The pig was carried into the dárimo, and the people sang, drummed, and blew their trumpet-shells. It was placed on a platform close to the central post, and there it was left while everybody went to eat. Towards evening the people put on all their finery, and the ceremony began. They gave medicine" to the young men consisting of a small piece of the genitals of a man and woman slain in battle, and a little flesh of a beheaded enemy cut from the gash in his neck. That (is) medicine belong fight," it is said, ,,suppose he go fight, he no fright, heart he come strong."

In the morning when the ceremony was over the women were all let out of their houses. The woman who owned the pig used for the ceremony came out to feed it, and as she did not know what had been done with it she began to call out, „Iragomá, Iragomá, eh! eh! eh!" The pig inside the darimo heard her voice and began to kick violently. It managed to wrench itself free from the ropes and came running to its "mother" still wearing all its ornaments. The woman was so astounded and terrified that she fell down and fulfilled her wants involuntarily. Oh, my god," she shrieked, "I been think he go look some kaikai along bush. Them people been go take him along dárimo!" And all the women came and looked at the pig.

The old men exclaimed,,,My god, that pig been run outside, humbug altogether! What name (what) you me (we) do now?" and they all sat down to think the matter over. What name you me do now? Woman been look; my god! that shame-thing!" At last one of the leaders said, "You me stop there (here), no go outside; you me yarn about woman. That's god come from Kíwai (the mogúru ceremony has been introduced into Dúdi from Kiwai), by-andby noise (news) go all over, 'İrago man been show god,' people kill you me." So they remained indoors until early the next morning. Then they dug a large, deep hole in the ground, and when it was finished, the men who had been digging it were hauled up with a rope. Another rope was placed on the ground round the opening of the hole, and thorny shrubs were piled up in a great heap near by. The men provided themselves with food and ate apart, without having any communication with the women. The next morning the women and children were summoned to the bush and made to stand round the hole. At a signal from one of the men a pull was given at the rope, and the women and children were all swept into the hole. „Father, brother, husband!" they screamed, you come take me up from that hole! What name (what is it) you make him?" But the men would not listen or take pity on them. They filled the hole with the thorny shrubs which they thrust down on the women and children, who were shrieking in terror and agony. Lastly the men put earth on top and then went home and wailed.

A few days later a Súmai party came to see the Írago people, thinking that the mogúru ceremony would be ended by that time. They were taken into the house and entertained with food. After a while one of them said, What's the matter you no got no woman, pickaninnywhere?" All remained silent. Finally one of the Írago leaders said, ,,Me been kill all woman, pickaninny, me make him mogúru," and he related what had happened (abbrev.). Another man said privately to the Sumai people,,,No good we go life, more better you come fight we. You fellow come quick, before all people share out, go other place.",,All right," answered the Súmai But only a few of the frago people knew of that agreement, for they were st 1 wailing

men.
over their women and children.

The Súmai men went home and sent word to Áuti and Iása, „You fellow come, we go fight frago place." What for go fight?" the others asked them, „before no fight along them people." "Oh, he no got no woman and pickaninny. He take grow (tame) pig make god, woman he look, man he kill woman. You me (we) go quick, before they share out go long way." The Kíwai men went first and arranged to wait for the others on an island called Aumamóko. Then they proceeded together, and early in the morning the attack was made. Only a few frago men escaped, the rest were killed. After that the Kíwai people used to chase and kill the surviving Írago men whenever they saw any, and finally all were exterminated except a few who escaped to Ímudai. The people there too were attacked by the Iása and Súmai warriors. (Adági, Mawáta).

A. The Tabío people in Dúdi were once visited by some Kiwai and Mawáta men, and they prepared to hold the mogúru ceremony while their guests were there. But as they could not find a wild pig in the bush they decided to use a tame one named Íragóma, and they painted and decorated it beautifully. The pig was called in the morning by its owner, and all the women saw it as related in the first version. The Tabío men summoned the Kíwai people to come and kill the women, but the Kiwais thought that the Tabío men were implicated as well and killed them all, men and women alike, except a few who escaped. Ever since then the Kiwai and Dúdi people have been at war with each other. (Námai, Mawáta).

THE PUNISHMENT OF THE DAVARE PEOPLE W.10 LET OUT THE SECRET
OF THE MOGURU.

281. The Daváre men once held the mogúru ceremony, and when asked by the children what they were doing they deceived them, „, We make him Ábere," they said, "long-time-woman name Ábere (cf. no. 45) stop there, we make dance, he go away." (The men used to call the mogúru „Ábere" when speaking to the women and children).

