If a man was born and even died in a certain country, where, for example, chewing tobacco (pitjiri) or some other type of seed or root vegetable is growing to advantage, or where some species of wild game prefers to have its habitat, it is said: 'The pitjiri, or the type of seed, or the [wild] game has swallowed him up' (burujulkana), or vice versa.
That is to say, it is an accepted view that when a person's nose itches, his name is being mentioned somewhere or another. Someone is either saying something good about him, or is bent on mischief. Because a pagan man's evil conscience often accuses him, he is extremely superstitious, and accepts fictitious omens as forebodings [or predictions] of impending disaster. Thus, upon the itching of one's nose, one's first thought may be that of a pinga whose approach is imminent, and to mention the name of the person whom its [members] have in mind. On the other hand, this itching may be attributable to something else. For example, a long-absent friend, or brother, etc. may be returning home and has just mentioned the person's name. If the itching of the nose occurs at night, one takes particular note of the flight of the birds next morning, that will then indicate from what direction the pinga, friend, or brother etc. will arrive. If a man has a healed wound or scar that he received in a fight, and this scar begins to itch, again that is a sure omen that, in one way or another, a fight will ensue. (Who doesn't, in a case like this, involuntarily recall the saying: "At the tingling of his right ear a man is being praised; at the tingling of his left he is being slandered?"). If a man's back or if a woman's breast itches, this is considered a good omen, for the particular man's younger brother (ngatata) whom he once carried on his back, or the sister of the woman concerned is returning home. The pagan simply believes that the ngara heart; conscience gives [certain] indications that express themselves through itching. bununu parana is used in a figurative sense, e.g. of a quarrelsome man. One says: mina jundru kirra jupai, palku bunanali jidni nganai? why do you torment the boomerang? does your body itch? (or: are you an itchy body?) Often the remark is made: 'The fellow has no peace; he has to start a fight'. That is the meaning implied in the previous sentence.
It is certainly not love, but fear of punishment that prevents people from doing wrong. If someone dies near a waterhole or lake in which fish are to be found, then fishing is immediately suspended at this spot. Death of the deceased precludes (dauadauana) this as a first step, so that no more fish may be taken from here. We note yet another example of dauadauana of a man. This has its underlying reason in that people should not congregate here in large numbers, so that no strife may arise near the grave of the deceased, and so that the bond of unity over the dead Reuther: "Buendniss ueber den Toden". P A.S may not be disrupted. The point is that anybody in the vicinity of the grave is at the same time near the [object of] remembrance and of vengeance because of the bone-pointing. [However], by not being reminded [of the dead], the heart that would [otherwise] fume and breathe vengeance is expected to settle down and cool off. It stands to reason, [of course,] that by seeing [the grave] or being anywhere near it, one will at first be reminded of it. Hence the dauadauana in this instance, [i.e. the rule to keep one's distance]. It now remains to be briefly noted that the bond of unity over a deceased person, as already indicated above, precludes the taking of revenge. On the other hand, the nearest kinsman of the one who has died near the lake are [still] permitted to fish here since they are naturally not going to argue, much rather will they, within sight of the dead man's grave, respect his [memory] and mourn him honourably. Only in the course of time, after the first fires of vengeful [wrath] over memories of the dead have gradually died down in [peoples'] hearts, is [general] fishing re-allowed. But if some folks have nevertheless been tempted to place their nets secretly in the waters mentioned, relatives of the deceased are buljubulju and will not let the matter pass unavenged. For all that, [an element of] selfishness, which, under clever pretence, may here stand the individual in good stead, plays a big part in the whole matter. These stealthy fish-poachers are regarded as trespassers of the law, inasmuch as they are considered to have broken the bond of peace over the [very] grave.
literally, 'little suns'. It seems strange to me that, in their concept of nature, the Aborigines equated (or compared) the stars more nearly with the sun than with the moon, even in their way of speaking. At this juncture it would take us too far to give any lengthy explanation of sun, moon and stars. On this point, however, it would be well worth the effort to follow up the Australian Aborigines' philosophy of nature. Here we shall merely present a short list of the various constellations, and at a later date explain in greater detail the reasons why and how they arrived at these figurative [concepts].
The expression is mura dikana (and not muramura dikana), because the mura is respected on account of or through the muramura.
The fall of a shooting star signifies that someone (in the direction indicated) will be murdered the next day.
As in the case of the crow, so also in the case of the eagle, it is assumed that the devil disguises himself in the latter. The devil comes on foot, from afar, [dressed] in tidnanipa footwear. The original manuscript oddly reads "Fussbegleitung" instead of Fussbekleidung. What is meant are feathered 'kurdaitcha' shoes. But as soon as he approaches the presence of people, he disguises himself as a bird and perches on a tree in the vicinity of the camp. His intention is to abduct (rob) human souls, with whom he then returns to his own country. Where his habitat is, nobody knows. Should a person now [chance to] be sick in camp and a karawora has been observed in the neighbourhood, it may be assumed with certainty that the latter was a kutji who has borne away the soul of the sick man. Such a patient may still linger on for a few more days, but he will never recover. And so one lives in constant dread, whenever a person falls a prey to sickness and an eagle shows up not far away. The karawora is also represented as a mardu. The feathers of the karawora are used whenever petitions are offered up for rain. Only the old people may eat of its flesh, since it will do them no harm. However, should young people eat of it, they will grow so lean that, in the end, they will no longer be able to walk; and only through the skill of the kunki is it possible to keep such people alive.
These stones still possess magical powers to this day. If one man is at enmity with another, he goes thither and secretly rubs these stones. Thereupon the [victimized] person never feels satisfied, he may eat as much as he likes. The person cast under such a spell even senses within himself that he has been bewitched. Out of a spirit of reverence the [above] stones are rubbed again and again with fat by those who venerate Darana.
strange to say, these premonitions often turned into reality.
This sentence bears particular reference to the totemic ancestors (gods). Reuther: "Getter". The request (prayer) for rain is, [as it were], the question, and the strip of [localised] rain is the totemic rain-ancestor's Reuther: "des Regengottes" reply.
namely, when on a summer's night lightning flashes in both the east and the west. Before long thunderstorms will come up, and cause rain to fall. The totemic rain-ancestor in the west asks, as it were, and the one in the east Reuther inadvertently repeated: "in the west". responds to the native peoples' petitions.
For instance, when one believes to have had a premonition that day, the question is: Where have they killed a man? A shooting star at night provides the answer: in the direction where it took a downward circular sweep lies the man who was slain.
The point in question here is the invocation (prayer) to the totemic wind-ancestor, Reuther: "Windgott". in connection with which the bark of trees is used. The response to this is the wind. The wind that is meant here is for the cooling off [of the atmosphere] and is greatly desired when the weather has been hot for several days, so that one could do little or no hunting for fear of burning one's feet, and consequently a shortage of food has set in.
If the owner's things are no longer lying as he put them down, or if they are [lying] scattered about, this is a sure indication to him that his possessions have been searched and that something of his has been taken.
The [spirit of] compassion consists in this that one invites others to secure a [temporary] living inside one's own section of country, [circumscribed by the local horde].
Whenever someone had finished [making] an article, he was obliged to display it, for it was an offence against the [spirit of] community for one to keep anything secret.
The kadni totem belongs to the Kararu moiety. Reuther: "Klasse" The Tirari people also venerate a kadni muramura.
The word kalakalarina is associated with the heart: ngarali kalakalarina to hate with the heart etc.
