I cook him?" and jumped into the water. Afterwards he went to Ivógu's place and picking up the bones Ivógu had thrown away, tied them on to his rope.

The younger brother, too, wanted to go and fetch some coconuts, but Ivógu said, „No, no, you no go, by and by that woman he kill you. I been find him other road (the rope); what's way you go?" The younger brother, nevertheless, set out in his canoe. He shot the same kind of game as Ivógu. Pamóa again appeared, floating on the surface, and wanted to come into the canoe, and he fought him with his paddle, but the river-man forced himself in, although his hands were bleeding from the blows. Pamóa paddled the canoe at the bow and the other man aft. They reached the coconut-tree, and the young man, tying a string round his ankles, climbed the tree and knocked down some nuts into the water. The tree again wailed,

,Màu mo sepate datike dattike máu!

The wild woman, who was working in her garden, at the same moment gave a start: „Oh, I no all same before!" she cried. What name (why) people come humbug me all time?" and she set up a roar in her anger. Pamóa shouted to the man in the tree, „Look out, that woman he come !" The man called out, „Pamóa, what road I go?" and Pamóa answered, "I no can give you that ladder, that belong you (your) brother, long one. That belong you, too short one, two three bone, he can't get him along (reach) coconut - fault belong you, no been give me bone." The hiwai-abere came running and shot the man, hitting him at the back of his head, and he fell down. "That fault belong you," Pamóa said, "you no look out (after) me. That brother belong you he good, I good for him; you been no good, I no good for you. You look You look - he too short, ladder belong you; I chuck him, can't get on top, he short." The hiwai-abere killed the man and devoured all his flesh: Pamóa went back with the tide. On reaching his own place he jumped into the water, and Ivógu found the canoe floating down the river, but his brother was not there. „Oh," he cried, "something been catch him now."

Once more Ivógu went up the river in his canoe, and Pamóa floating on the surface joined him as usual. Ivógu did not shoot anything this time, he only wanted to find the hiwai-abére. In order to make her come he climbed the coconut-tree and knocked down some nuts, and the tree wailed as before. The hiwai-abére came running with her bow and arrows, and Ivógu quickly climbing down was ready for her.41 He shot her twice through the body from right to left and from left to right and killed her. Opening her belly with his bamboo knife he took out the body of his brother, which he put in a báru, (basin of bark). After cutting off the head of the hiwaiabére he burnt her body and her house as well. He also shook down all the coconuts into the water, and this is why ever since coconuts are floating down the Oriómu river. Pamóa went back into the water, and Ivógu returning home buried the body of his brother and hung the head of the hiwai-abére on the grave. Since then the Kíwai, Túritúri, Dáru, and Páráma people go up the Óriómu river to kill bushmen, and bring home their heads. They follow Ivógu's example. (Námai, Mawáta).

A. The name of the river-being was Ivógu, and the two brothers lived at Píboóve near the mouth of the Oriómu. When they knocked down the coconuts the tree wailed,

Màu mo kurukuru sepate datuke datuke! Oh, mother, he knock him down now my ear!" The river-being did not want any meat, only the bones of the animals and birds they had killed, which

the good brother threw after him into the water; and he tied them on to a rope. The bad brother used to smear his hair with earth mixed with the sap of a tree, but the other brother smeared his with oil from the coconuts of the hiwai-abére. The reason why the water-being wanted to go with the men was that it wished to protect them from the hiwai-abére. The younger brother, too, wanted some coconuts for preparing oil for his hair, and was killed as in the previous version. (Amúra, Mawáta).

B. The river-man, Ivógu, was one of the oboúbi (cf. Introduction to no. 102) who eat everything raw. The two brothers lived at a place called Dórogóri on the Oriómu. Ivógu made a ladder of the bones and hair of the animals and birds killed by the good brother. The younger brother wanted coconuts for making oil and was killed by the hiwai-abére as in the previous versions, and Ivógu told elder brother of his death. The man summoned people from many places as far as Kiwai, and they the went to find the hiwai-abére. She was so heavy after having devoured the man that she could not move, and they killed her. The surviving brother opened her belly and took out his brother's bones for burial at home, and the people sang on their way back,

„Dábidiróro dibi dábidiróro áibíro kowéa áibie áibi dabidiróro. move him paddle fore, pull again."

Pull him canoe along paddle,

Ivógu still lives in the river and the elder of the two brothers at Dórogóri. In another version by the same narrator the owner of the coconut-tree is called an óriogorúho (cf. no. 135; Mokáne, Mawáta).

A MEETING WITH BEINGS WHO IMPART USEFUL KNOWLEDGE.

