luck every time." The mat was put among the other discarded things, and once more Marúnogére tried his luck, this time using a bundle of firewood beautifully ornamenied. But again the people were defeated, and the result was also the same when Marúnogére used a basket of crabs and shellfish for the dance (abbrev.).

Beaten on every occasion Marúnogére thought over the matter all night. In the morning he sent the women to make sago and cook some of it for him, and when the sago was brought to him he swallowed the whole lump (,,like a cassowary") without breaking it up or chewing it In the morning Marúnogére picked up the husk of a coconut and went and sat down on a wárakára-tree for a natural want. He was relieved of the lump of sago which was still intact, but when Marúnogére looked at it he exclaimed, "Oh, that no ne (excrement), that's pig he fall down," for the sago had turned into a little pig. The animal grew very quickly, but had no tail and no hair and could not grunt. Marúnogére threw the crooked fruit-stalk of a coconut at the pig, and it fastened to the animal and became its tail, and in the same way he made the hair out of the fibres of the coconut-husk. The long tusks as well as the smaller teeth were made of the white kernel of the coconut, and after breaking the coconut shell in two Marúnogére transformed the two halves into the ears of the pig. The hole in a coconut-shell became the mouth of the pig, and the two marks close by, its eyes. When the pig was there complete, Marúnogére patted its cheek with his hand and said, "Oh, good fellow pig, that my boy that," and the pig grunted its pleasure. Marúnogére named it boromo which is the big (general) name" of a pig, and also called it onéanogóre, savádí, múmu, abtri, séseboí and búbu, and he gave it his own name too, Marúnogére.

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On leaving the pig Marúnogére said to it, „You sleep here, I send all people come take you where I stop. You no kaikai (bite) him (them), that (they are) all brother belong you." He returned home and sent his people to fetch all his dogs. The two principal dogs were named Bígama and Wáuri, and in order to make them fierce in fighting pigs Marúnogére gave them some medicine" consisting of parts of mosquitoes and ants as well as bones of the óriogoruho (which the people find in the bush, cf. no. 135), for these are „fighting thing". The names of the other dogs were Éamábu, Wóiworo, and Wápasíosío.

Marúnogére sent the people in quest of the pig which he had just made, but he did not tell them what kind of an animal it was, only said, "You fellow take that dog, you go there where dog he bark. You no kill that thing, you bring him." But the people did not find the right thing at first. The dogs started an úme (small iguana), which was brought to Marúnogére with the question, "This one?" "No this one," he replied, "you fellow leave him same place where bundle arrow (and the other things previously used for the ceremony) he stop. You fellow go back, he got one thing there, by-and-by you find him." Next the people caught a large iguana which they brought to Marúnogére asking him, „This one?“ „No, you leave him where all thing he stop. You go, another thing he stop, by-and-by you find him." In the same way the people brought him a rat, wallaby, kangaroo, cassowary and éterari (monstrous wild iguana, cf. no. 2), but none of these animals was the right one, so they were left with the other discarded things, and Marúnogére told the hunters to try again (abbrev.).

At last Bígama and Wáuri, the two dogs, found the pig and started barking furiously. The pig grunted and moved a little, and the terrified people called Marúnogére. „No, I no can

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come," he answered, you no kill him, dog he catch hold him. You catch him, make fast two leg and mouth belong him, make tight. You no fright, that (is) small brother belong you, he no fight you, no bite proper. You bring him come." Then the people all made for the pig, and the two dogs, the éterari and the wario (large hawk which is Marúnogére's bird) all caught hold of it, and it was tied up with ropes. Just then Marúnogére's youngest son named Wápaópu came up carrying his bow and arrows, and he shot the pig dead with a bamboo-headed arrow.

How Marúnogére's pig was killed. Drawn by Námai of Mawáta.

The news was brought to Marúnogére, Wápaópu been kill that pig," and the people all cursed at the young man saying,,,Marúnogére want keep that pig, what for you kill him?" Marúnogére was very angry and said, "No good you been kill him. I been tell you first time. Suppose you kill him that pig, by-and-by everybody he dead. That pig he dead, everybody he dead all same. No my fault, you fellow fault. I been make you fellow life-thing, I want you fellow keep him all time: man no dead."

The pig was carried close to the dárimo and left there in the bush, and by Marúnogére's order it was beautifully decorated with all the ornaments worn by a man on festive occasions. Then it was carried into the dárimo and placed on a platform close to the central post. None of the women knew what took place, but the "new boys" were initiated, and there was a great dance. The big men" were standing in a line with their legs apart, and the boys had to crawl along under the tunnel of legs and then over the pig from behind, and the same fighting medicine" was administered to them which Marúnogére had given his dogs.