The following will show on what grounds kapara root became associated with kapara chieftain. The word kapara is a compound of kapa and ra. signifies loins and ra as much as strength, power, greatness. Thus, in the first place, the word kapara means powerful in the loins, and is applied with reference to the power, strength and size of a man. The picture is one that is borrowed from the tree roots. The trunk of a tree, from which the roots spread out, is also known as kapara. The kapara is the tap-root, Reuther: "Herzwurzel. which gives the tree its strength and stability. All other more or less strong roots are the kapakapara, which radiate around the main or tap-root, protecting and assisting it. The small capillary [or feeder] Reuther: "kleine Saugwurzeln". roots are the mili, which absorb the [nutritious] moisture and convey it to the main stem that rests on the tap-root. Exactly the same situation applies here in the case of the kapara. His strength emanates from his kapa i.e. the loins, for a kapara possessed fighting agility and skill, and had to be big and powerful. Around him, within the sphere of his authority, the kapakapara stood out above the mili, that is, the common people, (cf. kapakapara) nevertheless, in such a way that the mili (like the capillary roots) lent stability to the kapara and brought him food. The question still remains to be answered: why is the kapara masculine and the 'root' feminine? This comes from the fact that pita tree is feminine, (hence also its roots), but the kapara chieftain Reuther: "der Koenig". is a man. Nor is it to be forgotten that women can also be kapakapara, but not kapara. In this instance we have to deal with a female kapakapara. The latter are usually the wives of kapakapara; [they may exercise authority] over women, but not over men.
At Dakarawitjani, in the vicinity of present-day Miramiti, is a hole from which the first emus [are said to have] emerged. The above-mentioned kapakapara is familiar with the ceremony, legend and songs which the muramura in days of old performed [in connection therewith] He now reenacts these anew.
One group of Diari people says karara, while the other group says kalinguru. The latter word approximates the Wonkanguru language, while the former is a pure Diari word. The term also implies the concept of 'very hot', although it is not verbally expressed. This simply stems from the fact that hot winds blow only from the north; and the native people live in dread of them.
This is a caterpillar which is quite green at first, but later changes in colour to almost white. Its origin is attributed to a butterfly. When rain has fallen at a certain season, a type of plant comes up which this caterpillar eats. In no time a butterfly appears and lays its eggs on the leaves of this plant. The latter is so voracious, that in a [very] short space of time it has eaten off all the leaves, so that the ground is bare. At this stage the caterpillar is gathered by the Aborigines, roasted on the coals, pounded [to meal], and eaten. Any caterpillar that remains alive now bores a hole into the ground and disguises itself, in order to appear after the next rain as a butterfly.
With regard to signs and omens in reference to crows, as well as to the disguise of witch-doctors through them, see the next book. The kawolka is a mardu totem within the Kararu moiety (kararu means good-natured, easy-going. nauja kana kawolka mardu ngandri wittani he man crow totem mother in line with this man belongs to the crow totem Reuther: "Geschlecht". in line with his mother One simply says of such a person: nauja kawolka he crow he is a crow [man] Such a man would never help to kill another man of the same mardu; that would be tantamount to suicide. On the contrary, if there is a plot [afoot] against a man of the same mardu, he tries to save him where and in whatever way possible. However, if he bears a personal grudge against the man, so that he more readily than not sees him die, he simply stays in the background and takes no personal part in the killing.
The eagle (karawora) is mentioned as being the father of crows. If a group of crows is seen together, one speaks of this as dalkajura, meaning: are you on the way? One simply cannot be sure whether this is not a flock of disguised sorcerers in which the devil goes about, who is out to snatch human hearts to eat.
Spearheads are also used for purposes of sorcery, in place of bones. The blood on a spear is washed off into a wooden bowl, and offered as a drink to young men who have not as yet speared another [man]. [Thereby] they are to become fearless. During a thunderstorm spears are buried in the ground, because they are smooth and are believed to attract lightning. If rain-clouds come up, the point of a spear may not face in their direction, because it is [also] believed they talara tapana, absorb rain, or prevent it from raining. On visiting a camp, a man lays down his spear in such a way that the point is turned away from the camp. This signifies that the man has no evil intentions. If he were to let a spear face the camp, it would be an indication that he was malevolent.
The katimarkara features in many of the legends, and for the most part is accorded divine honours. At Kudnangaua, Jultjurani, Ngurluparani, Wonawaruwonpani, Jerpawarili, and Mardapirila there are some that are regarded with sacred reverence. Generally speaking, the kadimarkara bear some relationship to the sorcerers, or, vice versa, these with them. Sorcerers [claim to] see them only in waterholes, and have power over them. If anyone wants to wade through the water, the sorcerer goes in first, treading on the jaws of the katimarkara, so that it cannot swallow anyone; only then may the people follow him, and pass through the water. In Salt Creek the katimarkara once swallowed a number of people, and so the kunki sorcerers in turn swallowed them. Their bones are still pointed out today.
[The point is] that strange-speaking tribes are also invited to [participate in] a sacred ceremony. Reuther: "Goetterverehrung" In the following sentence they are invited, to be sure, but have not yet arrived. mita tarlila karlalu, tana wata wokarana warai nunkanguja pirrani earth tongue empty, they not arrived towards this in month (moon) the surrounding area is still free of strange speakers; by this moon they have not yet arrived [The intended meaning is:] 'although we have invited them and fixed the time'.
a woman borders on the years of mature age. Just as [members of] the fair sex are judged and named from time to time by [the condition of] their breasts according to their age, so also the kaluka.
The feelings, which we normally ascribe to the heart, are here traced back to the liver. Love, in this connection, implies the impelling duty to sustain and fortify somebody's life, and help him on the road [to recovery]. This is compassion of a pagan [sort], which becomes a duty, inasmuch as a man must save his neighbour from mortal danger, so that perhaps he [himself one day] may be saved in return. True compassion, in the Christian sense, is CHECK. A man loves, in order to be loved; he gives, in order to be able to receive ("take"); he is compassionate in order to experience the compassion of others.
This insect creature probably belongs to the ant family, for, like the ant, it builds for itself a small earth-mound, in whose cone it heaps up [small bits of] straw (chaff) These [little] creatures live in large colonies. When the kakatji are very busy at work, the 'natives' regard this as a sign that it will soon rain. The eggs are eaten [as a delicacy].
It is a great honour for parents to have [their children] living in the same camp as they, for especially a father is proud to have a great number of [children] and a large relationship.
When butterflies approach the fire at night, singeing their wings and falling [into the flames], this is an indication that it will be windy next day.
It is not looked upon with favour, if a widow marries someone in a camp other than the one in which her deceased husband has lived.
When two friends are on walkabout during the winter, they often sleep arm in arm in order to keep each other warm.
When thunder rolls in the distance, this is believed to be the rumbling of the earth as it tumbles into the abyss. At that very moment a landslide is [said to be] taking place at the far end of the earth. [It is thought] that even where caves and gorges are to be found, such collapses of earth took place in days of yore. The shaking of the ground during thunder is [regarded as] proof of this. mita nauwa kadiwiriji. ngaiana ngaiala ngarai earth he there slips off, we voice are hearing yonder in the distance a landslide is taking place, for we [can] hear its rumbling
It is claimed that if the blood of this lizard drips on a human body, 'warts' will grow there.
This word signifies as much as ngara wordu to breathe quickly, e.g. a sick man who takes short and quick breaths. The [dog] was given this name because it takes short and quick breaths when it runs, and soon lies dawn in the shade [to rest]. In other words, it [can] not last long without water.
. This [dog] was the female [companion] of Pirilana. The sandhill to the east, immediately adjoining the one at the Mission station, bears the name after her.
