in the fight. The former had a fine nose, while İkúri's was ugly, but the Máo people were fooled into carrying the wrong body away with them, and since then they have unsightly noses, while those of the Iása people are well-shaped.

FURTHER CONFLICTS AND MIGRATIONS OF THE KIWAIS.

5. While the people were working in the bush two men who remained at home stole the bows and arrows left in the houses. In the end the thieves were found out, and a great fight took place. After that the Áuti and Paára people moved to their present villages.

HOW THE KIWAI (IASA) PEOPLE WERE TAUGHT BY THE KUBIRA PEOPLE
TO CUT OFF THE HEADS OF THEIR ENEMIES.

6. The Iása warriors used not to cut off the heads of their slain enemies, but the Kubíra warriors followed that practice. Once an lása girl was carried off by a Kubíra man who married her. She bore him two sons at Kubíra, and in a fight with some Iása people the two boys killed their maternal uncle without knowing him. Their mother recognized her brother's head and lamented. She bade the boys make a great number of beheading knives, and then the three went to lása and taught the fighting men there to use the knives. In a subsequent fight they cut off the heads of the slain Kubíra warriors. The Iása people had at first tried to cut off the heads with the stem of a sharp creeper.

sores.

HOW THE KIWAI (IASA) PEOPLE WERE TAUGHT TO COHABIT WITH THEIR WOMEN, AND THE LATTER TO WEAR PETTICOATS.

7. The Iása people were afraid of their women, thinking that their genitals were ulcerated A certain lása man met a Kubíra man in the bush, accompanied him to Kubíra, and was there taught the sexual act. He imparted his knowledge to his fellow villagers. The Iása women became pregnant and were instructed from Kubíra about the observances connected with childbirth. In a similar way the Iása people were taught to smoke, which they did not know before.

THE FOUNDATION OF THE PAARA AND AUTI VILLAGES.

8. Two brothers with some companions sailed away from lása and founded Paára and Áuti. Much fighting took place with the original inhabitants there, and once the latter killed a young brother of the two men, cut off his head, and let his body drift home in a canoe. The original inhabitants were at length exterminated.

THE ORIGIN OF THE MASINGARA PEOPLE.

9. Úa-ógrere, a woman who had always existed, killed a kangaroo, and the worms which appeared in the decaying flesh developed into boys and girls. She took care of them and

instructed them in various ways. She taught the men the practice of sodomy, and those who followed her directions became tall, while the rest of the people remained short of stature. One day the short people sank into the ground. In the end the old woman climbed up into the sky by a rope which was hanging down from there. The short people became various birds and animals, and also certain mythical beings in the bush.

WANDERINGS OF THE MASINGARA AND OTHER BUSH TRIBES.

10. Másingára is the original home of all the bush tribes. One day the boys there began to fight about a wallaby which they had killed, and the grown people joined in. At length the different groups of people separated.

11. The Másingára people were to look for a better site for their village. the people settled down there.

troubled by mosquitoes, and one of their leaders went He found a place where there were no mosquitoes, and

12. The Másingára people once went to live at Búrau but were frightened away from there by the spirit of a murdered man and then settled down in their present village.

13. The Drágeri people living at Múiere were frightened of a crocodile which had only one fore leg and no tail. One of them was killed by the beast, and the rest went away and after some wanderings founded the present Drágeri.

THE ORIGIN OF THE BUGAMU AND KUNINI PEOPLE.

14. A boy grew up from the semen of a kangaroo, and a gámoda plant struck root there also. The boy was looked after by a female kangaroo who instructed him in various matters. Once when sawing a piece of wood in two with a bamboo rope, the wood caught fire, and the boy was taught the use of the fire by the kangaroo. One day he found a woman and girl who had arisen out of worms in a decaying fruit. They were nude, and he taught them to make petticoats. The elder woman bore a son, and when the boy was weaned the parents left him in the charge of the girl and went away, settling down elsewhere. The boy and girl remained together and one day heard the voices of some people living on the other side of the Bínatúri river. These people too had sprung from worms. A bridge was constructed across the river, and the two went and lived with the people on the other bank.

