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MAY, 1998 ]
REMARKS ON THE ANDAMAN ISLANDERS AND THEIR COUNTRY
89
satisfactory as the Northern one, does not translate quite so well all the different features of the natural phenomena with which it deals." He thus shows once again that he can never regard as likely any observation in the field that does not support his theory.
Biliku (Puluga) and Fire. Here Mr. Brown says that the Andaman Fire Legends (p. 367) "owe the origin of the connection between Biliku, the storm-sender, and lightning .... (p. 368). One belief is that it is a fire-brand flung by her through the sky: a second is that it is a mother-of-pearl shell (be) similarly flung: yet a third statement is that she produces the lightning by striking a pearl shell (be) on a red stone." Lightning is usually regarded as a fire-brand, but (p. 368) "the explanation of lightning as a shell depends not only on the pearly lustre of this kind of shell, but also on other features of it," and as to this point (on p. 369) Mr. Brown is not clear. I gather that the fire was stolen from Biliku, and becoming angry "she tried to punish the offender," by flinging "& fire-brand or a (pearl] shell" at him. She thus became hostile to the ancestors, and this is made a point as to her general attitude.
Bilku, the Enemy and also the Benefactress. "There can be no doubt,” says Mr. Brown (p. 370), "that [hostility) is the usual way in which the Andamanese conceive the relation between Biliku and the ancestors, and there fore, since the ancestors represent the society in its beginnings, between Biliku and themselves." But he sees that Mr. Man's descriptions of Puluga" as the creator of the world and the beneficent ruler of mankind " conflicts with this view. And then, although he admits (p. 370) that "there is no doubt that at times, and more particularly in the southern tribes, the natives do regard Puluga as the benefactor and even the creator of the human race," he adds a footnote (pp. 370-371):
"In dealing with the account given by Mr. Man of the Andaman mythology, it is necessary to remember that he was undoubtedly influenced by a very strong desire to show that the beliefs of the Andama nese about Puluga were fundamentally the same as the beliefs of the Christian about his God. It may be taken as certain that he did not consciously allow this wish to affect his record of the Andaman beliefs, but it is very improbable that it did not unconsciously have a great deal of influence both on Mr. Man and on his informants."
This is a dangerous line of observation, because if we are to hold that Mr. Man's view is too theistic, this book shows that Mr. Brown's view is equally too atheistio. The remark on Mr. Man's work seems all the more uncalled for when we read on pp. 371-372 :
“The revolution of the seasons brings to the Andamanese new supplies of relished foods,
-the grubs of the Kimil season, the yams and honey of the cool and hot seasons. One of the Andamanese names for the season of the North East Monsoon means 'the season of abundance. Therefore Biliku, as the personification of this season, is herself the giver of good things .... This view of Biliku as a benefactress, although it conflicts to some extent with the view of her as on the whole hostile to mankind, yet, since it springe from the essential basis of the myth, cannot be overlooked... Contrary though they be, these two aspects of Biliku are both integral parts of the myth."
Bilku and the Sun. Saya Mr. Brown (p. 372): “Besides the lightning, there is another natural source of Fire, the Sun. We find, therefore, two different and contrary) developments of the myth of the beginning of the world. In one of these the Sun is associated with Biliku, is regarded as belonging to her or made by her." He does not, however, follow up this version of the Creation further.
Biliku and the Spirits. On this point (p. 373) Mr. Brown says : " It is clear that Biliku and Tarai must be distinguished from the Spirits (Lau), yot at the same time Biliku is brought into relation with the Spirits by the existence of