The names of the dogs mentioned above originated from the muramura. The majority of these had dogs [living] with them or led dogs about [on their wanderings]. For this reason the dog is a sacred animal to the Aborigines; his usefulness, of course, also speaks in his favour. In order to show respect for his own muramura, a man readily called his own dog by the name of the muramura s dog. Moreover, the dog is held in such high esteem, that it was also included in the list of mardu. While they were still small, pups were taken from the burrows of wild dogs and domesticated. A lot of attention was devoted to them. Their snouts were scorched, so that they learnt to love the fire and became accustomed to people at the same time. If a dog went astray, an [artificial] dog's head was made up and the [relevant] totemic song was chanted. This was expected to entice the dog back [home]. In an Aboriginal camp there were usually one to four dogs, to whom the utmost attention was given. However, since the 'native' people have come by our European dogs, everybody now owns a considerable number. When [ever] a tamed dingo died, there was great distress; one mourned for it, just as though it was a human being. It has happened that people have suffered the loss of their own lives for the sake of a dog. The latter was especially the case, when one man's dog bit another's dog to death. If the owner of a dog died, one took comfort in the latter; if the dog also died, one again remembered his master and prepared for revenge. Once, in the vicinity of Blanchewater, a dog by the name of Pilpanta died. The people sat down together, and the whole camp was in mourning. They painted themselves in the same colours as those of the dead dog, crawled around on all fours, and chanted the sacred song of the muramura whose name the dog had borne. When this was over, they made atonement by hitting one another over the head, until they were covered in blood.
It is [commonly] accepted that such people have a lot to say and that they make biting remarks.
Here the skilled witchdoctor confers all his power and authority on someone else by making a witchdoctor out of him.
Since the kunki associates with the devil, the latter also inspires him with magical incantations, Since these Gebetsgesaenge are of quite a different character and for quite a different purpose than the mura songs, I have translated the term like this. for which he even provides the exact tonal patterns. Reuther's use of the word "Ton" would imply not only the general form of the 'tune,' but also the unique style of the rhythm.
When the sun is in the west, and a person is standing on the western bank of a stationary pool of water, the primary shadow is the body's shadow palkuia pungala. Beyond this, on the water's mirrored surface Reuther: "im Reflex des Wassers". the sun casts a soft reflection which is represented to be the soul's silhouette or shadow. In short, it is a mungara.
It is believed that somebody bears a grudge against the people, and has therefore petitioned his mura [to send] these head-colds.
The word 'to steal' has a sharper connotation, because chests and boxes, locks and latches do not exist. It is already [tantamount to] stealing when a man lays a piece of firewood alongside the track on his way out [from camp], and another takes it home and burns it. If a piece of wood is lying alongside the track, this is an indication that it could not simply have fallen there, consequently it was placed there for a reason; therefore no-one is allowed to take it. If someone does take it, he is stealing what belongs to somebody else.
When a man is annoyed with the whole [population of] a certain locality, he chants the kudnarnurka-mura, in which he designates the boundary from which the epidemic (plague) is to begin. Thereupon the people contract a type of diarrhoea and are compelled to die, that is to say, a proportion of them. Should, therefore, such [an epidemic of] diarrhoea strike at some time, one can be certain that somebody has acted the ngilbi. One tries to make it up with such a person by sending him gifts. Eventually a meal of reconciliation takes place, whereupon the person concerned sings his mura and the epidemic ceases.
Whereas a person's main hair [viz. of the head] is cut off with a stone knife, and hairs on the body are singed by fire, the facial hairs [beards] are plucked out. Except for scalp hair, the entire body is cleared of hair by means of fire, before the [men] go up into the hills at Beltana to collect ochre. A man's beard is plucked out after a bereavement and in connection with every mura ceremony. No man with a beard may take part in such a ceremony. A man may appear at a sacred ceremony [vor] "der Gottheit". only when he is beardless and [when his body] is rubbed in with fat. The Wimabilli pluck out the whole beard, while the Wimapaja For information on the Wimabilli and Wimapaia, see Vol. X, p.119 seq.. leave a [small] goat-beard as a token of recognition.
Note: If it is desired to establish peace with a neighbouring tribe or with [the people of] another area, several women are sent as envoys of peace. With these women it is permissible to fornicate. If peace is not desired [by the opposition], the women are simply sent back without anything having been done to them. This is an indication that no peace is desired. As a rule, young and talkative women are sent. No [harm] is allowed to befall a woman.
Whoever does this is characterised as a kurikantji thief. [The act is] an offence against the [spirit of] community. A 'native' man may eat on his own the game he has caught, and is not forced to share it; but in secret he may not and should not do so. Under certain circumstances a man is killed for doing such a thing. Thus Papalina was once strangled on that account at Lake Pirikundi. This man had been secretly gorging mudlakupa fish, which he had caught in his net, He had been doing this unnoticed for some time; but since he usually ate little at night, folks were puzzled. They followed his tracks, and even tried to spy on him. The first betrayers of the secret were crows, which usually congregate where a fire is smouldering and pick up the scraps when camp has been abandoned. On one occasion a grilled fish-head that had been thrown away was found; soon it was frogs, and then the buried coals. It was decided to strangle him for this at the first opportunity. One day, whilst the women were away in search of food and Papalina was sleeping in his hut round about midday, the intended plan was carried out, The women knew nothing about it, for he [kept on] sleeping in his hut throughout the course of the afternoon and died during the night. The same thing happened to a certain Palkanina at Paratjiri, and again in 1903 to a young man at Mirra-Mitta (Majarumiti ).
Anyone who was the first to find a well-vegetated area of country, stuck up a sign in the middle of it, so that nobody else should occupy it. Anyone who finds a bird in the nest of a hollow tree and wants to guarantee the young ones for himself, knocks off some of the tree-bark. Nobody will [then] take the young ones away.
In order to conciliate the menfolk, or to put them in a good mood, women pat them on the head with a flat hand, and stroke them with both hands down the cheeks as far as above the chest. This is called kunpana.
Heathenism has revealed its [true] character in this way: love your friend (your fellow-tribesman), but hate your enemy (a stranger).
The term indicating this direction stems from the custom that a soulless corpse (not yet devoid of its spiritual powers) It is highly probable that Reuther meant "nicht entgeistert" i.e. 'not deprived of life and vitality', rather than "nicht entgeistigt. is placed at burial with the head facing toward the south, because it is believed that souls become embodied (or incarnated) from the south. All the heathen dead are buried with the head lying toward the south. Hence the direction 'south' lies opposite the ruffle on top of the head.
With the Aborigines the temperament has its seat in the heart (ngara). Reuther: "der tonangebender Befehlshaber des Gemuets". The heart is the master-in-chief, setting the keynote to [every] mood. The heart speaks and makes pronouncements ngara jatai. The reference is to No. 2006-6 in the Diari Dictionary. Whatever the heart says, the temperament broods over (thinks), feels, desires, or rejects. 'Heart' also has the meaning of 'soul,' which is regarded as the most essential or constituent part of a person. The soul wanders off before the death of the body, because it cannot endure suffering. It is the silhouette Reuther: "Zchattenbild". as well as the image [or exact reflection] Reuther: "Ebenbild". of the soul, As a spontaneous agent, it is called the 'heart,' Even the devil and the witchdoctors do not rob the soul, but [only] the heart. This derives from the fact that the soul (mungara) cannot be considered as being of material substance, The heart (ngara), on the other hand, is associated with the heart in the body. The physical [nature]of man has been reduced to [the level of] concrete terms, in order to be able to express oneself literally. In quite a natural sense, a man's heart serves as food for the spirit (kutji). The witchdoctors even divide it among each other, when several of them have robbed one of these (in a spiritual sense), They roast it on the fire, and so on.
