition.
CHAPTER X
CLOSING REMARKS
ON THE MOVEMENTS AS A PROBLEM
1. The Position of the Problem (in general)

To provide the necessary perspective for the conclusions elicited by
this study let us first consider the position of the problem with respect
to similar movements such as are found almost all over the world.
Although the literature on this subject is very extensive — a list of the
most important studies accessible to me is given in the bibliography —
the outcome is disappointing. Many of these writings, which are more
journalistic than scholarly in nature, mistake the spectacular aspects
for the essential and fail to give proper attention to the cultural back-
ground.
Because of this superficiality it is impossible to formulate a general
definition of these movements, while even a mere classification is faced
with great difficulties. J. Guiart's complaint about the information on
Melanesia ". . . Unhappily for the wide discussion they would justify,
we cannot as yet lean on an exhaustive survey" (116, 81) actually applies
to all areas with the exception of America. In spite of the lack of reliable
data, however, some authors have not hesitated to voice certain con-
clusions which are, of necessity, of a very provisional character while
many also suffer from the defect of subjectivity. This is illustrated by
the very diversity of the terms by which identical movements are
described, though this diversity does have its positive side, too, in calling
attention to the complexity of the phenomenon and the great variety of
aspects it exhibits.
Broadly speaking, these terms may be grouped into twelve categories:
1. general native: nativistic movements (219, 230) ;

2. ritual: cults (187, 235); nativistic cults (206a, 1-2); messianic cults
(226, 424); new cults (68, 87); modern cults (206a, 8); religious
movements (44, 259);
3. economic: cargo cults (206a) ; the cult of the secrets of wealth
232 CHAPTER X
(206a, 13; 56a; 164a; 164b; 197a; 204a; 261a; 261b; 275a;
332a);
4. eschatological: messianic expectations (90, 126); Messiah move-
ments (151, passim); Messiah expectations (72); adventism (178;
46, 135); messianism (70, 975); millennialism (347, 213); messianic
movements (17; 145, 128; 182, 148; 36b; 69b; 114c; 221b; 235a;
235b; 235c; 316a; 335c; 350) ;
5. revivalistic: religious revivalism (248); religious reversions (57,
148); revived paganism (158, 487) ;
6. individualistic: prophets (300; 314); prophetism (206a, 2); prophet-
ship (211, 262); saviors (71, 351); certain primitive steps towards
prophetship (211, 262; 51a; 58c; 114b; 114c; 203a);
7. syncretistic: syncretistic cults (271, 11); mongrel religions (229, 53);
semi-heathen heretic religions (190, 101); the new pagan movement
(206a, 9);
8. sectarian: fanaticism (302, 64; 188a, 89); religious fanaticism (188,
13) ; fanatics (160); Christian fanatics (210, 309); sects (187, 235;
78, 316; 79);
9. acculturative: the problem of the "europeanization" of the primitives
(222, 17); contra-acculturative movements (153, 531); 13a;
10. new (sometimes meaning modern): new superstition (31, 35-36);
new cults (68, 87); new religions (61; 63) ; new religious move-
ments (3, 265);
11. reactionary and political: native religious outbreaks (206a, 14);
outbreaks of a quasi-religious nature (206a, 14); native reaction to
white rule (206a, 14); the forerunners of nationalism (116, 81;
144a; 203b);
12. psychopathic: queer religious hysteria ( 206a, 14); fanaticism (reli-
gious fanaticism, 206a, 11-13); religious delusions (204); religious
mania (206a, 11); the great dream after the war (206a, 14); the
Vailala Madness (339).
It appears that the term messianism is most frequently used in

America; prophetism is the current word for Africa and is also used
by Roman Catholic writers for Melanesia; the term cargo cults is mostly
used for Melanesia; and the movements in China are often described as
sects. The most extensive and thorough descriptions are those devoted
to the movements among the Indians of North and South America. In
1896 J. Mooney published his monumental work on the Ghost Dance
(243). About thirty years later a whole series of studies on this and
CLOSING REMARKS 233
other movements appeared in North America. This was no coincidence.

Roundabout 1930 ethnologists began to realize that every culture is
dynamic in character, and to stress the need for diachronic studies to
illustrate this theory. At the same time the problem of acculturation was
claiming more and more attention (22, 622). This led to the discovery
of all sorts of movements among the different peoples studied. In many
studies, however, the dominant West European-American influence
continued to receive too much emphasis. Yet it is essential that the back-
ground of all cultures involved in the contact should be equally con-
sidered. More attention was given to psychological factors than to the
peculiar value and significance of the indigenous cultures. Insufficient
appreciation of the dynamic character of these cultures led to the
assumption that contact with the West caused a kind of cultural vacuum.
It was supposed that whatever developed in this "void" would be quite
new and of western origin. As recently as 1936 Linton discussed the
messianic movements in a chapter called "Discovery and Invention"
(218, 304). It was not until 1943 that he gave an exhaustive outline
and a classification of the movements into "magical" and "ritual". He
also proposed a definition: "Any conscious, organized attempt on the
part of a society's members to revive or perpetuate selected aspects of
its culture" (219, 230). Eschatological messianism is thus excluded,
although the Ghost Dance — in which this is such an important
element — is given much attention in most comparative studies. As
early as 1904 A. L. Kroeber, in a brief report, called attention to a
Ghost Dance which was in no way connected with any reaction to
outside influences or tensions between different races (195a). In 1935
Spier provided evidence that the Ghost Dance of the Sioux (Mooney's
book deals with the same subject) derives from the native American
Indian ideology (310). Mooney had already pointed out that the belief
in a Messiah who would come to restore a former ideal state, was
almost universally prevalent among the American Indians (243, 658),
but according to Spier he had only superficially considered parallel
cases while failing to pay sufficient attention to the cultural background.
M. J. Herskovits agrees with Spier in questioning the opinion which
held that the movements that had occurred among the American Indians
since 1870, were born from despair and were to be explained as a
reaction to socio-political subjection. What had been judged an ex-
clusively contra-acculturative movement, had actually arisen from deep-
rooted indigenous conceptions. Herskovits, therefore, considers Spiers'
study " . . . a corrective for the too facile approach that assumes that
234 CHAPTER X
anything which bears resemblance to European custom must, where

native folk have been in contact with individuals or groups of European
affiliation, be derived from this source .. ." (152, 78).
In 1936 Lowie published an unrevised new edition of his Primitive
Religion (224), previously published in 1924. In his description of the
Ghost Dance he contrasts the psychological and historical explanations.
History, to him, includes the cultural as well as the incidental. From
this point of view his argument that only historical reconstruction can
provide true insight into a situation is quite correct. Although in 1937
Lowie is struck by the remarkable parallelism exhibited by similar
movements arising independently of one another, he is also of the
opinion that these movements are new and the result of, what he calls,
"a deviation from the norm" (225, 207). He emphasizes the indivi-
dualistic nature of the movements.
Not until 1940 does he discuss Spier's work, at some length, stressing
the non-Christian nature of the movements and the decisive importance
of the indigenous culture. As Spier had already previously done, he now
includes G. Nimuendajú's study about the Guarani, written in 1914
(255, 287), in the discussion. For 100 years this small tribe wandered,
looking for "the country without evil", showing that the expectation of
a catastrophic end of the present world was an integral part of their own
philosophy (cf. 226, 425-6). Material of similar import about the
Tukuna of South America, also derived from Nimuendajú, was published
by Lowie in 1952 (256, 137). He also mentions this in his last edition
of Primitive Religion (224, 1948) but the section about the Ghost Dance
is again left unchanged. Consequently, neither the results of Spier's
study, nor those of Cora Du Bois are included in his book. In 1938
Cora Du Bois, investigating an aspect of the Ghost Dance of 1870,
found that all her informants considered this doctrine neither new nor
unique. Each generation knew its great shamans who preached the
approaching return of the dead. New movements were only accepted if
the people's culture provided points of contact. The Hupa, for instance,
rejected the movement because a new dance it prescribed required their
hair to be let down — for them a sign of mourning (46, 31). W. W. Hill
mentioned a similar instance among the Navaho (154, 525). He
discovered that a psychotic fear of the dead made the Navaho renounce
the Ghost Dance, resurrection being the very aim of the movement.
Cora Du Bois felt justified in concluding "With no grounding in the
old culture, an adventist and revivalistic doctrine was meaningless"
(46, 136).
CLOSING REMARKS 235
Herskovits (152, 89), in his discussion of Ph. Nash's book (248),

cautions against too strongly stressing "white influence" in studies on
acculturation but, notwithstanding this fact and his earlier cited appre-
ciation of Spier's work, he again establishes a necessary relationship
between these movements and culture-contact by his term "contra-
acculturative movements" which he applies also to the Ghost Dance
(153, 531). To end this talking at cross-purposes a compendium of the
research and conclusions of the different investigators is urgently needed
(cf. Supplement).
Bengt C. M. Sundkler (314) and Katesa Schlosser (300) have supplied
the most important books on the movements in Africa. Sundkler empha-
sizes their individualistic and sectarian nature; in an appendix he sums
up no less than 800 independent native "churches". The structure of the
Zulu societies is directly reflected in these sects, for instance in the great
significance attached to spiritual leadership. In the past it was the diviner
with his knowledge of oracles who was the leader, now it is the prophet.
Consequently, both these authors take the prophet as their starting-point.
It seems to me, however, that the individualistic aspect is given too much
emphasis and that too little account is taken of the fact that a prophet's
appearance will be successful only if his message holds a meaning for
his audience. The prophet's message must be based on the cultural
background he shares with his audience, for it is most unlikely that the
very personal religious convictions of a particular individual could lead
to such an — almost spontaneous — reaction.
Katesa Schlosser discusses 69 movements. A number of these occurred
in Islamic regions, a dozen were of native origin, and the others appeared
in regions where acculturation was already in full progress. She tries
to classify these movements according to their principal characteristics.
The result — a catalogue accompanied by a detailed bibliography —
is in itself very useful, but her conclusions are rather premature. The
reason for this is indicated by the author herself when she points out that
incompleteness of the material does not really allow any general con-
clusions to be drawn.
Her conclusion that the fundamental causes which lead to the
beginning of a movement are of a political and economic, rarely of a
religious, nature is questioned by H. E. Hause, who points out that in
Africa every social or economic crisis always leads to a religious revival
(144, 85).
Information about Indonesia is also scarce and incomplete, with the
exception of G. W. J. Drewes' dissertation in which he elaborately
236 CHAPTER X
discusses the background against which three Javanese guru preached

their messianic doctrines. Apart from this we only have some brief
articles which are mainly devoted to the immediate causes of movements.
The cultural background is not neglected but only superficially dealt
with.
As early as 1925 Drewes demonstrated that "the Ratu Adil cult of
eschatological and messianic expectations was composed of ancient
indigenous elements, mixed with Mahdi expectations brought by Islam"
(76, 7). B u t . . . "since the notions connected with this cult remained
Javanese, it would be more appropriate to speak of a Javanese influence
on the Mahdi expectations than of the reverse. The Mahdi expectation,
however, found a well-prepared soil awaiting it" (ibid., 9). The present
author was also told by C. C. Berg that cultural-historical research had
discovered that the movements in Java were more strongly based on
the ancient indigenous culture than was at first thought. In a radio
lecture on Javanese expectations of the future he said "Collective
expectations of the future play a part in every faith but it is the complex
of collective experiences — the cultural history of a community — that
determines the form both of this faith and of these expectations" (27, 3).
He also points out that the origin of the Jayabaya movements was made
possible by a poem in which this insignificant prince was identified with
Arjuna. Five centuries later this historic figure could, therefore, still be
seen in mythological perspective. The prophesies about the eventual
restoration of the power and glory of Mataram were the standard form
which provided the basis for many variations such as are found even to
this day, when the old ideal is filled with modern political aspirations.
Even R. P. P. Westerling ¹ with his Ratu Adil army found a place in it.
"The people of Java have learned to connect the prophesies with
expectations of an ideal state" (ibid., 7).
Contrary to the interpretations of Drewes and Berg, J. M. van der
Kroef believes that Christian influences can be distinguished in the
Ratu Adil figure (196, 161). This would probably apply only to the
conceptions of those followers who are Christians or otherwise acquainted
with the Gospel in which case, however, it is not only likely but almost
self-evident.
On cursory inspection, the movements among the Batak of Sumatra,
1
On January 23, 1950 Raymond P. P. Westerling, captain in the former Royal
Netherlands Indies Army, with a small army managed to enter and take
Bandung. He failed, however, when he tried to capture Djakarta, after which
his army fell apart (335b, 245ff.).
CLOSING REMARKS 237
which are connected with the figure of Si Singa Mangaradja (the

Pormalim and Parhudamdam movements; 145a; 253; 28), have a
pronounced reactionary and nationalistic character. They appear to be
expressions of opposition to certain situations but, here too, the ultimate
cause is probably connected with the culture as a whole. One might
point to the mythical aspects of the figure of Si Singa Mangaradja
and with E. E. W. G. Schroder draw the conclusion that he was
essentially a moon-mythical figure (173a, 212), or with M. Joustra that
he was "the son of Batara Guru and nothing less than a terrestial
appearance of Shiva himself" (ibid., 220). We would need more com-
plete material, however, to tell whether this is all there is to say. The
same is true of the Samin movement of East Java (196, 162), the Meyapi
movement (197, 135ff.), the movement around Batara Gowa in Celebes
(320), the Nyulie movement of Borneo (235, 396), the Ratu Adil move-
ment of Halmahera (23, 17), the spiritual movement of Timor (196),
and the movement of the prophet Malafela of Alor (121, 112-113).
From the Philippine Islands where the Supalado and Olot movements
occurred among the Bontoc-Igorot (61, 3-4), there is little available
information. The same is true for Madagascar where, after 1834,
Christians were persecuted because of a curious tradition about twelve
kings (102). Ramilison Emmanuel's book La Bible d'Andrianampoini-
merina, however — a most remarkable book of which I only saw a sum-
mary — appears to contain some curious particulars concerning the
principal of these twelve figures (70, 975).
The publications on Melanesia do not provide a clear picture either.
There is a large body of material but the information is highly
fragmentary, while too often the focus is on particular aspects of the
movements.
Though Williams (339; 340) did include the cultural background in
his investigations, he too was mainly interested in psychological factors
and in the crisis situation. He made one important contribution, how-
ever, in demonstrating the drastic changes that may take place within
a native religion (340, 78).
Seven more or less detailed descriptions were published after 1940
(cf. 161; 274; 114; 24; 286; 117; 35).
Guiart (116) writes about the aspect of political awareness, and
C. S. Belshaw (24) considers the "half-way situation" conditional for
the movements. Roman Catholic missionaries tend to pay particular
attention to the part played by individuals (prophets) but, like other
missionary writers, they also use terms such as "fanaticism" or "religious
238 CHAPTER X
delusions" to characterize the movements (204; 80; 81; 160). G. Pilhofer,

on the other hand, is interested in the sectarian nature of the movements
while in addition pointing out syncretistic and secularistic trends
(271, 11).
The term "cargo cults", borrowed from Pidgin English, has become
a blanket term for the movements in Melanesia (206a). Quite apart
from the derogatory meaning it has acquired, the term is incorrect.
There is no cult of western goods. The cargo the ships are to bring is no
more than a part of the expectations, it is not the cargo but the ancestors
that are worshipped.
The belief that the movements are caused by crisis-situations resulting
from contacts with white people, seems to be almost universally held.
R. M. Berndt, in a critical outline of the existing theories, agrees with
R. Firth whom he quotes ". . . despite their variation in form, they have
a certain functional similarity. They are essentially reactions by the
native people themselves, without European prompting, to the new
forces introduced through contact with the West. They express on the
one hand native dissatisfaction with existing conditions. On the other
hand, they are attempts to get an adjustment" (35, 48; 95, 110-111).
Firth further asserts that we have here, from the cultural point of view,
"an instance of incompatibility between wants and the means of satis-
faction", for which reason ". . . the New Guinea natives have turned to
fantasy. They seek their satisfaction in an imaginative projection" (35,
156; 95, 113).
Berndt, in his lucid outline of a movement in the Eastern Central
Highlands of New Guinea, criticizes H. Ian Hogbin who makes no
distinction between a "cargo cult proper" and a religious movement
(35, 49). Is it possible, though, to speak of a "cargo cult proper"? These
areas could hardly be said already to possess an isolated and secularized
economic order. Here, too, the question to be asked first is whether
the starting of a movement is a psychological or a cultural matter.
Psychologically it is not only plausible but inevitable that in certain cases
influences from outside lead to reactions. Whether or not a reaction
will occur does not in the first place depend on the nature of the contact
situation. Even when help from outside is gladly welcomed, it will
eventually evoke psychological resistance (36, 225ff.). But this does not
explain the form in which the resistance is expressed, and that is our
very problem. Only a form that is culturally determined can be meaning-
ful and acceptable to the followers. Not only should the psychological
feelings find an appropriate form, but for the people involved there is
CLOSING REMARKS 239
only one way to be themselves and that is in the terms of their own
culture. For this reason Firth's argumentation seems to me typically
rationalistic. Even if in a crisis situation the solution is sought "in
fantasy", this "fantasy" is necessarily determined by the culture in
question. In native cultures, too, there is a distinction between fairy
tales and myths, between fantasy and associations founded on tradition,
using "points of contact for identification" (283). It has rightly been
said of acculturation studies in general, and particularly of those con-
cerned with these movements, that they are predominantly of a psycho-
logical nature, being essentially interested in the role of the individual,
and seldom offer psychological or cultural explanations (22, 636). Firth
himself acknowledges that these movements make use of elements taken
from traditional beliefs, and Berndt rightly writes that "the cargo
movement must be viewed in its cultural perspective, against the back-
ground of indigenous life" (35, 50).
2. Supplement
Since the first publication of this study in 1954 a large number of

books and articles have appeared that have a more or less direct bearing
on our problem. On the following pages some of these will be discussed.
Jean Guiart published his book Un siecle et demi de contacts culturels
a Tanna ("One and a half Centuries of Cultural Contacts in Tanna")
(115a) in 1956, though he wrote it two years earlier. His article "Culture
Contact and the "John Frum" movement on Tanna, New Hebrides"
(115b) appeared in the same year. The recent occurrence of the events
described did not, however, prevent him from going into the whys and
wherefores. The historical factors that lent perspective to these move-
ments were in the first place the Mission, (which had been active in this
region for almost 100 years) and the Colonial Administration (40 years).
Neither one of these institutions had succeeded in providing better
economic prospects. It was the Christians, in fact, who initiated the
movement, though in doing so they fell back on the myth to make their
message creditable.
"John Frum . . . is said to be the reincarnation of the former God
Karapenmun, whose name was invoked in the last century by the enemies
of Christianization. This gives us the link: the message of John Frum
provided for decisions for acts which were already in the minds of
people . . . The myth here gave an opportunity for the crystallization of
long pent feelings . . ."
240 CHAPTER X
Finally Guiart stresses the following point: "The value of the myth
for a Melanesian society in transition, is not only as a way out of the
problems felt, but in the first instance as a means of apprehending the
contact situation, when the White man responsible has revealed his
incapacity to offer a rational solution which would have seemed of value
to the people..." (115b, 116).
In 1956 G. W. Locher wrote his paper "Myth in a changing world"
(221a) in which he quoted G. Lévi-Strauss who demonstrates that myth
is not an archaic remnant but an "operative value", and that "the
pattern described is everlasting". Following in the footsteps of De Josselin
de Jong (173, 217) he says: "myth explains the present and the past as
well as the future. This can be made clear through a comparison between
myth and what appears to have largely replaced it in modern societies,
namely, politics" (221a, 191). In this connection Locher also mentions
our study of the Koreri movements, which showed that "such a messian-
istic movement might change into a nationalistic one" (22la, 183).
A striking parallel is found 8 years later in B. Dahm's thesis Sukarnos
Kampf um Indonesiens Unabhängigkeit ("Sukarno's Struggle for Indo-
nesian Independence") (69b) in which he shows that the Ratu Adil
myth played an important part in making the Indonesian people join
the nationalist movement. In his introduction he mentions the belief
in the Ratu Adil and the significance of the Javanese myth in the
Indonesian struggle for independence. From this study it appears that
Sukarno in his speeches made repeated references to these myths. We
may add here that it is not by mere chance that most of Sukarno's
supporters during the critical period preceding his deposition from the
presidency were to be found in Central and East Java, the ancient
centers of Javanese culture and mythology, and not in the modern
city of Djakarta.
Nor was it by chance that in 1963 the Indonesian compilers of the
volume entitled Penduduk Irian Barat ("The inhabitants of West Irian"
[189b]) also use the name of Ratu Adil to characterize the Koreri
movements (189b, 366). They give no new points of view, however,
and sum up the movements in a chapter called Reaksi penduduk terhadap
perobahan Zaman ("The reaction of the population to the changing
times").
In his thesis (191a), W. J. H. Kouwenhoven writes about the Kasiep
movement: "The idea of returning prosperity which is supposed to be
the outcome of a Kasiep-movement, and expected to come from the
world of the ancestors, is suspected by Elmberg to be a new interpretation
CLOSING REMARKS 241
inspired by the Messiah message in the Christian religion (the regaining

of Paradise)" (191 a, 79). Kouwenhoven's investigation of the back-
ground, however, leads him to conclude that "the Kasiep-movement
proves to be full of features which can be traced back to traditional
Nimboran culture" (ibid.).
In 1956, A. F. G. Wallace wrote a paper entitled "Acculturation:
Revitalization Movements", which he calls "a programmatic paper
outlining the concepts, assumptions, and initial findings of a comparative
study of religious revitalization movements" (333a, 279). He defines
these movements as "deliberate, conscious, organized efforts by members
of a society to create a more satisfying culture" (ibid.). They arise, he
says, subject to two conditions: 1. "High stress for individual members
of the society" and 2. "disillusionment with a distorted cultural Gestalt"
(ibid.). He believes that a "series of functional stages" may be
distinguished: "mazeway reformulation, communication, organization,
adaptation, cultural transformation, and routinization. Movements vary
along several dimensions, of which choice of identification, relative
degree of religious and secular emphasis, nativism, and success or failure
are discussed here" (ibid.). According to Wallace the link between these
movements and the supernatural consists in "prophetic revelatory visions,
which provide a satisfying relationship to the supernatural and outline
a new way of life under divine sanction. Followers achieve similar satis-
faction of dependency needs in the charismatic relationship" (ibid.).
The strict lines indicated by Wallace provide an essentially serviceable
model, as has been shown by A. J. F. Köbben. Every schematic represen-
tation, however, is necessarily a forced one in some respects. Such
models have a function in ordering a conglomeration of heterogeneous
components in such a way that discussion about them is possible without
too much misunderstanding, but they do not always accord with the
reality of experience. This is what Köbben calls an "ideal-typic" model.
The reality is more colorful and not confined by any limits: different
stages may coincide or vary greatly in value and duration.
Köbben rightly points out that professional historians are on the whole
unwilling to believe "that historical events take place in accordance with
certain self-repeating patterns but. . . there are some who believe that
a certain regularity is to be detected in the course of revolutions, or
secularized prophetic movements, as we may call them" (189a, 141).
Köbben's own typology will be discussed on p. 255 below.
Next to claim our attention is V. Lanternari who has two publi-
cations to his name, the first of which appeared in 1956 (203a, 203b).
242 CHAPTER X
This is written in Italian and deals with prophetism in Melanesia.

According to a review by W. A. Lessa the aim of this study is "to probe
into the pagan religious traditions of the people who adhere to them
and to ascertain how they have provided a basis for the rise of these
cults, which are a reaction to Western civilization and the subordination
it has imposed" (213, 605).
As Lanternari sees it, the return of the dead was in former times
expected out of the earth and at a later stage across the sea in boats,
while the prophetic element, finally, arose "only a matter of decades
ago". He adds: "This is in imitation of the prophetic nature of Christ"
(ibid.). This last remark shows that the material which Lanternari had
at his disposal lacked sufficient historical depth although he does make
an attempt to distinguish the "historic levels" in the beliefs concerning
the return of the dead. His conclusions, however, are rather one-sided
and certainly not valid for all the movements. "Not able to acquire the
coveted goods and freedom through empirical means, they resort to
supernatural devices" (ibid.).
Although in his main work Les mouvements religieux des peuples
opprimés ("The Religious Movements of oppressed Peoples") (203b)
Lanternari does say that "the prophetic cults are extremely varied and
complex religious formations" (203b, 18) he refers only to forms and
not to motives. Köbben rightly comments that this is an instance of a
one-sided view "which regards the prophetic movements primarily as
expressions of protest against colonial rule. They are, says Lanternari
'the pure and unanimous voice of the oppressed peoples, who in this
way expose the defects of Western civilization'. As a general characteri-
zation this is not acceptable" (189a, 138).
This is not to say that such motives cannot and did not play an
important part — that is sufficiently proved by the great mass of
literature about this subject. But what we are concerned with is the
prophetic and messianic movements, and these have a broader basis
and a more profound background. Colonial rule is only one of many
motives and causes.
My personal objection against statements of this sort is that such
explanations essentially wrong the peoples and groups in question. It
almost seems as if these groups are thought to start stirring, whether in
positive or negative reaction, only after they have come into contact with
white man. Herskowits, as we saw (p. 233), speaks of "the too facile
approach that assumes that anything which bears resemblance to
European custom must, where native folk have been in contact with
CLOSING REMARKS 243
individuals or groups of European affiliation, be derived from this

source".
We might even go one step further and say that there is a too facile
tendency to suppose that the so-called primitive peoples are not capable
either of discursive thought and reflection about their own cultural
heritage or of adopting a critical attitude towards the great problems
of life that will always exist, even with a relatively high degree of
integration. The assumption appears to be that it is only through contact
with Europeans that these peoples became conscious of their problems.
It is incontestably true that this contact did present new problems of
hitherto unknown dimensions and this in itself was a problem which
they tackled with their familiar mythico-magic techniques, supplemented
with elements taken from the modern world. This shows, once more,
that myth has an "operative value" (cf. 221a, passim).
In 1957 Judy Inglis wrote her paper "Cargo Cults: The Problem of
Explanation" (164a), and W. E. H. Stanner published his reply (312a;
164b). Miss Inglis begins by stating that "In the last few years, these
cults have appeared to die away; and it is possible that the material
we have is virtually all there will be" (164a, 249). But nine years later
G. Oosterwal remarks that "even now, there is hardly a month that
passes without, somewhere in the vastness of this island world, another
prophet arising to announce the imminent return or arrival of an
ancestor, a 'redeemer' or a 'messianic prince'" (261a, 469). Oosterwal
seems to be quoting from J. K. McCarthy's Foreword to the book
Road belong Cargo by Peter Lawrence (204a). I know from personal
experience that the movements continue to occur. This is true both of
the northern, southern and central districts of West Irian and of the
interior of the Territory of New Guinea, as I have been assured by
persons who work in these areas (cf. also p. 156).
This takes us back to the question of the available material. In
addition to numerous superficial descriptions a number of more detailed
studies have appeared during the last few years, allowing us to penetrate
into the backgrounds. Lawrence's book is a good example. In the first,
Dutch, edition of the present book I made a plea for detailed analytical
studies in order that theoreticians might be confronted with the real
beliefs and facts instead of a series of spectacular remarks concerning
the movements. This need has only partly been met. Writing about the
external, historic, factors, Inglis says: "I shall argue that the search for
a general explanation in terms of a common historical factor, or factors,
leads to formulations too general to be useful" (164a, 249) and in
244 CHAPTER X
conclusion she remarks that "because cults have arisen in such varied
conditions, a general historial explanation [my italics, K.] cannot be
given. We are led back to the particular and the essentially unpredict-
able" (164a, 263). She does believe there is a "cultural disposition to
react in certain situations in this way" but "this disposition can only be
understood by reference to religious beliefs and unfortunately little is
known of them" (164a, 261). Köbben comments: "I grant her that the
cargo cults are not predictable in the strict sense of the word, but I do
not agree with her statement that only particular and no general factors
can be indicated for them. It does seem to be so in some instances, but
this can be attributed to incomplete knowledge and to our limited powers
of analysis" (189a, 114-115).
The difficulty we thus keep meeting consists in a "lack of knowledge"
of the real background of what might be called the endogenous factors.
Inglis does not deny the possibility of generalization of endogenous
factors. She explicitly states that she is unable to give "a general
historial explanation" and thus clearly refers to exogenous factors. It
seems to me that the endogenous factors might be covered by the general
definition (cf. pp. 2-3, 278) of factors that cause a crisis, without
referring to causes, which makes it possible to include cultural crises
occurring both before and after contact with the West.
Stanner repeats, in somewhat more vehement language, the complaint
already uttered by Inglis. His grievance is that, although "the accounts
are clothed . . . with a wealth of often brilliant detail concerning the
belief-systems . . . etc. . . . the studies seem to be about the cults rather
than of them . . .", while "endogenous and exogenous 'forces' are mixed
up together". The question is, however, "how can 'belief explain
'form'"? (312a, 5).
I hope that, for the Biak-Numfor movements at least, this has now
been made clear. Nevertheless, I am convinced, that even with the most
painstaking study some facets will inevitably escape our attention.
Although the material for the present study was very extensive, and
the co-operation of native informants beyond all praise I have no doubt
that a native investigator would succeed in tracing more factors and
backgrounds. Until the very moment of committing my findings to
paper I remained hesitant and not sure that my material was truly
representative. A considerable amount of material, too, especially con-
cerning the significance of the "harta" (goods, cargo) had to remain
undiscussed. Many New Guineans who read the book and were impressed
by it frankly expressed their opinion that it was about time for the
CLOSING REMARKS 245
Papuans themselves to write about these things. My book was a challenge