THE ORIGIN OF THE MAWATA PEOPLE.

mong the

15. The girl Mórari and her little brother Báduáme were never given a share of the meat which the hunters distributed among the people. Then the girl let Báduáme eat a little of an duhi root, which is connected with fighting and hunting, and after that the boy became a great hunter. From the effect of the „medicine“ he became very fierce, and after he had killed some of the people the rest ran away. Báduáme wandered about the country, finally settling at Djibáru where he married a girl. She bore a boy named Bídedu. One day the latter set out to find the original home of his father, and during his wanderings he came to the place where the Mawáta

people lived in the stem of a large creeper. Bídedu heard their voices and cut them out. They fed on earth and bitter fruit, but he gave them proper food and fire and taught them to build houses and make gardens.

16.

THE ORIGIN OF THE PEOPLE OF DUDI.

They developed out of worms in a certain fruit and were brought into the open by

a man who gave them many useful instructions.

THE BEGINNING OF PARAMA ISLAND AND PEOPLE.

17. Páráma was at first a sandbank, and the people lived on the mainland greatly troubled by mosquitoes. A certain Kíwai man transformed the sandbank into an island, and the people went and settled down there. They learnt to spear dugong.

HOW THE MAWATA AND GURAHI PEOPLES MET.

18. The two peoples did not know of each other although living in the same neighbourhood. Once when pursuing a bird which he had wounded a certain Mawáta man encountered a Gúrahi woman who brought him to her people. They were married and settled at Mawáta. After that the two peoples became friends.

THE MAWATA PEOPLE MOVED TO THEIR PRESENT VILLAGE.

19. Once when holding a certain ceremony the Mawáta people were disturbed by the arrival of a Kíwai canoe, and after that their good luck in hunting and gardening was gone. They became tormented by mosquitoes, and at length Gaméa with some companions went to find a new dwelling place for the people. He landed at the present Mawáta and after some hesitation made friends with the bushmen who lived in the neighbourhood. Shortly afterwards the rest of the Mawáta people joined him, but many of them were sorry to quit their old home. The people lament that all conditions were much better in former times than nowadays, and the men much stronger and taller. Before arriving at the present Mawáta, Gaméa sailed about to different places and had some adventures.

20. His brother Sabáke needed much persuasion before he abandoned his old home, to which he was attached.

II. FABULOUS MEN AND WOMEN (21—61).

SIDO, THE FIRST MAN WHO DIED.

21. Sido's Birth. Sópuse of Uúo had connection with the ground, and his son Sído was born there. He grew rapidly and one day met his father who brought him home to the village. Sído was the first man who died, and whatever he did everyone since then does in the same way.

22. Sido's Meeting with Sagaru and their Marriage. One night Sído heard the drums from Iása and asked his father to make him a drum. He went there by means of his navel-cord; it had been kept from his birth and extended itself till it reached Iása. There was a beautiful girl, Sagáru, and Sído's drum called out her name, „Sagáru, Sagáru!" Her nose-stick fell underneath the house, and she and Sído went out and met there and had connection with each other. Some Iása men cut off Sído's navel-cord, thus preventing him from returning home by it. He made himself small, and Sagáru carried him away in a mat. Her parents followed after them wanting to fight, but an agreement was made.

23. Sagaru and the Big Fish. Sagaru leaves Sido. The Iása people bailed out the water in the creek while catching fish. Sagáru sat down in the water, trying to corner a certain fish, and it passed into her vulva. It was pulled out and cooked. Sído only left a small piece of the fish for Sagáru. There was a bone inside, an she hurt her teeth when eating. She was angry, and as Sído neglected her in the night she left him and went away.

24. Sido finds Sagaru in the Nabea Tree, but she ist carried away to Meuri. Sagáru changed her feet into those of various animals in order to mislead Sído who followed her tracks. She sat down on a nábea tree to rest, and the tree reared itself up, lifting her high into the air. Sído found the place, and Sagáru asked him to warm his stone axe in the fire before attempting to cut down the tree, and thereby the axe was spoilt. He summoned the winds, and they felled the tree, but Sagáru was hurled to the man Méuri in Díbiri. The nabea had been set up by Méuri in Sagáru's way. It was at the request of the tree that Sagáru caused Sído to ruin his stone axe. Sído had to make a fish-trap for a certain man before the latter showed him the way Sagáru had gone.