Widows, jealous folk, eaters of human flesh, and whoever had just returned from killing others were not allowed to be out of doors when it started to rain, because they were considered unclean; if they were [caught out in the open], it was believed the rain would stop. Furthermore, during an emu drive they were not allowed to let themselves be seen by the emus, lest these should run away.
Such people must quickly hide themselves when they see an emu, because they are regarded as being unclean. When an emu has been caught, such an unclean person is not allowed to touch it, otherwise the fat will immediately disappear. It is commonly said that jealous people cannot be reformed (cured) They are also unliked, because they are always suspicious. Decree of the [tribal] law-instructors: mandrakaura wata ngamamai! don't be a jealous person
This implies all stones that originate from the supernatural ancestors, e.g. the two hearts of the sons of Darana. When these stones are smeared with fat, the [relevant] supernatural ancestor Reuther: "Goettern", respectively "Gottheit" 'deity'. is honoured and venerated.
and thus appease the "deity".
These stones, bearing hand[-like] imprints, are on view at a [certain] waterhole.
according to the direction in which a shooting star falls, there (it is believed) a man has been killed.
It is believed that the sun slips down inside the earth, and that the sun's rays are an indication of rain falling at the end of the earth.
It is believed that whoever offends the "deities" will go blind. Consequently, blindness is an indication that one has offended the "deities". Therefore the bira pintamara law-instructors teach: mura jinkani jundru manjujeli ngamalkamai, kana marapu butjuriati you shall honour your "deity", so that many people do not go blind
In honour of their [individual] muramura, people often travel the way once traversed by their muramura, even into neighbouring tribal territories. They sing their sacred chants near the ceremonial stones and trees, just like their primeval ancestor Reuther: "Altvater" 'progenitor,' etc. did once upon a time. No harm befalls the wayfarers in [these] strange tribal countries.
If, after the men have returned home from collecting [supplies of] tobacco, and the latter (after being shared around and stored away in net-bags) then turns mouldy, this is a sign that a man's wife was not faithful during his absence.
When a woman's breast itches, this is a sure indication that her daughter is about to pay her a visit.
When a person's back itches, this is a sure indication that someone is about to arrive whom he once carried as a child on his back.
If the moon is encircled by a halo, rain is on the way and folks ought to fix up (build) their wurleys [in readiness].
If there is an eclipse of the sun [in progress], the devil is [believed to be] passing in front of the sun, and people are seized with fright.
This muramura sends down the floods and the rats [which follow] soon after. This is a sure sign that many people are about to die.
The rat is also a mardu: a divided one, to be sure. One section of the majaru mardu belongs to the Kararu class, Used in the sense of "moiety". and the other to the Matteri class. Just as these two types of rat can intermingle, so the two classes can intermarry. In the wake of these rat migrations there usually follows a mortality among the 'natives', which the muramura Mudlatjilpitjilpi, [is alleged] to send; [but] it is probably occasioned by their overindulgence in the flesh of these animals. The people develop a type of leprosy. If the sores discharge pus, the sufferer dies; if they bleed, he stays alive. In order to protect himself from this sickness, a man covers his wurley with porcupine grass, even [to the point of] spreading it around inside and sleeping on it. This is [supposed to provide] some sort of immunization.
spot where, according to the Aborigines' point of view, the floodwaters emerge from the ground.
cave where emus are said to have at first come out.
where wind comes out, or is said to come out.
The earth in general is called Murala belonging to the deity, Reuther: "Gottheitaner". i.e. created by the Mura. mita naujata Murala earth he certainly belonging to the deity Reuther: "Gottheitaner". the earth belongs to the deity Likewise Murala are: the space twixt heaven and earth, the sun, the moon, the stars, the hills, the muramura ancestors, the soul, the spirit, and all non-edible plants and shrubs. On the other hand, the rain, all edible plants and shrubs, some of the animals, also creeks, and everything that provides man with food and clothing or which is inimical to him [passes for] muramurala, i.e. they belong to his forebears, as things that have been requested of the Mura for man's good or evil. But let us return to mita.
It is believed one can detect a sinister rumbling from time to time. This is supposed to result from the collapse of the earth's rim, in that sections (strata) of earth-chunks break loose and roll down the edge into the abyss, with a roar. If the local witchdoctor hears this rumbling [noise], he calls all the people of the camp together on to a hard plain and chants the ceremonial songs. The effect lasts for days: all the people are more quiet and lost in reflective thought. These [massive] falls of earth keep on occurring, until at length the last section of earth rolls into the abyss, and the earth [will then have] come to an end. As far as the local Aborigines are concerned, the southern limits [of the earth] are Lake Torrens, known as Murlari salty, brackish. From a hill the old men used to show this lake to the younger men and tell them that there lay the end of the world. The country to the west is called Kalkapiti end of the night, end of the world in the direction of evening, i.e. the west. To the north [the country] is named Miljiwoldra, from maralji red and woldra hot, signifying 'the end [of the earth] where the hot winds and the red dust originate'. To the east the native envisages a very fruitful land, where animals abound.
By Mura is to be understood the one and only deity [or absolute supernatural Being] known to the Aborigine. The [deity] is invoked through the ceremonial songs which originated from the muramura, and which are repeated in [times of] joy and sorrow at corroborees and on all of life's [important] occasions. In response to the ceremonial songs, Reuther: "Goettergebetsgesaenge". the deity is obliged to help. Often this is done with reluctance. If, for example, the [deity] is entreated for rain, [but] a thunder-storm comes up [instead] and the rolling of the thunder can already be heard away in the distance, it is customary to say: talara jindrana rain (thunder) is crying, Reuther (inadvertently): "der Regen weit" instead of weint. The Diari phrase should actually read: talara jindrai. i.e. it does not suit the deity to send rain, and only with reluctance does [he] send a thunder-storm. He expresses his anger in that he shatters trees by means of lightning, and kills bad (especially 'unclean') people, on whose behalf no vengeance is taken because they must have deserved to die. Everything that has not been solicited from the Mura through the invocatory songs Reuther: "Gebetsgesaenge". of the muramura belongs to the Mura, i.e. it is Murala Reuther: "Gottheitaner". or the property of the deity. Thus the earth, in its undeveloped or incomplete form, belongs to the Mura, that is to say, it was put there [created] by him. [On the other hand], the streams and [all] useful and edible shrubs and plants were at first petitioned from the Mura by way of the muramura invocatory songs; hence they were not existent in the beginning. When the muramura came up out of the earth, they found on their arrival only virgin chaos. Had not this or that already been petitioned by other muramura who emerged from the earth before them, they [would have] found nothing as much as to eat. Their first task on earth, [therefore], was to turn to the deity with their songs of invocation, Reuther: "Gebetsgesaenge" so that edible plants should sprout forth out of the earth, or that animals should come into being. With regard to mankind, this much can be said with certainty that the muramura were the first "people" to inhabit the world. All and sundry, they originated from daka 'clods' Reuther translates "Erdkloefen" instead of Erdkloesse or Erdenkloesse. in the earth, and the legends [speak of] them as wriggling their way up out of the ground at various times and in various places (to which the locality-names bear witness). Some of them appeared on the surface of the earth as still undeveloped in their limbs, yet all had wives (noanto) and attendants (mili). Whether they appeared on the earth's surface at the command of the Mura, I never ascertained; but the muramura were most intimately associated with the Mura, for there exist invocatory songs to the deity (as the legends prove) which they sang while they were still in the earth. In each and every circumstance of life they turned to the deity, (as the legends again relate). And so, in the beginning, there existed only muramura and mili on the earth. Mili signifies as much as servant, follower, retainer Heaven, without its most significant luminaries, belongs to the Mura. The sun, the moon, and all the important and outstanding constellations have, for the most part, themselves been earth's muramura. The sun was a woman, the moon a man. (See the legends relating to Ditji and Pirra). See the narrative of these legends in Vol. X, pp. 64-68 and 21-22 (or 29-36) respectively. It is possible to acquire anything and everything from the Mura, if he is approached with invocatory song. He [can], however, be prevented from giving [in compliance to requests] by means of the ngilbi songs. By ngilbi is meant, briefly, a contrary [form] of invocatory song, [i.e. a