for them to come forward with their opinions and inside knowledge.
Since obviously all I could hope for was to present a "selection" from
the facts, it was only the wealth of information from native sources,
some of them written, that gave me the courage to continue. One
educated participant laid down his experiences and ideas in 140 pages
of writing. It is thanks to this document that what is said about the core
of the movements may be considered almost axiomatic: these views are
truly "of" and not "about" the movements.
The same objections are raised by Stanner. He says "It is a fair
generalization to say that the conception which now rules over the
interpretation of the Melanesian cults is that of a 'response' or a
'reaction' to a set of 'external' forces or causes. The determinisms of
the reaction are somewhat putative and not a little vague" (312a, 4).
In this connection it may be worth noting that a curious parallel exists
between Stanner's assertions and the attitude of negro authors in the
United States. There is no doubt that the protest attitude (e.g. as
represented by Richard Wright) has produced some valuable literary
works, but the younger generation, James Baldwin and others, sharply
oppose this with the irrefutable argument that a negro author has some-
thing more to offer than the mere fruits of an attitude of protest.
Endogenous and exogenous 'forces' are mixed up together, says Stanner.
The reaction is not truly internal. First he discusses the question of
ritual. "The belief-systems and the forms of 'ritual' seem to be considered
unalterably continuous in function; but, plainly, they are in other senses
discontinuous". He shows that "the cults are obviously so complex that
a strategy of study is necessary". If "broadly speaking, there is a choice
in intensive study between an emphasis on exogenous, endogenous and
'mixed' determinism", this is "simply a matter of hypothesis [which]
rests on a given vision of the interconnectedness of facts". He points out
that with "large hypotheses and extensive methods" we run the risk of
producing "the present types of explanation or interpretation, which
are 'about' the cults rather than 'of them". He accordingly pleads for
the opposite: "limited hypotheses and intensive methods". His objection
to Inglis is that she "considers some of our main problems as factual.
I take the view that they are theoretical" (312a, 6-7). Our discussion
of Stanner's paper must necessarily be limited but let us note just a few
other important aspects of his study. He stresses the specific meaning
of the "cargo" about which we know far too little. Before proceeding
to discuss "The factitious valuation of alien wealth" he warns us that
246 CHAPTER X
"the nature, symbolism and meaning of cargo have been treated almost
as if of only secondary or incidental importance. It is here, of course,
and only here, where one can find the standard of valuation because
of which cargo is exalted" (ibid., 15). About the investigators he remarks
"When one studies facts in order to interpret or explain them, one sees
the facts through a vision which is not only a complex but is also a
compound. There is a pre-analytic vision, an analytic vision, and a
schematic vision, all being interconnected" (ibid., 10). And further on
he rightly observes that "when obscurities appear [in the theoretical
approach] the quality of the theoretical ideas should at once be suspected.
It is now simply a fact of record that anthropology has handled the
phenomena of cult in a very unconvincing way" (ibid., 11). He rightly
considers that there must be some sort of logic in the actions of the
participants in a movement. Our failure to discover this "is but another
indication that the study of the Melanesian cults has barely started"
(ibid., 13).
Stanner's main interest was the Cargo Cults of Melanesia and conse-
quently he was familiar with prophetic figures and the role they played.
He points out that "it is scarcely justifiable to speak of the Melanesian
cults or movements as 'messianic'. There is no typological warrant and,
in any case, the crude materialism of 'cargo' is a world away from the
spiritual and ethical preoccupations of the Semites" (ibid., 23). On the
face of it Stanner is right, of course, but is he not here passing an opinion
on something he has just said has not been discovered as yet? But it is
true that we must be careful. The fact that a comparison between the
Koreri movements of the Biak-Numfor people and messianism is to some
extent warranted (though with an important reservation, as set out in
the Introduction) by no means implies that all movements which have
certain elements in common with the Koreri movements are necessarily
messianic in character. Or, to be more precise, let us say that in many
movements no such tendency has as yet been detected. Nevertheless the
present author felt already at an early stage of the investigation that
the term "messianic" should be used if only because the Papuans them-
selves already pointed out the similarity between Messianism and their
Koreri expectations decades ago. In the course of our investigation it
became clear that certain elements that can only be called ethical
preoccupations did in fact play a part. 2
2
If the term "messianic" had not already been used by so many writers I would
be inclined to prefer the word "soteriological" which has less of a historical
taint to it.
CLOSING REMARKS 247
Writing in "Oceania" in connection with Judy Inglis's article, J. Pou-

wer refers to the Koreri movements. He concludes that "in my opinion
(and Kamma's) the common basis of the movements is the gap between
the ideal (the period of the culture heroes) and the reality. This gap is
common to many cultures and perhaps to mankind as a whole" (275a,
248).
We might even go a step further than this, for although it is indeed
sometimes a matter of restoring a former situation there are other aspects
besides this "nativistic" one. Wallace (333a, 265) takes this step in
fact when he defines "Revitalization movements", as he calls them, as
"deliberate, conscious, organized efforts by members of a society to
construct a more satisfying culture". If, as Pouwer says, the "gap is
common to many cultures and perhaps to mankind as a whole", then
surely we should expect such movements to occur everywhere? In my
opinion it depends on the existing religious beliefs or, if you like, on the
epistemology. Pressing problems may crystallize into such beliefs, such
as reincarnation. Everything that happens then serves a purpose, has
a meaning, and evidently the problem ceases to exist, for only the
consciousness of being faced with a problem (illness, death, famine,
earthquakes, etc.) will cause people to search for a way out. That they
may go to great lengths in doing so has been shown by Pouwer in his
thesis. The people of Mimika have constructed a coherent picture of
a to them completely strange world (275b). Here, too, myth clearly
has a role. Does this mean that problems are solved by creating myths?
In a sense, yes. Though the formulation may be somewhat too rationalistic
and the viewpoint too much that of a spectator, there is some psycho-
logical truth, after all, in A. Oldewelt's assertion (made during a public
lecture in Delft) that "a myth is a mode of reassurance respecting vital
problems, a hasty conclusion in which weak credibility is eclipsed by
the strong need for certainty".
In 1957 Peter Worsley published his extensive The Trumpet shall
sound. A study of "Cargo" Cults in Melanesia (346). A. P. Elkin, in a
review of this book, says quite rightly that Worsley is an arm-chair
analyst, and that the best analyses must come from trained fieldworkers.
This is not his chief objection, however. After all, the descriptions
provided by trained fieldworkers should supply reliable material for the
theoretician to use. To judge only trained fieldworkers capable of
theoretical and analytical work would be to condemn the existing
material as being too subjective for anyone but an insider to use (86,
242). Elkin's main objection, however, regards Worsley's starting-point,
248 CHAPTER X
for " 'the trumpet' of the book's arresting title is political and the key
is Marxian" (86, 243). The manner in which Worsley interprets his
data is thus clear in advance. He does not limit himself to Melanesia
but also compares the movements to "the Millenarian cults in Europe
down the centuries". Of course the author is quite within his rights, but
when he reads things into his material that are not there the reader gets
the feeling he is being indoctrinated instead of being informed about the
real situation and backgrounds. The book cannot, however, simply be
dismissed with this criticism. The author has collected a large body of
material, some of it of great value, and his own comments too are
sometimes (in spite of his bias?) most illuminating. He suggests an
interesting answer, for instance, to the question why these in his view
political movements express themselves in a religious form: "The answer
lies in the divisions within this type of society" — in order to inspire
movement into a multitude that is thus divided into groups and at the
same time to prevent mutual jealousies, 'a political leader must avoid
identification with any particular section of that society'. . . He must
therefore show that he seeks to establish his movement on the basis of
a higher loyalty. By projecting his message on to the supernatural plane,
he clearly demonstrates that his authority comes from a higher sphere"
(346, 237). The picture is correct in that many movements do indeed
take place on a higher level than that of the group in which they
originate and it is also true that the participants jointly submit to a
"supernatural authority", but the author makes a mistake in crediting
the leaders, prophets, heralds or whatever else they may be called with
a positivistic intellect and a diplomatic adroitness that fit into a rational
political world but not into the societies in question.
The "higher plane" is no diplomatic trick, but a reality of faith. The
prophets believe in their own vocation, are deeply convinced of their
message and revelation or dream and it is only the clever politicians
who make use of the faith that exists among the people — such as
Stephanus in Biak, or the Japanese on their arrival in New Guinea
or perhaps Sukarno with respect to the population of central and eastern
Java (cf. also p. 140).
In connection with the much-discussed subject of syncretism, Worsley
makes a sound remark. There is no question, he says, of conscious se-
lection, considered and deliberated, but "it is Christianity as they under-
stand it" (346, 239). According to Elkin Worsley concludes that "the
Cargo or Millenarian cults are all reactions and protest movements
against a governing or an oppressing group, and even if they are not
CLOSING REMARKS 249
patently anti-European or anti-the ruling class, they are incipiently

so . . . It is one of a class of religious movements with a political function"
(86, 243-244).
And he finally observes that "one thing seems clear, that no one factor
or principle has been, or is, operating. The human situation in Melanesia
as elsewhere, is very complex and does not admit of any single line of
interpretation — religious, economic or political" (86, 244).
Kenelm Burridge (56a) made an important contribution to our
problem in 1960 with his book Mambu: A Melanesian Millennium,
based on fieldwork among the Tangu, a hill people in northern New
Guinea.
He writes about the primal myth which explains why Europeans
have cargo and natives do not. One would like to ask whether this is
the real primal myth about a millennium, all the more when the author
tells us that the cargo myth-dream must have begun to develop when the
Tangu saw Europeans for the first time (pp. 125 and 154). After having
written "millennium" in the title of his book, the author leaves the word
on the title-page to refer to it again only toward the end of his book
(p. 274), where he makes an important remark: " . . . Cargo movements
represent a growth, an attempt at syntheses, a movement of values
springing out of precedent systems of values.. . They are typical mil-
lenarian movements acted out in terms of a particular cultural idiom.
And the key to the changes, new forms, and syntheses envisaged lies in
the myth-dream" (ibid., 274). This myth-dream forms the core of the
book, in which the cargo ideology is expressed and which "may be
reduced to a series of themes, propositions, and problems which are to
be found in myths, dreams,.. ." (ibid., 148).
It seems to me that the author gets into difficulties by using the
term "Cargo Cult" at all. This term is used as Cargo, and cargo, but
meaning much more than the word actually indicates. "Cargo also stands
for reallocation and distribution of moral and divine powers which, in
relation to the competent new man — who will have possession of goods
and access to cargo — would be both the product and evidence of
atonement achieved, a new dispensation" (ibid., 281). And more clearly
still: "If all the single problems contained in the Cargo could be
separated out, together with adequate solutions, the notion of Cargo
would hardly arise" (ibid., 226). And: "One cannot but feel that
Europeans who see in Cargo cult little more than reaction to white
domination are taking themselves more seriously than do Kanakas"
(New Guineans, K.) (ibid., 243). Burridge also claims that "The most
250 CHAPTER X
significant theme in the Cargo seems to be moral regeneration: the

creation of a new man, the creation of new unities, the creation of a
new society" (ibid., 247).
The notion of the myth-dream introduced by Burridge is striking.
C. A. Valentine in his review summarizes: "The myth-dream is both
an explanation for present reality and an expression of aspirations for
the immediate future. Charismatic leaders personify important themes
of the myth-dream and the myths which grow up around such figures
add to the content of the ideology. These leaders symbolize the 'new
man', who will transcend the limitations and dilemmas of the present
in the 'new society' of the millennium" (323a, 1115).
Clearly the author points out the dilemma of the triangle in which the
Tangu are caught: Traditional culture, Administration and Missions. We
meet in this publication many traits familiar to us from the Biak-Numfor
people. The author expresses the hope that the Tangu will understand
his explanation of the myth-dream, but I doubt whether this hope is
justified. We are presented with much comment, which nevertheless
makes excellent reading — but will all this make sense for the Papuans
in general and the Tangu in particular?
Is this theoretical picture drawn by Burridge real enough, and would
more fact "from within" not have been more convincing?
Be it as it may, Burridge's study opens new vistas on our problem;
he evaluates the movements positively and points the way to close
cooperation between Papuans and Europeans, the moral European as
he calls them, which means that man has to meet man on an equal
basis, which is in short also the real meaning of the primal myth.
By way of conclusion we give here Burridge's definition, which leaves
room for the fundamental ideas of the Koreri. "Cargo movements,
often described as millenarian, messianic, or nativistic movements, and
also called Cargo cults, are serious enterprises of the genre of popular
revolutionary activities. Mystical, combining politico-economic problems
with expressions of racial tension,..." (56a, Preface XV). ". . ., the
attempt by Kanakas to establish their integrity as men in relation to
administrative officers and missionaries, forms a large part of the story
of a Cargo cult" (ibid., 24). "Yet one should not be too hasty in assuming
that Cargo cults are wholly derived from the colonial situation. They
may be a cultural inheritance. Cargo cults may be a particular kind of
expression of a similar type of cult with which the peoples concerned
were already well acquainted. For if Cargo cults are symptomatic of
social and cultural change, unless we assume a completely static historical
CLOSING REMARKS 251
situation it is not unreasonable to suggest that movements rather like

Cargo movements were occurring in Melanesia before the white man
came there. The suspicion, at any rate, is legitimate" (ibid., 25).
In 1964 Lawrence published a thorough study entitled Road belong
Cargo. A study of the Cargo Movement in the Southern Madang District
of New Guinea (204a). This book contains the results of a prolonged
investigation on the spot. The author goes as far back in history as
possible, and begins his book with an instructive chapter about "The
native cosmic order (traditional society, religion, values, and epis-
temology)". He then describes, successively, the first three Cargo Beliefs
(1871-1933), the fourth (1933-1945) and the fifth (1948-1950). This
is not however, all there is to be said about the spreading of the move-
ments. In the Foreword McCarthy writes "The book is aptly named for
it follows the devious road with all its false trails, hardships, and pitfalls
that the prophets of Madang have travelled and, be it remarked, are
still travelling, for there is hardly a month that passes without, some-
where in the vastness of New Guinea, another prophet arising among
its two million souls to preach the cult of cargo" (235d, vi).
McCarthy is of the opinion that the cargo cults circle about the aim
"to release the gods and spirits held in bondage by the white man so
that they will send goods to the people" (ibid.). He continues "the ways
of the white man gave no immediate light and so in their darkness the
New Guinea people looked back to their own. It is a belief now so
widely held that it might well be regarded as a fundamental part of
their life . . . " (ibid., viii). He regards the cargo cults as "one of the great
barriers that impede the advancement of the people. It must go if
progress is to be achieved" (ibid., viii). This negative opinion is perhaps
understandable when we take into account that the writer, who holds
a high position with the Administration and is a former District Officer
of Madang, stands on the side that has to cope with all the resulting
problems. Lawrence himself says: "If the Cargo Movement is examined
on its own as a phenomenon sui generis, it may be regarded as, in the
long run, a rudimentary form of revolutionary 'nationalism' — the
people's first experiment in completely renewing the world order and
achieving independence from European rule" (204a, 222). The many
innovations the Movement often brought, however, must not blind us
to the "forces . . . that counterbalanced its radical tendencies — forces
that prevented its adherents from ever breaking seriously with their
past" (ibid.). The author then concentrates on three questions in order
that, as he says, the Cargo Movement may be seen "in clearer per-
252 CHAPTER X
spective". These questions are: "Why did the natives of the southern
Madang District want cargo? Why did they believe that they could
get it largely by means of ritual?" and finally, "What is the political
significance of their attempts to do so?" (ibid.).
The history of socio-cultural change in the area between 1870 and
1950 shows that "the total social or cultural disintegration is not a
necessary condition for cargo cult" (the publications of various
researchers "have all described cults among peoples whose traditional
way of life has been so little disrupted that it is still bound to influence
their outlook)". Even in those districts where intensive culture contact
took place there proved to be no question of anything like "total social
or cultural disintegration". The changes were only superficial and
formal, not essential. "The epistemological system, although given new
content, preserved its original form". From this point of view the Cargo
Movement might even be considered conservative, rather than revo-
lutionary. Why? "Ideas could not be too unfamiliar: to be accepted they
had to have some roots in tradition" (ibid., 223). The author does not
wish to deny that the Cargo Movement was caused "by the pressures
of European occupation", but a distinction must be made between
"precipitating and enabling conditions, the one being represented by the
history of contact and the other by the native culture" (ibid.). Lawrence
here says in other words what we have already stated, namely that it was
both endogenous and exogenous factors, and the interplay of these, that
caused the movements to arise. The motivation should, however, be
qualified as being to a certain extent dependent on the contact situation,
for "these reasons were never constant". As far as the means are con-
cerned, the ritual, this "must be seen as their attempt to control the
new situation by the same sorts of techniques as they had always had
good cause to assume were effective in the old, very largely because they
could not conceive any alternative" (ibid., 224). The remarks that
follow, about values and material culture, have nothing new to offer
but do confirm the necessity of repeating this over and over again:
"Material culture, apart from its immediate and practical uses, was also
the symbol of all important relationships and social status" (ibid., 225).
Social organization constitutes the first "network of relationship" and
linked up with it there is a second, on which the epistemological system
is based, namely the relationship between man, deities, ancestors, and
sometimes totems. The concept behind this second network of relation-
ship is roughly the same as with the first: do ut des — but whereas
in the first the bond with one's fellow-men is effected through exchange
CLOSING REMARKS 253
and gifts, the ties with the supernatural powers are established through
ritual. These are the factors that constitute the conservative aspect of
the Cargo Movement.
The natives developed "an obsession" for cargo for two reasons. The
first was economic necessity, for the new goods proved to be far superior
to indigenous products, and the second reason was that "it became an
index of their self-respect" (ibid., 232). This is why initially the attitude
of the population was not anti-European, as Worsley reports of the
numerous movements he describes, but, Lawrence adds, quoting Worsley,
this aspect "quickly became added to most of them" (ibid.). This is
due, however, to the attitude of the Europeans, the punishments
inflicted on the "prophets" and the explanations with which the
population sought to account for the perpetual failure of the Cargo
Cults. As we pointed out before, they believed the reason was that the
gods and spirits were held in bondage so that they could not send goods
to the people. But in addition to this we keep meeting the accusation
that the Europeans intercepted goods meant for the natives and changed
the addresses.
It is evident that the acculturation process is actively promoted from
two sides: on the one hand the Administration and the Missions, on the
other the people themselves. Both sides work towards the future,
economic progress, cultural, political and religious emancipation. But
the first group wish to reach their goal in an evolutionist or, in socialist
terms, reformist manner, whereas the adherents of the Cargo Cults aim
at realizing it in a revolutionary way. The comparison with orthodox
Marxism, based on and determined by an ideology, on the one hand,
and Reformism or democratic socialism on the other is an obvious one.
We found Worsley employing these concepts and Lawrence, too, cannot
avoid them. The temptation is great to elaborate this comparison and
to find the opposition between the ideological nature of Marx's doctrine
and the programmatic character of Reformism paralleled in the millen-
nial expectations of the natives: the ideal society achieved through
revolution and supernatural intervention as opposed to the attitude
of the Europeans with their business-like organization and "prudent
acceleration" of development measures.
Although Worsley and Lawrence tend to place too much emphasis
on this aspect, the political element is not the only one they are con-
cerned with, for inevitably the analysis of the backgrounds of a native
society will uncover every aspect of its culture. Writing about the future
and the way in which these movements must be undermined if any real
254 CHAPTER X
economic and cultural progress is to be achieved, Lawrence says: "We

could perhaps take comfort from Worsley's conclusion that cargo cult
is destined to give way to some form of secular or orthodox politics:
that it 'is typical only of a certain phase in the political and economic
development [of the people of Melanesia], and that it is destined to
disappear or become a minor form of political expression among back-
ward elements' " (204a, 264-265; 346, 255). This is acceptable only as a
"long-range generalization", however, for "we should . . . be extremely
cautious about adopting it in any single area as a short-term prediction,
which may be all that we are allowed to make" (204a, 265). He follows
this up by saying that it is impossible in Melanesia, where the religious
and the secular "are so inextricably interwoven in the same order of
existence" to classify an important event "as.. . either one or the other,
to switch from a non-rationalist to a rationalist outlook in the matter of
a few years" (ibid.). The Cargo Movement, with its long history, will
not "suddenly and automatically wither away in conformity with some
theory of evolutionary determinism" (ibid.). To suppose so might be
fatal, Lawrence contends.
Finally he looks toward the future and deliberates on the factors
that should be taken into consideration when plans for development are
made. According to him, there is only one logical solution for moderni-
zation. "In building up closer liaison with the people, we must acknow-
ledge and respect cargo ideology as a carefully integrated intellectual
system which, as has been shown by its persistence over eighty years, is
extremely durable" (204a, 272). What we are facing is not a "farrago
of superstition" but "a coherent system" and "we should seek out
carefully its weakest point for the spearhead of our attack". In doing
so we must not stop at the cultural surface "but push through to the
underlying social values and intellectual assumptions, which must be
replaced by entirely new ones" (ibid., and 273). It may be wondered
if this is not going too far and becoming a case of manipulation of
human groups? Acculturation can be organized, if necessary, but
integration — and nothing less will suffice here — can at the most be
escorted. Lawrence then describes what he considers the "weakest
point", that is the focus or center from which the Cargo Cults draw
nourishment, and the factors that lie behind this. "The weakest point
in the total system is neither the socio-political nor the belief structure.
They have evolved under certain conditions and cannot be attacked
successfully until the conditions themselves are altered. It has been
shown in this book that the cardinal factor which determined the nature
CLOSING REMARKS 255
of native socio-political and intellectual life, both before and after

European occupation, was economic" (ibid., 273).
And so we come back to Karl Marx' dictum that it is men's " . . . socio-
economic being that determines their consciousness . . . " but there is no
reason why this should not be used as a working hypothesis. This con-
clusion has a positive value, moreover, in that it enables us actually to do
something: give priority to economic planning. And there is much to
be said for that, even though it is only one of the many aspects of
acculturation.
One of the Chapters in Köbben's book (189a, 94) is entitled "Prophetic
Movements as an Expression of Social Protest" and this is of some
importance for our subject. With a soundness of judgment deriving from
an extensive knowledge of existing literature Köbben presents the problem
from a "functional-comparative" point of view. His typology of the
prophetic movements appears to me to be one of the most practicable
I have met in the course of my reading.
We shall first reproduce Köbben's outline together with his com-
mentary and where necessary insert a few remarks. Köbben bases himself
on the assumption that it is impossible to place all prophetic movements
under one heading. "We may safely assume that one of the principal
functions of all these movements is to offer relief to those who are, or
feel themselves to be, humiliated and suppressed. Everyday life is too
poor and wretched, too frightening and confusing, too degrading and
oppressive, to be borne without protest. A means of rising above it is
sought; not, or anyway not altogether or always, through actions which
we regard as rational, but through setting supernatural forces into
movement. The different societies, however, do not have the same image
of the better, Utopian, world to come, and consequently no identical
means of attempting its realization are employed. Types of prophetic
movements differing in content and form may therefore be distinguished,
as shown by the following outline".
OUTLINE
Content Form
1. eschatological-nativistic a. syncretistic
2. eschatological-adoptive b. ecstatic
3. against (foreign) domination c. iconoclastic
4. against witchcraft, sorcery d. led by prophet and/or organized
(sickness)
5. separatistic
6. escapist
256 CHAPTER X
In explanation of the terms used in 1. and 2. Köbben adds: "here

the meaning of 'eschatological' is not so much the end of time-in-general
as the end of this-period-of-misery and the advent of another and better
world. One day this will come as a miracle, suddenly. Many authors use
the term messianic or messianistic here, but the notion of one person
who will appear as redeemer is comparatively rare". I must add here that
I feel the use of the term to be quite justified in the case of the Koreri
movements but that a look at, for instance, the list of references in
Lanternari's book (203b) shows that no less than 32 authors have,
whether rightly or not, considered the word messianic or messianistic
adequate to describe the movements they were writing about which fact
in itself seems to me a reason to include these terms in the typology.
However, I would prefer the term "soteriological". In the lines preceding
his typology Köbben speaks of social protest on the part of the humiliated
and suppressed. In order to cover the whole range of causes I should
like to go one step further back and add the word "threatened", meaning
those who feel themselves threatened by illness, death, war and natural
calamities, and realize that their culture, however untouched by foreign
influence, offers no solace. The words humiliated and suppressed seem
to refer in the first place to the results of outside influences which do not
really become important until the acculturation stage, although they
might be stretched to cover internal tensions. On p. 149 Köbben appears
for a moment to include internal factors but he finally declares that
"such an endogenous origin — arising purely from a group's own cultural
values — has not been proved in a single case". The quoted authors
would probably not agree and for the Koreri movements at least this
possibility must definitely be considered. Without accepting the endemic
character of the oldest known movements in Biak and Numfor I believe
we should fail to do justice to the facts. We know, too, that some of the
later movements arose as a result of epidemics (smallpox), and earth-
quakes, (1864 and ff.). I should at least like to leave room for this
interpretation.
If we consistently affirm the dynamic nature of every culture this
means that no culture ever really reaches its end or its aim. I hesitate
to deny even the so-called preliterate peoples the capacity for discursive
thinking and taking an objective view of their own culture, meaning
that in some respects and under certain circumstances they, too, may
adopt a critical attitude towards their culture. Most fieldworkers have
encountered such sceptics who did not conform to the set norms and
simply refused to fulfil their traditional obligations. The chapter on
CLOSING REMARKS 257
"Law and Reality" (189a, 193) in Köbben's book seems to me important

not only for distinguishing the ideal and the real pattern, but also for
calling attention to the rational attitude of the people concerned. I should
like to extend this to include the possibility of culture criticism in this
case finding not a rational but an irrational, i.e. religious, outlet thus
achieving a "social protest" on a mythical level.
About 1. and 2. Köbben continues: "Nativistic movements are based
on a passionate longing for life as it was before the arrival of the white
man, with the expectation that this will be miraculously restored.
Adoptive movements, on the other hand, express an ardent desire for
the culture of the whites; or at least for its material aspects which, as
it were, are spiritually adopted. The belief is held that on the Day of
the Miracle the natives will take over the entire wealth of the white
man, and often (but not always) the followers make a radical break with
their own culture and adopt white institutions, or what they imagine
these to be" (ibid., 95).
3. "This element, the revolt against a ruling power, usually a colonial
administration, is of primary significance in a number of movements
but is present as a secondary element in most others".
4. [against witchcraft and sorcery]. Here "the protest is directed against
what are felt to be anti-social elements within the group. With others,
the protest is directed outwards, mostly towards the existing political or
religious order of the foreign rulers".
5. These movements have as their principle aim "to break away from
the existing mission churches to form an independent organization of
their own".
6. Escapist movements aim "to withdraw spiritually from everyday
reality, without trying to bring about changes in that reality".
a. syncretistic — "combining elements of two or more religions,
usually a Christian and a pagan one but a combination of two or more
non-Christian religions may also occur".
b. ecstatic — occurs in the early stages of nearly all movements and
is important as a form element only when it has a particular function.
c. iconoclastic — when they are not tolerant but destroy existing
cult-objects and organizations.
d. led by a prophet or organized — "when a movement is strongly
institutionalized and organized, it has become a church [or sect] and,
strictly speaking, does not form part of our subject. We shall also
consider a number of movements, however, in the process of becoming
258 CHAPTER X
churches. Of course some organisation is found in nearly all prophetic

movements" (ibid., 96).
So much for Köbben's typology and explanatory comments. By having
the main elements printed in bold and the subsidiary elements that occur
in the same movement in normal type, he succeeds in making lucid use
of the whole spectrum of adjectives. His reason for this is, as he explains,
"that practically no pure types will be met with. In a movement showing
one principal characteristic, some of the others will show up as secondary
ones. Sometimes all characteristics are united in one movement, with
differences in emphasis only" (ibid.).
This seems to me a most commendable practice in that it relieves us
of the strain of having to fit a whole range of phenomena under a single
heading, which almost necessarily leads to one-sidedness and fails to do
justice to many-faceted reality. After the first publication of the present
book a striking amount of notice was given to my contention that the
Koreri movements sprang from mythico-religious roots but little or no
interest was taken in the conclusions which to my mind, clearly pointed
out their many-sided character. Some believed that I meant to classify
types of movements according to 12 distinct aspects, whereas my sole
purpose was to classify the terminology used in the existing literature
on the subject according to the aspects stressed by the various adjectives
used (see p. 231).
A much more serious objection was voiced by Köbben and some others.
From certain sentences that do in fact invite such a construction Köbben
inferred that I doubt the possibility of a comparative approach to the
interpretation problem. He quite rightly remarked that the very title
of my book already implies a comparison and that without resorting to
comparison we should not even be able to understand one another. This
is quite true and an observation to this effect is in fact to be found in
the introduction, where I account for the title. As explained there, the
title really constitutes a conclusion, the correctness of which must be
demonstrated. Köbben's reaction shows that my meaning did not come
through clearly enough. In the present translation special attention has
been given to this point. All I really meant to say was that the full
background must first be unearthed from the culture in question, instead
of applying the comparative method using incomplete material, which
was all that was offered by most of the sources available to me at the
time. Many authors complain of this incompleteness, this sort of news-
paper report superficiality or, sometimes, mere cataloguing of sensational
features and it was my irritation at this that was expressed in the passages
CLOSING REMARKS 259
referred to. I failed to see how theorists could make profitable use of
incomplete material in which the spectacular was passed off as being
representative.
Guiart, whom I met in Fiji in 1956, told me that he had read my book
and fully agreed with the views expressed in it and the method of
depth-study employed. My remarks were, in fact, meant for colleagues
who were in a position to test their truth on the spot.
I hope that this time my meaning has become quite clear. Only a
single word needed to be added in the original text (Intr. p. 4) to
eliminate the source of misunderstanding: First a detailed analysis of
particular movements is needed and after that the comparative method
can, and must, be applied. The problem of the prophetic movements,
or whatever they may be called, must not be allowed to founder in the
mire of confusing diversity and differences in terminology. This is why
I find Köbben's typology so satisfactory. It provides us with a useful tool
for further study, for there is no reason to believe that the end of the
available material is as yet in sight.
Finally I should like to comment on Köbben's remarks concerning
the role of religion in the movements. During our investigation in Biak
and the Biak-Numfor migration areas we constantly encountered mythi-
cal conceptions. Add to this Köbben's remark that " . . . in those cases
where we possess descriptions by professional anthropologists, this con-
nection between myth and movement is often confirmed" (189a, 111) and
it is clear that it is a tempting, not to say self-evident inference to suppose
that a failure to mention this connection in any particular case must be
due to a lack of depth in the investigation. One might be fortified in
this opinion by Stanner's remark (cf. p. 246) that "it is now simply
a fact of record that anthropology has handled the phenomena of cult
in a very unconvincing way" (312a, 11) while he also believes that the
fact that we have not yet succeeded in getting a real grip on the move-
ments "is but another indication that the study of the Melanesian cults
has barely started" (ibid., 13). And Worsley, too, though viewing the
problem from a Marxist angle, points to the prominent part played by
religion, as does Lanternari, whose views on the subject are clearly
expressed in the title of his book Les mouvements religieux des peuples
opprimés (203b).
On the surface of it, Köbben's averment that the sort of myths on
which the prophetic movements are based must be lacking in regions
where no cults of this kind occur seems a logical and incontrovertible
assumption. In the test-case referred to by Köbben, however, namely
260 CHAPTER X
New Caledonia, we cannot be certain that the historical material

available is sufficient to justify such a conclusion on diachronic grounds.
This may be illustrated by the following case. During my researches
into the myths and the occurrence of Koreri movements I made enquires
about the subject in Wardo (south-east Biak) which is the center of
many myths connected with Koreri. Among others I recorded here the
myths of Yamnaibori (cf. the prologue to the main myth), Manswarbori
and Bomakwam. On being asked about the movements not a single
informant could remember one having occurred there. They did know of
three movements in neighboring areas (cf. Nos. 19, 20, 21, pp. 126-127)
against which the people of Wardo took armed action. They did not even
take part in the great movement of 1938-1943, on the contrary, they
were attacked by the Koreri Army and evacuated to Manokwari. It
seems a fairly safe estimate to assume that the people of Wardo have
not participated in any movement for the past 100 years (cf. movement
No. 21). The reasons for their refusal to take part are found in the speech
of the Rodjau of Wardo (see p. 127) who declared to his people that
one of the four princes (of the Radja Ampat Islands) had told him that
the Manseren (Lord) would never appear on earth. The Rodjau of
Wardo cannot have been the only one who was told this, but he does
appear to have been the only one who took it to heart. Wardo continued
to keep aloof and anyone asking whether Koreri movements took place
here will receive a negative answer. We know beyond a doubt, however,
that these people did take part in such movements long ago. I believe
that in the case of New Caledonia, too, this possibility must not be ruled
out. This does not mean that I am so sure of my own views on the
matter that I expect eventually to be proved right, for that is not
important. The important thing is to get as close to reality as possible,
since it is only by facts that we should let our theories be dictated. Our
conclusions, formed on the basis of the available facts, must therefore
always be provisional and our minds must remain open to any hypotheses
that may shed light on certain aspects.
It is unfortunately impossible in these pages to discuss in extenso all

the various criticisms expressed by colleagues after the publication of
the Dutch edition of the present book. The most serious of these have,
I believe, been dealt with in connection with Köbben's objections. Let us
conclude with a few observations by J. van Baal, who took great interest
in the movements during the years he spent in New Guinea. Both in an
article, "Erring Acculturation" (13a) and in a separate chapter of his
book Mensen in verandering ("People in Transformation") (13b) these
CLOSING REMARKS 261
movements are discussed. Van Baal asserts that we should not speak of
"acculturation movements". A process of acculturation is necessary, he
admits, if the participants are to reach their ultimate goal, "their
participation as free nations in worldwide contacts and human progress"
but "where this process goes astray and development turns in a direction
harmful to the realization of the intended aim, I shall speak of 'erring
acculturation'" (13a, 108). Clearly Van Baal views the Cargo Cults
and other movements against the background of the objective need
which an outsider may recognize as the ultimate aim of all acculturation,
but at the same time it becomes evident that the subjective need of the
people concerned, apart from a few educated exceptions, is hardly
conscious of this aim and is directed at other, and to their minds
attainable, goals. Of this Van Baal himself supplies various examples.
He explains the attitude of the participants with a convincing exposition
of the various backgrounds. The same vision, supported by a wealth of
examples, is expressed in his book. Concerning the influence of the
Missions he writes, for example, "that the special emphasis they placed
on the significance of religious life was re-shaped by the Papuans in a
way all their own. Their own world, a world full of secret intentions,
has by the coming of the Europeans been extended but not essentially
changed. The cargo cults are an attempt to master the new with means
derived both from Christianity and from the world-view of their
traditional culture. . .. The cargo cult is, therefore, not in the first place
a movement of resistance or revolt, but a reaction to the meeting with
a new world" (13b, 78). Van Baal devotes a special chapter to
"Prophetic movements and nationalist movements". He distinguishes
three categories:
1. Escapist movements, of which the Ghost Dance religion is a

