taken, and from that day the dead have not come to life again.94 In this story there are several points to be noticed. In the first place the tree Lông Blô would seem to have been a tree of life, since all the dead who were buried at its foot came to life again. In the second place the lizard is here, as in so many African tales, the instrument of bringing death among men. Why was that so? We may conjecture that the reason is that the lizard like the serpent casts its skin periodically, from which primitive man might infer, as he infers with regard to serpents, that the creature renews its youth and lives for ever. Thus all the myths which relate how a lizard or a serpent became the maleficent agent of human mortality may perhaps be referred to an old idea of a certain jealousy and rivalry between men and all creatures which cast their skin, notably serpents and lizards; we may suppose that in all such cases a story was told of a contest between man and his animal rivals for the possession of immortality, a contest in which, whether by mistake or by guile, the victory always remained with the animals, who thus became immortal, while mankind was doomed to mortality.
Chingpaw story of the origin of death. Australian story of the tree, the bat, and death. Fijian story of the origin of death.
The Chingpaws of Upper Burma say that death originated in a practical joke played by an old man who pretended to be dead in the ancient days when nobody really died. But the Lord of the Sun, who held the threads of all human lives in his hand, detected the fraud and in anger cut short the thread of life of the practical joker. Since then everybody else has died; the door for death to enter into the world was opened by the folly of that silly, though humorous, old man.95 The natives about the Murray River in Australia used to relate how the first man and woman were forbidden to go near a tree in which a bat lived, lest they should disturb the creature. One day, however, the woman was gathering firewood and she went near the tree. The bat flew away, and after that death came into the world.96 Some of the Fijians accounted for human mortality as follows. When the first man, the father of the human race, was being buried, a god passed by the grave and asked what it meant, for he had never seen a grave before. On learning from the bystanders that they had just buried their father, "Do not bury him," said he, "dig the body up again." "No," said they, "we cannot do that. He has been dead four days and stinks." "Not so," pleaded the god; "dig him up, and I promise you that he will live again." Heedless of the divine promise, these primitive sextons persisted in leaving their dead father in the grave. Then said the god to these wicked men, "By disobeying me you have sealed your own fate. Had you dug up your ancestor, you would have found him alive, and you yourselves, when you passed from this world, should have been buried, as bananas are, for the space of four days, after which you should have been dug up, not rotten, but ripe. But now, as a punishment for your disobedience, you shall die and rot." And still, when they hear this sad tale told, the Fijians say, "O that those children had dug up that body!"97
Admiralty Islanders' stories of the origin of death.
The Admiralty Islanders tell various stories to explain why man is mortal. One of them has already been related. Here is another. A Souh man went once to catch fish. A devil tried to devour him, but he fled into the forest and took refuge in a tree. The tree kindly closed on him so that the devil could not see him. When the devil was gone, the tree opened up and the man clambered down to the ground. Then said the tree to him, "Go to Souh and bring me two white pigs." He went and found two pigs, one was white and one was black. He took chalk and chalked the black pig so that it was white. Then he brought them to the tree, but on the way the chalk fell off the black pig. And when the tree saw the white pig and the black pig, he chid the man and said, "You are thankless. I was good to you. An evil will overtake you; you will die. The devil will fall upon you, and you will die." So it has been with us as it was with the man of Souh. An evil overtakes us or a spirit falls upon us, and we die. If it had been as the tree said, we should not have died.98 Another story told by the Admiralty Islanders to account for the melancholy truth of man's mortality runs thus. Kosi, the chief of Moakareng, was in his house. He was hungry. He said to his two sons, "Go and climb the breadfruit trees and bring the fruit, that we may eat them together and not die." But they would not. So he went himself and climbed the breadfruit tree. But the north-west wind blew a storm, it blew and threw him down. He fell and his body died, but his ghost went home. He went and sat in his house. He tied up his hair and he painted his face with red ochre. Now his wife and his two sons had gone after him into the wood. They went to fetch home the breadfruits. They came and saw Kosi, and he was dead. The three returned home, and there they saw the ghost of Kosi sitting in his house. They said, "You there! Who's that dead at the foot of the breadfruit tree? Kosi, he is dead at the foot of the breadfruit tree." Kosi, he said, "Here am I. I did not fall. Perhaps somebody else fell down. I did not. Here I am." "You're a liar," said they. "I ain't," said he. "Come," said they, "we'll go and see." They went. Kosi, he jumped into his body. He died. They buried him. If his wife had behaved well, we should not die. Our body would die, but our ghost would go about always in the old home.99
Stories of the origin of death: the fatal bundle or the fatal box.
The Wemba of Northern Rhodesia relate how God in the beginning created a man and a woman and gave them two bundles; in one of them was life and in the other death. Most unfortunately the man chose "the little bundle of death."100 The Cherokee Indians of North America say that a number of beings were engaged in the work of creation. The Sun was made first. Now the creators intended that men should live for ever. But when the Sun passed over them in the sky, he told the people that there was not room enough for them all and that they had better die. At last the Sun's own daughter, who was with the people on earth, was bitten by a snake and died. Then the Sun repented him and said that men might live always; and he bade them take a box and go fetch his daughter's spirit in the box and bring it to her body, that she might live. But he charged them straitly not to open the box until they arrived at the dead body. However, moved by curiosity, they unhappily opened the box too soon; away flew the spirit, and all men have died ever since.101 Some of the North American Indians informed the early Jesuit missionaries that a certain man had received the gift of immortality in a small packet from a famous magician named Messou, who repaired the world after it had been seriously damaged by a great flood. In bestowing on the man this valuable gift the magician strictly enjoined him on no account to open the packet. The man obeyed, and so long as the packet was unopened he remained immortal. But his wife was both curious and incredulous; she opened the packet to see what was in it, the precious contents flew away, and mankind has been subject to death ever since.102
Baganda story how death came into the world through the forgetfulness and imprudence of a woman.
As these American Indians tell how death came through the curiosity and incredulity of one woman, the Baganda of Central Africa relate how it came through the forgetfulness and imprudence of another. According to the Baganda the first man who came to earth in Uganda was named Kintu. He brought with him one cow and lived on its milk, for he had no other food. But in time a woman named Nambi, a daughter of Gulu, the king of heaven, came down to earth with her brother or sister, and seeing Kintu she fell in love with him and wished to have him for her husband. But her proud father doubted whether Kintu was worthy of his daughter's hand, and accordingly he insisted on testing his future son-in-law before he would consent to the marriage. So he carried off Kintu's cow and put it among his own herds in heaven. When Kintu found that the cow was stolen, he was in a great rage, but hunger getting the better of anger, he made shift to live by peeling the bark of trees and gathering herbs and leaves, which he cooked and ate. In time his