counter-song], whose power degenerates into sorcery and magic. For example, if someone has prayed for rain, and it does not rain, then somebody else has simply come up with a counter-song. (See ngilbi). It must not be forgotten that the Mura [can] be moved to anger when he sees contaminated (unclean) people walking about, also that the devil often interferes in his activities. The Mura is loved for fear of a man not attaining [his heart's desire], or for fear of punishment. Nevertheless, if a man has gabbled off Reuther: "hergeleiert". the invocatory songs in accord with their traditional forms, and has smeared himself outwardly with fat and red ochre, or painted himself with beautiful markings for a corroboree, and singed off the hairs all over his body, the deity is satisfied. But that he [i.e. the deity] should discern the thoughts of men, and try their hearts and reins, of this there is [blatant] ignorance. All the muramura alike venerated the one Mura. While one requested rain, a second [asked for] fish, and a third for seed, etc. (See muramura). According to whichever particular muramura one now recognizes as one's tribal ancestor, Reuther: "Stammvater". a corresponding reply is given to the question: 'Who is your mura?' The answer, for example, [may be]: talara rain, meaning, 'I know the legend of the talara muramura and his ceremonial songs; these I sing by way of invocation, as inherited from and handed down by my father'. And so the various "descendants" make different requests: one for rain, and so on. Of course, it is customary to learn the ceremonial songs of the adherents of other muramura also, so that one can sing them together as a group during a corroboree. When the muramura were dead, [people] began to bestow divine honours upon them. At length they went [a step] further, to venerate stones as the [petrified] bodies of the muramura, or trees as springing up where they had trodden with their feet, or sun, moon and constellations as their [ascended] souls. This idolatry was cultivated to the point where one ultimately forgot the deity and worshipped created things [instead], though these might still [retain] the form of the muramura. Let us now pass on to the word Mura, and observe in what relationship it stands to the reduplicated word, muramura. This form of reduplication is an [idiomatic] peculiarity of the local language, for it is to be found in all word-forms with the exception of the pronoun. The word Mura stands in relation to muramura as genus does to species. There is one Mura, whilst there are many muramura. Mura is a personal name, whereas muramura is a generic term, for there are many of the latter who also bear a personal name. (See muramura). Just a few other examples: kapara tribal chieftain; headman, kapakapara ringleader of a band or group, mita earth, mitamita piece of earth, waka small, wakawaka lots of small. For more information on Mura, see elsewhere. In everyday colloquial language, [the adjective] mura signifies very biggest; most beautiful etc.
This occurs here in a bad sense. One mentions the name (dikana) of a person during a secret conversation, if one has suspicions of him or desires to kill him. There exists here a similarity with the taking of God's name in vain, and implies challenging the deity. ngato mura dikala nganai ngakani kupa narini, ngaiana pratjana muntjarinanto I deity challenge will my child's because of death, we all are to become sick I will challenge the deity (by invoking his anger to punish) on account of my child's death, so that we all become ill Since it is not possible to take revenge against the deity, an attempt is made to provoke his anger against one's fellowmen. A native man [by the name of] Elisha related to me that the manager of Manuwalkuni, (Netsman), This European name has obviously been mutilated by Reuther's Aboriginal informant, so that the man's real identity is now unrecognisable. was pursuing another native, and that when the latter saw him coming, he chanted his mura song against his pursuer, in order to invoke the wrath of the "deity". Meanwhile, however, he was pierced by a bullet. The same white man also shot the sister of Alwin in Cowarie (Kauri), because she had helped to kill a bullock.
If an epidemic spreads through the land, it is believed that the deity, in his wrath, is thereby [seeking to] punish the people. ngaiani karari Murani japa mindriji, Murali ngaianina karila wapaia muntjali we now from the deity in fear flee, deity us is punishing with sickness we are fleeing for fear of the deity, for he is punishing us with [severe] sickness
The evening star, Ngamaturukuru by name, is, of course, the soul of a young girl.
Everything conceivable, as having originated from the "deity", is named in this way, e.g. mita Murala the earth is of divine origin Reuther: "Gottheitaner" [because it is attributable to the deity]; so also are the sky and all trees and plants which may be of little benefit [to mankind], but which were growing on the earth before the existence of the muramura. The muramura are designated as 'belonging to the deity'. Man is of divine origin, Reuther: "Gottheitaner". inasmuch as his soul (being the property of the deity) ascends upwards. His body, however, as far as its [various] limbs are concerned, was first developed by the muramura. Its formation is therefore muramurala. Yet the body [itself], in its entirety, is Murala.
This is a generic term, for there are many of them. According to its verbal meaning, the word signifies 'demi-god'. Reuther: "Untergott". Just as the kapakapara local headman; ringleader of a group Reuther: "Unterhauptmann" 'semi-chieftain'. is subject to the kapara, so the muramura [is subject] to the Mura. Fundamentally speaking, a muramura is a one-time human being, upon whom divine honours were later bestowed. He is the tribal or primeval ancestor of a part of the human race. (1) Their origin. Each individual muramura originated in the earth from a daka clod of earth;, and each of them emerged from the earth at a particular spot. At the time of their emergence out of the earth, each muramura was already adorned with the ceremonial decorations Reuther: "Gottheitaner" that are still worn today at the [various] religious festivals (corroborees), for without ceremonial decoration no one may approach the deity. According to whichever individual mura Reuther: "Untergott" is being performed, the correspondingly relevant decorations are worn also. Hence the various coloured markings on the body at corroborees, and the completely different [forms of] decoration. The muramura wore these coloured markings and ceremonial decorations continuously, because in the course of their wanderings they had associations with the Mura time and again. Each of the muramura concerned appears from the outset as being married and having servants who accompanied him on his wanderings. Each of them also provided for the children who were later to be born to him. [Likewise he provided] for his wives, some of them, of course, had more than one wife, and for his servants or followers (mili). (The word mili could also be used for slave Reuther: "Goetterschmuck" ). In every situation of life the muramura addressed himself to the Mura Apparently in error, Reuther wrote muramura. by means of the totemic songs (wima), and in most instances also received the object of his request immediately. Most times a heathen man comes across their bodies in petrified form; on these (stones) he then bestows divine honours. Whilst facing in their direction and going through various movements with his hands, he performs his ceremonial song. The Mura stands guard over these stones and trees of the muramura This sentence appears as a marginal note. and imposes punishment if they are damaged [or disfigured in any way]. The souls of the deceased muramura rose heavenward at Palkarakarani, and [today] many of them shine resplendently in the vault of heaven as stars in the constellations. Even the sun and moon are the souls of one-time muramura. In numerous instances the footprints of muramura, who wandered about once upon a time, are still shown today. For example, where one of them [is said to have] trodden, there a tree has sprung up which is [now] held in deep reverence. Reuther: "goettlich verehrt" In the same way, hands and feet imprinted in stone are pointed out. Places where they once camped appear as different formations on the surface of the ground, for example, as a depression in a sandhill, as a lake, or as a level plain, etc. "Line of descent of the muramura". Each individual native knows his tribal ancestor Reuther: "Stammvater". or muramura, who, together with the [relevant] legends, is passed on from the father to his children. [However,] one's totem Reuther: "das Geschlecht". Cf. Vol. XI, original pp.8A and 9"/>. is transmitted from one's mother. The [ancestral] legend is the first thing that a heathen father specially likes to relate to his son, and, of course, just as faithfully, word for word, as his father related it to him. This is done often and repeatedly, until the son has [thoroughly] assimilated it. To the legend belong also the ceremonial songs, which are accurately impressed upon the memory, so accurately [in fact], that even in the tonal modulations no mistake is allowed to occur. Nobody can, nor is allowed to fall out of the line of descent of his muramura, in order to transfer to another muramura. Notwithstanding, a heathen man gains in prestige, if he has learnt a great many legends as well as the ceremonial songs of other muramura. All people, therefore, who are descended from the followers or adherents of the one-time muramura, or from their children, are included in the ancestral line of their respective muramura, and are born into it. For example, the children of Levi would venerate and worship Levi as their muramura.