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As soon as the dance was over, Marúnogére and his wife, whose name was Dódi-ábere died. People he kill him pig," the narrator said, life belong Marúnogére he finish. Suppose they no been kill him, Marúnogére he life. Boy he no been listen Marúnogére, that's why he dead. Marúnogére want make him hard people, more strong, that's why he dead."

Marúnogére's intention was that the pig should have been captured alive and brought into the dárimo. Then he would have rubbed the head of the pig with the medicine" and after

wards given it to the young men. After the ceremony the pig would have been allowed so escape into the bush.

In the morning Marúnogére returned to life for a short time, but his wife remained dead. He told the people to cut up the woman and pig, and collect some of their blood in a bamboo tube and the rest in a basin. Some of the flesh of both was to be divided among the men and also fragments of the arrows, coconuts, firewood, and other things which Marúnogére had used in his former attempts to hold a mogúru. The people dried the flesh till it was hard as wood, and the mixture of the various medicines" formed a "good poison“, so much so that the smallest quantity of it was sufficient to kill any man.

At that time the women's vulva had no opening. In the night after the ceremony Marúnogére took a bone dagger and the bamboo tube full of blood, and lighting a torch went into the women's house. He bored a hole in each woman with the dagger and poured a little blood into the hole. The women's menstruation ever since then comes from that blood. When the women woke up in the morning one after another of them said, "I got blood! You got blood? you got hole?" "Yes," they all whispered, no you one man (alone) everybody." Marúnogére paired the people off, man with woman, and showed them where they were to sleep. The next night the whole house was gently rocking, and Marúnogére who knew what it all meant said, „Oh, kobóri (has connection with) woman now.“ The people did not know these things before, Marúnogére taught them. In the morning they were all very pleased and happy. After a time the women became pregnant and their breasts grew large. (Cf. no. 7).

The basin of blood was left in the bush, and after some time worms bred in it, and they had arms and legs. Marúnogére had set some men to watch the basin, but one day they carelessly went away, and the worms escaped. Some of them became men and women and others pigs. Since that time there are many pigs in the bush. Marúnogére's own people properly belong to Iása, and those who grew in the basin are the rest of the people on Kíwai island.

One night wings sprouted on the basin, and it began to fly about in the dark in the shape of a bird crying out, „Óo, óo!" That cry can sometimes be heard by the people, and it forebodes some very adverse event, generally a great sickness. The bird's name is óo.

After the mogúru ceremony had been performed with the pig, Marúnogére by way of trial sent his men to fight another people, and this time they were victorious, killing many of the enemy. Marúnogére was very pleased and said, "That right, first time I wrong. That good fashion I been give you, you carry him all time. Catch him pig, make dance, send him backthat fashion he finish now. This time you take fashion belong me, kill him pig." Marúnogére told the people to cut up his body after his death and keep some of his flesh and that of a mogúru pig, for they were a strong medicine". When mixed together and given to the young men they would make them great warriors and successful harpooners, and they could also be used as a poison for killing people. Later on the people also learnt to put a little of the same mixture (or a little of the pig's meat only) in the ground when planting their gardens, and it is further used for controlling the weather.

When Marúnogére died, the people cut up and kept his flesh, as they had been told, and in some places they have preserved small pieces of dried human flesh which is said to be that of Marúnogére's body.

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It was not for the Kíwai people only that Marúnogére inaugurated the mogúru ceremony but for every people. (Námai, Mawáta).

A.

Some parts of the mogúru include certain sexual orgies in connection with the initiation of youths and girls, and it is stated in this version that Marúnogére (who was a Máubo man) at first used to hold that part of the ceremony alone with the boys and girls in a hole in the ground where they hid away from the rest of the people. Afterwards the ceremony was performed in the men's house. Marúnogére and another great man named Gibógo quarrelled as to the correct way in which to perform the moguru. The latter wanted everbody to take part, while Marúnogére wished to keep the ceremony secret and to give prominence to the sexual aspect which were to take place in the dark. On account of the quarrel Gibógo and his followers left the rest and went up into the sky where they cause the thunder in order to frighten Marúnogére and his people. (Námai, Mawáta).