25. Sido follows Sagaru to Dibiri and is killed by Meuri. Sído made some small birds which found out for him where Sagáru was. He floated to Méuri's place inside the trunk of a tree. Sagáru found him, and they met but were betrayed by a man who had seen them. Méuri came to fight Sído, and the latter was killed. Sagáru went on her way to Iása with Sído's body. The fight between Sído and Méuri was the first that had ever happened.

26-27. Beginning of the Wanderings of Sido's Spirit. Sído's spirit went homeward first, and his body was brought after him in a canoe. Certain animals and plants tried to block his way in order to compel him to return to life. Sído's spirit asked various people to tell Sagáru and her companions in the canoe to throw away his dead body, but she did not obey. The reason why the body should be thrown away was that it would bring death to the people, as no one had died before.

28-33. Sido's Spirit becomes a Mischievous Character.

Sído's spirit turned into a crab

which was found by a woman. Resuming his human shape Sído sent her husband away and then outraged her. The husband caused the trees to close over Sido's path, so that he could not get through. He also put poison" into Sído's footprints. Sído outraged some other women He molested a baby girl and caused vermin to come into the hair of some

in a similar way. boys.

At Uúo some boys caused Sído's spirit to fall into the creek.

34-35. Sido's Spirit and his Twin Mothers. Sído in the shape of a shell-fish was swallowed by one of the twin sisters Kóumo and Áhau who were grown together back to back.

From eating the shell-fish the woman became pregnant and bore a boy, Sído. split the women in two with a sharp wooden instrument.

36. Transformations of Sido's Spirit. Sído lay down at the bottom of a grave and wanted to pass out of his old body and be provided with a new one. By following his example the people would escape death, but Sído was prevented from carrying out his intentions. He died, and his mothers buried him but kept his skull, carrying it round their necks in turn. Sído's spirit came out again from the grave, emanating a strong light. He went away and forbade his mothers to follow him.

37. Sido's Spirit continues its Wanderings. On his way in a westerly direction Sído passed several places and spoke to the local inhabitants. He opened the way to the land of the dead and went to prepare the place where the spirits would dwell.

38-40. Sido in Boigu. In spite of his warning Sido's two mothers came after him to Bóigu, where the people were engaged in a dance. Sído was thirsty, and the two let him drink from his own skull, which they had brought with them. He speared the two women and transformed them into a turtle and dugong. Through their action in following after him and making him drink from his skull they prevented him from returning to life. After that everyone must die and follow Sído to Adíri, the land of the dead.

After passing by a few additional

41-43. Sido arrives at Adiri where he remains. places Sído was brought to Adíri by a large fish. He was received by two men who lived there and married the daughter of one of them. The three original inhabitants of Adíri lived under the ground. As they had no fire Sído lighted them one. He had connection with the girl in the night, and from his semen all sorts of vegetables and fruit sprang up. In the morning Sído showed the two men the gardens he had thus made. He built an enormously long house for the spirits. - Sído transformed himself into a pig, split open his stomach, spread out the sides, and became a house in which the spirits lived.

Songs of Sido.

Addenda.

SOIDO AND PEKAI, THE PROMOTERS OF AGRICULTURE.

44. Sóido while clearing land for a garden sent his wife to get fire from a bushman who had a fire burning in his hand. The bushman outraged the woman. Sóido killed his wife, cut up her body, and threw the pieces on the garden, and they turned into various kinds of vegetable and fruit. Sóido swallowed the food whole, and the various things passed down into his genitals. Then he was carried by a bird to certain islands, and everywhere he asked the people to give him a woman, but did not get one. At length Morévanogére of Móre gave him his daughter Pékai, and the two had connection in the night. Sóido's semen caused all kinds of plants to grow in Móre. Later on Pékai was transformed into a stone, but Sóido's and Morévanogére's spirits still live beheath the ground in Móre. The fruit and vegetables grew in Pékai's abdomen, and she brought them forth as when giving birth to a child. They grew up from Pékai's excrements.