The present-day tribal boundaries are attributable to the muramura. The [particular] territory, wherein the muramura originated and in which he travelled about with his people, belonged to him and to his descendants for an eternal possession. For the most part, the muramura defined his tribal territory, respectively [fixed] his tribe's boundaries, by referring to a mountain range or a chain of hills. Within this area only he and his people had and have the right to hunt, to fish, to gather seed, to live and to work. These tribal boundaries still apply today, and any native person born therein calls it ngandrimarduka, i.e. [his] 'motherland' or else mita kamaneli, i.e. 'friends' country' or [his] native land.
If several muramura originated within the one tribal area (which was mostly the case), they generally spoke one and the same dialect. That is the reason why they combined to form one tribe. So much is certain, that the first muramura to set foot in a country destined it to become the dwelling-place of his descendants. When two of them settled down too close to each other, arguments regarding the tribal boundaries arose already in those days. In general, [however], they lived together and alongside of each other in peace. The various dialects originated from the muramura. In their different tribal areas the various muramura conversed with their people in their own dialects, which they already brought with them out of the earth. Thus it comes about that each tribe speaks a dialect peculiar to itself. If, [perchance], a muramura ventured into the tribal territory of his neighbour, and met up with him or his people, he had the ability to converse immediately in their dialect. Just as each muramura in days of yore expressed himself in his [own] turn of phrase, so each respective language developed (was formed) accordingly.
Names originated from the muramura. (a) Muramura names. Every primeval ancestor Reuther: "Urvater". who [once] originated out of the earth and has given rise to a legend, is a muramura, i.e. he belongs to the Mura. Basically, this word indicates nothing more than that these [beings] originated at the command of the Mura, respectively, were created. It signifies that a muramura is part of the deity or Mura, just as a kapakapara or local headman is appointed only by a kapara and carries out his orders, or as a mitamita is a particular piece of mita or earth, or as kantakanta is a [definite] species of plant from among kanta, that is, from among plants in general. Reuther: "Grasart". It should be noted, however, that grass (kanta) is used by the author as a generic term for all types of herbage and greenery. Every muramura has a distinctive surname, like muramura Darana. Darana signifies desert, drought, or dry spell. The meaning is, therefore: 'primeval ancestor of the drought', because he lived during the era of a great drought, and begged for rain. (See the names of the muramura) (b) People's names. Originally, there existed only the muramura or the tribal ancestors. Their "people" were called mili servants, followers. The present-day designation for man, kana, is of more recent (later) origin and means black man. The personal names of the female sex are permanent from childhood, unless, perhaps, a woman with the same or a similar name dies, but this seldom happens. These [names], ending in -ni or -nu, distinguish the sex. Members of the male sex change their names at the time of circumcision. (See tala). These [names] terminate mainly in -lina, as derived from nulia he, or simply in -na, as derived from nau he. Every person's name is adapted with reference to his/her muramura. [Let us suppose,] for example, that a muramura climbed a tree; he then accomplished this feat by katina to climb. Should this word now become a personal name, one would say Katilina for the male sex 'he who climbed the tree', or Katini for the female sex 'she who climbed the tree', and so forth. (c) Place-names. The muramura gave each place its name, whether because of some event that took place there during the course of his wanderings, or because of some plant or tree, etc. which he found growing there, or for some other reason. (See place-names). (d) Names of birds, animals, and fish, etc. These [names] the muramura gave with reference to [each creature's] natural characteristics, e.g. plumage, type of leaf, appearance, and so on. The native refers each individual word of his language back to a [certain] muramura. In this sentence Reuther omitted the verb, so I have supplied "zurueckweisen" as the missing word, i.e. "der Schwarze weist...auf einen Muramura zurueck". The muramura Darana named the rain talara, and so it is still known [by that name] today. Another dug a soakage-well and called the act of digging bakuna so also today, etc.
The partial formation of the earth's surface, together with its [scenic] decoration, Reuther: "Ausschmueckung". is attributed to the muramura. The earth was [already] in existence when the muramura came forth, but it was very imperfect and only sparsely covered with bushes which were of no [nutritious] value to mankind. The sky, too, was bare. Lakes, streams, trees, hills, mountain ranges, and all edible plants and herbs (known as muramurala) came into being either through the wanderings, camping-places, or invocatory songs (prayers) of the muramura. Also the rain. The sun, the moon, and the most prominent stars are the souls of the muramura [while] the smaller stars are the souls of their mili..
The muramura are [as follows]:.
The idea is that, in order to [attract] a flood, one must send gifts [to the folks] up the Cooper.
Both [birds] indicate that it is about to rain. To hear them is to be assured of this.
This is a sign that there is going to be trouble.
These two stones are very highly revered, in that they are smeared with fat. If the fat is scraped off with the fingernails, the "deity" is provoked to anger, and there will be no more rain.
[There now follow some further reflections on the nature of the soul]. (1A) As far as the local pagans are concerned, the soul is immortal. It leaves the body before the latter has died, and wanders southwards. Nhen the body has been buried, it turns to Palkarakarani, and there ascends in a spiral fashion up into the sky. The souls of the primeval ancestors are to be found in the canopy of heaven: such as the sun, the moon, prominent stars, and the constellations. On the other hand, it is believed that the souls of the dead will return again from the south, reincarnated as piripiri. Reuther wrote "piri" place, locality, space. However, the term for white man is piripiri. cf. No. 1634-22. A mother teaches her older children that their latest-born brother (or sister) was enthroned as a star in the sky and has now appeared on earth. (IIA) The soul is the reflection of one's physical shadow. If a man is standing at the water's edge, while the sun is low in the east or in the west, the body [will] cast its shadow across the water. The shade of [this] shadow, or the reflection in the water, also on the ground - of this shadowy image is the soul. One thinks of it as a reflexive shadowy image of the body, with eyes, mouth, ears, nose, etc., only it is warlu spiritual; incorporeal, Reuther: "geistig". i.e. intangible. (IIIA). The [soul] has [certain] powers or faculties in common with the body, in as much as it [can] see, hear, and take fright, etc., yet in such a way that it can wander outside the body in sickness and in dreams. (IV[A]) The [soul] cannot endure physical suffering and pain, least of all death, notwithstanding its [ability], on the other hand, to sense and feel. (V[A]) The [soul] is not confined to the rest [and repose] of the body by night. While the body is resting, it [i.e. the soul] is awake. Either it wanders about (during a dream) while the body is asleep, or it guards the body as its dwelling-place. [Common usages of the word are] the following.
