without nuts and took revenge by becoming two rats and ruining the nuts. They were discovered, and a fight ensued, but by leaping up on the heads of the men they caused them to kill each other instead of the rats. At the time when the nuts were distributed among the people each group was given a totem.

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THE FIRST YAM.

264. A man made a hole in the ground and had connection with it, but in reality he had connection with a mythical woman who had withdrawn underneath the ground. She became pregnant and brought forth a number of yams. They made their presence known to the man in a dream, and from him their use spread to many peoples.

265. Two women became pregnant through swallowing a certain leaf, and they brought forth some yams which they planted in a garden.

THE FIRST TARO.

266. An unmarried woman became pregnant through eating a certain fish and gave birth to a boy. She went to another place, and in her absence a bird dropped some leaves and other parts of a certain plant on to the boy, and they fastened on to his body. He was gradually transformed into a taro plant which started to grow there. The plant spoke to a man in dream instructing him how to cultivate taro.

THE FIRST KOKEA (A KIND OF TARO?).

267. The kokéa plants grew up from the decaying bodies of some people who had been killed in a fight. They were found by a surviving friend of the dead people who had come to him in a dream telling him how to plant the kokea. He taught the people what he had dreamt.

THE FIRST BANANA.

268. A man who wanted a wife was visited in a dream by a crayfish which offered to be his wife. The next day he caught the crayfish, but it died in the hot sun, and from its body sprouted the stem of a banana. The man was informed in a dream how to plant the banana.

THE ORIGIN OF GAMODA.

269-271. The first gámoda plant sprung up from a kangaroo's semen which had run out on the ground. The gámoda is used by the people to promote the growth of their gardens. The gámoda grew up from the dung of a kangaroo, and a man was instructed in a dream how to use it. The people were eager to taste the gamoda, and some of them drank so much of it that they died.

IX. VARIOUS CULTURE MYTHS (272-278).

HOW FIRE CAME.

272. Kapia, the Black Cockatoo brought Fire to Kiwai. Kapía brought a firestick from Manávete to Méuri and Dáve in Kíwai, and the fire caused the red spots round the corners of its mouth. It was some time before Méuri got used to the fire. A number of people came over from Manávete and joined Méuri and Dáve in Kíwai.

273. How Turuma of Gibu was taught the Use of Fire by Gibunogere. Turúma who had no fire was visited by Gíbunogére who lived underneath the ground, and the latter gave him fire. Turúma fainted the first time he sat down close to the fire.

274. How the Torres Straits Islanders obtained Fire. Hawía and his mother lived in Bádu and had no fire. A crocodile living some distance off had a fire but did not give the two former any. Hawia went to Búdji and stole fire from a woman who had a little flame constantly burning in her hand. He swam back to Bádu with the fire. The crocodile went into the water for ever.

275. How a Gururu Man was taught by a Spirit to make Fire. A spirit asked the man in a dream to saw a piece of wood with his bow, using the bow-string as a blade, and in that way he discovered fire. He taught the people to do the same thing.

276. How Various Animals were sent to fetch Fire. The Másingára people sent various animals to fetch fire, but only the ingua (a kind of iguana) succeeded in bringing fire over from Túdo island, swimming all the way.

THE FIRST IRON HARPOON-HEAD.

277. An iron harpoon-head which had come off a dead dugong drifted ashore, being kept afloat by the rope. It was found by a girl who wanted to give it to her lover, but as he was too young she gave it to his brother. The latter was thenceforth very successful in spearing dugong, and at length the people found out that he had an iron harpoon-head. Everybody wanted it but he kept it and gave the people presents of dugong meat instead.

THE FIRST DRUM IN SAIBAI.

278. A man lived with his blind brother in Sáibai, and they owned the first drum in existence. The blind man stayed at home alone and was forbidden by his brother to beat the drum lest the sound should attract some people. He did not obey and was killed by a man who had heard the sound and carried away the drum. The surviving brother took revenge upon the murderer, and the drum remained in Sáibai.

X. TALES CONNECTED WITH CEREMONIES (279-290).

HOW THE MOGURU CEREMONY WAS INAUGURATED.

279. The mythical Marúnonogére tried to perform the mogúru with various kinds of things before he created the wild boar which thenceforth was a principal feature in the rites. Against Marúnogére's order the pig was killed by one of his men, and after that everybody must die. Marónogére bored a hole where the women's sexual organs are and poured some blood of the pig into the opening. He taught the people the sexual act. Certain people have grown up from worms which formed in the pig's blood.

HOW THE DUDI WOMEN GOT TO KNOW ABOUT THE MOGURU.

280. Some Dúdi people, unable to find a wild pig to use at the mogúru, caught a tame pig and brought it fully decorated into the men's house. The woman who owned the pig did not know what had been done with it and called it, in order to give it food. The pig wrenched itself free and ran to her, wearing its ornaments. Then the men killed all the women who had

seen the pig by burying them alive in a deep hole. The men were killed by the Kíwais who had heard of the incident.

THE PUNISHMENT OF THE DAVARE PEOPLE WHO LET OUT THE SECRET
OF THE MOGURU.