"magnificent example . .." especially in its final stage where the partici-
pants aim at obtaining visions.
2. Eschatological movements, those of the Guarani, Bete, and Dida,
and also the Koreri movements. Van Baal considers these movements less
interesting than those which come about in modern contact situations.
He mentions them nevertheless "because otherwise the impression might
be created that prophetic movements are primarily a result of contact
with the modern western world. The desire for salvation is not necessarily
linked up with contact situations. It may happen, however, that in
contact situations the belief is born that salvation is now within reach
if only the correct means are employed" (13b, 84).
262 CHAPTER X
3. Contact-situation movements. This category includes a whole range

of movements which may end up on the one hand as independent
churches or on the other hand as nationalist movements or organizations.
In connection with the belief of the Mimikans, who say that their
ancestors went to the West and became the ancestors of the white men,
Van Baal makes the following significant remark: "the white people
are in a way related and . . . they have settled in New Guinea. They must
be fitted into the existing system, including the mythology. This is done
in an interesting way. Without lowering themselves they construct a
relationship which at the same time explains the supernatural ac-
complishments of the white men. They are different, yet the same. The
fact that the land of the dead is always situated outside the area
inhabited by the tribe here offered a splendid opportunity to fit in the
Europeans in a fashion that was in accordance with the impression they
made" (ibid., 77-78).
Van Baal states very clearly in a publication (1968) on De verhouding
tussen de levende godsdiensten ("The relation between the living reli-
gions") that "It is significant when the Australians speak about the
mythical time, the primordial time, as the dreamtime. The mythical
time and world are near. No less typical for this search are the countless
prophetic movements in Melanesia, Africa and America. They are not
simply reactions to contact; this search has always been there" (13c, 8).
About Van Baal's vision in 1953 cf. p. 273.
3. Missionary views of the movements

The close contacts between missionaries and natives, and their
methods of working, have often been a source of confusion to outsiders.
We know that during the Middle Ages, and even earlier, monasteries
were centers of culture, and that in addition to the preaching of the
Gospel a great deal of attention was paid to the economic development
of the population. Initially, however, the purpose of these economic
activities was to make the monasteries self-supporting, and the same
is true of the methods employed by the missions during the nineteenth
century. The true task of the Protestant Mission has been a constant
subject of dispute. It was not that the economic side of life was con-
sidered unimportant, no, the question was rather whether it was part
of the mission's duty to take the lead in this respect. Even at the recent
Assembly of the World Council of Churches (in which a few years ago
the International Missionary Council was incorporated) this point was
CLOSING REMARKS 263
again touched upon. H. Berkhof sums up the problem as follows:

"The point at issue was the fundamental theological question: what is
the relationship between the personal Gospel of atonement and con-
version, and the world-wide and also evangelical diaconal engagement
with its, in our time, necessary manifestations of political demands and
social programs? If these two directions — sometimes referred to as the
'vertical' and the 'horizontal' — are separated, the Gospel is narrowed
down and becomes either an individualistic and introverted affair or a
program for world-improvement" (34a).
This quotation seems important to me because the views and methods
of the missions fluctuate between these two extremes. Radically vertical
are, usually, the so-called Faith-missions as well as many groups referred
to as "sectarian", including the Adventists and Pentecostal groups. This
does not mean that these missions do no medical or social work at all:
this is considered the task of 'auxiliary services', as it formerly was by
the Reformational churches (in the 19th century).
The attitude of the missions towards the movements was mostly
negative. The adjective "false" was practically always added when
"prophets" were referred to and the movements were regarded as sources
of disturbance in the more or less evolutionary pedagogical approach.
They caused unrest and at a later stage often led to secession from the
official mission churches. The latter problem occurs particularly in
Africa, where the movements are usually institutionalized as "Indepen-
dent Churches". Initially the missions adopted a very reserved attitude
toward these churches but during the last few years the parties are
moving closer together and confer for instance about common training-
schools for ministers, which indicates a more positive attitude on the
part of the mission.
With respect to the movements, whether messianic or cargo cults,
attitudes have differed widely. J. L. van Hasselt, for example, who was
a missionary from 1863 to 1908, quoted the words of J. J. van Oosterzee,
who said in connection with certain ideas and movements "among the
pagans there is a Christological tendency" ('Christological' here means
'soteriological', K.). Later, however, New Guinea missionaries always
spoke of "false prophets" when referring to the Koreri movements and
their heralds (konoor). The same negative attitude is still often exhibited
by the independent native churches (churches that have come into being
as the result of missionary activity). The positive attitude, however, is
gradually gaining ground. Ever since H. J. Margull in 1962 wrote his
book Aufbruch zur Zukunft ("Break-through to the future", subtitled
264 CHAPTER X
"Chiliastic-messianic movements in Africa and S.E.Asia" (235b)) in

which he emphatically adopts a positive standpoint — and incidentally
also discusses our book about the Koreri movements — more and more
voices have been joining in this chorus. From the seeming periodicity
of the movements Margull, however, concludes that they must be cyclical
in nature. He makes them move in a cultic circle whereas in fact the
aim of the movement is a break-through into the present time. For if a
Koreri movement were ever to reach its third stage the socio-economic
order would be totally disrupted and the exchange system obliterated.
At least the problem is now receiving attention. Hans Wagner wrote
A field study of the Bongu Buged Circuit (Madang, New Guinea) (332a)
and J. Kuder his paper on The Cargo Cult and its relation to the task of
the Church (197a). Peter Beyerhaus published a lecture "Kann es eine
Zusammenarbeit zwischen den christlichen Kirchen und den profetisch-
messianischen Bewegungen Afrikas geben?" (Is Cooperation between
the Christian Churches and the African Prophetic-Messianic Movements
Possible?) (36b), and Oosterwal his article "Cargo Cults as a missionary
challenge" (261a). Other important titles are listed in the bibliographies
of these publications (335c, 235c, 114c).
Sundkler initially expressed the general opinion when he claimed that
"The syncretistic sect becomes the bridge over which Africans are brought
back to heathenism" (314, 297) diametrically opposed to which now
comes Oosterwal's rather undifferentiated contention that "The cargo
cults become a challenge to correct the lack of hope in the missionary
churches and theology. Cargo cults challenge the missionary to return
to the faith of those 19th and early 20th-century missionaries . . . " and
"missionaries might even start to look upon some of these native beliefs
as the work of the Holy Spirit" or even "cargo cults then may be seen
partly as a result and a correction of the failure of the Christian Church
to take seriously these early teachings on the Christian Hope and to live
up to the expectations of the people" (261a, 476). Oosterwal points to
"the striking parallel between the days of Caesar Augustus and our
own. At the time of Jesus' birth in a number of areas outside of Palestine,
prophets arose to foretell the coming of a Messiah". He then quotes
E. G. White (335c): "Outside of the Jewish nation there were men who
foretold the appearance of a divine instructor. . . Their words of
prophecy had kindled hope in the hearts of thousands of the Gentile
world" (261a, 476-477). White then states that among the peoples which
the Jews at that time called Gentile there were men "who had a better
understanding of the Scripture prophecies concerning the Messiah than
CLOSING REMARKS 265
had the teachers in Israel" (ibid.). Although obviously arising from his
Adventist beliefs, Oosterwal's parallel is indeed a striking one.
It goes without saying that there are many shades of opinion between
the two extremes just mentioned, but we lack the space to discuss them
all here.
Margull and Beyerhaus, after their analysis of a number of indepen-
dent messianic churches and movements, come to the conclusion that
they are authentic expressions of "real indigenous belief", though this is
obviously only to be judged by its own standards. "They are wholly
indigenous religious communities, they deal in an evidently to him
convincing manner with the problems of the pagan African's life. The
new forms, acquired through culture contact with European civilization
and Christian missions, have been integrated to such an extent that the
disparity between these and the older forms of traditional African culture
is evidently no longer perceived. This, and not rigid ethnological con-
servatism is real indigenousness" (36b, 81).
The fact that these movements organize themselves and continue to
exist even where political independence has been attained is interpreted
by some as an indication that they owe their existence not only to a
protest attitude but that in fact they constitute a new form of society.
M. L. Martin comments: " . . . t h e African movements are not simply
a matter of pre-political reaction but, in deepest essence, of a new,
syncretistic, African religion" (quoted 36b, 14). One wonders, therefore,
whether in all conscience "perhaps the nativistic movements are a
judgment on a century of missionary activity that has failed to build
up truly indigenous churches?" (36b, 15) — a question that is answered
in the affirmative by various missionary research workers. An Eucumeni-
cal Consultation in Kiwe opposed to Sundkler's assertion (see above)
the opinion that the Holy Spirit has given the older and official churches
much to learn and think about in the existence of these movements and
independent churches, many of which are of the type dealt with here.
A Roman Catholic author goes even further when he says that "The
native churches [and this refers also to the so-called nativistic groups]
bear testimony to the fact that the Christian faith has successfully
penetrated and their diversity proves the universal character of Christian-
ity" (ibid., 16).
These remarks refer in the main to the so-called Zionistic types, which
might be called syncretistic in contrast to the so-called Ethiopian types
which are more nativistic in character and tend to acquire nationalistic
traits at a later stage of development. In a revised edition of his book
266 CHAPTER X
Sundkler adds a third category, the messianic types, which are related
to the Zionistic but differ from these in having a strong leader whose
personality is that of a divine redeemer from the social misery of the
present (ibid., 18). This leader combines the functions of the old tribal
headman (now the bishop) and the soothsayer and medicine-man (which
has now become the prophetic office). He is regarded as the new Moses
"and put by the side, or even in the place, of Jesus". Many of them are
reported also to preach apocalyptical political messages. In the caption
on his photograph in the houses of his followers one such leader is called
"Edward Lekganyane-King-Chief-Messiah". This man, however, is quite
willing to co-operate with the official missionary churches and for the
benefit of his Zionist Christian Church in South Africa desires to be
theologically trained by one of the missionary churches. He supports
the work of the South African Bible Society. The official missionary
churches therefore, show a positive attitude towards him — not because
he has understood the message of the Bible, but because there is a chance
that during a three-year course of training he may either come to under-
stand it or at least change his present views.
We have already seen that the so-called independent churches are
divided into three categories. H. W. Turner has now amplified this
typology with a subdivision of the Zionist or Aladura churches into
three groups according to whether the emphasis lies on messianism,
revelations, or healing (in: 144a, 13ff.). There are altogether about
6.000 of these independent churches, and, as is to be expected, none of
them have been found to represent an "ideal type". There are many
variations, overlapping characteristics and conglomerations of hetero-
genous elements. An undifferentiated treatment of them therefore
remains a purely theoretical affair.
If now we compare the movements in Africa with those of Melanesia
one general conclusion may nevertheless be drawn, namely that in
Melanesia the politico-economic tendency is growing stronger whereas
in Africa the movements often lead to independent churches. In Mela-
nesia this institutional tendency is hardly ever, or perhaps never, found.
Even so there are certain similarities between the Melanesian movements
and African movements of the messianic or soteriological type. In the
world of the colored peoples the concept of messiahship sometimes grows
into an obsession, especially where there are syncretistic tendencies. The
title of Messiah is frequently used for instance for political leaders
(Nkrumah of Ghana) and the thought takes root that Christ came only
for the white people and that non-whites need a messiah of their own.
CLOSING REMARKS 267
This idea is found in both Melanesia and Africa, but the solutions
reached are totally different. G. Balandier reports a conversation with
the leader of a Congo-Brazzaville movement who tells him: "We have
Saviors who can speak for us, for they are with God. They are Andre
Matswa and Simon Kimbangou. They have suffered for the black
people. Jesus Christ only suffered for the Whites" (13c, 239). Wagner
recounts how one of the leaders of a Cargo Cult said to him several
times: "Jesus died only for the Whites, not for us New Guineans" and
Wagner continues "From there we can understand their persistent
thoughts of the necessity of human sacrifices (of New Guineans) to
procure the 'cargo' " (332a, 78). Van Baal observed that "one thing is
clear: the salvation they desire contains a secular element" (13b, 86).
This secular, here economic, element, however, leads to strange con-
sequences, as Wagner already mentioned. Nor was it just talk. "Such a
human sacrifice was demonstrated by Lagit's killing of a human victim
before the eyes of the Bishop of Sek at Abar in 1961" (ibid.). And else-
where: "Wapei of Manus was also sacrificed when his prophecies of the
imminent arrival of cargo ships did not come true" (ibid.). Wapei was
conscious of his failure, for he confessed: "I have completely spoiled the
'talk of God' " i.e. the Gospel, as opposed to "talk belong Cargo". Wapei
then goes on to say "Now, I desire that you, my two brothers, should
kill me. Now I am wrong, nothing will appear". Those present did not
think of the Gospel here but it occurred to them that Wapei's death
"might atone for his mistakes and might yet bring the cargo", for while
Wapei was still speaking they killed him in cold blood (332a, 79). Kuder,
bishop of the Lutheran Mission in Lae, says with respect to this that it
should not be supposed that such acts were committed by ignorant
"heathens" but by the very people, who as leaders of a community,
regularly preached the Gospel themselves. He reports the following
instance "It is seriously proposed that at the dedication of a well-known
church here one or two honored and well-known missionaries together
with ninety-nine New Guineans are to be killed in a bloody sacrifice"
(197a, 7). Whereupon Kuder remarks that these are the cases we know
about, but what other things occur that we know nothing of?
These few examples were given to underline the seriousness of this

matter. It is wrong to think that the people in question are involved
in a struggle with purely theoretical difficulties for which they cannot
find a solution; it is not that their childish imagination runs away with
them, dangling before their eyes a hope that is without any real
foundation. Our problem is that we can only view and discuss these
268 CHAPTER X
things as outsiders. For truly worth-while scientific work the researcher

is supposed, sometimes even required, to possess some degree of con-
geniality, but nevertheless the result can be no more than a rational
digestion of something that has quite a different aspect in the context
of reality as it exists for the people involved. As Beyerhaus says, "their
members are persons whose mentality, world-view, and conceptual
horizon are deeply anchored in the traditional African religious culture"
(36b, 81).
It appears, for instance, that in Africa the movements are directed
against black magic and "spiritist powers", and this the Mission naturally
considers a positive element. What is really regretted in missionary circles
is that the preaching of the Gospel has not provided what the people in
their distress really needed. This is due to an excessively pietistic attitude.
The result was, writes Beyerhaus, that "the failure of the missionary
message as expressed in the Church to meet the true religious and social
needs of the Africans has caused a cleavage consciousness in the majority
of missionary Christians which is absolutely deadly to the development
of the true Christian faith and the Christian ethic" (36b, 81).
We often read of missionaries "converting" pagans. According to a
commonly accepted view this is done by exerting a certain amount of
moral pressure, by promises, or else by threatening those who will not
listen with the punishments of hell. Although there may be some truth
in it, this is only the seamy side. No missionary will ever be heard to
say that he has "converted" people nor will he ever credit that any
amount of pressure could make people present themselves for baptism.
This is too naive a point of view and rests on the assumption that the
majority of missionaries are mentally immature and mistake the shadow
for the substance. Beyerhaus and many others with him will agree that
the real problem of the Mission is the true integration of the Gospel
with all its ethical consequences. Let us once more quote a few passages
from Beyerhaus, as in my view they shed light on the problem of the
psychology of the participants of a movement, even after they had
become Christians, or at rate nominally so. He says: ".. . that never-
theless the true integration of the Christian faith in everyday life has
not been achieved becomes clear at a later stage when the missionary
Christians are involved in the real crises of life. Then they suddenly no
longer find true support in their Christian faith and they return to the
old religion..." (36b, 82). This, to my mind, offers an interesting
insight into the psychological state of those who follow a movement,
even after they have nominally become Christians.
CLOSING REMARKS 269
Many people involved in missionary work now realize that, although

millions have nominally accepted the Christian faith and independent
churches have come into being, many of their representatives who go
to international conferences are better informed about world problems
than about the problems of their own people. This is another instance
of the strange schizophrenia referred to by Beyerhaus. On the whole it
would be true to say that during the nineteenth century the Mission's
main aim was a spiritual one and that in his attitude towards the pagan
the missionary was in the first place concerned with the welfare of his
soul. It has become clear, however, that the religious aspect, though it
may be distinguished, cannot be severed from the other aspects of life,
the economic and social. What is more, although they were certainly
not wealthy, the Missions brought with them, for their own comfort,
many products of western culture which to the natives seemed to be
of miraculous contrivance. Soon a supernatural origin was accorded to
these "foreign goods", which were thus drawn into the sphere of the
myths. The Mission failed to realize this in time. What seemed sober
according to European standards was utterly marvellous in the eyes of
the natives. The vertical approach (cf. Berkhof) had a significant
side-effect since objects that were ordinary to Europeans were interpreted
by the natives not only horizontally but also, in their own manner,
vertically. Van Baal once heard an American missionary, belonging to
one of the so-called Faith missions, say that the Gospel signified that this
life is not important but that the life to come is all that matters. Van
Baal told him that in that case he would need to shout very loudly
indeed and pointed out the immense contrast between what he, as an
American, brought with him (shelter, clothes, food, medicines, refri-
gerator, etc.) and the everyday life of the natives. "Would you have
these people believe that this life has little value? You are yourself an
incarnate gospel of the values that can be attached to this life" (13b, 76).
This is a vivid illustration of what the natives did, and many mission-
aries and Europeans did not, realize at the time of their first contacts.
In the eyes of the native valuables, ceremonial exchange objects, etc.,
have not only an economic (horizontal) but also a religious (vertical)
dimension (cf. also p. 249).
All this is very clearly illustrated by some events that took place
100 years ago. Missionary Woelders was at that time living at the foot
of the Arfak range in Anday and the natives of this place thus came
into possession of goods which they received from the missionary either
in payment for services or as gifts. With these goods they were able to
270 CHAPTER X
pay fines that were imposed on them (for headhunting or capturing of

slaves) and to pay other tribes to carry out their acts of retaliation for
them. In this way the presence of the missionary in Anday upset the
political balance of power, although Woelders had no idea of it. It was
one of the side-effects of his stay, but a very important one. The modest
goods, axes, knives, beads and cheap earthenware plates, became status-
symbols for the Papuans, and a means of upsetting the political balance.
The people of Hatam in the interior planned to attack Anday, wipe out
the village, steal the goods and get possession of the missionary, the
source of the coveted treasures. In 1882 Woelders discovered that the
people of Anday performed a sort of ritual with their first-born children.
At the head of a procession of as many as 50 persons a five or six months
old baby was carried to Woelders' house "so that she might see it".
Everybody in the procession was carrying valuables which they held up
high when the mother lifted the child to show it the house from different
angles. "Our child will see the house and be happy" they said. It
appeared that they had been performing this ceremony from the moment
Woelders came to live in Anday (1868) but at first they had kept at a
distance, for they were afraid of him. This is a clear instance of imitative
magic. One might expect this ritual to be aimed solely at making the
child rich in later life, but the rest of the story shows that there is
something else which to my mind is rather important in connection with
what Stanner called "the factitious valuation of alien wealth". Woelders
proposed to let the child see the inside of the house as well, and this
was accepted with enthusiasm. When asked, the people were unable to
tell Woelders exactly what they were doing "but they did all agree that
seeing the house would render the child rich and happy" (345, 1883,
No. 11, p. 195). One of the headmen who explained this to Woelders
pointed at his own daughter for whom the same ceremony had been
performed some years earlier and said: "I was the first who came to,
yes even into, your house that the child might see it, and look how big
she has grown . . . " (ibid., 195-196).
Woelders then asked whether this headman's little son, who had
recently been killed by the people of Dore, had also been shown the
house when he was a baby. "With tears in his eyes Komun said 'no, I
am sorry enough we did not, but it is our adat to do this only with our
first-born'" (ibid., 196). Evidently a positive magical influence is attri-
buted to certain goods. This is in accordance with a custom of the
Meybrat of the Central Vogelkop, who with the object of curing a
patient will place beside him the valuable cloths which play an important
CLOSING REMARKS 271
part in ceremonial exchange. Unintentionally the missionaries have thus

contributed to the overvaluation of "cargo". The goods in question
always were commodities, the manufacture of which was a mystery to
the natives, which were brought to New Guinea by ship, hence "cargo",
but never addressed to the population.
To prevent any misunderstanding it must, in conclusion, be pointed
out that in most cases the Mission did try right from the start to improve
agricultural methods, give technical instruction, and so on. For this
purpose missionary-specialists were sent to what was then New Guinea.
These included a carpenter, an agriculturist and later a trader. It is
definitely not true that the Mission was solely concerned with the
spiritual welfare of the natives among whom its work was done. The
two principles have always existed side by side but in theory the vertical
principle received the greater emphasis.
4. The Manseren Movements of Biak

J. L. van Hasselt sums up his comments as follows "There is a deep-
rooted popular belief in the return of the supposed prophet, which finds
strong expression every time a konoor comes forward" (126, No. 1,
1872, p. 3).
Moszkowski says it is easy to understand that the deep-rooted desire
of all humanity for deliverance has, for the Papuans, whose life is sur-
rounded by so many real and imagined dangers, come to be concentrated
in their Messiah belief. Against R. Neuhauss, who considers it "a biblical
subject cast in a Papuan mold", he maintains that it is a culture hero
story that already existed before the arrival of the Mission (246, 327
and 344). On the basis of Moszkowski's data Herskovits concludes that,
in periods of social turmoil, new and bizarre ideas may spring up as a
reaction, but that, on the other hand, some may be quite original
(152, 95).
Ten Haaft who wrote a detailed report of his research in the field
mentions the myth of Manggundi's origin, the contacts with the Mission
(in which terms and names from the native Biak religion were often
indiscriminately used), and the use of traditional melodies for biblical
stories, as factors which kept the mythical associations very much alive
(120). Ten Haaft is of the opinion that the Biak people were dis-
appointed in Christianity. They had thought that the preaching of
the Gospel would be similar to their Koreri, their ideal of happiness, and
now they felt cheated. In addition he points out the lack of economic
272 CHAPTER X
development and the prolonged tutelage which could not fail to provoke
a reaction (119, 78-80).
According to Held the Papuans wish on the one hand to base them-
selves on the given reality of life which, on the other hand, they are
unable to accept. "They still believe that this reality ought to be as
once upon a time it was in paradise" (151, 189). "The origin of the
movements does not lie in modern times. They are economically oriented
revival movements, and it is no coincidence that they link up with the
figure of Uri, the divine impostor" (ibid., 192). "These movements
appear as an expression of protest against the existing situation and also
attack the cultural heritage" (ibid., 192).
Hugo Pos regards the movements as a kind of Monroe Doctrine,
"Papua for the Papuans" or a "pagan reveille" (275, 562).
S. Lekahema (212, 97) uses the term "Papuan Adventism" which,
however, he borrowed, together with most of his material, from my
publication of 1940 (cf. 178) without mentioning the source.
De Bruyn's views have already been discussed. In his opinion "such
movements are purely psychological reactions to existing situations in
which the people resort to supernatural forces from their own religion
whether or not reinforced with elements derived from non-autochthonous
religions" (54, 319). He views the movements "more as a self-assured
cultural Papuan nationalism than as a religion" (ibid., 329). Conse-
quently he rejects H. K. J. Cowan's definition which describes the
movement as syncretic adventism (ibid., 313).
J. P. K. van Eechoud, on the other hand, maintains that in primitive
cultures the different spheres of life (social, economic, and religious)
cannot be separated as in a secularized society. He points out that,
actually, the Manseren movement is a revolt against social changes,
which confuse them, and that the Papuans strive for an ideal state in
which internal conflicts have been solved (83).
A. Lommel, summarizing De Bruyn's conclusions, calls the movements
"the psychological reaction of the autochthonous cultures to civilization"
(222, 54).
Van Baal views the movements as products of a crisis "since their
own world was losing its meaning, the one thing they retained was the
notion of this, and any other world, as a mysterious world, and the key
to this world is what they are looking for" (11). He also calls the
movements "typical examples of a mixed pagan-Christian movement in
which ancient pagan beliefs form the basis for analogous messianic
expectations. There is a distinct hostility towards strangers, and political
CLOSING REMARKS 273
motives mix with Christian and pagan ones. They are always heretical
movements; world religions are mixed with elements of ancient paganism.
They always occur among peoples who, for some reason or other, have
been thwarted in their aspirations. The cargo cults are a desperate effort
to win a better world of their own. They are fostered by strong secular
desires, ill-concealed by the religious disguise they assume. They are
short-circuit reactions" (12, 244-245, 247).
In conclusion let us quote the opinion of Kijne as set out in an un-
published lecture. "The Koreri belief (Koreri expectations and move-
ments) cannot be dissociated from the religion as a whole, expressing
as it does the consciousness of distress and the possibility of deliverance.
From the myths and observances it is evident that this distress is thought
to have been caused by the disintegration of an original unity into
opposing forces. Because of this the true nature of man, of society,
and of the whole world has been lost, and what remains to be seen at
present is either one aspect or the opposite, like a mask imposed by one
power or the other. The greatest contrast is that between transient life
and permanent, but lifeless, wealth, corresponding with the contrast
between the world of the living and the world of the dead.
With regard to these opposing forces, the religion is composed of
three 'chapters'. 1. The search for and knowledge of the secret of these
forces. 2. The binding of these forces. 3. The anticipation of an eventual
unification of these forces; the one-ness, essentially, of transient life and
lifeless permanence in which life loses its transience and wealth its life-
lessness — signifying the unification of the world of the living and the
world of the dead.
In the myths dealing with marriage, the original being is symbolically
recovered when the snake-bridegroom casts off his skin. In the marriage
ceremony the unification is symbolized by bringing together food (life)
and valuables (wealth, permanence), and by the peaceful gathering of
both parties.
The Koreri belief constitutes the third chapter of Biak religion. From
this religion it cannot be dissociated, remaining in its essence independent
of outside influences".
CHAPTER X I
SUMMARY AND CONCLUSION
Summary
Chap. 1. A high degree of uncertainty, even with regard to the most
elementary requirements of life, appears to be characteristic of Biak
society. This is primarily the result of the infertile soil conditions and
the geographical position of the Biak Islands, which hinders communi-
cations internally and with the Geelvink Bay area which is important
for the supply of food. The isolated position and the poor communi-
cations, often only along seaways endangered by gales from the west or
from the south-east, facilitated the development of a strong regionalism.
The subcultural centers, the dialect-groups, villages and clans pre-
dominated. Frequent emigrations, contacts with the outer world on their
distant raids in earlier times and later during their voyages to Tidore
and as travelling blacksmiths, introduced foreign goods into the cere-
monial exchange. An increasing amount of prestige became attached
to the acquisition of these valuables, which were of such vital importance
to the community. Marriages and the formation of groups were
determined by offensive and defensive motives, and in later years by
economic factors. Social classes could not maintain themselves due to
the absence of class endogamy and the adoption of slaves on the one
hand, and to the emphasis laid on personally gained prestige (achieved
status versus ascribed status) on the other.
A strong feeling of dependence caused by the adverse natural environ-
ment was compensated for by the knowledge of magic spells, ancestor-
worship and a total ritual connected with their Supreme Being (The
Sky (Firmament) or the Sun). There is a great difference for the Biak
people between the "real" and the "ideal" world.
The founders of clans and recent ancestors take the place of the
mythical demons and demi gods because there is a tendency to attribute
the recovery of the secret of life and death to the ancestors. They even
allow them to replace the Supreme Being (Manseren Nanggi) in the
SUMMARY AND CONCLUSION 275
myths as a sign of their reduced dependence resulting from their know-

ledge of the secret, which is a condition of real power.
Only in the ritual connected with the offering to the Sky (Fan Nanggi)
does the Biak tribe acquire a unity which transcends the subcultural
borders. The unity of the Biak people is therefore determined by religion
and not by politics and bears the character of a ritual community. The
Utopian ideal, however, aims at the restoration of the original com-
munity and the suppression of rivalry.
Chap. 2. In the principal myth of Manarmakeri a traditional or a

real ancestor appears in whom many mythical heroes are embodied.
That which appears scattered everywhere in the whole mythology of
Biak is concentrated in him. He appears in the disguise of an Old Man.
He is a hero with a genealogy who recaptured the secret of the land of
the dead and was thereby enabled to revive the mythical primaeval
time. He finds out that the true nature of things is hidden but by
recovering the secret he succeeds in discovering it. This put him in
possession of the "treasures and the food", the principal elements of the
ceremonial exchange and of the functioning of the community. By this
reconquest he could have put an end to roaming, dissension, insecurity
and death, but neither in the disguise of the Old Man nor in that of a
youth rejuvenated by the baptism by fire is he recognized as the Lord
of the Utopia (Manseren Koreri). Therefore he departed westward,
after having promised, however, that one day he would return.
Chap. 3. The myths in which a return is told date back to the first
contacts with the Numfor and Biak people. The time perspective can
be clearly observed and shows in which way these myths were enlarged
with new elements.
Chap. 4. The various versions of the principal myth owe their origin
to subcultural factors, because the integration of a new element can be
recognized by the degree to which each subcultural group has introduced
the new element in its own version. Four principal centers for the myths
were found in each of which the events of the principal myth are said
to have taken place. It also appeared that relationship to or even local
connection with the principal figure were motive for having a particular
version of the principal myth and for taking the initiative in starting
a movement.
276 CHAPTER XI
Chap. 5. All the elements which form the principal myth are
frequently found in the Biak-Numfor mythology, to wit:
1. The disguised figure, accepted or rejected.