121. A Kubíra man named Keréma while hunting in the bush killed five pigs. He had with him a fine dog named Bigama, which with the other dogs was chasing a large pig, when all of a sudden the animals jumped into a pond or water-hole. In it there lived a huge éterari (monstrous lizard, cf. no. 2), many, many fathoms long, with a back like the roof of a house. The pond contained salt water and was full of fish. The éterari was the master of the pig, and when it came running, the monster opened its jaws, and the pig followed by the dogs ran right into its stomach, after which the éterari's head vanished beneath the surface. Keréma came to the pond, and not seeing any of the dogs waded out in the water, and he too was swallowed up by the éterari. The inside of its body was like a house, and Keréma found his dogs there. He considered himself lost and wailed to himself at the thought of his wife and children. There were many people in the éterari's stomach, and they said to Keréma, „Me belong eterari, what name (why) you come?" "I been kill five pig, all dog he jump along water, I go too, éterari he catch me." The people said to Keréma, „Eterari been make this island (country), he ne (defecate) all time, ne all time, make this island big one, mangrove (bush) he come up.1 Kasávo (semen) belong éterari come out, make him man, éterari father belong me fellow." What for you no make him house on top?" „No, éterari that house belong me fellow. Me fellow go on top, go what place you (your) garden; one thing, you no look me fellow. Me got dog, kill pig, bring him pig here, go inside again. Me got garden, too, you fellow think that belong (is a) bush." Meanwhile Keréma's wife was wailing for him. She found the five pigs killed by her husband and followed his tracks to the water-hole where they ended, and she thought that he had been taken by a crocodile. The people carried the five pigs home and prepared a mourning feast, and Keréma's wife lay down on the floor crying.

The next day the éterari opened its mouth, and the dogs jumped out first and after them Keréma. He saw from the track that his people had been there wailing for him, and he was still so frightened that he too began to wail. When he returned to the village, the people wondered at first whether he was a spirit or a living man, and he kept on crying. He felt too tired to tell the people of his adventure and lay down to sleep.

In the morning he called the people and related what had happened to him and what the strange people inside the éterari had told him (abbrev.). When he had finished, the people said, „Next time me no go kill pig that place, that belong eterari."

The éterari's people had taught Keréma to make beheading knives for himself and his fellow tribesmen when they went out fighting. The particular kind of bamboo of which such knives are made has been planted by the éterari's people, and they showed Keréma how to split the bamboo in two halves and to make the handles. Keréma and his people were told to cut off the heads of their slain enemies and bring them home, not to leave the whole bodies in the bush as they were wont to. The heads should be hung over a fire, and it was the task of the boys to scrape and clean the skulls, for the particles of blood and flesh which would stick under their finger-nails was a „medicine" which in due time would make them great warriors. And Keréma taught his friends everything that the éterari's people had imparted to him. (Continued in no. 6 A; Gaméa, Mawáta).

INSTRUCTION RECEIVED FROM MYTHICAL BEINGS IN DREAMS
(no. 122-129; cf. Index, Dreams).

122. A long time ago a Másingára man named Gírede used to poison his arrows with the juice of a certain tree, but the medicine" did not kill well. He wanted to find out some more powerful poison, and one day he told his wife that she was not to expect him home for the night, as he intended to sleep in the bush. He found there two large trees each of which was the abode of a spirit. Gírede performed the karéa rite with gámoda (cf. p. 14), and being uncertain whether there really were any spirits in the trees or not he said, "Devil (spirit), you stop wood? Suppose you stop, you hear my talk. When I sleep night, you come, you learn (teach) me. Every time I shoot man along iéna (bone-pointed arrow), he no dead. You come show me poison belong iéna." He put some food on the path and lay down to sleep. The two spirits came and took the food, and after eating it they woke up Gírede, saying, "Gírede, what name (what is it) you want him?" "I shoot man belong iéna, he no dead; I want you help me." ,,What kind iéna, you been make him?" "I make him bone belong pigeon for iéna." "No, no," the spirits said, "that pigeon no good thing, more better you take him bone belong kangaroo. You take skin belong man, burn him, you rub iéna along that ashes, that's good poison that. You no make him iéna where people he stop, you make him along small bush. You stow him away along house, keep him two, three day, behind (afterwards) you show him people what way make him iéna." The two spirits remained all night talking to him, and at dawn they returned into their trees.

Gírede found some kangaroo bones in a refuse heap, and sharpening them with a shell

he made five iéna-arrows. He followed the advice of the spirits. His new arrows inflicted deadly wounds even if they hit a man in a small place". (Gaméa, Mawáta).

123. Once the Mawáta women were damming up a creek and bailing out the water to catch fish. A man named Námai was there too and shot a fish called mípára, but before he had time to seize it the mipára changed into another fish called hírimáe. Námai's wife came to the place and scolded him because he had gone with the other women leaving her at home, and he answered her angrily. They all returned home, and the women washed their catch in the Sébiágo creek just outside the village. A sudden drowsiness came upon Námai, and while the women were cooking the fish he fell asleep. An élengena (mythical being, cf. Introduction to no. 102) appeared to him and said, "Where you been shoot that fish, me been stop there. You no been shoot fish, you shoot me." The being indicated the place where Námai would find him: „What place ground he burst, smoke come up, I stop that place, you no think another thing he stop, that's me."