When the ceremony was over, some of the new men" still wearing their ornaments went and sat down on the verandah of the women's house. Just then a tame pig came walking along, and one of the young men said, "Oh, mother, like that pig, one bush-pig father been kill him, learn (teach) me fellow." An old man who happened to hear these words went straight away and told the others, „One boy he yarn about, learn him woman." The other men flew into a rage and exclaimed, „By-and-by, two-three day that woman learn him altogether woman. More better you me go quick sing out (summon) people kill him." Two canoes were sent to lása and Súmai with the message, „Next to-morrow me fellow take him altogether woman go Daváremánuka (a small island), you fellow stow away, kill him altogether. One boy been learn him woman about pig, that boy we take him too."

In two days' time one of the Daváre leaders said to the women in the house where the secret had been let out, "You me (we) go along Daváre-mánuka catch him crab, fish, no man (person) he stop home. All time you me been kaikai dry kaikai, mouth he dry altogether." And they paddled over to the island, the men taking care that no woman remained at home. When the Daváre people were occupied with catching fish, the Súmai and Iása people came on the

scene and forming two lines surrounded them. The Daváre people were all killed except the men and oldest women who had taken part in the mogúru, but even they were given some wounds for appearance. The people gradually found out why the attack had taken place and did not resist.

This incident is a comparatively recent one, for the fathers of some Mawáta men now living took part in the fight. (Námai, Mawáta).

A SIMILAR PUNISHMENT OF THE WIORUBI PEOPLE.

282. A certain married man of Wiórubi once fell in love with a beautiful girl, and one day he caught hold of her and wanted to have connection with her. But the girl called out, and in order to silence her the man said, "You stop quiet, I learn (teach) you good thing." When they had finished he told her about the mogúru,,,Man he catch him pig, take him inside dárimo (the men's house), make dance."

Some time afterwards, when the women went to catch crabs, the same girl told a friend of hers, "I got good yarn, one man been tell me what name (how) they make him Ábere (as the mogúru is called to the women, cf. no. 281). Dog he catch him pig, they take him along dárimo, make dance." And the two girls talked and laughed together.

After a time the people held a mádo dance. While the dancing was going on the two

girls started this song which they had made themselves,

Úpi óromo dárimo riabógo túmu dárimo ere toribo ridía dúdo. Inside dárimo people stand up two line, 'one along bush side, one along beach side."

Úpi mótowato káratai ina rówomidúro dubu dárimo góro ere toribo rárogódoro dúdo. Woman, you fellow inside house, you no savy, you fellow all same cranky sit down. Inside dárimo man make him dance along two line."

When the people heard the song they said, Who belong that good sing (song)?" The men thought to themselves, „Uéi! that song no belong woman, that belong man. Who been learn (teach) him?" But they made as though nothing were the matter, and joined in with the others, ,,Oh, good dance!"

When the dance was over, the leading men said, "Come, you me (we) go catch him that two girl," and they caught then and hid them away. That sing (song) you been make him along mádo, who been find him?" the girls were asked. The one girl said, pointing at her friend, ,,Belong that girl." And the men asked the other girl, Who been learn (teach) you?" "One man been kobóri (have connection with) me, he learn me, 'Man take pig along dárimo, make dance.'" The men were very angry, and killed the two girls and cut off their heads. Then they went and killed the man who had let the girl into the secret.

The news spread all over Kiwai, and the people thought, ,,More better you me (we) go kill him altogether Wiórubi people, by-and-by (otherwise) he make same yarn again." And the other Kiwais went and attacked the Wiórubis, half of whom were killed. (Námai, Mawáta).

THE ORIGIN OF THE TURTLE CEREMONY (no. 283-284).

The turtle ceremony or nigóri-gámo is performed at the beginning of the north-west monsoon when the turtle copulate. The main feature of the ceremony is a long platform on which a row of whole turtle-shells are placed, the one behind the other, and in front of them all there is a stone called adi. The platform is beautifully decorated and prepared with medicines", and through a series of magical rites the natives ensure success in spearing turtle.

"

283. Once when the Mawáta people were fishing at Bíge, west of Mábudaváne, a man saw some peculiar thing approaching him in the water. At first he thought that it was a stingray and speared it, but on looking at it more closely he exclaimed, „Oh that no sting-ray, that nice stone he come, I been spear him all same fish!" 61 There were in fact two stones, one above the other like two copulating turtle, and they were called ádi. The man left the stones and went home. But the next night he dreamt that the stones came to him and said, "What for you been leave me two fellow? You put me along canoe, take me go along place, I give you good thing, show you."