2. The contact with the ancestors and the "land of the dead".
3. The important function of the coconut palm.
4. The voyages from the West to the East and the grouping into
generations.
5. The function of the moon, the sun and the Morning Star.
6. Various animals which appear in the myths.
7. The acts of creation by the principal figures.
8. The function of the clan sanctuary as a center of mythical power
and its move ability.
The identification of the mythical and the geographical West created

the possibility to transport the West and everything connected with it
into the mythical sphere and to subject it to a mythical interpretation.
Chap. 6. In the nights preceding the expected return of their Messiah

instructions were given on how contact with the dead and the return of
the Koreri could be brought about. This was to be achieved by reaching
an organized climax by the performance of appropriate songs and dances
and by the use of imitative magic. Mass-psychosis, artificially achieved
visions, possession and glossolaly are attendant phenomena.
Chap. 7. In the historical survey of the movements dating back to

1855 45 movements are described. Even though the data for some of
the movements are extremely scanty, their character could be made out
by analogy with other movements.
Except for the one of 1855, in which resistance to the payment of
tribute to Tidore (which dominated the northwestern part of New
Guinea) is apparent, there is no reaction to foreigners in the earliest
movements. It is apparent from the further course of events that not
only in the myths but also in the proclamations of the forerunners of
the movements foreigners and their goods were interpreted in a mythical
way. The discovery of the West and contact with Europeans, who at
first were regarded as ancestors returned to life, led to the introduction
of various foreigners in the myths. Gradually, however, a demytho-
logization took place and the increasing acculturation gave rise to
mental resistance, the results of which are becoming increasingly apparent
in the myths and the movements. In the movements the various mythical
centers of power make themselves felt. Kinship, sometimes even via the
matrilineal line, with the Old Man, appears to be very important to the
function of a konoor (the herald of the returning Messiah).
There are various areas, even some peopled by Biak emigrants, which
keep aloof from them, though the movements transcend the cultural
and linguistic frontiers. The determining factor here appears to be that
the background and actual content of the culture adopted by the
emigrants were not compatible with the nature of the movement.
Chap. 8. The big movement of 1938-1943 shows a movement in all

its aspects. Data received from informants who participated in it made
it possible to explain how intensely a movement is experienced, how
heterogeneous the expectations and motives are, and even that this
difference is realized by the participants themselves.
At first a centralization took place, principally influenced by political
motives; later on Biak regionalism asserted itself.
Assimilation and the use of Christian elements gave the movement an
appearance of syncretism. The use of modern western economic products
and means of communication, along with a craving for European goods,
laid a stress on the economic aspect in the myths. The frustrated feelings
now came with full force to the surface. Resistance to suppression and
tutelage in every form ventilated itself now in vehement criticism against
foreigners (amberi) still in reach and they were treated accordingly.
Revolt against the Japanese forces led to the dramatic end.
Chap. 9 In a survey of the historical factors which could have

influenced the movements it is evident that in the first place the crisis
arose from objective data: the geographic environment, sickness and
death, but along with them the socio-economic factors of food and
ceremonial exchange. At first contact with foreigners did not affect the
movements. Even though submission to Tidore meant serious interference,
the supposition is justified that the insecure situation brought about by
the abovementioned causes, aggravated by acute rivalry and the lack
of internal security among the Biak people, contributed more to the
origin of crises than the influence of far-away Tidore.
Then the acculturation process gradually starts. A positive appreciation
of the achievements of western technology is accompanied by an op-
position to tutelage. Even though neither the Protestant Mission (est.
1855) nor the Government (est. 1898) gave rise to an acute crisis in the
278 CHAPTER XI
Biak community by resorting to drastic measures, artificial efforts to

introduce foreign elements (even if desired) naturally aroused resistance.
To live truly means in the first place to be able to be one's self.
Conclusion
1. The Koreri movements in the Biak-Numfor group of the Geelvink
Bay culture area are in general reactions to the negative aspects of life
wherein the "manifest rupture between ideal and actual reality" (151,
189) expresses itself.
2. The high degree of insecurity, due to the geographical character
and the position of the islands, has often been the cause of many crises.
The Biak people have no explanation for the phenomenon of death
through which they can reconcile themselves with the unavoidable.
The crises of their existence (the inevitability of sorrow and death)
which make them painfully aware of their dependence constantly remind
them of the relativity of their knowledge and ability and even of their
whole culture.
3. Resistance to these crises is founded in the conviction of the
possibility of breaking through the actual to the mythical reality and
thus bringing the Koreri (Utopia) to this world.
4. The coming of the Koreri is closely connected with the figure of
Manseren Manggundi who embodied in his person the possibility of its
attainment. This ancestor figure, who as a human being recovered the
lost secret, combined in himself all the characteristics of the mythical
heroes of the past. Because of the absolute bond between Manggundi
and Koreri he may be considered as a mediator. The Koreri movements
are consequently messianic movements. The movements have a totali-
tarian character because they are founded on the mythology calling for
the complete reversal of the actual reality in which all aspects of culture
are involved.
5. The movements, being founded on the conviction of the possible
bridging of the gap between the actual and the ideal reality, direct
themselves against any situation in which the dependence of the human
being and this gap are demonstrated.
At first the movements were directed against sickness and death, as
is apparent from a historical survey, and further against everything
which entered their range of vision and accentuated the negative and
dependent character of mankind.
6. The movements have a genuine Biak character. There was no need
for the movement to adopt a single foreign element to give them the
form which they have displayed in the hundred and ten years during
which they have been observed.
They fit exactly into the mythological sphere and only render in a
modified form that which is described in exuberant detail in the myths
as a method of recovering the mythical primaeval time. The comparison
of the two shows that in these movements the people have placed certain
restrictions on themselves, probably arising from a conception of the
fundamental opposition between mythical primaeval time and the real
world in which they themselves still live. It is also particularly due,
however, to the danger one knows to be connected with an arbitrary
removal of boundaries, as the return of Koreri cannot be allowed to
lose the character of mercy.
7. The so-called syncretic character of the movements is only of
secondary importance. The character of the movements is not determined
by the elements derived from Christianity, but rather the reverse is true;
the form of these borrowed elements led to their adoption as they offered
"points of contact for identification" (283, 296) in the mythical sphere.
8. The reason why the new cultural elements were subjected to a
mythical interpretation, a fact which is generally ascribed to credulity,
unlimited phantasy or imaginary projection and satisfaction, is really
not only psychologically but foremost culturally determined.
This is perfectly in line with the character of myth as already indicated
by De Josselin de Jong: "Myth supports and stabilizes the view of life
and must account for everything which this life may offer, hence also
for recent happenings and modern conditions. Archaic myth really
appears to possess the ability to absorb and assimilate all of this"
(173,217).
As the historical survey shows, the Biak myths were expanded in this
sense around the principal figure and the Koreri expectations. The
selective character of the adoption of foreign goods and ideas is
determined by what, according to the standards of the community, is
considered of vital importance.
9. Consequently it is a misconception to ascribe what has been called
"new and bizarre ideas" (152, 95) or has been considered as a tragic
derailment or as "short circuit reactions" (12, 247) to "primitive
mentality". This is much more due to what has been called by Van Baal
in another connection "mentalité religieuse" (6, 27), and consequently
is in the first instance culturally and not psychologically determined.
10. The position of the forerunner (konoor) was often a natural
280 CHAPTER XI
extension of the function of the medicine-man or shaman (mon) who

in his struggle against sickness and death was the obvious choice for it.
Yet the function of "mon" was not a condition for the konoor function.
Nor was the latter connected with a particular social status or a definite
age-group. Because the receiving of visions was associated with it,
persons with an unstable psychological equilibrium were particularly
predisposed for this function. The konoors were expected, however, in
the first place to emerge from the groups which were related to Mang-
gundi, and which in the course of the years had become scattered over
the whole of Biak and their emigrant areas. They were certainly not
Prophet figures who introduced innovations which deviated from the
cultural norms. Some of them were taken up in spite of themselves in
a movement unchained by the traditional associations awakened by their
own visions. However, no konoor was believed straightaway. Expeditions
came from everywhere to determine the truth of his message.
11. The reaction and antithetic attitude towards foreigners was not
an original feature of the movements. That later on this reaction arose
was caused by the fact that the initial adoption of the white strangers
(Woelders, Bink, Van Balen, Feuilletau de Bruyn) into their mythical
sphere (through which they were taken up into the gallery of mythical
heroes) due to their own attitude made room for degradation into the
profane sphere.
The positive reaction, therefore, changed into a negative one because
of the way in which the Protestant Mission and the Government reacted
to the movements. The reaction experienced during one movement
determined the negative character of the next one.
12. Together with the negative reaction against foreigners and their
increasing influence during the acculturation period came a reaction to
the morals of Christianity as professed by them, western intellectualism
and political domination, because all of this became part of those powers
which accentuated their feeling of dependence.
13. Nationalistic aspirations commenced to become a part of the
movements when more educated people started to use the Koreri expect-
ations for the purpose of finding acceptance, via a mythical inter-
pretation, for their rational ideas.
In principle the Koreri ideal does not allow this association, but in
practice opposition to the foreigners had already found a place on the
list of expectations connected with Koreri.
14. The increasing extent of the movements was only indirectly
influenced by the growing acculturation. The former passivity required
during the nights of advent changed into an active attitude when it

was realised that they could hasten the return of Koreri by conquering
resistance.
15. The psychological effect of emotional satisfaction which for the
Biak people lies in the mass-meetings, the night-dancing, etc., which
actually belongs to the secondary factors, acquired primary importance
for many and came to dominate the official ritual effect which had been
intended.
16. The messianic movements in Biak have an extremely heterogeneous
and complex character. It is impossible to speak of an integrated, clear-
cut behaviour pattern. A fixed nucleus does exist which is of primary
importance, but towards the periphery secondary intentions and aspi-
rations are to be found. These are sometimes of a secular character,
sometimes precisely defined but more often of a vague and emotional
nature. The following traits were regarded by some groups as of primary
and by the other of secondary importance.
a. The real Koreri-belief, with stress on the return of the dead, apoca-
lyptic phenomena, the rejuvenation of the earth and mankind and
a new community of a universal character.
b. Strong regionalism and chauvinism of an exclusive character.
c. Revivalism, with stress on the restoration and the revival of the old
culture, along with a negative attitude with regard to all foreigners
and everything foreign.
d. Assimilation of all foreign elements, having the character of forced
reintegration during which the strangers so far as they do not hamper
the aspirations of the domestic population, are fully absorbed. The
souls of the foreigners reveal themselves through the Biak media
during extasy and glossolaly.
e. Strong economically determined expectations for the future in which
stress is laid on what will change in the economic aspect. In this
sector belong the so-called "Cargo Cult traits". This can be attended
by an extremely radical and negative attitude with regard to their
own cultural possessions.
f. Adoption of western forms of organisation on rational grounds as
well as based on imitative magic.
g. Extreme rejection of the products of modern culture, of the eating
of pigs, labu and certain kinds of fish, in the conviction that one
should avoid everything which once caused Manggundi to depart.
h. The turning against foreigners (called amberi, i.e. Indonesians) and
282 CHAPTER XI
teachers, but really containing an opposition to all foreigners.

i. The drawing into their own mythical sphere of the contents of the
Bible along with efforts to prove that the Bible is not in conflict with
the Koreri ideal.
17. All these elements appeared simultaneously and are therefore not
to be considered as evolutionary stages in which the following stage
excludes the preceding, but as a continuous extension according to the
consequences of the mythical orientation of their culture.
The messianic movements are to be considered as a positive expression
of their own culture and contribute to the intensification of their
selfconsciousness in times of stress and acculturation.
That is why violent suppression always has an adverse result. The
movements can only be prevented on the one hand by a new ideological
basis and on the other hand by a more rational understanding, by which
the real limits of mankind's knowledge and ability can be known. This
understanding must grow; it cannot be superimposed. Propaganda and
plans for renovation will have to take account of the existing cultural
background and not be too drastic; otherwise they run the risk of being
purely Utopian. The tempo of the development and adjustment must
not be superimposed by pressure from the outside but must be set by
the degree to which the Biak people themselves can maintain the process.
APPENDIX
Similar Movements in other parts of West New Guinea (West Irian)
The notion of an ideal state, as expressed in the Koreri movements

of Biak and Numfor, fits in with the structure of the other New Guinea
cultures. The mythology of the northern coastal regions is often remark-
ably similar to that of Biak. In this area, and elsewhere, Koreri-like
movements have been known to occur, but in most cases the available
information is decidedly inadequate for a satisfactory understanding.
A detailed discussion of these movements is beyond the scope of the
present study. Our sole aim here is to draw attention to these movements
and to enumerate the sources in order to facilitate further investigation.
1. 1925 — The Movement of the White Man in Nimboran. In the

village of Genyem the people expected a long period of complete dark-
ness which was to be followed by the coming of the "white man". On
his arrival the earth would split open and the Nimboran plain would be
flooded. For this reason the villagers asked for kerosene, stocked food,
and built huts on hill-tops. They expected treasures (valuables) to come
up out of the underworld. It was here, too, that the missionaries were
thought to receive their money through a crack in the earth which had
appeared after an earthquake and which, strangely enough, passed
precisely underneath Missionary J. Bijkerk's house. Treasures, under-
world, land of spirits, eternal life, and snakes all belong together here.
Valuables have a particular significance since they are believed to have
healing properties when placed around sick people. (58a and oral
information Bijkerk).
2. 1928 — The Pamai Movements around Lake Sentani. Pamai, a

man from Ormu, made his appearance at a moment of crisis for the
indigenous culture. In 1925 the authorities ordered the "spirit-houses"
on Lake Sentani to be burned down, and in this same period taxes and
labor services were introduced. Pamai had visions in which he received
messages. He persuaded the people of Lake Sentani to "make a clean
284 APPENDIX
sweep" and to ask for schools. When the inhabitants of Gresi, on the
other side of the lake, refused to perform labor services the authorities
took action. The Mission had already raised objections to Pamai's
activities because he was "paid" for them. He himself and his followers
felt he was only accepting presents as a reward for his trouble. Pamai's
movement was clearly an effort to force a reintegration on a combined
mythological and biblical basis (160, 213; 80, 27; 184, 137; 58b; 58c;
137; 120b, 29-30).
The present author met Pamai himself, by then a very old man,
several times in 1961-62. He proved to be a mentally rather unstable
person, with very deep-set eyes, who always spoke with great earnestness.
Even at that time he exerted a considerable influence on the people
around him, most of them relatives of his who all appeared to take him
seriously.
From his own lips I heard the story of the 1928 movement in which
visions with a syncretistic content played a part. Even now he still
claimed to be invulnerable and showed me the scars of a bullet that
had passed right through him. Probably as a result of my interest in
his story the past came alive to such a degree that again he started to
have visions with a decided syncretistic tendency, in which I myself
played a very positive role: when I arrived in Ormu the millennium
would become a fact. I would see to it that young men were trained in
Holland to take care of all the goods that were to be brought by ships.
For himself he wanted to have a house built with two storeys, the top
one serving for visions and meditation. New myths were being created
before my very eyes. During my visit to his village, Ormu, I managed
to put many things right but even so it was evident that Pamai had
called forth certain expectations. For himself and his clan he claimed
leadership over the northern Cyclopean range and ownership of its
mineral riches a search for which was being conducted at the time.
Ormu is not far distant from Tanahmerah, whence movements were
reported in 1940-1943 (cf. p. 286).
3. 1928 — The Daran Movement in Western New Guinea. This was

started by an inhabitant of Degen at the far end of the Patipi bay.
By bathing in a "sacred" pool he established contact with the "spirits".
When he did not die on being bitten by two white snakes, he considered
himself invulnerable. His doctrine was based on mythical images con-
nected with the spirit country and contained apocalyptic elements
comprising the total reversal of the existing situation. Later he mixed
APPENDIX 285
Islamic and Christian elements into his messages, and he resisted the
appointment of a Radja in this region (307, supplemented with oral
information).
3a. 1934-35; 1955-56 — The Manggarega Movements (Arguni Bay,

N.W.Irian (New Guinea)) (221b).
In a thesis on this area J. Th. van Logchem reports that these move-
ments occurred over a period of some decades. In 1937 they were defined
as follows: "A kind of Messianic belief, promising that the world would
change completely; a new Papuan ruler would arise, and the Papuans
would live in abundance. They would then no longer be obliged to pay
taxes or to work for the Government. This movement could of course
not be tolerated" (221b, 196). A report on the movements in 1937
indicates that this kind of movement must in the past have occurred
frequently. " . . . rumours about movements of this kind are constantly
appearing in the area of the Arguni Bay" (ibid.).
The core of these Utopian expectations the inhabitants find in a myth
which is generally believed in the central area (Tonggara village). In
this myth the ancestors of the Arguni people left in primeval times and
spread all over the world. These ancestors in fact, according to the myth,
became the founders of the different tribes and races of the world.
But everyone who left promised to come back bringing wealth and
Cargo, or at least they promised to send these valuables (221b, 198).
These movements are named Manggarega (shamanism), as nearly
always the shamans took part as leaders and instigators. The last move-
ment reported took place in 1955-56, but this was not a mass-movement
as in former days.
The reporter states that these Manggarega movements were not
connected with similar movements occurring in other parts of the vast
island (221b, 195-202).
4. 7935 — The Damo Movement in Gresi (beyond Lake Sentani)

resembles the Nimboran movement and the later Kasiep disturbances.
Contact with the land of spirits, recapture of the "treasures" and of
the secret suppressed by the Dutch were of primary importance here.
Damo displayed "letters" from the land of spirits: tax receipts and a
catalogue belonging to G. Schneider, the missionary of Genyem. Although
his house was burned down by the authorities Damo kept his following.
Only when he got a serious wound on his leg which proved him "vulner-
able", did the movement peter out. People here thought that the cleaning
286 APPENDIX
of graves, recommended by Schneider as a gesture of piety, would

bring about the resurrection of the dead (302, 64).
5. 1940-1943 — The Simson Movement in Tanahmerah (East New

Guinea). Simson based his doctrine, which was called agama kubur
(religion of the graves), on the existing mythology supplemented with
stories told by a colonist who was a spiritualist according to some
people, and an Adventist according to others. Simson wanted to right
the wrong that the Whites (their resurrected ancestors) were doing to
his people by keeping for themselves all the goods they obtained from
the Cyclopean mountains by an underground sea-route. His doctrine
explained that the Gospel had been mutilated and that for their greed
the Dutch had been punished with the German occupation. In an
excellent description of the movement, T. Hogerwaard established that
participation in the movement was independent of existing social
groupings. In 1944 Simson was beheaded by the Japanese. Bijkerk writes
that the people of the coastal regions expected that the "white man"
who had gone West would be carried back by a large fish and bring
them abundance. This movement shows marked Koreri traits (158;
312; 237; 58a).
6. c. 1930 — The Movement in Martawar (west of Sarmi). The

leader who called himself "ruler of the spirits" and "ruler of the living"
induced his followers to build a large shed to store the "treasures" that
would arrive by boat. His followers were captured but he managed to
escape (335a, P., 1931, 2; for mythological background see 156).
7. 1947 — Sarmi. "Speaking in many tongues". Curious phenomena,

resembling certain aspects of the Simson movement, appeared here.
Contact with the dead via the graves and ecstasy, brought about by
drinking a home-made medicine that was said to contain scrapings of
human bones, led to a form of possessedness accompanied by glossolalia.
Influences from Tanahmerah, Simson's district, and Wewak (Austr.
New Guinea) also played a part here (237).
8. 1948 — The Manseren Movement in Wasirew (Manokwari

district). Two women were the leaders of what the report called a
"manseren" movement. The apocalyptic phenomena expected here had
a practical purpose: the mountains would be flattened to allow cars
from Manokwari to come to Wasirew (Diary of the D.O. of Manokwari,
August 5, 1948, typescript, Government Office Hollandia).
APPENDIX 287
9. 1950 — The Agama Syariwari in Kwatisori (Wandamen). The

leader claimed to have been in contact with the land of spirits, of which
he could draw a map. He prophesied apocalyptic events and his doctrine
was partly mythical, partly biblical (4a).
10. 1948-1952 — The Kasiep Movements in Nimboran. During the

period of his stay in Nimboran, from 1948 to 1952, J. P. Kabel, who
made a special study of Kasiep movements (175), noted four of these
movements. In his opinion Kasiep is the spirit who reveals himself in
trance symptoms (ibid., 114). Van Baal, on the other hand, believes
that the trance symptoms themselves are called Kasiep. The mythological
background is, however, unmistakable. This is evident from the ancient
expectations concerning the return of "the white man" and "the spirit
whose name is not known", already noted in nos. 1 and 4 of this
appendix. There is probably also a connection with Bapa Yang tiada
dikenal ("the father who is not known") who brought about the great
flood (text). In the later movements modern elements were added.
In the same way as in the Koreri movements, reactionary traits appear
in them, sometimes with a political tinge (88; 9; 105; 191).
11. 1952 — The Spiritual Movement in Ormu (see p. 228). This

movement had very few followers and opposed Christian marriage
ethics. The leaders based their doctrine not only on the "old ways" but
also on a rationalization consisting of a new explanation of biblical
terms, which they claimed had been misinterpreted (information from
Kabel).
12. 7952 and 1954 — The Situgumina expectations on the Wissel

Lakes. The myth of Situgumina who fled to the West with a stolen
cowrie shell, performed miracles (she "created" lake Paniai), and
eventually went to "Surabaya" where she made all the people rich,
contains elements that might form a basis for Koreri-like expectations
of the future. During the war De Bruyn made use of this myth to get
food for his men (54, 330). In 1952 a mentally disturbed teacher from
the Wissel Lakes claimed to be the returned Situgumina. In 1954 some
newspapers reported that a "clan" consisting of several hundreds of
people resisted every sort of outside interference. "This resistance is
attributable to a kind of oriental superstition which prescribes that
foreign influence should be averted in expectation of a 'Savior'"
(Nieuwe Leidse Courant, October 12, 1954). "They believe in a Messiah-
288 APPENDIX
like figure who will deliver them of all their troubles" (Nieuwe Haagse
Courant, October 8, 1954). This news may be the confirmation of the
fears voiced by De Bruyn in 1949 (54, 330). For further development
see the "wege" movement in Paniai and east Tigi in 1960 (114b).
13. 1946 and 1953 — A Cargo Cult among the Muyu of Southern
New Guinea. All participants, except the leader, were Roman Catholics.
The village headman of Kelapa Lima who organized the movement,
had worked for years in the Australian part of New Guinea where such
movements with a marked economic aspect are of frequent occurrence.
It started with seances for adepts during which the leader had visions.
In these visions "God Almighty" announced that the whole of humanity
should cooperate "to win unity and prosperity for everyone". These
revelations even referred to article 73 of the Charter of the United
Nations. The messages further stated that all foreigners, except the
white people, must go away if they did not change their attitudes.
Factories must be set up, prices and working hours fixed, and schools
founded. One of the messages said: "Fifty years have gone by (Dutch
Administration in these parts was established in 1903, K.) and still we
have not become human beings. God, the Almighty, rules". This is
evidently a forced attempt at integration, in which all grievances and
wishes that are present are indirectly expressed (275c).
In his dissertation (304, 249) on the Muyu, published in 1957,
J. W. Schoorl deals at length with the movement. He also reports that
it spread from Merauke to the Muyu area proper in 1953-55. Thirteen
villages took part. Both movements came to end when the Civil Service
intervened and the leaders were sentenced for having spread rumors
capable of causing unrest among the population.
The economic aspect was dominant in this movement. " . . . The
expected Utopia consists of a western society for the Muyu, with their
own shops, factories, machines, automobiles, and above all, money.
They acquire this prosperity, and will acquire even more, through
contact with the spirits of the dead, especially dead Americans. These
spirits disclose to them knowledge and science. They believe, moreover,
that this knowledge can be acquired in no other way than through
contact with the spirits. This is a continuation of the traditional ideology
in which religious ideas and practices were closely connected with
material wealth. Western concepts of development and progress are
foreign to them or are interpreted in a different way. These movements,
therefore, express a desire to acquire knowledge of the west, and
APPENDIX 289
especially western wealth. The movement in Merauke does include some

political elements, but in the Muyu area the goal is less complicated,
the movement there aiming almost exclusively at the acquisition of
western goods and western money" (304, 270).
In addition to political elements highly rationalistic and even syndical-
istic tendencies were to be noted in this movement. The leaders
conducted a correspondence with the Resident about wages and prices
and a long list of wishes was sent in. There was even some discussion
about budgets, in connection with estimates computed by the movement
for the Merauke subdistrict. Here we find the unmistakable influence
of Government Officers. Evidently the switch from the mythical into
the rationalist sphere presented no problems and was not experienced
as an inconsistency (ibid.).
14. 1953-58 — Auyu and surroundings. K. H. Zevering, who served

in this area as Administrative Officer from 1958 to 1960, found that
the movement of the Merauke Muyu had spread over a large area. In
a study called Een heilsbeweging onder de Auwjoe ("A cargo movement
among the Auyu"), subtitled "a sketch of an acculturation process"
(350) he gives an excellent outline of the movements. He writes: "The
rapidity with which the Yakai people adopted these ideas from the
Auyu, and the fact that in 1960 cargo movements occurred in practically
every part of southern New Guinea, including Frederik-Hendrik Island
and the mainland coast along the Princess Marianne Straits, indicates
a great readiness to adopt these ideas of a Utopia" (350, 41). We find
here many traits analogous to the Koreri movements. The messiah here
is Sumuru for the Auyu and Aghame for the Yakai. After having been
killed while teaching his tribe the art of warfare he came to life again.
People refused to believe him, however, and he was chased away, after
which he became the ancestor of the white men to whom he gave his
riches as well as eternal life. The "grandfather Auyu" as he is also
called will return some day and the earth will open. This is why his
followers are always looking for the "gateway to the earth". Eschatolo-
gical phenomena will occur and there will be a world catastrophe in
which unbelievers will be turned into animals or perish. The influence
of the Roman Catholic Mission and the Administration, and the fact
that even catechists and native policemen acted as propagandists of
the movements have led to the appearance of syncretistic elements.
Practically all the participants are Roman Catholic Christians, only a
small proportion being Protestants.
290 APPENDIX
Contact with the dead, here of their tribe, is sought by means of

fasting, sexual abstention and medicines. Preferably the ceremonies are
performed in the graveyard. Fainting, ecstasy and glossolalia occur.
As tension grows in the relations with Indonesia political elements
begin to appear in the movements. The Papuans will become white
(the color of the dead) and the Dutch flag turned upside down will be
their symbol. They train in the use of weapons. Indonesian infiltrators in
these years, but especially Indonesian workers in Sorong where the
Auyu workers come into contact with them, use the existing expectations
in their propaganda. From now on the earth when it opens up is expected
to bring forth not only cargo but also weapons. Side by side with the
desire for western goods there exists a strong antipathy towards
foreigners. In Merauke there was a willingness to cooperate with the
authorities but the opposite was true of the Auyu. Some directed their
enmity against the whites, others against the Indonesians, Chinese and
Eurasians. Zevering, who has made a fairly thorough study of Auyu
mythology, concludes that "when the facts and the information given
by the natives themselves are carefully weighed it proves that the belief
in the mythical happenings around Sumuru [and Aghame, K.] is one
of the most important means by which these groups rebel against the
new situation. It is this myth too, that presents the possibilities of
association by which new things may be integrated into the traditional
and limited world of their own experience" (350, 60).
Resurrection and rejection by his own tribe are the starting point
for an extension of the myth in which it was Sumuru (Aghame) who
gave the white men their wealth. But this new dimension to the myth
owes its origin to a need for rationalization after the arrival of the white
men with all their "cargo".
Fasting, sexual abstention, etc. are regarded by the natives as a
penance to Sumuru but according to Zevering they have been influenced
by the celibacy of R.C. priests and their teachings concerning fasting,
with which these practices link up more directly than with Auyu
mythology.
The last great event in this district was a big meeting held at Salamepe
on the third and fourth of October 1958, to which every village sent its
representatives. It was thought that on this occasion participants would
see the dead and the weapons from the earth. Two flags were to be
hoisted and the date of the general revolt would be decided. Police
patrols restored law and order in November 1958. The leaders of the
movement were taken prisoner and subsequently punished for fraud.
APPENDIX 291
This referred to the financial contributions that were expected from the
participants for the success of the movement and to "open the gateway
to the earth" (350, 59 and passim).
15. 1956-1961 — The Hai-movement of the Uhunduni (Amungme}.