B. Máruu (or Marúnogére), a Máubo man living in Dibiri, at first held the mogúru in a hole in the ground with the grown-up boys and girls. Referring to this incident a verse of a serial song says,

Inside ground dárimo belong Máruu he move him (when the

He used a tiro-mat for the ceremony as in the first version. Máruu's intention was to make people come long life", but when on the contrary many people died, he had to give up holding the mogúru in the ground and built a large house. Instead of the mat he used a live snake which after the ceremony was let loose in the bush, but that method too was no good. Then he made a pig as in the first version. The end of the snout was made of the sprouting end of a coconut (which curiously resembles a pig's snout). Máruu ordered his men to catch the pig alive but it was shot by his youngest son Wápoópubúro, and the people could hear afterwards the grunting of the invisible spirit of the pig. On learning of the pig's death Máruu said, "You fellow spoil him people. I want give him people long life, make him stop along world; you shoot that pig, people he go dead too." The mogúru was held with the dead pig. Among the ingredients of the medicine" given to the young men was a small piece of the eyebrows of the pig, which would enable them to detect their enemies quickly. One of the mogúru songs runs,

"Kóru máikópu era máikópu. Me fellow dance now, you fellow light fire, look me fellow." Marúnogére's wife Kúe was the first person to die in consequence of the killing of the pig.

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Marúnogére sent somebody to fetch a woman named Samáia to cook his pig: You come cook him meat belong pig belong Marúnogére." "That talk all same 'medicine'," said the narrator,.,,that woman no can speak, 'I no want come,' he come quick." This potent formula is still used by the Mawáta men when they go to another place and want some girl to come to them; they say, "Samáia he no sing out proper name, he sing out that name he all same medicine meat belong Máruu, meat belong pig." The girl is thereby compelled to come to them, and that is why the Mawáta men have married so many women from other places.

you come cook

The dance which the boys and girls held in Máruu's dárimo made the ground shake so much that the house in which the parents lived fell into the water, people and all, and there it is still. At night the inmates light their fires in the house, and some people have seen the gleams in the Máubo river.

Máruu hópu dárimo rémurío. people dance)."

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It is thanks to the power of the mogúru ceremony that the Kiwai people have always been victorious when fighting the bushmen".

Máruu's pig was the first in the world, and the other pigs have arisen from the blood which was shed when the pig was killed. (Amúra, Mawáta).

C. Gíbogo wanted to hold the mogúru in a light place, Marúnogére in a dark hole in the ground. After a time the latter, however, left the ground. He made the pig as in the previous versions. Marúnogére married the boys and girls and bored a hole in each of the latter, pouring some blood into the hole. He also transformed a rat into a dog, and that was the first dog existing. The pig was killed contrary to Marúnogére's orders, and he said, "That pig make him road for all you me dead," and that is why the people do not live long. He caused his house to fall into the Díbiri river and sometimes in the night the fires can be seen shining in the water and the noise of the people can be heard from there (man he yarn, he laugh, play inside that house").

Gíbogo went up into the sky where he causes thunder and lightning; he said, "Marúnogére, you stop along dark place, I stop along light place, night, day he light." (Důáne, Mawáta).

D. At first Marúnogére intended to make use of a woman when performing the mogúru before he created a pig. The pig was caught alive and then killed in the dárimo, and the blood was collected in a large bamboo tube. Marúnogére bored a hole in each woman filling it with blood. The children born of the women were sent by Marúnogére to populate the different parts of the country. (Vasárigi, Mawáta).

E. Marúnogére bored a hole in each of the women and filled it with blood, as related before. (Gaméa, Mawáta).

F. Marúnogére sent a man named Sarárege to catch a pig alive and promised to reward him with a woman. The pig was very wild and unintentionally the man strangled it. Marúnogére said, „Suppose he life, you me life altogether; suppose he kill him, man he dead woman, pickaninny too." By means of the mogúru ceremony the people expect to ,make him big life" for themselves. (Gabía, Ipisía).

HOW THE DUDI WOMEN GOT TO KNOW ABOUT THE MOGURU.

280. The frago people in Dúdi were once preparing to hold a mogúru ceremony. Many day's previously the women had been told to make sago, and early one morning the men went to the bush to kill a wild boar. But search as they would they could not find a single pig, and the same thing happened every morning when they went out with their dogs. At last the people became tired and decided to hold the ceremony with a tame pig. They caught a pig called İragóma by the man and woman who owned it (the name is derived from that of the village). The pig was secured with ropes and the snout was tied up so that it could not grunt, and the people started singing as when returning from the bush with a wild pig,

„Dóveamo ágibe doveamo ágibe busére úramu ágibe doveamo. We been find him pig now, belong altogether man and girl."

The pig was left for a while in the bush near the dárimo (men's house) and all the women and children were shut up in their houses. A wide red streak was painted lengthwise over the pig's head with a white patch on either side, and plumes of feathers were tied on to the head. A great number of arrows were stuck in the ground with the heads meeting above so as to form a roof over the pig. Each new boy was ushered to the place by his maternal uncle who showed him the pig. That's one (thing) we make him," the men said. „You no speak woman, no speak pickaninny. You fellow no more pickaninny now, you come man now.“