It is believed that a friendly meeting up with a soul is an omen, that there will soon be a fight.
The point is, people believe that if the children's shadow (the reflexion of their shadow) falls on the seed that has been gathered in, it will disappear. This sentence bears reference to the women, when they are out with their children, harvesting seed.
It is commonly believed, of course, that when fish in the water see a man I reflection (soul) they disappear, so that no more will enter the net.
'Man' signifying 'soul' is a figure of speech. The patient lies there in a state of unconsciousness, because the soul has already left [the body].
If the souls of the children see the food [prepared] for the older people, the latter's [appetites] will not be satisfied, because the children's hunger (desire) helps to dispose of it. For this reason children are hunted away, especially when father is eating, so that they do not spoil his appetite by their shouting.
'Soul' appears in this instance for 'spirit' or 'ghost. Since the soul wanders about outside of the body during the night, a wandering soul could have scared the two people [referred to above]. On the other hand, the sentence can also mean: 'what sort of a spirit (premonition) has scared you? let us rather go away from here, for there is something bad in store for us'.
In this instance we are confronted with a person who has suddenly and unforseeably taken ill, and whom some folks are already lamenting as being dead (by wailing). Comfort, however, lies in the fact that his soul is said to be still in him, consequently he is not about to die. Had the body at first been sick, there would have existed the possibility that the soul had already migrated, and that the body would die as a result. But so long as the soul is in the body, the person is in all probability [still] healthy. Illnesses are merely the result of the soul's absence. When a body is cast under a magic spell, the soul migrates as the illness gradually increases its hold. If, upon examining a patient, the medicine-man finds that the soul has [already] departed, he goes out at night looking for it. If he finds it, he carries it home in his hands and puts it back inside the body, whereupon the patient gets well again. If he doesn't find it, the body must die.
'Crows' is a figurative expression, borrowed from the local scene. Just as the crows in this country gather around a carcase - even around an animal that is exhausted and helpless - and sing out, so now the people stand wailing around my body.
Usually the witch-doctors offer this as a good [piece of] advice.
Since the soul cannot endure wailing, the 'native' does not speak to a sick man; only when the body is dead does the wailing begin. If, [on the other hand], the patient recovers so that he can peacefully sleep again, it is said: matja nauja mukala, mungara tikana warai already he a 'sleeper', soul has come back he is now sleeping more; his soul has come back, (therefore he will recover again)
piripiri also signifies 'transfigured, renewed'. When the first white men turned up from the south, it was firmly believed they were the souls of deceased persons. In the facial features of many of the 'whites' the 'native' people actually recognised a similarity with those of their dead [relatives]. Like a murdered man, the soul wanders from one place to another, to show itself to its relatives. It comes around particularly at night, while folks are seated at the fireside, and touches [one of the] relatives concerned. This happens, inasmuch as the relative is seized by the feeling as though he had been struck by some supernatural Reuther: "geisterhaft. power, for a strange and secret dread of ghosts has [suddenly] overwhelmed him. Since the witch-doctor sees only the outline of a soul, he leaves the camp immediately on being informed, and searches around for it. If he finds it, he recognises at once whose soul it is, for it bears the perfect image of its body. Spots on it, which particularly shine, indicate the place where the body has been pierced through by spears. Though it [i.e. the soul] soon disappears, the people know that here or there this or that person has been murdered. In the contrary case, the soul of a murdered man also shows itself to his relatives in a dream. One can then rest assured that news [of the event] will soon come to hand. If a troop of blood-avengers is on the trail, and the soul (or image) of the man to be murdered appears in a dream to one of the participants, the whole troop returns home again, because these men believe they have now been exposed and seen. That is to say, the man concerned in this case has seen the blood-avengers.
If a man is out of his mind, a frequent circumstance among the Aborigines, and he wanders about deprived of his senses, it is believed that he is searching for his soul. In a rage he beats against a tree or a bush, as though it were the devil, from whom he wants to wrest back his soul. If the man regains his senses, the devil has simply brought his soul back again. Such people are constantly troubled by the devil.
This is a [remark] made by someone who is halfway to water in the heat of summer, and is suffering from intense thirst. It is believed that the soul goes in advance of the thirsting body, and drinks its fill of water. This drinking on the part of the soul shall now serve for the benefit of the body also. If, after a hot day's journey without water, one feels a little refreshed towards evening, the above statement is applicable.
When a person is sleeping, the waking soul migrates from the body and wanders about in the air. All its adventures befall the body during its dreaming. ngapitja ngakani worita nganana warai tinkani, mungara ngakani worita wirarina worai mita tulani ja ngani ngarunarana warai mita tula najila dream mine far away was during the night, soul mine far wandered about I and in-strange, and I was amazed land strange to see I was far away in my dreams last night, for my soul wandered far distant into another country, and I was surprised to see that strange land This time the soul has wandered through strange country, and its [various] scenes have filled the body with amazement.
When the soul is absent from the body during sleep, and the body is suddenly awakened so that momentarily it [i.e. the body] does not know where it is, the danger exists that the latter will be sick. If a sleeper is woken up, this should not be done in a flurry of excitement. [The idea] is to place or hand over the sleeper's heart and to call him softly by name, so that it may have time to return to the body. mankali ninaia jiritjibai, wata mungara nunkani wokaribana slowly him waken, not soul his cut off waken him gently, so that his soul is not cut off .
If someone groans in his sleep during the night, it is believed that something has bumped into the soul during its nocturnal wanderings.
This happens when a person keeps on thinking of the devil, when travelling along on one's own and feeling scared. kutjieli ngana nandrana warai, kulnulu wapanani paltuni devil me struck, alone whilst going on the way I was scared of the devil whilst travelling along on my own In such a situation the pagan sings his totemic song. Reuther: "Goettergebetsgesang".
when they fly to and fro, singing out. This is a sign, for example, that a person lies perished of thirst [near-by], or that the devil is on his way to snatch away a human soul.
A man's duty to his wife is: (a) turu waltana to carry firewood; (b) katu nandrana to (cut down and) erect a windbreak; (c) ngura bakuna to dig out a camping-spot, and clear it of [all] undergrowth; (d) tepi kulkana to guard and preserve life; (e) nganti nandrijirbana to kill game, to provide meat; (f) punga wotijirbana to build her a wurley; Reuther: "Geschlechtsreihe". (g) paja kampijirbana to hunt and kill birds for her; (h) palto kuribana to tread out a track for her, to walk on ahead in the course of their travels; (i) paru kalkibana to select fish for her; (j) kupa kanku kiri ngankana to instruct and train male children; (k) mura warabijirbana to rehearse and relate mura legends to his sons; (l) kirra dakibana to make boomerangs for youngsters; (m) to weave nets.
Women's jobs are: (a) paua nandrana to gather [edible] seed; (b) jaua wilkana to dig up small [wild] onions; (c) ngapa mandrana to carry water; (d) ngardu pitana to pound ngardu seed; (e) mankara kiri ngankana to instruct and train girls; (f) jindriwima wonkana to perform wailing songs. Reuther: "Weinengebetsgesang auffuehren". This is [a rhythmic form of] loud crying and wailing, after the style of a song; (g) kumana to perform a type of dance; (h) narini ja wimani kumana to perform this type of dance when death has taken place, or during the ceremonial songs; (i) mangawaru kiri ngankana to instruct widows as to how they are to conduct themselves; (j) palara wapana to go forth as mediators between two warring factions; (k) kupa najinajibana to watch and supervise children.
For this reason folks do not walk around without a fire[-stick], for he shuns [the light].
The sun is defined as ngandri, because she is kana jerto, that is, one who satisfies people.