In 1954 missionaries of the CAMA (Christian and Missionary Alliance)
and the Roman Catholic Mission started work in the eastern mountain
district of West Irian. With this a large region was opened up, for it
marked the beginning of an invasion of various missionary denominations
who in the course of the following years founded dozens of mission
posts. The Administration established itself in Wamena in 1956 and a
large number of small airfields were constructed because for the time
being a network of roads was an impossibility. At present there are
about 60 such airfields, with a large central one at Wamena.
Among the Uhunduni, south of the Carstensz range, the Roman
Catholic fathers, and further north in Ilaga the CAMA missionaries,
found the belief in Hai. Hai is a kind of utopia with a basis in the
myths. The arrival of the strangers was now linked with these expect-
ations of the future.
The Uhunduni or Amungme (first men) as they call themselves, the
lowest in status of all the inland tribes, were particularly susceptible
to the message of the Gospel because it evoked associations with their
Hai expectations. The myths of the Amungme, in which dreams and
visions play a part, do in fact include a mention of strangers who will
arrive at the beginning of Hai.
"This wonderful new place of existence would be brought by godmen
or deities who would come to them from the outside world. According
to the myths, their own tribal leaders would champion these godlike
beings and present the gift of Hai to the tribespeople at the appropriate
time. . . Because of their white skins and the fact that they came from
the outside world, the missionaries immediately were regarded as demi-
gods. When they began to preach the Christian Gospel with its promise
of eternal life, their identification with the Hai myths was complete.
It was a long time before the Uhundunis could be convinced that the
missionaries were mortal men" (154a, 164-165).
The Roman Catholic fathers who worked among the Uhunduni of
the Tsinggi region had earlier had the same experience. They were
welcomed like divine creatures and the natives expected Hai to begin
at their arrival. With their subsequent conversion to Christianity a
dangerous situation was created for the Uhunduni, since on this occasion
292 APPENDIX
their weapons were burned together with their sacred objects, making
them an easy prey for their enemies. And in fact there were some killings.
A particularly tragic fate befell a village in the Tsinggi region. Because
the ardently desired cargo was so long in coming they moved to the
south coast, for they knew that the cargo came from the coast. There
they settled in a malaria-ridden area with extremely high temperatures.
Their situation at present is most precarious. Many are dying and they
evidently lack the courage to return to their mountains (154a; 186a,
passim, and oral information).
16. 1958-1960 — The Natelan-Katelan movement among the Dani.

Natelan-Katelan is literally "your skin-my skin" but it means "rejuvena-
tion, renewal", as happens to the snake when it sheds its skin. The
expression is said to derive from the myth of a race between a snake
and a bird. The humans favored the bird as the winner, and win he did,
but from that time onwards human beings die like birds (a fallen
warrior is called a "dead bird") and do not have eternal life like the
snakes. But some time this situation will change again. This will be when
the creator-deity and culture-hero, Bok — who appeared originally in
the east of the Baliem valley, created the land, the mountains and the
human beings and subsequently departed towards the west — finally
returns. When the Dani first saw white men they thought the time had
come. Since then fairly extensive movements have periodically occurred,
especially in those areas where missionaries were preaching. As we shall
see, Utopian expectations are unmistakably present here (69c, 154a and
186a all passim).
Inspired by the Amungme, the Dani of the Ilaga valley followed their
example. Among the followers and disciples of the CAMA missionaries
was a certain Yabonep. Being acquainted with the natelan-katelan
myths he interpreted the preaching of the missionaries in his own way.
After the Ilaga Dani had burned their ceremonial objects and became
Christians, Yabonep set off for Baliem with the following message:
1. The people of Ilaga have received eternal life (natelan-katelan).

2. The first step towards this goal is to burn all ceremonial objects.
3. The next step is holy baptism.
4. Old women who are baptized are rejuvenated.
5. Those who are baptized will never fall ill again.
6. Those who wish to receive "eternal life" must stop all warfare, give
up the religion of the ancestors, and henceforth follow the Gospel.
APPENDIX 293
This message spread like a fire in dry grassland. Supplemented by

rumor the news that reached Pyramid was:
1. A man is coming, short in stature, who has proved invulnerable

because in 1938 a bullet, shot by a member of the Archbold expedition,
passed right through his body and he did not die. He used to live in
the Baliem valley, later he went to Ilaga but now he is coming back.
2. At his command the water of the Baliem river is parted and he
walks through it dry-shod.
3. Should he die his relatives need only throw him into the river
and he will return to life. Then, too, all the dead will rise.
The effect of this message was far-reaching. Movements started every-

where, even where no missionaries had been as yet, and once sacred
objects were burned. In order to put right these premature conclusions
concerning the Gospel-message arising from Amungme and Dani mytho-
logy, Missionary Gordon Larson of Ilaga set out with a group of
followers on Yabonep's trail. But there was no stopping the movement
that had already been set going. As a result of the message proclaimed
by Yabonep the whole of the Baliem valley was set in motion, all except
the eastern part. The natives there held on to their traditions, arguing
that, since the deity Bok had come from the eastern part of the valley,
the natelan-katelan message must also come from the east and not from
the west (154a; 69c).
17. 1960-62 — Swart valley and Bokondini. Here the message took
a different turn:
1. Participants would not die anymore and be set free from illness.
2. The burning of sacred objects was expected to bring "cargo" from
the coast.
3. Mourning ritual, warfare, stealing and vengeance were prohibited.
After this there was a period of comparative calm, but in 1962 the
movement started up again, kindled by the following causes:
1. a solar eclipse in February of that year.
2. an influenza epidemic in which many died.
3. a celebration of Pentecost by an "inspired" evangelist who preached
the Gospel with great insistence.
All remaining sacred objects were now got rid of, including the sacred
294 APPENDIX
stones (yao). Modern things were appreciated, desired and even

expected. The brideprice was abolished "for brides would be paid for
by the blood of Christ" (258, 287; 186a, passim).
18. 1962 — Kuttima. Here, too, sacred objects were burned but the
natives here felt wronged because they had no airfield and received no
medical aid (as in Katupaga). A large movement developed here in
1962, more or less without outside guidance.
Wingganggan of Kuttima had a vision which led to the movement.
He saw his dead father who subsequently kept in touch with him.
People were ordered to build a new type of houses and get rid of
everything old. Their skins would become white, they would be equal to
the white men and also receive the goods which up till now the airplanes
had been bringing only to the white men. This movement lasted until
1963, when the leader, Wingganggan, went to live at the mission-post
of Katupaga (Swart valley). In this movement we recognize various
elements that were found also in the coastal movements (258; 186a,
passim).
19. 1962 — Mapnduma. News of the movements travelled also to this

area which is situated s.-east of the Baliem valley. The natives here, the
Nduga, burned their sacred objects before any missionaries arrived.
A CAMA missionary then set up a post here and shortly after his arrival
baptized several Nduga who said they wanted to become Christians.
When a few of these converts died some time afterwards the natives
were very disappointed. Protests came from a neighboring valley where
an evangelist had already been appointed. The people refused to hear
anything more about the Gospel, burnt down their church building
and chased the evangelist away. This example was followed in several
other places. In some cases the guru (teachers) were cursed and even
threatened with death. Attacks did in fact take place and several persons
were killed. It was not until 1965, after a new airfield had been built,
that the people of this region again got in touch with the missionaries
and asked for evangelists. Resistance continued to smoulder, however,
in the centrally situated village of Iniye (58d, passim).
20. 1956-1962 — A Cargo Cult in the Mamberamo Area. The im-

portance of Oosterwal's article bearing this title (261b) lies in its being
the first fairly detailed report of a movement in this area although these
movements are known to have occurred here even before 1931 (cf.
APPENDIX 295
pp. 137-138 and 205a, 53). A. C. van der Leeden remarked in 1961 "the
spiritual climate in the Sarmi area is ripe for a cargo situation" (205a,
54). By that time, in fact, a movement had already been set in motion
following the death of a child. Oosterwal says that " . . . Here the event
has already been incorporated in a myth which supports and justifies
the cult..." (261b, 4). From this it might be inferred that the movement
came first and the myth was created later as a rationalization, which is
by no means impossible (cf. Pamai, p. 284). This is not, however,
Oosterwal's opinion, for he writes that "From time immemorial, before
their contact with Western or Christian ideas, the peoples east of the
Mamberamo have believed that the spirits of the dead, the warria, will
return to earth with Jewme, bringing great material riches" (261b, 6).
There is a cannibalistic cycle of songs about Jewme, the goddess of
the underworld, which are sung in the whole country from the Mambe-
ramo to the Tor river. The goddess is expected to return, accompanied
by the spirits of the dead, in a big ship laden with western goods. The
world will be renewed, there will be food in abundance, no more sickness
or death and the natives will be as rich as the Europeans. All this
already exists in the country of spirits, and is controlled by the dead
(warria) and the goddess Jewme. Worship of the dead is therefore one
of the ways to achieve this situation also on earth.
It is striking that here, too, the analogy of the snake is found: the
spirits of the dead, and in future also the living, stay eternally young
because they are able to cast off their old skins and thus to rejuvenate
themselves. The following is told about the goddess Jewme:
She was never a human being but once she lived on earth. "She is a
very tall woman, even taller than Jame [another goddess, K.]. Her skin
is light in color, though not as completely white as the skins of
Europeans. She has long, fair hair" (ibid., 7). She came to the earth
and built a town for the dead, but the people failed to obey her orders
and danced by daylight although she had forbidden it. ". . . Therefore
Jewme left the land of the living and went to the village of the dead...
But she did not disappear forever. One day, she promised, she would
return again with the warria, and the people here would have the same
abundance of food and the same riches as are now found in the village
of the dead. Never again would anybody fall ill, never again would
anyone die, and the dead would come out of their graves" (ibid.).
Whole series of songs anticipated the coming events. Visions of Jewme
and the dead announced the return in 1959. Mass gatherings, at which
practically all the available pigs and food stores were consumed ended
296 APPENDIX
in disappointment, but not without an explanation. " . . . So long as the

Europeans are here, Jewme and the warria cannot come . .. That is the
reason why our dancing, singing and sacrifices have no result". "Thus"
says Oosterwal, "was born an 'embryonic nationalistic movement'"
(ibid., 10). "The Europeans keep the secret to themselves" became the
cry, and here we recognize the atmosphere that developed around
practically all these movements. In 1958 the former 'Pionier' camp (the
name of the camp was kept from a former expedition of exploration)
was rebuilt to house an administrative post, and many stores were
transported up the river but soon afterwards, in 1960-61 the post was
closed. This gave rise to a movement. Visions of Jewme were reported
and expectations ran high. This was not restricted to the direct environs
of the 'Pionier' camp, but the whole area was affected — to what extent
ought to be investigated, according to Oosterwal.
Each movement ebbed away after disappointing experiences. The
people danced, went into ecstasies and ate all the available food, after
which hunger obliged them to stop. No Christian elements were included
in these Jewme movements. "The cargo cult of the peoples east of the
Mamberamo is, in essence, only one of many cults oriented toward the
acquisition of food, health, and wealth. It has its roots in the indigenous
culture and is only to be understood in this setting" (ibid., 3).
Oosterwal disagrees with the opinion expressed by me that the name
cargo cults only covers a part of the expectations on which these
movements are based. He says: "A great desire for material wealth plays
an extremely important role in Papuan-Melanesian cultures, providing
a basis for social relationships in which the exchange of food and
material goods constitutes the most fundamental regulating principle.
The idea of exchange is extended to man's relationships with the super-
natural" (ibid., 1).
Since these points of view appear to be diametrically opposed the
issue will have to be decided by the facts. Usually, however, the in-
formation at our disposal is insufficient to permit of a correct analysis.
It seems to me that our dilemma consists in the fact that, although it is
a postulate of cultural anthropology that these cultures are totalitarian
in character and therefore require a holistic approach, nevertheless the
three main aspects of culture are usually dealt with separately and
viewed as if they were analogous to Western concepts. We tend to lose
sight of the fact that they do not exist as separate entities in the minds
of the bearers of these cultures and as a result we fail to appreciate their
internal logic and significance. Oosterwal evidently also realized this, for
APPENDIX 297
he notes that "wealth" has a special meaning for the Mamberamo

people: ". . . In most of the societies of the region, cults are, in essence,
supernatural means of acquiring wealth, especially if 'wealth' is taken
in a broader sense to embrace power, fertility, and worldly happiness
as well as food, goods, and material benefits" (ibid., 1).
This may, indeed must, be taken one step further, however. "Econo-
mic" is not the same thing as "materialistic", as is also pointed out by
Stanner when discussing "The Factitious Valuation of Alien Wealth"
(312a, 16). Everything strange and inexplicable is charged with a special
meaning. Where hatchet and knife are the most delicate tools known,
a pocket torch is a marvel; where bark-cloth is the fashion, textile is
miraculous. As we have seen in a report from 1883 (cf. pp. 269-270),
the natives attach to material goods of foreign provenance a significance
beyond the use for which they are intended. A magical power is thought
to emanate from these objects, which causes children to thrive and makes
the sick get well. According to Kijne they represent a permanence and
durability which human beings lack. These objects thus acquire an
added value which formerly we would perhaps have called animistic.
The Koreri movements of the Biak people contain, in addition, a trace
of more universalistic aims. The Koreri ideal does not only mean
"eternal life, power, and plenty" but it also includes unity with other
peoples, peace. This same feature also appears in the Cargo Cult of the
Mamberamo. When after repeated disappointments the ancestors con-
tinued to appear in visions and their voices were still heard, the
explanation was: "Jewme and the warria cannot come until all the
tribes of the region — from the Apauwar to the Tor and beyond —
have heard of their imminent coming and have made preparations for
the Utopia at hand. Then the 'good news' was spread from the Apauwar
to the Ferkami, the Woske, and the Tor" (261b, 12). No results of this
action are reported.
There is nonetheless scope for messages of this sort also beyond the
Mamberamo Area, as is evident from the myth of Emma of Yamna,
east of the Tor, which I wrote down myself in this area in 1956. Like
Jewme, Emma was a female deity with a light skin. She arose out of the
earth, bringing riches, iron and gold. When she wanted to marry the
man of her choice, however, an older unmarried man named Jober
seized hold of her and claimed her for himself. She managed to tear
herself from his grasp and after that nobody could catch her any more
for she was as slippery as an eel. She tore a tree out of the ground and
disappeared into the hole thus formed, leaving the following message:
298 APPENDIX
"Henceforth you will receive no more goods except from abroad. My

ability to make them is going with me. You will see it again later".
When the people of Yamna heard in later years that there was a queen
in Holland named Emma (the grandmother of the present Queen
Juliana) they said: "we thought this was the same Emma; she really
belonged to us. But this Emma did not return, and so we are now
waiting for the real one who will appear some day".
The millennarian movements in the Humboldt Bay Area (cf. 174;

105b).
21. c. 1900 — Tabati and Indjeros. Two main villages where they
awaited the return of their dead, enlarged their houses and collected
food. When nothing happened at the appointed time, there were rumors
that a great earthquake would occur prior to the great event. Therefore
the houses were fastened with big ropes.
22. c. 1908 — In the same villages a movement took place led by

the sister of the Big Chief Chamadi of Tabati. All the followers went
into a fit "and trembled like aspen-leaves" (105b, 145).
23. c. 1908 — Sentani village Ayapo. The leader went into seclusion
and was served by "Vestal Virgins". The pregnancy of one of them
ended the expectations and the movement.
24. 1927-1935 — Seu Movement in Kayu Indjau (cf. pp. 89, 230).
The most radical movement ever known, including: religion (new Diety
and temple), ignoring social organization (i.e. social class-prestiges and
prerogatives), disturbing the economic order (ignoring traditional rights
on arable land and fishing-reefs). Some of the outstanding clans, how-
ever, refused to join, and at the same time the Mission, in the person
of a native guru, gained influence, thus signifying the end of a very
remarkable movement (cf. especially 174).
25. 7958 — The Bay Area. The inhabitants were once more stirred
by the predictions of the leader Waru.
26. 1952 — The Bay Area. A short-lived movement of the visionary

Yowafifi.
LIST OF ABBREVIATIONS
AA American Anthropologist. Publ. by: The American Anthropological

Association, Menasha, Wisconsin U.S.A. 1888 — in progress.
ARZ Archieven van de Raad voor de Zending van de Nederlandse Her-
vormde Kerk, Oegstgeest. (Some items indicated by ARZ are still in
the possession of F. Ch. Kamma).
BKI Bijdragen tot de Taal-, Land- en Volkenkunde (van Nederlandsch-
Indie). Publ. by: Koninklijk Instituut voor (de) Taal-, Land- en
Volkenkunde (van Ned.-Indie), The Hague 1852 — in progress.
BUZV Berichten van de Utrechtsche Zendingsvereeniging, Utrecht 1860-
1917.
CI Cultureel Indie, Leiden 1939-1946.
H. De Heerbaan. Algemeen Zendingstijdschrift. Publ. by: De Neder-
landsche Zendingsraad, Amsterdam 1948 — in progress.
I. Indonesie. Bimonthly, The Hague 1947-1957.
IRM The International Review of Missions. Publ. by: The Commission on
World Mission and Evangelism of the World Council of Churches,
Geneva, New York-Geneva 1912 — in progress.
JSO Journal de la Societe des Oceanistes. Publie avec le concours du
Centre National de la Recherche Scientifique. Publ. by: Musee de
rHomme, Paris 1945 — in progress.
KM Die Katholischen Missionen. Illustrierte Monatschrift des Päpstl.
Werks der Glaubens-Verbreitung in den Ländern deutscher Zunge
mit den Zentralen Aachen, Munchen, Wien, Leitmeritz. Dusseldorf.
MnC Le Monde non Chretien, Paris.
MTZ Mededeelingen van wege het Nederlandsch Zendelinggenootschap;
later: Tijdschrift voor Zendingswetenschap, Rotterdam; Zendings-
bureau, Oegstgeest 1857-1941.
NMB Neuendettelsauer Missionsblatt. Fortsetzung der kirchlichen Mit-
teilungen aus und über Nordamerika, Australien und Neuguinea,
Neuendettelsau, Bayern. First publ. 1911.
NZMW Neue Zeitschrift für Missionswissenschaft, Beckenried (Schweiz).
O. "De Opwekker". Tijdschrift Ned. Indischen Zendings Bond; later:
Zendingstijdschrift "De Opwekker". Orgaan van den Ned.-Ind. Zen-
dingsbond, Soerabaya and Bandoeng 1855-1942.
Oc. Oceania. A journal devoted to the study of the native peoples of
Australia, New Guinea and the islands of the Pacific Ocean. Publ. by:
The Australian National Research Council, Sydney, Australia 1930
— in progress.
P. Het Penningsken. Hulpvereeniging der Utrechtsche Zendingsvereeni-
ging; after 1917: Het Penningske. Maandblaadje, uitgaande van de
samenwerkende Zendings-Vereenigingen, Utrecht 1865-±1940.
PIM Pacific Islands Monthly. The Newspaper-Magazine of the South Seas,
Sydney. (Pacific Publications Pty Ltd).
300 LIST OF ABBREVIATIONS
TBG Tijdschrift voor Indische Taal-, Land- en Volkenkunde. Publ. by:

(Koninklijk) Bataviaasch Genootschap van Kunsten en Wetenschap-
pen, Weltevreden (Batavia) 1853-1950.
TNG Tijdschrift "Nieuw Guinea". Publ. by: Nieuw-Guinea Studiekring,
The Hague 1936-1956.
UCPAAE University of California Publications in American Archaeology and
Ethnology, Berkeley and Los Angeles.
ZfE Zeitschrift für Ethnologie. Organ der Berliner Gesellschaft für Anthro-
pologie, Ethnologie und Urgeschichte, Berlin 1869 — in progress.
BIBLIOGRAPHY
A
1. Adamson Hoebel, E., The Sun Dance of the Hekandika Shoshone, AA,
Vol. 37, New Series, 1935, pp. 570ff.
2. — The Comanche Sun Dance and Messianic Outbreak of 1873, AA,
3. Angulo Jaime de, and L. S. Freeland, A new religious Movement in
North-Central California, AA, Vol. 31, New Series, 1929, pp. 265ff.
4. Another Native Messiah goes to Goal: dealing with Cargo Cults in
Melanesia (The Paliau Movement in Manus), PIM, Vol. XXII, No. 5,
1951, pp. 103-104.
4a. Arkel, H. van, Annual Report 1950, ARZ, Oegstgeest.
4b. Aus allen Erdtheilen (A Prophet in Hawaii), Globus, XIV. Band, Braun-
schweig 1868, p. 384.
B
5. Baal, Prof. Dr. Jan van, Godsdienst en Samenleving in Nederlandsch-Zuid-
Nieuw-Guinea. Thesis Leiden. Amsterdam 1934.
6. — Over wegen en drijfveren der religie, Een godsdienst-psychologische
studie. Amsterdam 1947.
7. — The Function of Reason in primitive Mentality, I., 4de Jrg, 1950-1951,
pp. 314ff.
8. — Netherlands New Guinea. Educating the New Guinea village, in:
Symposium on Popular Education, Leiden 1952. Leiden 1953, pp.
151ff.
9. — The Nimboran Development Project, South Pacific, Vol. 6, December
1952, pp. 492ff.
10. — Bevolkingsgroepen in Nieuw-Guinea I-II-III, Schakels No. 59, October
1952. Uitgave van de afdeling Culturele Zaken van het Ministerie
voor Uniezaken en Overzeese Rijksdelen, Den Haag: ( = Published by
the Section for Cultural Affairs of the Ministry for Union Affairs and
Overseas Territories, The Hague).
11. — Papoea: Heilsverwachting op Nieuw-Guinea. Trouw 21/12/52. News-
paper article.
12. — Algemene Sociaal-Culturele Beschouwingen, in: Nieuw Guinea onder
Hoofdredactie van Dr. Ir. W. C. Klein, Dl. I. 's-Gravenhage 1953
pp. 230ff.
13. — Volken, in: Nieuw-Guinea onder Hoofdredactie van Dr. Ir. W. C.
Klein, Dl. II. 's-Gravenhage 1954, pp. 438ff.
13a. — Erring Acculturation, AA, Vol. 62, 1960, pp. 108ff.
13b. — Mensen in verandering. Ontstaan en groei van een nieuwe cultuur in
ontwikkelingslanden. Amsterdam 1967.
302 BIBLIOGRAPHY
13c. — a.o., De verhouding tussen de levende godsdiensten. Nederlands Gesprek

Centrum, Publ. No. 35. Kampen-Utrecht-Antwerpen-Den Haag 1968,
pp. 5-8.
13d. Balandier, Georges, Afrique Ambiguë. Paris 1957.
14. Balen, J. A. van, [Verslagen Zendingswerk ( = Reports on Missionwork)],
in: BUZV 1883-1912.
15. — Windèsische verhalen, BKI (1915), Dl. 70, pp. 441-554.
16. _ Iets over het Doodenfeest bij de Geelvinksbaai, TBG (1886), Dl.
XXXI, pp. 572ff.
17. Barber, B., Acculturation and Messianic Movements, American Sociological
Review, Vol. VI, No. 5, 1941, pp. 663-669.
18. — A Socio-Cultural Interpretation of the Peyote Cult, A A, Vol. 43,
New Series, 1941, pp. 673ff.
19. Bartlett, Sir Frederic, a.o., The Study of Society, Methods and Problems.
London 1949.
20. Bastide, R., Le Messianisme chez les Noirs du Bresil, MnC, Nouvelle Série,
No. 13, Paris 1950, pp. 301ff.
21. Bayer, Fr., Jahresbericht Missionsstation Malalo 1925 (Zauberei und
Aberglaube), NMB, 17. Jahrgang, No. 1, 1927, p. 6.
22. Beals, Ralph, Acculturation, in: Anthropology Today by A. L. Kroeber.
Chicago-Illinois 1953, pp. 621ff.
23. Been, M., [Verslagen Zendingswerk ( = Reports on Missionwork)], in:
BUZV 1876-1877.
24. Belshaw, Cyril S., Recent History of Mekeo Society, Oc., Vol. XXII,
No. 1, 1951-1952, pp. 5ff.
25. Benedict, Ruth, Patterns of Culture. New York 1949.
26. Bennet, John W., The Development of Ethnological Theory as illustrated
by Studies of the Plains Sun Dance, AA, Vol. 46, New Series, 1944,
pp. 162ff.
27. Berg, Prof. Dr. C. C., Toekomstverwachtingen in het Javaanse denken,
Schakels, No. 43, April 1951. Uitgave van de afdeling Culturele Zaken
van het Ministerie voor Uniezaken en Overzeese Rijksdelen, Den Haag:
( = Published by the Section for Cultural Affairs of the Ministry for
Union Affairs and Overseas Territories, The Hague).
28. Berg, E. J. van den, De Parhoedamdambeweging, MTZ, 64ste Jrg, 1ste
stuk, 1920-21, pp. 22ff.
29. Berg, Dr. J. H. van den, Kroniek der Psychologie, Wending, Maandblad
voor Evangelie en Cultuur, 8ste Jrg., May 1953, 's-Gravenhage, p. 153.
30. Bergmann, G., Eine papuanische Schwärmerei, NMB, 91. Jahrgang, No. 4,
1934, p. 28.
31. — Neuer Aberglaube, NMB, 93. Jahrgang, No. 5, 1936, pp. 35-36.
32. See 188a.
33. Bergmann, G., Boana (Voraussagungen), NMB, 96. Jahrgang, No. 1,
1939, p. 2.
34. Bergmann, W., Leichenverbrennung, NMB, 93. Jahrgang, No. 11, 1936,
p. 113.
34a. Berkhof, H., Tussen twee vuren, In de Waagschaal, 23ste Jrg, No. 23,
17 August 1968, pp. 455ff.
35. Berndt, Ronald M., A Cargo Movement in the Eastern Central Highlands
of New Guinea, Oc., Vol. XXIII, No. 1, 1952-1953, pp. 40ff., 137ff.,
202ff.
36. Bertling, Prof. Mr. C. Tj., Technische bijstand van het Westen en psy-
chische afstand van het Oosten, /., 7de Jrg, 1953-1954.
BIBLIOGRAPHY 303
36a. Beijer, C., [Verslagen Zendingswerk ( = Reports on Missionwork)], in:

BUZV 1866-1879.
36b. Beyerhaus, Peter, Kann es eine Zusammenarbeit zwischen den christlichen
Kirchen und den profetisch-messianischen Bewegungen Afrikas geben?,
Evangelisches Missions Magazin, Heft 1 und 2, III. Jahrgang, neue
Folge, Basel 1967, pp. 12 and 78.
37. Sidney, David, The Concept of Myth and the Problem of Psychocultural
Evolution, AA, Vol. 52, 1950, pp. 16ff.
38. — Theoretical Anthropology. New York 1953.
39. — The Concept of Value in Modern Anthropology, in: Anthropology
Today by A. L. Kroeber. Chicago-Illinois 1953, p. 682.
40. Bink, G. L., [Verslagen Zendingswerk ( = Reports on Missionwork)], in:
BUZV 1871-1899.
41. Bleeker, Prof. Dr. C. J., Op zoek naar het geheim van de godsdienst.
Amsterdam 1952.
42. Bleeker, Dr. L. H. K., Over inhoud en oorsprong van Israels heilsver-
wachting. Groningen, Den Haag 1921.
43. Boas, Franz, a.o., General Anthropology. London 1938. First reprint New
York 1965.
44. Bodrogi, T., Colonization and religious Movements in Melanesia, Acta
Ethnographica, Academiae Scientiarum Hungaricae, Tomus II. Buda-
pest 1951.
45. Boelaars, Dr. J., Nieuw Guinea Uw mensen zijn wonderbaar. Het leven
der Papua's in Zuid Nieuw Guinea. Bussum 1953.
46. Bois, C. Du, The 1870 Ghost Dance, University of California Publications
in Anthropological Records, Vol. 3, No. 1, 1939-1946, pp. 1-152.
47. — The people of Alor. A Social-Psychological Study of an East Indian
Island. University of Minnesota, Minneapolis 1944.
48. — The Feather Cult of the Middle Columbia, General Series of Anthro-
pology, No. 7, Menasha, Wis., 1938, pp. 5ff.
49. Bos, H. C., Bijdrage tot de anthropologie van de bevolking der Schouten-
eilanden (Nederlandsch Nieuw Guinee). Thesis Amsterdam 1935.
Rotterdam 1935.
50. Bout, D. C. A., Groeiende Arbeid op Jappen. Oegstgeest [1928].
51. — Eerstelingen des Oogstes op Jappen. Publ. by Zendingsbureau, Oegst-
geest [1933].
51a. — Een Leugenprofeet, in: P., No. 5, May 1926, p. 3.
51b. — Annual Report 1924, ARZ, Oegstgeest.
51c. — Kom over en help ons, in: P., No. 12, December 1927, p. 4.
52. Brewster, A. B., The Hill Tribes of Fiji. London 1922.
53. Breysig, Kurt, Die Entstehung des Gottesgedankens insonderheit bei den
amerikanischen Urzeitvölkern, ZfE, 37. Jahrgang, 1905, pp. 216ff.
54. Bruyn, Dr. J. V. de, De Mansren-cultus der Biakkers, TBG (1949), Dl.
LXXXIII, pp. 313ff.
55. — Een proeve tot de ontwikkeling van de Biaksche menoe of kampong,
TNG, I, 8ste Jrg, Afl. 1-6, 1947-1948; II, 9de Jrg, Afl. 1-6, 1948-1949,
pp. 166-171 and pp. 9-15.
56. Burger, Prof. Dr. D. H., Structuurveranderingen in de Javaansche samen-
leving, I-VII, /., 2de Jrg, 1948-1949 and /., 3de Jrg, 1949-1950,
pp. 381, 521 and pp. 1, 101, 225, 347, 381, 512.
56a. Burridge, Kenelm O. L., Mambu: A Melanesian Millennium. London
1960.
57. Burrows, Edwin G., Hawaiian Americans. An account of the mingling of
304 BIBLIOGRAPHY
Japanese, Chinese, Polynesian, and American Cultures. New Haven,