281. One of the new men" at his initiation in the mogúru gave the women a hint of the secret. The men summoned some Kíwai people to kill all the women who had heard of the mogúru.

A SIMILAR PUNISHMENT OF THE WIORUBI PEOPLE.

282. A man committed violence upon a girl and in order to make her keep silence he promised to tell her about the mogúru. She told another girl what she had heard, and the people got to know that the two had been let into the secret. The man and both girls were killed, and after a time the other Kíwais came and killed many of the Wiórubi people who had not guarded the secret better.

THE ORIGIN OF THE TURTLE CEREMONY.

283-284. A man saw two stones coming towards him in the water, and in the night they appeared to him in a dream and taught him the turtle ceremony, in which the stones are used. A man found a stone in a place indicated to him in a dream.

AN INCIDENT FROM THE PERFORMANCE OF A TURTLE CEREMONY.

285. While the turtle ceremony was in progress a sorcerer sent a boy to the ceremonial shrine asking him to fetch some of the eggs of a female turtle which was used in the ceremony. For this sacrilege the boy was killed by the people. The sorcerer too was found out and killed.

THE INAUGURATION OF THE MIMIA CEREMONY.

286. The stone which plays an important part in the mimia came swimming towards a man in the water and the following night came to him in a dream and taught him to perform the ceremony.

woman.

THE INAUGURATION OF THE HORIOMU OR TAERA CEREMONY.

287. Waímee, a mythical being of Dáru, hoaxed a woman in the shape of a crab which she was unable to catch, and the next night came in search of her but passed into the wrong The latter became possessed, and while in that state she was taught a ceremony which she introduced among the people. The children, left by themselves, invented a ceremony of their own and were thenceforth lucky in fishing, whereas the grown up people did not catch anything at all. Someone was set to watch the children's doings and discovered their ceremony. It was adopted by the adults, who after that were successful in catching dugong and fish.

THE MAN WHO WAS THOUGHT TO BE DEAD AND WHO RETURNED AFTER THE TAERA CEREMONY HAD BEEN HELD OVER HIM.

288. A man was thought to have perished on a harpooning expedition, and the people held the taera ceremony over him. He was kept in the sea by some being and returned after a time. The people found it necessary to kill him, as his death had already been celebrated. After much hesitation one of the men undertook to kill him in secret. A great blood-price was given his relatives, who accepted the presents without knowing that he had been killed.

SACRILEGE AGAINST THE HORIOMU SHRINE.

Once during the taera ceremony a boy thoughtlessly threw a stick over the screen. into the horiómu shrine. Another boy was suspected of having committed the sacrilege, and the people killed him.

AN INCIDENT FROM THE PERFORMANCE OF THE FIRST GEARA CEREMONY.

290. The people wanted someone to hang up the first few yams on the gåera tree and sent a cassowary to fetch a man from Kíwai for that purpose. After a while they thought that someone else could perform the office, and the wild fowl undertook to hang up the two first roots on the tree. Then the people placed the food on the gaera, and the ceremony went on.

The cassowary returned with the Kíwai men, and on seeing that the people had not waited for him it kicked the whole gaera tree into the water. A fight ensued, and the different animals and birds went to live by themselves in the bush.

XI. COMMUNICATION AND TRAVEL (291–311).

A. LEGENDARY METHODS OF TRAVELLING.

291. The Kubíra people had mounted a large tree which had stranded on the beach and were accidentally carried away when the tide rose. They drifted to Daváre and met the people there who lived inside a large bamboo. The two groups of people made friends, and after a time the Kubíra people returned home.

292. A man travelled down the Fly river on the floating trunk of a tree when he wanted to go and fish on the reefs, and in the same way he was carried back. In the end he was killed by a shark and sting-ray.

293. Wáwui used to travel down the Bínatúri river inside a large bamboo and met Idamári who lived at the mouth of the river.

B. ANCIENT COMMUNICATION BETWEEN NEW GUINEA AND THE TORRES
STRAITS ISLANDS.

294. The Canoe which drifted from Daru to Yam. As an introduction to the taera ceremony the Dáru people held a race with toy canoes, and one of these drifted to Yam where it was found by the people. They wanted to see where it came from and sailed over to Dáru in a log-canoe. There they were taught the taera ceremony and obtained dug-out canoes in which they returned home. They introduced the taera in the Torres straits islands. After that a regular communication began between New Guinea and the islands.

295. The Episode of the Arm-Shell in Waboda. The Yam and Dáru islanders bought a canoe in Wáboda, giving an arm-shell in exchange for it. While digging a ditch in his garden the seller accidentally happened to bury the arm-shell under the earth cast up from the ditch. The man thought that one of the Dáru visitors had stolen the arm-shell and killed him. Shortly afterwards his mistake was found out, and much wailing took place. The Dáru and Yam islanders sailed home singing a mourning song.

296. The Hiamu People emigrate from Daru to Torres Straits. The Híamu of Dáru lost many people in the fights with their enemies and determined to leave their island and go and live elsewhere. They sailed over to the islands in Torres straits.

C. SAILING AND TRAVELLING ADVENTURES.

297-306. Various instances of shipwrecks and other adventures on the sea, and also incidents on journeys overland.