In the middle of the night Námai got up, took his weapons, and went to look for the étengena. He returned to the place where he had been shooting fish on the previous day, but not finding anything proceeded further into the bush. Day was dawning. Námai came to a creek and constructed a raft of bamboo on which he poled himself across. On the other side he met a cassowary running in the opposite direction, which was a sign from the étengena that he should go back. But he did not understand the sign till he met a hawk which was flying in the same direction carrying a snake in its claws. Then he thought, „No, more better I go back." He ferried himself over the creek, and by that time it was broad daylight. There was a tree bending over the water, and suddenly Námai remembered that he had seen the same tree in his dream and that this was the étengena's place. He poled the raft underneath the tree, and at the same moment the bottom of the creek burst, and "smoke" came bubbling up through the water. Námai left his bow and arrows on the shore and waded out in the water to the place where he had seen the "smoke". Feeling about on the bottom he picked up with his feet a little earth, some white and some yellow, which he rolled up in leaves. On his way home he met two girls, Máwa and Káupa, who had followed his tracks, wondering where he had gone, since he had quarrelled with his wife. His wife too had come, for she was anxious on account of his absence. All the other women were catching fish on the beach, and seeing that Námai held something in his hand they thought, „Oh, another thing he been pick him up. I think devil (spirit) been learn (teach) him, that's why he been go."

While Námai was asleep the next night his spirit went to a place called Kúra. He found there some Mawáta people who were in a state of starvation. Bad fruit, ants, and all sorts of rubbish were their only food („all he too poor altogether, neck he long, that's all bone"). Námai had become as thin as the rest. The people gave him a basketful of bad food with which he went back. In Kúra creek there was a crocodile which carried on its head a large bunch of taro and coconut leaves. 18 While Námai was swimming across the creek, the crocodile overtook him, and struggle as he would he could not get away. As he tried to push aside the bush, some coconut leaves remained in his hand. At last he reached the shore, still holding the leaves. Once he reached the other side of the creek he became as strong and fat as before.

Námai met an old man who gave him a croton branch and said, „Suppose you want alligator catch man, you put him hamera (croton) alongside creek, you call name belong that man, say, 'You (the alligator) go catch that man.' That hamera come alligator, go kill that man." Another being showed Námai a certain wood and said, "That time you plant him garden you put that thing inside. That yellow ground you been take him, that belong make man hungry: suppose you want spoil garden belong some man you put that thing along ground. That white ground, that good thing: suppose you plant yam, you put that thing close to yam." A third being came and advised him to put a piece of the skin and flesh of a crocodile into his garden in order to improve the growth. He was given many other useful „medicines".

At last Námai awoke from his dream much frightened. He followed the various directions given him by the spirits. Among other things they had told him what foods to avoid, but once at a feast Námai unwittingly ate a certain fish which was forbidden. While he was sleeping the next night the fish jumped out of his mouth and before his eyes underwent various peculiar transformations, finally changing into a sugar-cane which grew out of the roof of the house and disappeared into the air. In the morning Námai found out that he had eaten of the forbidden food. Shortly afterwards his hair turned grey from the effect of eating the fish. (Námai, Mawáta).

124. One night when some Mawáta men were beating their drums a man named Gibúma, who had a tooth-ache was much disturbed by the noise and went with his wife to sleep in a small hut in his garden. He dreamt that a strange thing looking like a cuscus came and walked across his body, but he could not catch or even touch it. Next a frog came jumping and landed on his forehead, and he caught it and threw it away. After a while he was visited by an étengena in the shape af an old man, who said to him, „Me savy you got teeth sore. You catch him frog, put him close to teeth; that good medicine." Next day Gibúma caught a frog and held it for a while to his aching tooth. The same étengena came to him again the following night carrying a frog in his hand and said, "I been make you fool, that's no good medicine. You see that frog, he no got no teeth, you been put him one side along mouth, by and by no teeth he stop that side." These words came true. "You look my mouth," the narrator said, "that side he got no teeth." (Gibúma, Mawáta).

125. One night a man who was also a snake came to a Mawáta man named Gibúma, and said, "I sleep alongside búni (a tree). Suppose you catch me, put me round you (your) head, I stand up along (in the shape of a) man." The next morning Gibúma went to the tree and found a snake there. He put down his bow and arrows and wanted to place it round his head as he had been told (cf. no. 106). Again and again he tried to make himself take hold of the reptile, but shrank back every time. The snake encouraged him by making signs to him with its head, but Gibúma could not summon up courage to touch it. At last he went home and told his father of his plight. They returned together to the place, but the snake was no longer there.

In the night the same being came to Gibúma in the shape of a man armed with a bow and arrow. He said to Gibúma, „What's the matter you no been catch me yesterday? I been tell you, you catch me, and I stand up all same man." He drew his bow, meaning to shoot