Yale University Press 1947.
57a. Burrows, William, The Background of Marching Rule, PIM, Vol. XX,
No. 11, June 1950, pp. 37-38.
58. Bijkerk, Jac., De Geheime Mannenbond op Nieuw-Guinee, MTZ, 75ste
Jrg, 1931, pp. 116ff.
58a. — Annual Reports 1915-1939, ARZ, Oegstgeest
58b. — Letter to the Homeboard concerning Pamai Movement of 5/2/1929,
ARZ, Oegstgeest.
58c. — Pamai, see No. 184, p. 137.
58d. Bijl, A. van der, [Reports on Missionwork (1965)], in: De Pionier, a
monthly of the CAMA (Christian and Missionary Alliance) in Holland.
Headquarters for the Netherlands "Parousia", Wassenaar. 1962-1966
passim.
C
59. Canney, Prof. M. A., Givers of Life and their significance in Mythology.
London 1923.
59a. Cargo Cult, Annual Report Territory of New Guinea 1951.
60. Cato, A. C., Malolo Island and Viseisei Village, Western Fiji, Oc., Vol.
XXII, No. 2, 1951-1952, pp. 101ff.
61. Chamberlain, A. F., New Religions among the North American Indians
etc., Journal of Rel. Psychology,, Vol. 6, 1913, pp. 1-49.
62. Chantepie de la Saussaye, P. D., Lehrbuch der Religionsgeschichte I-II,
Vierte, vollstandig neubearbeitete Auflage. Herausgegeben von Alfred
Bertholet und Edvard Lehmann. Tubingen 1925.
63. Chinnery, E. W. P., and A. C. Haddon, Five New Religious Cults in
British New Guinea, The Hibbert Journal, Vol. XV, No. 3, 1917,
pp. 448-463.
64. Clercq, F. S. A. de, Rapport over drie reizen naar het Nederlandsche
gedeelte van Nieuw-Guinea, TBG (1891), Dl. XXXIV, pp. 117ff.
65. — Bijdragen tot de kennis der Residentie Ternate. Leiden 1890.
66. — De West- en Noordkust van Nederlandsch Nieuw-Guinea, Tijdschrift
van het Koninklijk Nederlandsch Aardrijkskundig Genootschap,
Tweede Serie, Dl. X, Leiden 1893.
67. Codrington, R. H., The Melanesians. Studies in their Anthropology and
Folk-Lore. Oxford 1891.
68. Cranswick, G. H., and I. W. A. Shevill, A new deal for Papua. Melbourne
and London 1949.
69. Crockett, Charis, The house in the Rain Forest. Cambridge-Massachusetts
1942.
69a. Cunnison, Ian, A Watchtower Assembly in Central Africa, IRM, Vol. 14,
1951, pp. 456ff.
D
69b. Dahm, Bernhard, Sukarnos Kampf um Indonesiens Unabhängigkeit. Thesis
1964. Publication of the Institut fur Asienkunde, Vol. XVIII. Frank-
furt am Main/Berlin, no year.
69c. Dani Ethnology I. Working Papers UNTEA in W. Nw Guinea-West Irian.
Bureau of Native Affairs 1962 (stencil), ARZ, Oegstgeest.
70. Delord, Raymond, Messianisme à Madagascar, MnC, Nouvelle Serie,
No. 8, Paris 1948, pp. 975ff.
BIBLIOGRAPHY 305
71. Deursen, Dr. A. van, Der Heilbringer. Eine ethnologische Studie über den
Heilbringer bei den Nord-Amerikanischen Indianern. Groningen, Den
Haag, Batavia 1931, pp. 351ff.
72. — De Heilandsverwachting der Volkeren. Kampen, no year.
73. Dismore, Eliot, and Carleton Stevens Coon, Principles of Anthropology.
New York 1942.
74. Doeve, J. W., Jewish hermeneutics in the Synoptic Gospels and Acts.
Thesis Leiden 1953. Assen, no year.
75. Dokter, Dr. T., Het mythologische, het theoretische en het Bijbelse
wereldbeeld. 's-Gravenhage 1951.
76. Drewes, G. W. J., Drie Javaansche Goeroe's, hun leven, onderricht en
Messiasprediking. Thesis Leiden. Leiden 1925.
77. Duncan Strong, Wm., The Occurrence and wider Implications of a
"Ghost Cult" on the Columbia River suggested by Carvings in Wood,
Bone and Stone, AA, Vol. 47, New Series, 1945, pp. 244ff.
78. Duyvendak, Dr. J. J. L., Wegen en gestalten der Chineesche Geschiedenis.
's-Gravenhage 1935.
E
79. Eberhard, Wolfram, Chinas Geschichte, Bibliotheca Sinica, Band 1. Bern
1948.
80. Eckert, Georg, Prophetentum und Kulturwandel in Melanesien, Baessler-
Archiv, Band XXIII, 1940, pp. 26ff.
81. — Das Prophetentum und sein Einflusz auf Geschichte und Kultur-
entwicklung der Naturvolker, Forschungen und Fortschritte, Jahrgang
XVII, No. 6, 1941.
82. Eechoud, J. P. K. van, Vergeten aarde. Nieuw Guinea. Amsterdam 1951.
83. — Mau Mau bij de Papoea's. Bedreiging voor Nieuw-Guinea? Article in
Elsevier's Weekly of 20/12/52.
84. Ehrenreich, Dr. P., Götter und Heilbringer. Eine ethnologische Kritik,
ZfE, 38. Jahrgang, 1906, pp. 536ff.
85. Elkin, A. P., Social Anthropology in Melanesia. Oxford University Press.
[London] 1953.
86. — Book review of No. 346, in: Oc., Vol. XXVIII, No. 3, 1957-1958,
pp. 242ff.
87. Ellen, G. J., Verhalen en Fabelen in het Modòle met vertalingen, BKI
(1916), Dl. 72, pp. 197ff.
88. Elmberg, John Erik, Nota naar aanleiding van een ethnologisch onderzoek
in de Nimboran, Gressi en Japsi in Juni tot September 1949. Stencil
Kota Baru 1949. (Hollandia, Bureau of Native Affairs).
88a. Engelbrecht, W. A., and Dr. P. J. van Herwerden, De ontdekkingsreis van
Jacob le Maire en Willem Cornelisz. Schouten in de jaren 1615-1617;
uitgegeven en toegelicht door —. Published by De Linschoten Ver-
eeniging, Dl. XLIX. 's-Gravenhage 1945.
89. Eygendaal, J., In en rond de Wondammabaai, see: No. 184, pp. 58ff.
F
90. Feuilletau de Bruyn, Dr. W. K. H., Schouten- en Padaido-eilanden,
Mededeelingen Encyclopaedisch Bureau, Afl. XXI, Batavia 1920.
91. — De Njoeli-beweging in de zuider en ooster afdeeling van Borneo,
Koloniaal Tijdschrift, 23ste Jrg, 1934, pp. 41ff.
306 BIBLIOGRAPHY
92. — De voorspelling van Djajabaja I-III, De Vrije Pers, 4de Jrg, No. 25-
27, 1952.
92a. — De Biaksche tijdrekening naar de sterrenbeelden, TNG, 5de Jrg,
Afl. 1-6, 1940-1941, pp. 1ff.
93. Finsch, O., Neu-Guinea und seine Bewohner. Bremen 1865.
94. Firth, Raymond, Human Types. Revised edition [London] 1956.
95. — Elements of social organisation. New York 1951.
96. Fletcher, Alice C., The Indian Messiah, The Journal of American Folk-
Lore, Vol. IV, Boston and New York 1891, pp. 57ff.
97. Flierl, Hans, Umschwung in Kasangal-Bezirk, NMB, 21. Jahrgang, No. 4,
1931, p. 26.
98. — Jahresbericht Missionsstation Sattelberg — Hube 1925, Der verborgene
Keyszer (Erscheinungen), NMB, 17. Jahrgang, No. 7, 1927, p. 58.
99. Flierl, Leonh., Eemasang. Die Erneuerungsbewegung in der Gemeinde
Sattelberg (Neuguinea), Allgemeine Missions-Studien, 11. Heft,
Gutersloh 1931.
100. Fordham, Frieda, An Introduction to Jung's Psychology. Melbourne-
London-Baltimore 1953.
101. Frankfort, H., a.o., Before Philosophy. The Intellectual Adventure of
Ancient Man. Published in Pelican Books. Aylesbury and London 1949.
l0la. Frazer, J. G., Folk-lore in the Old Testament, 3 Vols. London 1918.
102. Freeman, J. J., and D. Johns, A narrative of the persecution of the
Christians in Madagascar. London 1840.
G
103. Galis, Dr. K. W., Manoekwari 50 jaar Bestuurspost (I-II), TNG, 9de
Jrg, Afl. 1-6, 1948-1949, pp. 107ff and pp. 142ff.
104. — Geschiedenis, in: Dr. Ir. W. C. Klein, Nieuw Guinea I. Den Haag
1953. Second enlarged print.
105. — Het Eram-feest te Bonggrang, BKI (1954), Dl. 110, pp. 20ff.
105a. — and Dr. F. C. Kamma, Het fort te Jêmbekaki, Nieuw-Guinea Studien,
Jrg 2, Den Haag 1958.
105b. — Papua's van de Humboldt-Baai. Thesis Leiden 1955. Den Haag.
106. Gayton, A. H., The Ghost Dances of 1870 in South-Central California,
UCPAAE, Vol. XXVIII, 1932, pp. 57-82.
107. Geissler, J. G., [Verslagen Zendingswerk ( = Reports on Missionwork)],
in: BUZV 1860-1869.
108. — Letter on: Pokkenepidemie en Dansen, in: Licht en Schaduw in het
Oosten, No. 26, 1861, pp. 215ff. (Published by: Amsterdamsche
Vrouwen-Vereeniging tot bevordering der Zendingszaak, Amsterdam
1858-1861).
108a. — Letter, in: De Heidenbode, Berichten der Ned. Gereformeerde Zen-
dingsvereeniging (Amsterdamsche Vrouwenvereeniging). Amsterdam
1868, p. 7.
108b. — Letters, in: Mededeelingen van het Java-Comite, Nederlandsche afdee-
ling van het Genootschap van in- en uitwendige Zending te Batavia.
Amsterdam 1865.
109. Gillet, Lev, Communion in the Messiah. Studies in the Relationship
between Judaism and Christianity, Lutterworth Library, Vol. XIV,
Missionary Research Series, No. 3, London and Redhill 1942.
110. Goldenweiser, A. A., Anthropology. London 1937.
111. Goode, William J., Religion among the Primitives. The Free Press of
Glencoe-Illinois 1951. Paperback edition London 1964.
BIBLIOGRAPHY 307
112. Gotesky, Rubin, The Nature of Myth and Society, AA, Vol. 54, 1952,
pp. 523ff.
113. Goudswaard, A., De Papoewa's van de Geelvinksbaai, Schiedam 1863.
113a. Graaf, C. de, [Verslagen Zendingswerk ( = Reports on Missionwork)],
in: BUZV 1876.
114. Graham Miller, J., Naked Cult in Central West Santo, The Journal of
the Polynesian Society, Vol. 57, No. 4, Wellington 1948.
114a. Groot, J. J. M. de, Sectarianism and Religious Persecution in China.
A Page in the History of Religions, Verhandeling Koninklijke Aka-
demie van Wetenschappen, Afd. Letterkunde, 2 Vols, Nieuwe Reeks,
Dl. IV, No. 1 and 2, Amsterdam 1903 and 1904.
114b. Grootenhuis, G. W., De "wege"-beweging in Paniai en Oost-Tigi, Gouver-
nement van Nederlands Nieuw-Guinea (Hollandia, Bureau of Native
Affairs, No. 150, 15 September 1960), ARZ, Oegstgeest.
114c. Guariglia, G., Prophetismus und Heilserwartungs-Bewegungen als völker-
kundliches und religionsgeschichtliches Problem, Veröffentlichungen
des Institutes fur Völkerkunde der Universität Wien. Horn-Wien 1959.
115. Guiart, J., The Co-operative called "The Malekula Native Company".
A Borderline Type of Cargo Cult, South Pacific, Vol. 6, No. 6, Sep-
tember 1952, pp. 429 and 439.
115a. — Un siècle et demi de Contacts Culturels à Tanna. Nouvelles-Hébrides,
Publications de la Société des Océanistes, No. 5, Paris 1956.
115b. — Culture Contact and the "John Frum" Movement on Tanna, New
Hebrides, Southwestern Journal of Anthropology, Vol. 12, No. 1, 1956,
pp. 105ff.
116. — Forerunners of Melanesian Nationalism, Oc., Vol. XXII, No. 2,
1951-1952, pp. 81ff.
117. — John Frum Movement in Tanna, Oc., Vol. XXII, No. 3, 1951-1952,
pp. 165ff.
118. Gusinde, Martin, Der Peyote-Kult: Entstehung und Verbreitung, Sankt
Gabrieler Studien, Festschrift zum 50. Jahrigen Bestandsjubiläum des
Missionshauses St-Gabriel Wien-Mödling 1939, pp. 401-499.
H
119. Haaft, D. A. ten, De betekenis van de "Manseren"-beweging van 1940
voor het Zendingswerk op de Noordkust van Nieuw-Guinea, H., 1948,
pp. 71ff.
120. — De Manseren-beweging op Noord-Nieuw-Guinea 1939-1943 (I-II),
TNG, 8ste-9de Jrg, 1947-1948, 1948-1949, pp. 161-165 and pp. 1-8.
Also stencilled by: Vereenigde Nederlandsche Zendingscorporaties
Utrechtsche Zendingsvereeniging, ARZ, Oegstgeest.
120a. Haga, A., Nederlandsch Nieuw Guinea en de Papoesche eilanden, I
± 1500-1817; II 1818-1883. Batavia-'s-Hage 1884.
120b. Halie, N., Memorandum of Transfer 1926-1930, Hollandia. (Typescript),
ARZ, Oegstgeest.
121. Hanks Jr, L. M., The Locus of Individual Differences in Certain Primitive
Cultures, see: No. 298, pp. 107ff.
122. Hanneman, E. F., Le culte du cargo en Nouvelle-Guinee, MnC, Nouvelle
Serie, No. 5, Paris 1948, pp. 937ff.
123. Hartweg, F. W., Letter, in: P., No. 7, July 1928, p. 2.
124. — Das Lied von Manseren Mangundi (Biak-Sprache), Zeitschrift für
Eingeborenen-Sprachen, XXIII. Jahrgang, 1932-1933, pp. 46ff.
308 BIBLIOGRAPHY
125. — Biakkische Lieder und Gesänge, Neue Allgemeine Missions-Zeitschrift,

Gütersloh 1935, p. 344.
126. Hasselt, J. L. van, [Verslagen Zendingswerk ( = Reports on Missionwork)],
in: BUZV 1862-1907.
127. — Gedenkboek van een vijf-en-twintigjarig zendelingsleven op Nieuw-
Guinea (1862-1887). Utrecht 1888.
128. — Eenige aanteekeningen aangaande de bewoners der N. Westkust van
Nieuw Guinea, meer bepaaldelijk den stam der Noefoorezen I-II, TBG
(1886), Dl. XXXI; TBG (1889), Dl. XXXII, pp. 576-593 and pp.
261-272.
129. — Moet de zendeling opgaan in den Ethnoloog?, Nederlandsch Zendings-
tijdschrift, 6de Jrg, 1895, pp. 120ff.
130. — Nacht en Morgen. Herinneringen uit een Zendelingsleven op Nieuw-
Guinea. Utrecht 1909.
130a. — De toovenaar van Doreh, in: P., No. 73, 1871, pp. 1-4.
131. Hasselt, F. J. F. van, Gebruik van vermomde taal door de Nufooren,
TBG (1902), Dl. XLV, pp. 276ff., and: Nog iets over vermomde taal
in het Nufoorsch en over Nufoorsche raadsels, pp. 557ff.
132. — [Verslagen Zendingswerk ( = Reports on Missionwork)], in: BUZV
1894-1917.
132a. — Letters 1896-1931, ARZ, Oegstgeest.
133. — Nufoorsche fabelen en vertellingen, BKI (1908), 7de Volgreeks, 7de Dl.,
Dl. LXI, pp. 477ff.
134. — De legende van Mansren Mangoendi, BKI (1914), Dl. 69, pp. 90ff.
135. — I. Noemfor. Eene geschiedenis van vijf jaren Zendingsarbeid, in:
Lichtstralen op den akker der Wereld, 20ste Jrg, Iste Afl., Rotterdam
1914, pp. 3ff.
136. — Petrus Kafiar. Published by: De Utrechtsche Zendingsvereeniging.
Utrecht, no year.
137. — Iets over de Roem Seram en over Nanggi; subtitle: (naar aanleiding
van Feuilleteau de Bruyn's rapport, gepubliceerd door het Encyclopae-
disch Bureau), TBG (1921), Dl. LX, pp. 108ff.
138. — Papoesche Adat, MTZ, 66ste Jrg, 1922, pp. 97ff.
139. — In het land van de Papoea's. Utrecht [1926].
140. — Or, Mana, For en verwante begrippen bij de Papoea's, voornamelijk
van den Noemfoorschen stam, MTZ, 74-75ste Jrg, 3de stuk, 1930-
1931, pp. 235ff.
141. — Johannes Lodewijk van Hasselt, MTZ, 77ste, 78ste, 80ste, 81ste, 82ste
and 83ste Jrg, 1933-1934 and 1936-1939, passim.
142. — Iets over de Papoea's van Nederlandsch Nieuw-Guinee, Wolanda-
Hindia, Zendings-Tijdschrift voor Jongeren, 1933-1934, passim.
142a. — Annual Report 1912, ARZ, Oegstgeest.
142b. — Paaschfeest op Nieuw-Guinea, Zendingsblad der Ned. Hervormde
Kerk, formerly: Maandblad der Samenwerkende Zendingscorporaties,
1918-20, pp. 39ff.
143. Hasselt, J. L., en F. J. F. van, Noemfoorsch Woordenboek. Amsterdam
1947.
144. Hause, H. E., Book Review of No. 300, in: AA, Vol. 54, 1952, pp. 84ff.
144a. Hayward, Victor E. W., African Independent Church Movements,
Research Pamphlets No. 11, Edinburgh 1963. With an extensive biblio-
graphy on the subject.
145. Heizer, Robert F., A Californian messianic movement of 1801 among the
Chumash, AA, Vol. 43, New Series, 1941, pp. 128-129.
BIBLIOGRAPHY 309
145a. Helbig, Karl, Der Singa Mangaradja und die Sekte der Pormálim bei den
Batak, ZfE, 67. Jahrgang (1935), 1936, pp. 88ff.
146. Held, Prof. Dr. G. J., Bemiddeling tusschen de voorouders en zieken in
de Geelvinkbaai, CI, 1ste Jrg, 1939, pp. 209ff.
147. — Slangenfiguren in het initiatie-ritueel in de Geelvinkbaai, CI, 2de
Jrg, 1940, pp. 138ff.
148. — Het tijdsperspectief in de Geelvinkbaai-culturen, I., 1ste Jrg, 1947-1948,
pp. 162ff.
149. — Papoea's van Waropen. Leiden 1947.
149a. — Waropense Teksten (Geelvinkbaai, Noord Nieuw Guinea), Verhande-
lingen van het Koninklijk Instituut voor Taal-, Land- en Volkenkunde,
Dl. XX, 's-Gravenhage 1956.
150. — Magie, Hekserij en Toverij. Groningen-Djakarta 1950.
151. — De Papoea Cultuurimprovisator. 's-Gravenhage-Bandung 1951.
15la. — An Archaic Eastern Society (New Guinea) in a Modern Eastern World,
I., 7de Jrg, 1953-1954, pp. 471ff.
152. Herskovits, M. J., Acculturation. The Study of Culture Contact. New
York City 1938.
153. — Man and his Works. The Science of Cultural Anthropology. New York
1949. 1st Edition 1948.
154. Hill, W. W., The Navaho Indians and the Ghost Dance of 1890, AA,
154a. Hitt, Russel T., Cannibal Valley. New York 1962.
155. Hoekendijk, J. C., Le substratum mythique du nationalisme colonial,
MnC, Nouvelle Série, No. 4, Paris 1947, pp. 391ff.
156. Hoeven, J. van der, De vuren spreken. Oerwoudverhalen van Nieuw-
Guinea. Amsterdam 1952.
157. Hogbin, J. Ian, Transformation scene. The Changing Culture of a New
Guinea Village. London 1951.
158. Hogerwaard, T., Herlevend Heidendom, O., 86ste Jrg, 1941, pp. 487ff.
159. Holsten, Walter, Das Kerygma und der Mensch. Einführung in die
Religions- und Missionswissenschaft. Theologische Bücherei, Band 1.
Miinchen 1953.
160. Höltker, Dr. Georg, Schwärmgeister in Neu Guinea während des letzten
Krieges, NZMW, 1946, pp. 201ff.
161. — Die Mambu-Bewegung in Neuguinea. Ein Beitrag zum Prophetentum
in Melanesien, Annali Lateranensi, Pubblicazione del Pontificio Museo
Missionario Etnologico, Vol. V, Romae 1941, pp. 181ff.
162. Hoogeveen, R., Memorie van Overgave (Memorandum of Transfer),
Onderafdeling Sorong 1947. Bureau of Native Affairs, Hollandia.
163. Horst, Dr. D. W., Rapport van eene reis naar de Noordkust van Nieuw-
Guinea, TBG (1889), Dl. XXXII, pp. 217-260.
164. — De Rum-Serams op Nieuw-Guinea of het Hinduisme in het Oosten van
onzen Archipel. Leiden 1893.
164a. Inglis, Judy, Cargo Cults: The problem of explanation, Oc., Vol. XXVII,
No. 4, 1956-1957, pp. 249ff.
164b. — Interpretation of Cargo-Cults-Comments, Oc., Vol. XXX, No. 2,
1959-1960, pp. 155-158. Rejoinder to No. 312a.
310 BIBLIOGRAPHY
J
165. Jacobs, M., and B. J. Stern, Outline of Anthropology. New York 1948.
166. Jens, Fr. Joh., Het Insos- en het K'Bor-feest op Biak en Soepiori, BKI
(1916),D1. 72, pp. 404ff.
167. Jens, W. L., [Verslagen Zendingswerk (= Reports on Missionwork)], in:
BUZV 1877—1899.
168. Jensen, Ad. E., Mythe, Mensch und Umwelt, Beiträge zur Religion,
Mythologie und Kulturgeschichte von F. Altheim, H. Baumann, a.o.
Herausgegeben von —. Bamberg 1950.
169. — und H. Niggemeyer, Hainuwele. Volkserzählungen von der Molukken-
Insel Ceram. Frankfurt am Main 1939.
170. Jeremias, Alfred, Die ausserbiblische Erlösererwartung. Zeugnisse aller
Jahrtausende. Leipzig 1927.
171. Josselin de Jong, J. P. B. de, De oorsprong van den goddelijken bedrieger,
Mededeelingen der Koninklijke Akademie van Wetenschappen, Afd.
Letterkunde, Dl. 68, Serie B, Amsterdam 1929.
172. — Oirata, a Timorese Settlement on Kisar, Studies in Indonesian Cul-
ture I, Verhandelingen der Koninklijke Akademie van Wetenschappen,
Afd. Letterkunde, Nieuwe Reeks, Dl. XXXIX, Amsterdam 1937.
173. — Levensbericht van Konrad Theodor Preuss (2 Juni 1869-8 Juni 1938),
Jaarboek der Koninklijke Nederlandsche Akademie van Wetenschap-
pen 1938-39. Amsterdam 1939, pp. 205ff.
173a. Joustra, M., De Singa Mangaradja-figuur, Gedenkschrift uitgegeven ter
gelegenheid van het 75-jarig bestaan op 4 Juni 1926. Koninklijk Insti-
tuut voor Taal-, Land- en Volkenkunde van Nederlandsch-Indie,
's-Gravenhage 1926, pp. 211ff.
174. Jouwe, N., Pergerakan Séu disekitar teloek Humbolds dan Joutefa, Sedjak
± 1927-1935, ARZ, Oegstgeest. (Manuscript).
K
175. Kabel, J. P., De Kêsjèp-beweging in Nimboran, H., 1953, pp. 106ff and
pp. 148ff.
176. Kalsakau, J., Appendix to "John Frum Movement" by Jean Guiart, Oc.,
Vol. XXII, No. 3, 1951-1952, p. 176.
177. Kamma, F. C., Levend Heidendom I and II, MTZ, Jrg 83, 1939, passim.
See for further treatment of the subject No. 180.
178. — Papoesch Adventisme, O., 85ste Jrg, 1940, pp. 259ff.
179. — Amoelagilala, O., 86ste Jrg, 1941, pp. 332ff.
180. — Kringloop en burchten ( M I ) , O., 86ste Jrg, 1941, pp. 524ff; 88ste
Jrg, 1942, pp. 3ff.
181. — De verhouding tussen Tidore en de Papoese eilanden in legende en
historie I-IV, I and II in: /., 1ste Jrg, 1947-1948, pp. 361ff. and
536ff.; III and IV in: /., 2de Jrg, 1948-1949, pp. 177ff. and 256ff.
182. — Messianic Movements in Western New Guinea, IRM, Vol. XLI, 1952,
pp. 148-160.
183. — Het verhaal van het schild, in: Alle Volken zullen komen, published
by Zendingsbureau der Ned. Hervormde Kerk, Oegstgeest [1953].
184. — a.o., Kruis en Korwar, Een honderd jarig waagstuk op Nieuw-Guinea.
Den Haag 1953.
185. — Toekomstverwachtingen bij Papoea's, Schakels, No. 62, Januari 1953.
Uitgave van de Regeringsvoorlichtingsdienst in samenwerking met het
BIBLIOGRAPHY 311
Ministerie van Overzeese Rijksdelen, Den Haag: ( = Published by the