In the morning the man went and picked up the two stones and brought them with him to Páho island. There he dreamt again that the stones said to him, "I show you good thing. Fast turtle time (in the turtle-breeding season) you take one áuhi (a certain root), rub me along that thing, you take him leaf belong áuhi, put him underneath me, that bed belong me. Some leaf you take him along canoe, rub him canoe too." Then the man was told how to make the platform on which the two stones and the shells of captured turtle should be placed, and how to perform the ceremony itself. The stones also taught him to equip his canoe in the following way. He was to fasten a piece of a dog's penis to the bow and a piece of its tail to the stern, a claw of each fore-paw to the front attachment of the outriggers, and a claw of the hind-paws to the attachments abaft. That (is) proper medicine belong canoe," the narrator said, „dugong, turtle he must come. All same dog, that canoe walk about, look round, look round, find him. All same me fellow no see him pig along bush, dog he see him he smell that canoe all same."

All this was told the man by the ádi stones. In the morning he got up and brought the stones to Mawáta. The turtle-breeding ceremony was held there for the first time, and the man who had found the two stones became their guardian. His name is not known, but after him they were kept by his son whose name was Ódai, and the same office was then handed from father to son down to the present generation, from Ódai to Kawai, and then to Ganági, Jábui, Old Gabía, and Kairi who is still alive. At the present time the ceremony is no longer performed. (Námai, Mawáta).

284. Long ago two Mawáta men named Wáugani and his brother Gabía were once travelling westward along the coast. Wáugani was left on Márukára island for a night while. Gabía went on to another place: On Márukára there lives a local being named Asai who appears to certain people in dreams. In the night he came to Wáugani and told him of a certain place where he had left a stone called adi. Wáugani was to go and fetch the stone and build the

platform for it which plays an important part in the turtle ceremony. He was also told to spit a certain medicine" into the mouth of the first female turtle caught during the breeding season, for this would cause all the turtle to become cranky" so they could be easily speared. The shells of all the turtle harpooned should be placed in a row on the same platform as the ádi stone. Many other observances were connected with the ceremony.

In the morning Wáugani found the stone, and when Gabía returned he told him his dream. The two introduced the ceremony in Mawáta. This happened after the village of Mawáta had been moved to its present site from Old Mawáta. The people did not know of the Turtle ceremony previously. (Sále, Mawáta).

AN INCIDENT FROM THE PERFORMANCE OF A TURTLE CEREMONY.

285. Once while the Turtle ceremony was in progress the Mawáta men speared many turtle, and a great quantity of food was brought from the gardens and placed close to the turtle on the ground allotted for the ceremony. When the turtle were being cut up, a certain man who was a sorcerer handed a coconut bowl (núku) to a boy and said to him, "You take that núku, go bring him some egg belong woman-turtle. You no bring him straight along me, people he look; you go put him along one place I show you." The eggs of a turtle which has been used in the ceremony are a strong and coveted poison" which the man wanted for his wicked practices. All unsuspecting the boy went and collected some eggs in the coconut-shell, though no boy is allowed to go near the ceremonial ground. The men looked at him in surprise, „My god, all same big man he pick him up that egg!" they exclaimed. ,,The boy was a fool," my informant interpolated, he should have said to the people, 'No belong me, one man been send me."" But that he did not say, and this is why he came to grief.

On seeing the boy one of the great men who was versed in sorcery said, "That hand he pick him up that egg, to-morrow he no move. That mouth he kaikai that egg, to-morrow he no wake up. From (because of) that egg to-morrow he stink along burying ground." The man was beside himself with anger. The same night he killed the boy by sorcery, and the next morning when the people got up the youngster was found dead. Only then was it discovered that the boy had not eaten the eggs himself but had fetched them for someone else. The relatives of the dead boy said, Life belong him he lose now. One man he been send him, that's why people been give him poison. No fault belong boy." And they went and ,,poisoned" the man who had killed the boy, they clear him that boy". The conflict did not end with that, for the friends of the man thus murdered took their revenge by killing the man who had sent the boy for the eggs, since he was the real instigator. (Námai, Mawáta).

THE INAUGURATION OF THE MIMIA CEREMONY.

The mimia ceremony forms part of the initiation of the young men, during which they have to undergo a very severe bodily ordeal in order to become strong and fearless warriors. The most important of these rites takes place in the dárimo, and the participants burn each other with torches lighted from a specially kindled fire and otherwise fight among themselves. At Mawáta a stone figure, roughly