During a dream the soul is considered to be active outside of the body, [so that] the things seen in a dream are nothing more than the activity of the soul while it is absent from the body.
But see what? Answer: the devil. It is believed in this case that, in the course of its nocturnal wanderings, the soul has come [too] near the devil and caught sight of him. The point is that during the night the devil is lying in wait for souls which are absent from their bodies.
When a man camps without water during the summer, and dreams [at night] that he is drinking water, it is assumed the soul has gone on ahead as far as the water [hole] and has satisfied its thirst. In such a case one feels revived next morning, until water is [eventually] reached and the [real] body has had a drink. Thus the 'drinking' of the soul is beneficial to the body as well.
If a man has had a dream and is still tired next morning because of it, it is believed that the soul received a shock and quickly and anxiously therefore ran back to the body; by so doing it has become very tired, and therefore the body is also tired next morning. If someone sleeps longer than usual in the morning, he is not wakened, for it is considered he may have had a 'tired dream'. At all events, a person is wakened [only] very gradually and gently, for his soul may have gone extremely far away, and consequently would not be able to get back at once. In such an event, if the person were wakened [too] suddenly, the body would die.
This time the soul has been far, far away and has seen a beautiful, though otherwise CHECK country. A man feels elated at this and relates the dream with [obvious] delight.
This time the soul, in the course of its nocturnal wandering, has become embroiled in an argument with other souls, or even with the devil. If, during that time, the dreamer has had anxious feelings, then the soul has [either] suffered defeat or has only just battled its way through. Consequently, the body is very tired next morning, so that the person lies longer [in bed], in order to recover, together with his soul.
If one man is afraid of another, entertaining fears that the latter may bewitch him, and it so transpires that he has an argument with him in a dream, this is a sure indication that the two souls have fallen foul of each other in the dream. The soul has seen the bewitching activities of the sorcerer by night. This man [therefore] gets quite ill and dies. During his illness his mind imagines all sorts of things; he also mentions the name of his sorcerer. The relatives take note of this, so that after the death of the bewitched man the alleged sorcerer falls victim to the blood-avengers.
If a sick man has had a dream, in which he saw his alleged sorcerer, then the sorcerer in question is killed (as we have seen in [7]).
In this case the dreamer did not have a clear vision of the dream. This was occasioned by the fact that the soul was being chased by the devil, so that it had to hurry; consequently it was not able to have a thorough look around.
If a person dreams that somebody here or [there] is sick or has died, it is assumed that the soul has visited the spot and seen it. Some definite news of the death is then awaited.
These have been sighted by the night-wandering soul. It is believed that [this soul] has met up with the souls [of the avengers] or [at least] with one of their number. In that event the blood-avenger troop turns back, for it knows that the soul in question has seen them, that is to say, its corresponding body has had this dream and therefore they can no longer lodge a secret attack. If there have been no dreams on either side, that is to say, if the night-wandering souls have not met each other, this is a sure indication that everything is [still shrouded] in secrecy.
a patient has had no dream, or, better: the soul of the patient has not seen the sorcerer of its body. Either the patient dies of his own accord (because of fornication), or the sorcerer has buried the death-bone in the ground. Were he to carry it around in his dilly-bag, the soul would have seen it, respectively would have dreamt about it. In this case an inquest will decide the issue.
If a night-wandering soul meets up with another soul - its body having died - which is now on its way to Palkarakarani, the [latter] may possibly sing to it a ceremonial song. The [body or person] concerned Reuther: "der betreffende", thus omitting the required noun. Implied is obviously "der Leib", for it is the body that dreams. The syntax here is weak, for the author then continues as though he has already referred to the person concerned. now dreams about this. Next morning he rehearses the song to himself and then teaches it to others.
The devil does this, while following the soul around.
to educate the young, to teach the legends, to fetch fish, to hunt game, to teach boys to handle weapons, to build wurleys, to manufacture weapons, to supervise tribal boundaries, etc.
Thus also in reference to the wind, weather, emus, health, in fact, everything that involves the sustenance of body and life. Here a father gives instruction and teaching to his son, depending on which muramura he designates as his own.
This is a strange phenomenon in the life of a pagan, since to him, of course, life means everything. Indeed, a pagan loses all desire to live, when his conscience (ngarangara heart tells him that he is soon going to be killed; or when his elder brother, wife, child or friend dies. It has happened that men have severed the sinews in the hollow of their knees with a stone knife, [indeed,] even their arteries (in suicide).
When a man hears the kuriwiliwilinga bird [calling], he quickly grabs his beard, for he believes that the call of this bird will cause his beard to grow backwards [inwards].
When a girl hears the kuriwiliwilinga bird [calling], she catches hold of her breasts, otherwise they would cease to grow.
The devil [is believed to] come from the south and west.
path along which souls [of the deceased] travel to Palkarakarani, and where they ascend or climb up [into the sky].
with which waters are enchanted.
By pintara is meant everything that a person holds most precious and dear. My pintara is:.
This refers to the particular muramura (demi-god) whom I regard as (call) my own. Everything that he has done or that has any reference to him is my pintara. Each and every snake that he requested, the rain [or] any animal that he as the first [living inhabitant] (progenitor) Reuther: "als Ersterer (der Vorvater)". discovered for food is my pintara, on the condition that I respect him as my [primeval] ancestor, Reuther: "Urvater". as well as his sacred ceremonies and songs, etc. Since a man from the Materi moiety may marry only into the Kararu moiety, and vice versa, a man calls the moiety from which he has acquired his wife his pintara, e.g. as a Kararu [man] I have acquired my wife from the 'fish' totemic [group], Reuther: "Geschlecht". belonging to the Materi [moiety]; therefore the fish are my pintara. For this reason I would never help to kill a man who belongs to the fish totem, for by so doing I would violate my wife's feelings to such an extent, as if I had killed her. A Kararu [man] always kills only a Kararu, just as a Materi kills only a Materi [man].
It must not be overlooked (forgotten) that pintara [involves] the relationship of a child to its father, just as marduka describes the relationship of children towards their mother. Moreover, it is even common to address one's own muramura as pintara.
The Southern Gross does this.
If a man is on a journey but does not reach his destination quickly, he tosses a handful of sand in the direction of his destination. Thereby he draws closer to his objective, or his objective is brought closer [to him].
When, upon discovering the footprints of some hunters who have gone on ahead, one does not wish them to catch their quarry, one cries "fie" (pupana) on their footprints. This is a form of enchantment or bewitchment.
This is done when one is about to climb a mountain range, with the aim in view that it may diminish in height, so that one may be able to climb it more easily. Especially is this done when climbing the range at Parachilna Reuther mistakenly refers to "Farina". However, it was at Parachilna where this bukatu was collected for the purpose of bringing down ochre. [It is also done] so that one may not fall down.
Things that children and young people are prohibited from eating: kapiri, warukati, womangandri, Female carpet-snakes. marikilla pirna, milkiwaru, kakaturu, mudlakupa, markara, dukapi, S. Gason: "Thookabie" 'diver'. warukati, warukatikapi, 'emu eggs'. kudikapi, 'Swan eggs'. kirki, gildi. 'fat'. Should they eat of these, they will become old, grey, and arrogant.
by burning the magic bone more [and more].
This is placed in water and enchanted, so that it may absorb the water.
This is done to some [species]. Thereby they are supposed to get big and fat.
When a man has no more tobacco, he licks the very same coolamon in which he prepared the last [quantity]. The purpose of this is [to ensure] that some may soon become available again for collecting.
This is done with all sorts of food and weapons.
[It is believed] the witchdoctors do this.