Government Information Service in collaboration with the Ministry of
Overseas Territories, The Hague).
186. — Biak: de mythe van de draak, Oost en West, 45ste Jrg, No. 12, 1952,
pp. 15-16.
186a. — Pergerakan Besar diantara Bangsa² Pedalaman (Balim sekitarnja],
Sept. 1965, ARZ, Oegstgeest (Typescript, 46 pp.).
186b. — Benteng Jenbekaki dan Pergerakan Koreri, Oegstgeest 1964. ARZ,
Oegstgeest.
187. Keesing, Felix M., The South Seas in the Modern World. London 1942.
188. Keyszer, Ch., Religiöse Schwärmereien, NMB, 96. Jahrgang, No. 2, 1939,
p. 13.
188a. — Aus dem Bericht an den Völkerbund (Schwärmereien), NMB, 92.
Jahrgang, No. 11, 1935, p. 89.
188b. Klaassen, Th. F., [Verslagen Zendingswerk ( = Reports on Missionwork)],
in: BUZV 1863-1864.
189. Kluckhohn, Clyde, Mirror for Man. A Survey of Human Behaviour and
Social Attitudes. London 1950. A Premier Reprint 1957.
189a. Kobben, Prof. Dr. A. J. F., Van primitieven tot medeburgers. Assen 1964.
189b. Koentjaraningrat and Harsja W. Bachtiar, Penduduk Irian Barat. [Dja-
karta] 1963.
190. Koskinen, Aarne A., Missionary influence as a political factor in the
Pacific Islands, Sarjaser. B. nide-Tom. 78,1, Helsinki 1953.
191. Kouwenhoven, W. J. H., Dagboek Januari 1952 over de Kasiepbeweging.
Genjem 1952. ARZ, Oegstgeest.
191a. — Nimboran. A study of social change and social-economic development
in a New Guinea society. Thesis Leiden 1956. ['s-Gravenhagej.
192. Kraemer, Dr. H., De wortelen van het syncretisme. 's-Gravenhage 1937.
193. — Syncretism as a Religious and Missionary Problem, IRM, Vol. 43,
1954, pp. 253ff.
194. Krieger, Alex D., An Inquiry into supposed Mexican Influence on a
prehistoric "cult" in the Southern United States, AA, Vol. 47, New
Series, 1945, pp. 483ff.
195. Kroeber, A. L., Anthropology. London 1948.
195a. — A Ghost-Dance in California, The Journal of American Folk-Lore,
Boston and New York 1904, pp. 32ff.
195b. — See No. 22.
195c. — See No. 39.
196. Kroef, J. M. van der, The Messiah in Indonesia and Melanesia, The
Scientific Monthly, Vol. 75, 1952, pp. 161-165.
196a. K(ruger), E(tienne), Book Review of No. 314, in: MnC, Nouvelle Série,
No. 10, Paris 1949, pp. 247ff.
197. Kruyt, Dr. A. C., and Dr. N. Adriani, De Godsdienstig-politieke beweging
"Mejapi" op Celebes, BKI (1913), Dl. 67, pp. 135-151.
197a. Kuder, Bishop J., The Cargo Cult and its relation to the task of the
Church. Lae, New Guinea, 1964 (stencil), ARZ, Oegstgeest.
198. Kijne, I. S., Mana en Tabu in de talen van de Geelvinkbaai, Noord-
Nieuw-Guinee, MTZ, 74ste Jrg, 1930, pp. 263ff.
199. — Godsdienstonderwijs voor Papoea's (Het Papoese wereldbeeld), O.,
79ste Jrg, 1934, p. 231.
200. — Review Thesis N. L. van Asperen: Zending en Zendingsonderwijs op
Nederland-Nieuw Guinee, in: O., 82ste Jrg, 1937, pp. 85ff.
201. — Soerat Wasja, II. Groningen-Batavia, no year.
312 BIBLIOGRAPHY
202. — De zekerheid der dingen die men hoopt, see: No. 184, pp. 193ff.
202a. — Alasan jang hidup. Oegstgeest [ca. 1954].
L
202b. Lamster, J. C., Gids in het Volkenkundig Museum, 8: Nieuw Guinea.
Amsterdam, no year.
203. Langer, Susanne K. K., Philosophy in a New Key. A Study in the
Symbolism of Reason, Rite, and Art. New York 1948.
203a. Lanternari, Vittorio, Origini storiche dei culti profetici melanesiani, Studi
e Materiali di Storia delle Religioni, Vol. XXVII, Bologna 1956,
pp. 31-86.
203b. — Les mouvements religieux de liberté et de salut des peuples opprimés.
Paris 1962.
204. Laufer, P. C., Religiöse Wahnideen unter Naturvölkern, NZMW, 1947,
pp. 216ff.
204a. Lawrence, Peter, Road belong Cargo. A study of the Cargo Movement in
the Southern Madang District New Guinea. Manchester 1964.
205. Leakey, L. S. B., Mau Mau and the Kikuyu. London 1953.
2C5a. Leeden, A. C. van der, Sarmi'ers in het contact met het Westen, BKI
(1961), Dl. 117, pp. 51-63.
206. Leenhardt, Maurice, Do Kama. La Personne et le Mythe dans le Monde
melanesien. [Paris] 1947.
206a. Leeson, Ida, Bibliography of Cargo Cults and other Nativistic Movements
in the South Pacific, South Pacific Commission, Technical Paper
No. 30, Sydney 1952.
207. Leeuw. G. van der, Religion in Essence & Manifestation. A Study in
Phenomenology. London 1938.
208. — De Primitieve mensch en de Religie. Anthropologische studie. Gro-
ningen-Batavia 1937.
209. L[ehmacher ?], G., Katholikenverfolgung (Gilbert Islands), KM, 61. Jahr-
gang, No. 8, 1933, p. 218.
210. — "Christliche" Schwarmgeister in Melanesien, KM, 62. Jahrgang, No.
11, 1934, pp. 309-310.
211. Lehmann, F. R., Prophetentum in der Sudsee, ZfE, 66. Jahrgang, 1935,
pp. 261ff.
212. Lekahema, S., De "Manseren"-beweging, TNG, 8ste Jrg, Dl. 1-6, 1947-
1948, pp. 97ff.
213. Lessa, William A., Book Review of No. 203a, in: AA, Vol. 60, 1958,
p. 605.
214. Lesser, Alexander, The Pawnee Ghost Dance Hand Game. A study of
Cultural Change, Columbia University Contributions to Anthropology,
Vol. XVI, Columbia University Press, New York 1933.
215. — Cultural Significance of the Ghost Dance, AA, Vol. 35, New Series,
1933, pp. 108ff.
216. Lévi-Strauss, Claude, Les Structures Élémentaires de la Parenté. Paris
1949.
217. Linton, R., The Comanche Sun Dance, AA, Vol. 37, New Series, 1935,
pp. 420ff.
218. — The Study of Man. New York 1936; 2nd Edition London 1965.
219. — Nativistic Movements, AA, Vol. 45, New Series, 1943, pp. 230ff.
220. — The Cultural Background of Personality. New York 1945.
BIBLIOGRAPHY 313
221. Locher, Dr. G. W., The Serpent in Kwakiutl Religion. A study in primitive
culture. Leyden 1932.
221a. — Myth in a Changing World, BKI (1956), Dl. 112, pp. 169ff.
221b. Logchem, Jan Theo van, De Argoeniërs. Een Papoea-volk in West Nieuw-
Guinea. Thesis Utrecht 1963. Utrecht 1963.
222. Lommel, Andreas, Der "Cargo-Kult" in Melanesien. Ein Beitrag zum
Problem der "Europäisierung" der Primitiven, ZfE, Band 78, Braun-
schweig 1953, pp. 17ff.
223. Lowie, Robert H., Crow Prayers, AA, Vol. 35, New Series, 1933, pp. 433ff.
224. — Primitive Religion. London 1936; 2nd Edition New York 1948.
225. — The history of ethnological theory. New York 1937.
226. — American Culture History, AA, Vol. 42, New Series, 1940, pp. 409ff.
227. — An Introduction to Cultural Anthropology. New York [1947].
228. Maahs, Rev., Cargo Cult. Madang; Letter, ARZ, Oegstgeest.

228a. Maan, G., Boelisch-Nederlandsche Woordenlijst met Nederlandsch-Boelisch
Register, Verhandelingen van het Koninklijk Bataviaasch Genootschap
van Kunsten en Wetenschappen, Dl. LXXIV, Derde Stuk, Bandoeng
1940.
229. Macmillan Brown, J., Peoples & Problems of the Pacific, 2 Vols. London
1927.
230. Mailänder, Missionar, Traum, Station Zaka, NMB, July-December 1925,
p. 65.
230a. Maire, J. le, and W. C. Schouten, see No. 88a.
231. Malinowski, Bronislaw, Argonauts of the Western Pacific. London 1922.
232. — The Dynamics of Culture Change. An Inquiry into Race Relations in
Africa. London 1947.
233. — Magic, Science and Religion, and other essays. Garden City, New
York 1948.
234. — The Sexual Life of Savages in North-Western Melanesia. London 1929.
235. Mallinckrodt, J., De Njoeli-beweging onder de Lawangan-Dajaks van de
Zuider- en Ooster-afdeeling van Borneo, Koloniale Studien, 9de Jrg,
Dl. 2, 1925, pp. 396-424.
235a. Mandof, K., Tentang Pergerakan Koreri. Manuscript, 230 pp., ARZ,
Oegstgeest.
235b. Margull, Hans Jochen, Aufbruch zur Zukunft. Chiliastisch-messianische
Bewegungen in Afrika und Südostasien, Missionswissenschaftliche For-
schungen, Band 1, Gütersloh 1962.
235c. Martin, Marie-Louise, The Biblical Concept of Messianism and Messianism
in Southern Africa. Morija-Basutoland 1964.
235d. McCarthy, J. K., Foreword to: Road belong Cargo by Peter Lawrence
(No. 204a).
235e. Mead, Margaret, New Lives for Old, Cultural Transformation - Manus,
1928-1953. Mentor Book, New York 1961. Paliau Movement pp. 165ff.
and passim.
235f. Meeuwig, J. H., [Verslagen Zendingswerk ( = Reports on Missionwork)]
in: BUZV 1871-1879.
236. Mehl, Roger, A propos du "Do Kamo": Raison, Mythe et Histoire, MnC,
Nouvelle Série, No. 6, Paris 1948, pp. 647ff.
237. Merkelijn, P. J., "Spreken in vele talen". Vreemde verschijnselen bij
314 BIBLIOGRAPHY
Papoea's op Nieuw-Guinea en hun oorzaak, Sociaal Spectrum van de

Archipel, 1ste Jrg, No. 8, 1948, pp. 4-5.
238. Metz Gzn, J., Op Roon begint de Victorie, (I-II), MTZ, Dl. 84, 1940;
I: pp. 34-74 and I I : pp. 296-325.
238a. — Bladen uit mijn Dagboek ( = Pages of my Diary). Manuscript [1936],
ARZ, Oegstgeest.
239. Middelkoop, P., Een geestesbeweging in Nunkolo op Timor (I-V), H.,
1951-1952, I : pp. 244-252; I I : pp. 272-276; I I I : pp. 301-306; IV:
pp. 172-177; V: pp. 320-324.
240. Miskotte, Dr. K. H., Het wezen der Joodse Religie. Bijdrage tot de kennis
van het Joodse Geestesleven. Thesis Groningen. Haarlem [1964].
241. — Edda en Thora. Een vergelijking van Germaansche en Israëlitische
Religie. Nijkerk [1939].
242. Mondain, G., La crise des Missions Protestantes à Madagascar en 1896,
MnC, Nouvelle Série, No. 1, Paris 1947, pp. 49ff.
243. Mooney, J., The Ghost-Dance Religion and the Sioux Outbreak of 1890,
14th Annual Report of the Bureau of Ethnology to the Secretary of
the Smithsonian Institution, 1892-93. In 2 Parts, Part 2. Washington
1896.
244. Morgan Davenport, Fred., Primitive traits in religious revivals. A study in
Mental and Social Evolution. London 1906.
245. Mosche, C. F. F., [Verslagen Zendingswerk ( = Reports on Missionwork)],
in: BUZV 1866-1868.
246. Moszkowski, Max, Die Völkerstämme am Mamberamo in Holländisch-
Neuguinea und auf den vorgelagerten Inseln, ZjE, 43. Jahrgang, 1911,
pp. 315-346.
N
247. Nadel, S. F., The Foundations of Social Anthropology. London 1st ed.
1951; 2nd ed. 1953; 3rd ed. 1958; 4th ed. 1963.
248. Nash, Philleo, The Place of Religious Revivalism in the Formation of the
Intercultural Community of Klamath Reservation, Social Anthropology
of North American Tribes, U.G. Press, Chicago 1937, pp. 377-442.
249. Natachee, Allan A. P., Mekeo Poems and Legends, Oc., Vol. XXII, No. 2,
1951-1952, pp. 148ff.
250. Neef, A. J. de, see Albert Zaaier No. 348.
251. — see Albert Zaaier No. 349.
252. Nes, Dr. H. M. van, De Adventstijd der wereld. Rotterdam 1896.
253. Neumann, J. H., De Perhoedamdam in Deli, MTZ, 62ste Jrg, 3de stuk,
1918, pp. 185ff.
254. Nieuw Guinea, ethnographisch en natuurkundig onderzocht en beschreven
in 1858 door een Nedertandsch Indische Commissie (Etna Rapport).
Publ. by: Koninklijk Instituut voor Taal-, Land- en Volkenkunde van
Nederlandsch Indie. Amsterdam 1862. (In the table of contents of
this book, p. XII, S and RR have been interchanged.)
255. Nimuendajú Unkel, Curt, Die Sagen von der Erschaffung und Vernichtung
der Welt als Grundlagen der Religion der Apapocúva-Guarani, ZfE,
46. Jahrgang, 1914, pp. 284ff.
256. — The Tukuna (Messianic Movements), UCPAAE, Vol. 45, 1952, p. 137.
O
257. Obbink, Dr. H. Th., De Godsdienst in zijn verschijningsvormen. Gro-
ningen-Batavia 1947.
BIBLIOGRAPHY 315
258. O'Brien, Denise, and Anton Ploeg, Acculturation Movements among the
Western Dani, AA, Vol. 66, Special publication New Guinea: the
Central Highlands, August 1964, pp. 281ff.
258a. Oehler, Dr. W., Die Taipingbewegung in neuem Licht, Allgemeine
Missions-Zeitschrift, 50. Band, Berlin 1923, pp. 55ff.
259. Oertel, Missionar, Kajabit, NMB, 91. Jahrgang, No. 4, 1934, p. 26.
260. — "Geisterschwindler", NMB, 93. Jahrgang, No. 2, 1936, p. 13.
261. Oettli, D. Walter, Drei berühmte Afrikaner. Stuttgart und Basel 1931.
26la. Oosterwal, G., Cargo Cults as a missionary challenge, IRM, Vol. LVI,
Oct. 1967, pp. 469-477.
261b. — A Cargo Cult in the Mamberamo Area, Ethnology, Vol. II, No. 1,
1963, University of Pittsburgh Press, pp. 1-14.
262. Opler, Morris Edward, A description of a Tonkawa Peyote meeting held
in 1902, AA, Vol. 41, New Series, 1939, pp. 433ff.
263. Opler, Marvin K., The Character and History of the Southern Ute Peyote
Rite, AA, Vol. 42, New Series, 1940, pp. 463ff.
264. — The Integration of the Sun Dance in Ute Religion, AA, Vol. 43, New
Series, No. 4, Part 1, 1941, pp. 550ff.
264a. O'Reilly, Rev. Patrick, "Jonfrum" is New Hebridean "Cargo Cult", P1M,
Vol. XX, Nos 6-7, 1950, passim.
264b. — Les Chretiens Melanésiennes et la guerre, NZMW, 1947, pp. 111ff.
264c. Osok, Rev. E., Laporan mengenai Penjelidikan Pergerakan jang timbul
di Kampung Arefi, Sorong. ARZ, Oegstgeest.
265. Ottow, C. W., Letter, in: Licht en Schaduw in het Oosten, No. 22, 1860,
pp. 178 and 179. (Published by: Amsterdamsche Vrouwen-Vereeniging
tot bevordering der Zendingszaak, Amsterdam 1858-1861).
266. — Letters, in: Die Biene auf dem Missionsfelde, Berlin 1861.
267. — and J. G. Geissler, Kort overzigt van het land en de bewoners der kust
van Noord-Oostelijk Guinea, 1857; Bijblad bij de Christelijke Stemmen,
Dl. VI, No. 6 and No. 7, No. 9, 1857.
268. Ottow-Letz, A., Letter, in: Licht en Schaduw in het Oosten, No. 22, 1860,
pp. 176-178. (Published by: Amsterdamsche Vrouwen-Vereeniging tot
bevordering der Zendingszaak, Amsterdam 1858-1861).
P
269. Paliau Movement in Manus I, South Pacific, Vol. IV, November 1950,
pp. 207-208.
270. Paliau Movement in Manus II, Territory of New Guinea, Annual Report
1951, pp. 116ff.
271. Pilhofer, G., Synkretistische Kulte und säkularistische Strömungen unter
den Papua, Evangelische Missions-Zeitschrift, Jahrgang 6, Neue Folge,
Heft 1/2, 1949, Stuttgart, pp. llff.
272. Poirier, Jean, Book Review of No. 206, in: MnC, Nouvelle Série, No. 2,
Paris 1947, pp. 487ff.
273. — Sens et Role du Mythe en Ethnologic, JSO, Tome IV, No. 4 1948
pp. 28ff.
274. — Les Mouvements de Liberation Mythique aux Nouvelles-Hébrides,
JSO, Tome V, No. 5, 1949, pp. 97ff.
275. Pos, Hugo, The revolt of "Manseren", AA, Vol. 52, No 4 Part 1 1950
pp. 561-564.
275a. Pouwer, J., Cargo Cults, Oc., Vol. XXVIII, No. 3, 1957-1958, pp. 247ff.
316 BIBLIOGRAPHY
275b. — Enkele aspecten van de Mimika-cultuur (Nederlands zuidwest Nieuw

Guinea). Thesis Leiden. 's-Gravenhage 1955.
275c. — Report on the Muyu. Hollandia 1953. (Government Office Hollandia,
typescript).
276. Preuss, Prof. Dr. K. Th., Die Geistige Kultur der Naturvölker. Aus Natur
und Geisteswelt. Leipzig-Berlin 1914; 2nd Edition Leipzig 1923.
277. — Glauben und Mystik im Schatten des hochsten Wesens. Leipzig 1926.
278. — Tod und Unsterblichkeit im Glauben der Naturvölker. Tubingen 1930.
279. — Bespreking Dissertatie Locher (Review Thesis Locher), Socius, 1933,
pp. 348ff.
279a. Pijnakker Gz, J., Eenige bijzonderheden betreffende De Papoea's van de
Geelvinksbaai van Nieuw Guinea, BKI (1854), Dl. 2, pp. 371-383.
Q
279b. Quick, Griffith, Some aspects of the African Watch Tower Movement in
Northern Rhodesia, IRM, Vol. 29, 1940, pp. 216ff.
R
280. R(aamsdonk), A., De heilverwachting bij de bevolking der Ajaoe-eilanden,
Mededeelingen van de Vereeniging van Gezaghebbers B.B., No. 22,
January 1934, Batavia, pp. 32ff.
281. Radin, Paul, Gott und Mensch in der Primitiven Welt. Zurich 1953.
282. Raff, Rev. E., "Outbreak of Insanity", New Hebrides, see: No. 340,
pp. 100-101.
283. Rassers, W. H., De Pandji-roman. Thesis Leiden 1922. Antwerpen 1922.
284. Ray, Verne F., Book Review of No. 48, in: AA, Vol. 41, New Series,
1939, pp. 320-321.
285. — The Kolaskin Cult: A Prophet Movement of 1870 in Northeastern
Washington, AA, Vol. 38, New Series, 1936, pp. 67ff.
286. See No. 264a.
287. See No. 264b.
288. Report of the Committee New Guinea (Irian) 1950. [The Hague].
289. Report on Netherlands New Guinea to the UNO for the year 1952.
(App. III).
290. Reschke, Heinz, Linguistische Untersuchung der Mythologie und Initiation
in Neuguinea, Anthropos-Bibliothek, Münster i. W. 1935.
291. Riesenfeld, A., The Megalithic Culture of Melanesia. Leiden 1950.
292. Rinnooy, N., Onder de Papoea's I-IV, Stemmen voor Waarheid en Vrede,
Evangelisch Tijdschrift voor de Protestantsche Kerken, 13de Jrg, I:
August p. 877; I I : September p. 1007; I I I : November p. 1226; IV:
December p. 1321, Amsterdam 1876.
293. Ritter, Hans, Die Schlange in der Religion der Melanesier, Acta Tropica,
Supplementum 3, Basel 1945.
294. Roest, J. L. D. van der, Uit het leven der bevolking van Windessi (Nederl.
Nieuw-Guinea), TBG (1898), Dl. XL, pp. 150ff.
295. Rosenberg, C. B. H. von, Reistochten naar de Geelvinkbaai op Nieuw-
Guinea in de jaren 1869 en 1870. 's-Gravenhage 1875.
296. Rumainum, F. J. S., Keterangan tentang Pekerdjaan di Rani dan Insoem-
babi, 1938-42. Stencil 1946, ARZ, Oegstgeest.
297. Rümke, Dr. H. C., Inleiding in de Karakterkunde. Haarlem 1951.
BIBLIOGRAPHY 317
s
298. Sargent, S. Stansfeld, and Marian W. Smith, Culture and Personality.
Published by the Viking Fund, New York 1949.
299. Saueracker, Missionar, Allerlei Erlebnisse auf Ulap, Bewegung auf Ulap,
NMB, 21. Jahrgang, No. 12, 1931, pp. 92-93.
299a. Saujay, I., Penantian Koreri diantara suku (Orang2) Bètew, Typescript
1971, ARZ, Oegstgeest.
300. Schlosser, Dr. Katesa, Propheten in Afrika, Kulturgeschichtliche For-
schungen, Band 3, Braunschweig 1949.
300a. — Eingeborenenkirchen in Süd- und Südwest-Afrika. Ihre Geschichte und
Sozialstruktur. Kiel 1958.
301. Schmidt S.V.D., P. W., Heilbringer bei den Naturvoelkern, Semaine Inter-
nationale d'Ethnologie Religieuse, IVe Session, Paris 1926, pp. 247ff.
301a. — Der Pandji-Roman und die austronesischen Mythologien, Feestbundel
Koninklijk Bataviaasch Genootschap van Kunsten en Wetenschappen,
1778-1928, Vol. II, Weltevreden 1929, pp. 353ff.
302. Schneider, G., Schwärmerei in Holländisch-Neuguinea, NMB, 96. Jahr-
gang, No. 8, 1939, p. 64.
303. Scholl, Carl, Die Messias-Sagen des Morgenlandes nebst vergleichenden
Auszügen aus seinen heiligen Büchern. Hamburg 1852.
304. Schoorl, J. W., Kultuur en kultuurveranderingen in het Moejoe-gebied.
Thesis Leiden 1957.
304a. Seelen, Pater P., Mission: Rabaul, "Cargo Talk", De Mythe der Scheeps-
ladingen, Annalen Missiehuis Tilburg, 64ste Jrg, No. 1, January 1950,
pp. l0ff.
305. Seligmann M.D., C. G., The Melanesians of British New Guinea. Cam-
bridge 1910.
306. Sepik Area and Finschhafen "Cargo Cults", PIM, Vol. XVII, No. 11,
June 1947, pp. 46 and 50.
307. Slump, F., Daran-Beweging achter Kokas (W. Nieuw-Guinea), Typescript
1928, ARZ, Oegstgeest.
308. Speiser, Felix, Versuch einer Siedlungsgeschichte der Südsee, Denk-
schriften der Schweizerischen Naturforschenden Gesellschaft, Band
LXXVII, Abh. 1, Zurich 1946.
309. — Uber Kunststile in Melanesien, ZfE, 68. Jahrgang 1936, Berlin 1937,
pp. 308ff.
310. Spier, L., The Prophet Dance of the Northwest and its Derivatives: the
Source of the Ghost Dance, General Series in Anthropology, No. 1,
Menasha, Wis. 1935.
311. Spindler, Louise S., Witchcraft in Menomini Acculturation, A A, Vol. 54,
1952, pp. 593ff.
312. Spreeuwenberg, H., De Simson-beweging, see: No. 184, pp. 155ff.
312a. Stanner, W. E. H., On the Interpretation of Cargo Cults, Oc., Vol.
XXIX, No. 1, 1958-1959, pp. 1ff.
313. Stewart, Omer C., The Southern Ute Peyote Cult, AA, Vol. 43, New
Series, No. 2, Part 1, 1941, pp. 303ff.
314. Sundkler, Bengt G. M., Bantu Prophets in South Africa. London 1948.
2nd Edition London 1961.
T
315. Tanámal, Laurens, De roepstem volgend, Serie Lichtstralen op den akker
der Wereld, 53ste Jrg, No. 2, Den Haag 1952.
318 BIBLIOGRAPHY
316. Teutscher, H. J., Some mission problems in post-war Indonesia. Experiences

in Dutch New Guinea, IRM, Vol. 37, 1948, pp. 410-420.
316a. — Messiaanse Bewegingen op Japen (Nieuw-Guinea}, Typescript 1953,
ARZ, Oegstgeest.
317. Thiel, Dr. J. H., De oude geschiedenis en de archaeologie. Amsterdam
1946.
317a. Thurnwald, Dr. Richard, Die Gemeinde der Bánaro. Ehe, Verwandtschaft
und Gesellschaftsbau eines Stammes im Innern von Neu-Guinea.
Stuttgart 1921.
318. Tichelman, G. L., [in collaboration with] W. Jos. de Gruyter, Nieuw-
Guineesche Oerkunst. Deventer 1944.
319. — Draaiboek van Nieuw Guinee: Oude verwachtingen in de nieuwe tijd.
Den Haag [1951], pp. 39ff.
320. Tideman, J., De Batara Gowa op Zuid-Celebes, BKI (1908), 7de Volg-
reeks, 7de Dl., Dl. LXI, pp. 350ff.
321. Toynbee, Arnold J., Een studie der Geschiedenis. Edited by D. C. Somer-
vell. Dutch translation by Dr. Ph. de Vries with an Introduction by
Prof. Dr. Jan Romein. Bussum 1952.
322. Turney-High, Harry, The Bluejay Dance, AA, Vol. 35, New Series, 1933,
pp. 103ff.
323. Tydeman, E., De legende van Miok Woendi, Mededeelingen Encyclopae-
disch Bureau, All. II, 's-Hage 1912, pp. 253ff.
V
323a. Valentine, G. A., Book Review of No. 56a, in: AA, Vol. 63, No. 5, Part 1,
1961, pp. 1114-1115.
324. Vedder, Missionar, Von heidnischer Zauberei, NMB, 22. Jahrgang, No. 8,
1932, p. 63.
325. Verheyen S.V.D., J. A. J., Het hoogste wezen bij de Manggaraiers, Studia
Instituti Anthropos, Vol. 4, Wien-Mödling 1951.
326. Vicedom, Missionar, Erfreuliches Erwachen (Bewegung in Kuluko), NMB,
92. Jahrgang, No. 1, 1935, pp. 6-7.
327. Voget, Fred, A Shoshone Innovator, AA, Vol. 52, 1950, pp. 53ff.
328. Vriezen, Dr. Th. C., Hoofdlijnen der Theologie van het Oude Testament.
Wageningen 1949.
329. Vroklage S.V.D., Prof. Dr. B. A. G., De Godsdiensten der Mensheid.
Algemene inleiding en De Godsdienst der Primitieven. Roermond and
Maaseik 1949.
W
330. Wach, Joachim, Sociology of Religion. Chicago 1944.
331. Wacke, Missionar, Bewegung in Kalasa 1934, NMB, 92. Jahrgang, No. 5,
1935, p. 38. (Written for Miss. Wacke by Gawamba).
332. — Kalasa 1933 (Eemasang Bewegung), NMB, 91. Jahrgang, No. 11,
1934, pp. 82ff.
332a. Wagner, H., A field study of the Bongu Buged Circuit (Madang),
Lutheran Mission New Guinea, Lae 1963. (Stencil), ARZ, Oegstgeest.
333. Wal, J. de, Nieuw-Guinea Legenden: De legende van Miok Woendi,
Tijdschrift voor het Binnenlandsch Bestuur, Dl. 42, Batavia 1912,
pp. 186ff.
333a. Wallace, Anthony F. C., Revitalization Movements, AA, Vol. 58, 1956,
pp. 264ff.
BIBLIOGRAPHY 319
334. Wallis, W. D., Messiahs. Their role in Civilization. American Council on

Public Affairs. Washington 1943.
334a. Warneck, Dr. J., Der Heidenchrist der dritten Generation, Allgemeine
Missions-Zeitschrift, 50. Band, Berlin 1923, pp. 213ff.
335. Watson, James B., Cayuá Culture Change: A Study in Acculturation and
Methodology, AA, Vol. 54, No. 2, Part 2, Memoir Number 73, 1952,
p. 51.
335a. Werkman, O., Het daghet in het Oosten, in: P., No. 4, April 1931, pp. 1-4.
335b. Westerling, R. P. P., Mijn Mémoires. Antwerpen-Amsterdam [ca. 1951].
335c. White, E. G., The desire of Ages. Pacific Press Association, Mountain
View, California 1956 (Special edition).
336. Whitehead, A. N., Adventures of ideas. Aylesbury-London 1948.
337. Wichmann, A., Nova Guinea. Entdeckungsgeschichte von Neu-Guinea,
Vol. I (bis 1828) and Vol. II (1885 bis 1902). Leiden 1909, 1912;
338. Williams, F. E., Drama of Orokolo. The Social and Ceremonial Life of
the Elema. Oxford 1940.
339. — The Vailala Madness and the Destruction of Native Ceremonies in the
Gulf Division, Territory of Papua, Anthropological Report No. 4, Port
Moresby 1923.
340. — Orokaiva Magic, The Taro Cult. London 1928.
341. — The Vailala Madness in retrospect, in: E. E. Pritchard a.o., Essays
presented to C. G. Seligmann. London 1934, pp. 369-379.
342. Williams, Thomas, and James Calvert, Fiji and the Fijians, 2 Vols, Vol. I:
The Islands and their Inhabitants; Vol. II: Mission History. London
1858.
343. Williamson, James A., Cook and the Opening of the Pacific. London 1946.
344. Winthuis, J., Das Zweigeschlechterwesen bei den Zentralaustraliern und
anderen Völkern, Forschungen zur Völkerpsychologie und Soziologie.
Leipzig 1928.
345. Woelders, W. H., [Verslagen Zendingswerk ( = Reports on Mission-work)],
in: BUZV 1868-1892.
346. Worsley, Peter, The Trumpet Shall Sound. A Study of "Cargo" Cults in
Melanesia. London 1957. 2nd Edition New York 1968.
Y
347. Young, Kimball, Handbook of Social Psychology. London 1946; 2nd
edition 1946; 3rd edition 1948.
Z
348. Zaaier, Albert, Papoea's in de Branding, een verhaal uit Nieuw Guinee.
Den Haag, no year.
349. — Kaap der Zielen, see: No. 184, pp. 7Iff.
350. Zevering, K. H., Een heilsbeweging onder de Auwjoe. Schets van een
acculturatieproces [Z. Nw-Guinea, ca. 1961]. Archief Ministerie Over-
zeese Gebiedsdelen, Den Haag. (Typescript).
GENERAL INDEX
A.B. (America-Blanda or America-Babo Ambonai, 70, 71.

= New America) = Koreri Army, Ameta = the black one, 18, 86. '
172, 173, 188, 189, 190, 196, 197, amfyanir, 15.
198, 199, 200, 201, 202. anan ro mob oser = have abundance in
Aberdado, 10. one place, 223.
Abraham, 229. ando = seaweed, 7.
Adam, 130, 163, 181, 188, 190. André Matswa, 267.
adat = custom (Ind.), 15, 69, 114, 140, Angganitha, Ch. VIII passim.
270. Angganitha Bin Damai = A. Woman of
adat Papua, adat bodoh = the Papuan Peace, 173.
customs are stupid customs (Ind.), Angganitha Makbon = A. Star of the
207. Mountains, 165.
Adil = the righteous one (Ind.), 122, Angganitha Menufaur, 157, 171, 183.
123. Angganitha Menufaur Bin Damai ro Ju-
adir = stilt, pillar, 12. daea = A.M. Woman of Peace from
agama baru = new religion (Ind.), 181. Judaea, 173.
agama kubur = religion of the graves Anio sara, 87-93, 104, 105.
(Ind.), 286. ararem = bride-wealth, brideprice, 11,
agama Syariwari, 287. 12.
Aghame (Yakai), 289, 290. Archbold expedition, 293.
ai = medicine, wood, tree, 22, 31, 78. Arfak (people), 7, 9, 16.
aibesobin = Mares tree, 31, 62. Arjuna, 236.
aibu = unreal, mysterious, 15, 25. armaker, 17.
Airi, 124. asis som = festive combs, 48.
air kabal = healing water, invulnerable- atap (Ind.), 89.
making water (Ind.), 90, 176, 177, Auyu (Cargo Movement), 289.
197, 204, 205. aw = to call forth, to create, 223.
airora = magic wand, 95.
air umur = water for a long life (Ind.),
205. Baiboi, 153.
Akak, 113. Bakdi-fruit, 60.
Allaf, 145. Bapa yang tiada dikenal = the father
Allah Muda = the younger (or second) who is not known (Ind.), 287.
God (Ind.), 192. barakas (berkat) = blessing (Ind.), 106.
Allah Supiori = the God of Supiori bar bekaber = part that returns, 12.
(Ind.), 192, 211. bar bemsar = part that sinks, is lost, 12.
Amadas, 221. Bari Rumbruren, 92.
ambafen = plank, board, 54. Barlow, Roger, 221.
Amberi = non-white foreigner, 141, 161, barwaf, 20.
169-172, 175-179, 184-186, 188-191, Batan, 145.
195-198, 207-209, 277, 281. Batara Gowa Movement (Ind. Celebes),
Amberi guru, 188, 197, 201. 237.
ambesau, 29. Batara Guru (Ind.), 237.
GENERAL INDEX 321
be = that, 31. Daito Maru, 175.

Bekpadi, 78. Damai = peace (Ind.), 100, 165, 168,
Benteng Mananarmakeri = Fortress of 193, 208.
M. (Ind.), 155. Damo, 285.
Bethlehem = ship and Aiburanbondi, Damo Movement, 285.
Meokwundi, 154, 155, 159, 161. Daran Movement, 284.
beyuser = narrative song, 58, 59, 98, David, 163, 184, 191.
162. Deputy, 177.
Beyuser Koreri, 98, 100. Dewa Stephanus = the God Stephanus
bin (in) = woman, 31. (Ind.), 170.
Bin Damai = Woman of Peace, 158, Dimara, 9, 13.
159, 165, 166. Diponogoro, 180, 181.
Bin Damai Judaea = Woman of Peace Djohar, 145, 146.
from Judaea, 165. Do Beba = the great song, 99.
bintangur (Biak word for Mares tree), Doberoki, 74, 75.
31. do besower = song of homage, 98.
Birmori = Birmori Bosren, Ch. VIII Do Erisam, 98.
169, passim. dokayob, 73.
Birmori Bosren, 169, 192. Do mamun = hongi songs, 173.
Birmori Damai Ro Wops Radja Bon Si- Don Pedron, 222.
nai = B. Damai of Wops and Prince Dory, 131.
of Mount Sinai, 193.
Birmori (Korinus) Sasiaber or Bosren,
192. Edward. Lekganyane - King - Chief - .
Bishop of Sek, 267. Messiah, 266.
Blanda = Holland (Ind.), 172. Efrata, 154. ..
Bok = creator-deity and culture-hero, elle est mes boeufs = she is my cattle,
292, 293. 86.
Bokidunia = Princess of the world, 145. Emma of Yamna, 297, 298.
Boki Taiba (Tidorese), 146. Emma (Queen), 298.
Boryas, 91. Enoch, 163.
Boryasdi = the one from above, 90. er (keret; Numfor) = patrician, 11, 52,
Boryasdi isoine Nanggi = B. that is 55, 93.
Nanggi, 90. eribo = outstanding man, leader, 11.
Bosren = Birmori Bosren, 169. erisam, 98, 99.
Boyowen Nushado, 21, 22. Etna, 43, 44, 88, 92.
bubes = house-yard, dance-site, 11, 32, Eve, 130.
97.
Caesar Augustus, 264. fa, 18.

Camphuis, 133, 134. fabriek = factory, 45.
Capernaum = Mandori, 192. Fakok, 8, 20, 146, 215.
Captain Amos, 128. Faksi, see Arfak (people),.7.
Captain James Cook, 221. famner, fa-mner, 18.
Captain (H.C.) Holland, 129, 130. Fandurna Mamun = Council of War,
Captain Koki, 192. 175.
Captain Willem Schouten, 9, 41. Fan Nanggi, 14, 16, 90, 92, 101, 150,
cascado = Dayak itch (Ind.), 27, 33. 275.
Chamadi, 298. farbuk indaduwer = marriage which
chelopen, 66. gives a woman back: direct exchange,
cora-cora = large prau, 8. 11, 21, 56.
Coredo, 128, 129. Fear Not, 51.
Coronation (fort), 217. for, for-i, fondi, 15, 57.
322 GENERAL INDEX
Forriur, 55. Inserenbenyar, 20, 22.

fuar = stem, 58, 59. Inserenduwe, 21, 22.
Fun Kawyan, 36. Inseren Seinona, 45, 57, 150, 151.
Inserensowek ( = Insowek), 157.
Insoraki (Manggundi's wife) = the wo-
Gabriel = Sampari, 162. man of the hongi-voyages, 31, 32, 33,
Gadara = Ram, 161, 164, 173, 180, 182, 34, 57, 103, 159, 162.
187, 188. Insowek, 21, 22.
Gebe (people), 8, 215. Inuri, 71.
General Birmori, 196. Ipuwer, 2.
General Septimus Mandof, 196. Irio, 54.
General Stephanus, 206. Israelites, The, 229.
Gimalaha (Tidorese), 9. Iwata, 175, 178, 189, 190.
Grandfather Auyu, 289. i yar naga = going round the dragon,
Gurabesi, 8, 215. = the stern of the canoe, 165.
guru = teacher (Ind.), 10, passim.
guru Kafiar, 137. Jab'bok, 100.
Jacob, 100.
Hai, 291. Jacob le Maire, 9, 41.
Hai-Movement, 291. Jacob Sopen, 210.
Hainuwele, 18, 86. Jame = Goddess, 295.
Hanoch of Sor, 196. Jan Ronsumbre, 185, 187, 191, 193, 201.
harta = valuables, 182, 244. Jayabaya, 236.
Hassan (Prince of Djailolo), 122. Jehovah's Witnesses, 229.
Havik, 129, 138. Jejau Mandof, 21, 22.
hongi (Ind.), 8, 14, 48, 54, 99, 106, 144, Jene Sopen, 21, 22.
162, 164, 173, 182, 215, 216. Jerusalem, 154.
Jesus Christ, 150, 161, 181, 267.
Jewme = Goddess of the Underworld,
Ikowaan, 43. 295, 296, 297.
Imbarasei, 74. Jober, 297.
Inmanienef, 53. John, 163, 180, 184, 191.
in = woman, 20. John Frum, 239.
Inaibu, 60. Joshua, 182.
inderri = sorcerer, witch-doctor, 104, Jow Damai kiein so mgo = Hail, peace
218. be with you, 165.
Indokki, 74. Jowou Tuan (Jow = Tidorese: Lord),
Indwar, 62. 180.
Inerandoi, 54. Judaea = Island of Insumbabi, 161,
Infadwarn(d)i, 36, 47, 56. 164, 165, 166, 168, 171, 175, 203.
Infadwarn(d)i Rumbruren, 36. jungke = policeman, 196, 200, 201.
Inggimios (Mandof), 21, 22, 26.
Inggris = Englishman, 138. Ka, 19.
Inmanen, 28, 159. Kabarkuri, 140.
Inmar, 20, 21, 22. kabasa, 60.
insama mgo rer = in order that you may Kafiar, P., 137.
turn into Koreri beings, = so that Kaichili (see Uchili), 145.
you may be transformed, 19, 127. Kairi, 44.
insa si pok ro soren = in order to be Kaisjepo, M. W., VI, 7.
strong at sea, 98. Kakiar sararer = false belief, 211.
Insawai, 20, 21, 22. Kaleb Ronsumbre, 187, 193, 200, 201.
inseiram, 20, 21. kamboi = seclusion, 101.
Inseren = the Lady, 150. kampong (Ind.), 9, 139, 200, 206, 219,
GENERAL INDEX 323
220. Keret Rumanasen, 7.

k'an do mob oser = have plenty in one Keret Rumansra, 36.
place, = to be able to eat in one Keret Rumbarak, 29.
place, 16, 46, 47, 48. Keret Rumberpon, 36.
kankarem = answer-and-question song, Keret Rumberpur, 36.
32, 162. Keret Rumbewas, 153.
kankein karkara, 12. Keret Rumbiak, 145, 147.
Kanken Koreri = the Koreri door, Keret Rumbino, 29.
photograph, 126. Keret Rumpapap, 29.
Karapenmun, 239. Keret Samber, 144, 145, 216.
karbere = short club, 172, 194. Keret Samfane, 29.
Karubukawi, 70, 81. Keret Sawai, 20, 21.
karures, 9, 34, 47. Keret Sikowai, 144, 145.
Kasiep, 285, 287. Keret Smas, 7.
Kasiep Movement, 240, 241, 287. Keret Suruwan (Suruwan, Ind.), 20.
katjang (Ind.), 55. Keret Wanma, 20.
Kau = Paramiosna, 191. kladi (Ind.), 23, 30.
Kawempi siokir = K. is flowing off, 203. ko, 19.
Kayan, 126. kofya, 34.
Kayan Biak, 18, 30, 31, 158. ko kanes kayob = we weep the kayob,
Kayan Sanau, 158, 191. 100.
Kayan Sanawi, 18, 27. Koki = cook, 192.
kayob = song of mourning, 73, 99, 100. Komun, 270.
Kayob Kummesri, 99, 100. konor = konoor, 104, 139.
k'bor = adult young man, 13. konoor, 16, passim.
Kedwai = door, see Kanken Koreri, Konori, 18, 19, 31, 35, 39, 44, 47, 55,
photograph. 87, 103, 104, 106, 109, 110, 162, 189.
Kepala kampong (Ind.), 13. Korano (Tidorese), 9, 19, 121, 130, 133.
keret = unilineal patrician, 7, passim. Korano Amos (of Mokmer), 138.
Keret Abidondifu, 7. Korano Baibo, 127.
Keret Anggradifu, 36, 202. Korano Faknik, 15.
Keret Ansek, 7. Korano Konori, 18, 43, 54, 55.
Keret Arwam, 7. Korano Mandender, 127.
Keret Bubre, 7. Korano of Mokmer, 130, 131, 138.
Keret Faidan, 147. Korano Rumbarak, 32.
Keret Fureuw, 7. Korapik (of Meokwundi), 140, 141.
Keret Kapisai, 153. Ko ( = we incl), rer ( = change), i ( =
Keret Kararibo, 7. it), 19.
Keret Kasun = small keret, 11. Ko rer, 19.
Keret Kmur, 7. Koreri, VI, passim.
Keret Koranu, 29. Koreri sheben, 31, 102.
Keret Mandobar, 7. Koreri i sheben = the Koreri will be
Keret Mandof, 20, 28. opened, 126.
Keret Mansimor, 7. Korinus, 169, 192.
Keret Mar, 20. Korore = progress, 164.
Keret Masosendifu, 7. korwar, 13, 15, 58, 69, 75, 76, 78, 81,
Keret Mayor, 20. 93, 109, 111, 113, 114, 135, 147.
Keret Mnumumes, 7. Kota Manswan (Kota, Ind.), 185.
Keret Nushado, 26, 28. kpu, 15.
Keret Odyaba, 7. Kuk Sarita, 20.
Keret Orboi, 7. Kumense Mandof, VI, 20, 21, 22, 157.
Keret Padwa, 20. Kurbessi (see Gurabesi), 146.
Keret Rumambor, 29. Kuri, 17, 142, 162, 164, 167, 174, 185,
324 GENERAL INDEX
186, 188. Mandomaka, 88, 91, 94, 95.

Kuri of Numfor, 158,162, 167, 188. Mandowen, G., 94.
mandowondi = men of the outside, 89.
Mandur = spirit creatures, 15.
labu = pumpkin (Ind.), 24, 26, 28,102, Manenef, 60.
141, 159, 167, 179, 281. manggangan = eagle, 90.
Lagit, 267. Manggarega, 285.
Laksamana muda Zadrach Ronsumbre Manggarega Movements, 285.
(Ind.), 175. Mangginomi, 138, 139, 179, 220.
lampu gas = pressure lamp, petromax Mangginomi of Bawe, 138. ..
lamp (Ind.), 205. manggua, 18.
Lapon, 147. Mang(g)undi, 1, passim. .
Lieutenant Marcus, 189. manibob, 9. .
lobola = bride-gift (Bantu word), 86. Man Kuri, 17.
Lono, the God, 221. Mansar, 17. -
Lord Deki, 59. Mansar ani, 19.
Lord Lieutenant, 59. Mansararmakeri(di), 17.
Lord Jesus, 132, 134, 154, 184. Manseren, 13, 17, 19, 34, 38, 39, 42, 77,
Lord Manggundi, 54. 102, 103, 127, 133, 145, 148—152,
159, 206, 260, 271, 272, 286.
Manseren Allah, 150.
MacArthur, 175, 194. Manseren babi = Lord of the pigs, 144.
Mahdi (Arab, word), 1, 236. Manseren Boryas, 89, 92.
main tuan = played the gentleman Manseren Jesus, 133.
(Ind.), 188. Manseren Jesus Christus, 133.
mak, 17. Manseren Koreri, 18, 34, 37, 44, 46,47,
makbak — spear made from the trunk of 48, 79, 84, 85, 205, 211, 275,
the Nibung palm, 23. Manseren Manggundi = the Lord Him-
Makben, 27. self, 17, passim.
Malafela of Alor, 237. Manseren Nanggi, 89, 92, 93, 112, 114,
Malibela, 146. 120, 123, 127, 129, 150, 211, 274.
Mambori, 143. Mansernanem, 20, 21, 22.
mambri, 12, 13, 21, 66, 165. Mansonanem, 20, 21, 22.
Mamoribo, Rev. J., 153, 155, 156. Mansumber, A. = Sengadji Namber,
mampapok 13. . 190.
man, 21. mansusu = trading-canoe, 34, 46, 146.
manaibu, 24. Manswar = the loving bird, 27, 85.
Man-aibu, 25. Manteri (Ind.), 184.
Mananarmaker, 156. Manyova, 94.
mananir, VI 69. Mar, 20, 21.
mananur menu, 13. maresbon = Mares fruit, 31, 162.
Manapuperi = the hindmost, 53. Mares tree (Calophyllum Spec.), 31, 34,
Manarbew = Bringer of Peace, 31, 32, 54, 62.
33, 35, 159, 162, 189. Marisi, 134, 135, 136.
Manarmakdi, V, 17, 59, 60. Mary = Angganitha, 161.
Manarmaker(i), 17, passim. Mary = Insoraki, Manggundi's. wife, .
Manberamon = Mamberamo, 63, 79. 162, 212.
Mandarmakeri, 17, 19. Mary = Theodora, Stephen Wanda's
Mandarniaki, 17, 44, 131. wife, 191.
mandira, 6. mas saso = to test by dancing, 99.
Mandof = informant of K:, VI, 100, masurun, 146.
157. Mawis, 27.
Mandoi = the moon, 83. Mbuli (Fiji), 127.
GENERAL INDEX 325
menu, 12. Nona Mas ro Judaea = the Golden Lady

Menufaur, 21, 22, 57. of Judaea, 158.
Meos-be-for-i, 57. Nungrauwi, 125, 126.
Meos-ko-bur-i = the island we left be- nus = island, 57.
hind, 29. Nushado, 21.
Meroi, 124. Nyawamos, 151.
meser muryas, 6. Nyulie Movement, 237.
Meyapi Movement, 237.
mgo wor yano mgo myaren sa mgo rer Olot Movement, 237.
= Dance, be diligent, that you may Or, 19, 87.
rer, 19. Ori = the sun, 70, 83, 87.
Milka = the new world, 185, 192.
mirino, 16, 69.
mkak = to be afraid, 119. Padawa(n)kan, 28, 29, 60, 159.
mner, 18. Paik = the moon, 70, 76, 83.
mob oser, 46. Paik i yar sram = the moon makes a
Mohamed, 145, 146. circle around the men's house, 83.
mon = medicine man, witch-doctor, dead Pamai, 283, 284, 295.
person, 13, 14, 15, 16, 58, 63, 79, 103, Pamai Jacadewa, photograph.
104, 110, 114, 120, 131, 132, 136, Pamai Movements, 283.
151, 162, 222, 280. Pandita = missionary (Sansk.), 112, 115,
Mon Beba = the great demon or deity, 151, 155, 184, 192.
in Numfor: divine ancestors, 90. Panglima Nippon, 190.
mon bemar, 16. papa = papan (Ind.), 54.
mon beyawawos = the speaking dead, papan (Ind.), 54.
15, 93. papidan = house on a canoe, 93.
Mongundi, 128. papua = pirate, 9.
mon inarwur, 16. .: Parhudamdam Movement (Batak word),
Morin of Meokwundi, 140. 237.
Morin Movement, 141. Pasai, 17, 60, 142, 164, 174, 185, 197.
Mormons, 229. Pasrefi, 8, 20, 146, 215.
Moses of Crete, 1, 266. Pecanussa, 181.
Muris Sup = the army, 172. pemali (Ind.), 55, 57.
Muris Swan = the fleet, 172. Peter, 184, 191.
Muyu (Cargo Cult), 288, 289. Petrus Wandow = informant, 83, 87, 89,
91, 141, 222.
Picauly, 175.
Nabi dusta = false prophet (Ind.), 186. Pintoke, 145.
nanem, 21. Pionier = Feuilletau de Bruyn's ship, 59,
Nanggi = the Lord Sky, 14, 15, 20, 25, 221.
67, 83, 90, 92, 93, 118, 211. Pionier camp, 296.
napirem, 29, 78. Pis ya i bur mgo, fama krafya kiein =
Napirmo, 30. the shell must leave you, but the
Nasareth, 154. kernel stays, 179.
Natelan-Katelan Movement = your skin Poiru = rise up, 35, 55.
- my skin, eternal life, 292, 293. Pormalim Movement (Batak word), 237.
nawen, 26. Prang Salib = crusade war, 198.
Nawusoi (Ina-Wuso), 88. President Truman, 212.
ngo mun si ra si bro, 216. Prince Nuku, 215, 2 1 7 . .
Niaki, 44. Prophet of Kau, 41, 121, 122, 124.
nibung (Ind.), 23.
Nimrod of Randawaia, 209. Queen Juliana, 298.
Nkrumah of Ghana, 266. Quetzalcoatl = ruler of the Aztecs, 221.
326 GENERAL INDEX
raak = raid, headhunting expedition, 14, Sai-no-nya = whatever it is, she has it,
54. 57.
Rabi, 86. Saleh Bin Hamisi, 176.
Radja = king, prince, 9, 130, 131, 145, samfar, 12, 78, 141.
146, 148, 215, 285. Samin Movement, 237.
Radja Ampat = four kings, Realm of Sampari = the Morning Star, 30, 31, 78,
the Four Princes, 8, 127. 86, 100, 162, 164, 173.
Radja (of) Djailolo, 122, 123. Sanadi Pasan Wanma, 20.
Radja Papua, 139, 148. sanan do mob oser, 48.
Radja Supiori, 176, 188, 191, 200. Saneraro = the stirred heart, 33, 34,
Radja War, 146. 159, 189.
randan, 99. Sarili, 2.
Rante (Ind.), 153. sarong (Ind.), 45, 46, 151.
rareri, 19. sasor, 18, 24.
Ratu Adil (Ind.), 41, 121, 236, 237, Sauandoi, 54.
240. Saul, 163, 191.
Ratu Mas ro Judaea = the Golden Saul Sanghadji, 188.
Queen of Judaea, 165. Saumira (see Sumera), 143, 144.
Regent of Tidore, 139, 140, 141. Sawa (Sawa = Sawai = patrician, tribe
rer, 18, 19, 102. in East Halmahera and North Seram.
rob, 6. Originally from Biak; compare also:
rob (di) fandu, 6. Sawai = Hawai = Djawa(i), land
robenei, 12. of Cereal (rice)), 111.
Robert Rumkabu, 59. Sawai (people), 8, 20, 122, 123, 214,
Rodjau = djou-djau (Buli word), the 215.
original meaning is "Court Official" Sawakoi, 6.
of the Sultan of Tidore (228a, 17), Sawari, 44.
VI, 126, 127, 260. Sawari Rumfabe, 92.
Rodjau Obinaru, VI, photograph. sayer, 56.
Roi mowina = a curse; those damned sek, 18.
things, literally: inheritance, 31. Sekfamneri, 18, 19, 45, 53, 71, 84.
Romangwandi = Scorpio, 6, 202. Semiri = the sun, 83.
romowi, 81. Sengadji, 9, 13, 133, 189, 215, 217.
Ronsumbre, 200. Sengadji Gim, 28.
ro ori babndi = under the sun, 47, 79. Sengadji Namber = A. Mansumber, 189,
Ropokai, 70. 190.
rum, 11. Sengadji Warfandu, 147.
Rumah Ban, 90. Sengadji Warwei, 147.
Rumbarak, 31. Septimus, 196.
Rumbewas, 155. Septimus Mandof, 196.
Rumbino, 29. ser, 21.
Rumbino, D. B., 29. Sera-bawa = village headman, Waropen,
Rumbino people, 126. 209.
rumdido, 10. Serapasamai, 74.
rumkambar, 10. Serebi Rumbino, 29.
Rum S(e)ram, 11, 15, 29, 40, 43, 44, 55, Sermgai, 20, 21.
87, 88, 91—94, 109, 110, 114, 115, Seu Movement, 89, 230.
120. Seventh Day Adventists, 229.
Run = the great flood, 185. Shade = big stone, 36.
rur, 77. Shen, 77.
Sibiebai, 132.
Sade Movement, 76. sim araryor = room of supplications, 89.
sagower = palm-wine (Ind.), 184. sim besininba = the room that is to be
GENERAL INDEX 327
avoided, 89, 93. Sup Tabi = country of the sun, 89.

Simbiak, 37, 47. Sup Turki, 47.
Simon Kimbangou, 267. surga (Ind.: heaven), 25.
Simson, 229, 286. Swandirwu (Swanyabruri) = origin of
Simson Movement, 229, 286. the sea, 36, 94.
sirep = hour-glass drum, 173. Swanyabruri, 36.
sisi = room, 90.
Si Singa Mangaradja, 237. tab = sun, rain, 90.
Situgumina, 287. Tabulan, 151.
Situgumina Expectations, 287. Tanda, 148, 149, 150.
Snau = to scratch, 18. Tandia (Sandia), 99.
Snon Damai, 177. Tenno Heika, 178.
snon soroka, 24. Theodora = Stephen Wanda's wife, 211.
so = to throw, 21, 31. tifa (Ind.), 82.
Sobei, M., 76. Tilly, 168, 175, 176.
som, 102. Tomasilla, 181, 201, 202.
Sopen (Jacob), 193, 210. Tromp (H.M.S.), 130.
Soroka, 25. Tuan (Ind.), 132, 208.
Soroka Koreri, 25. Tuan Allah (Ind.: the Lord God), 211.
Sowek, 21, 22. Tuan Damai (Ind.: Man of Peace), 165,
Spiritual Movement, 228, 229, 287. 166, 181, 188.
Srai Radio = radio coconut palm, 202. Tuan Damai Adam, 190.
srai-rur = liquid of the coconut palm, Tuan Deki = probably Tuan Dekin:
77. commander of the "Dekkings" [cover-
Sram, 91. ing] force, 221.
Stephanus = Stephanus Simopyaref, Ch. Tuan Radio Koreri, 183.
VIII 168 passim, 248. tubo = initiated men, 89, 91.
Stephanus Ronsumbre, 185, 187. tukang sulap (Ind.), 169.
Stephanus Ronsumbre Simopyaref Rum- Tuwale, 86.
gun Kababur Tuan Damai Ro Ga-
dara, 173. Uchili or Kaichili (Tid.: prince), 145,
Stephanus Simopyaref, 168. 146.
Stephen Wanda, 176, 185, 188, 190, 191, Uchili Kurbessi, 145.
198, 199, 200, 202, 209, 210, 211. undaim mambri = heroes' leaf, 13.
Suandi namar = the waves are calmed, Uri, 60, 272.
203. Ursula, 178.
Suara Rayat (Ind.), 212.
Sub Kalingga, 40. Wai-papa, 54.
Sukarno, 240, 248. wairoon, 34, 46.
Sultan Djamaludin, 215. Wakil = assistant village headman
Sultan of Fez, 2. (Ind.), 13, 208, 225.
sumber = hatchet, 201. Wakui-Wosei, 83.
Sumera = Saumira, 144. Wambraw, 6.
Sumuru (Auyu), 289, 290. Wanda, 190, 191, 192, 210, 212.
Supalado Movement, 237. Wapei of Manus, 267.
Sup Amber, 45. War, 145.
Sup fabriek robena = the country of the Warbesren, 150, 151, 154.
treasures factory, 46. Warbesren (Wilhelmus) Rumbewas,
Supiori = Radja Supiori, 200. photograph.
Sup Koreri, 46. War Manarmakeri, 28.
Sup robena kaku = the country of the Warria = spirit of the dead 295 296
real treasures, 46. 297.
Sup Siam, 47. Waru, 298.
328 GENERAL INDEX
Wasyari, 147, 148, 149, 150. Yai iso i wu, yai iso i wu = there is my
Wasyari Faidan, 147. father, 32.
Watch Tower Movement, 229. Yambruk, 129.
Wawor kankaremo = answer-song, imp., Ya mnai = I stop, 23.
32. Yamnaibori = I will rest on the top,
Wege Movement, 288. I finish, 24, 75.
White man Movement, 283, 286. yao = sacred stones, 294.
widwom = top, 58. Yasimoto, 201.
Wilhelmus Rumbewas, 154. Yawi, 21, 22.
Wingganggan of Kuttima, 294. Yawi Nushado, 17, 21, 22, 26.
Wor = dancing, dance, 98, 99, 100. Yayo = father, when calling, 32.
wor banmgamor = dance to wash off yenaibu = beach or underworld, 25, 60.
foreign influences, 149. Ye-sus = big by his mother's breast, =
Wor Beba = the big dance, 75. Manggundi's son, 162, 163, 165, 176,
wor beyuser, 98. 212.
Wosbi Wamai, 193. Yowafifi, 298.
Wuskandik, 20. yuser dorek = the narrative song of
dawn, 100.
Yaberdares Snonman, 11, 91.
Yaboneb, 292, 293. Zadrach Ronsumbre, 175, 187, 193, 201.

Kamma 1972 Koreri

Uploaded by

Copyright:

Available Formats

Kamma 1972 Koreri

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Kamma 1972 Koreri

Uploaded by

Copyright:

Available Formats

KORERI

MESSIANIC MOVEMENTS IN THE BIAK-NUMFOR

FREERK CH. KAMMA

THE HAGUE - MARTINUS NIJHOFF - 1972

The original title was:

DE MESSIAANSE KO RÉRI-BEWEGINGEN IN HET

(First ed. J. N. Voorhoeve, The Hague [1954])

The English translation was made by Mrs. M. J. van de Vathorst-Smit

The manuscript was edited by Mrs. W. E. Haver Droeze-Hulswit

This study developed out of the personal experience of daily life

Sciences (I.T.C.) in Enschede, who was so kind as to provide me with

1. Some quotations have been abbreviated, in order to avoid the long-

4. The italicization of words and passages has mostly been done by

II. THE MYTH OF MANARMAKERI 17

III. THE RETURN OF MANSEREN MANGGUNDI AND THE

IV. THE MEANING OF THE DIFFERENCES IN THE

V. THE CONNECTION WITH BIAK MYTHOLOGY . . . . 64

VI. THE ADVENT NIGHTS 97

VII. HISTORY OF THE MOVEMENTS 1855-1967 . . . . . . 102

VIII. THE MOVEMENTS OF 1938-1943 IN BIAK, NUMFOR

7. Reorganization after the Imprisonment of Stephanus

IX. THE HISTORICAL FACTORS AND THE INFLUENCE

1. Mutual rivalry 214

X. CLOSING REMARKS ON THE MOVEMENTS AS A PROBLEM 231

1. The Position of the Problem (in general) 231

XI. SUMMARY AND CONCLUSION 274

APPENDIX: Similar Movements in other parts of West

LIST OF ABBREVIATIONS . . . . 299

GENERAL INDEX 320

MAPS . At the back of the book

The Guarani of South-America wandered about for a hundred years,

1. Messianic movements arise from expectations of salvation and

2. Revivalist movements bear a strongly reactionary character and are

tion or revival of an earlier cultural situation. The predominant motives

3. Anticipatory assimilation movements are forced attempts at re-

4. Syncretistic and sectarian movements are apparently individualistic

KORERI: Gerakan Messianis dalam Kebudayaan Biak-Numfor

In de mythe van Manarmakeri is een traditionele of werkelijke voorouder de

KORERI: Gerakan Messianis dalam Kebudayaan Biak-Numfor

KORERI: Gerakan Messianis dalam Kebudayaan Biak-Numfor

Kami mengetahui adanya mitos-mitos yang menceritakan kedatangan kembali

De verscheidenheid in de versies van de hoofdmythe danken hun ontstaan aan

KORERI: Gerakan Messianis dalam Kebudayaan Biak-Numfor

Perbedaan antara versi-versi mitos utama disebabkan oleh faktor-faktor kebudayaan

In de adventsnachten met hun georganiseerde climax door middel van geëigende

KORERI: Gerakan Messianis dalam Kebudayaan Biak-Numfor

Pada malam-malam menjelang kedatangan messias, mereka memberi instruksi-

In het historisch overzicht worden vanaf 1855 37 bewegingen beschreven. Hoewel

KORERI: Gerakan Messianis dalam Kebudayaan Biak-Numfor

Penelitian historis tentang gerakan-gerakan messianis ini sejak tahun 1855

KORERI: Gerakan Messianis dalam Kebudayaan Biak-Numfor

KORERI: Gerakan Messianis dalam Kebudayaan Biak-Numfor

Penelitian faktor-faktor historis yang bisa mempengaruhi gerakan-gerakan tersebut

a. Geographical and historical background

the wet monsoon a westerly wind prevails (December-March), while

beans are particularly susceptible to the monsoon. The island people

b. Plans of houses and villages

in the direction of 'achieved status' (218, 115). It is thus not only to

THE MYTH OF MANARMAKERI

In the nine versions of this myth published so far (and an equal