l

216, 247, 252, 414, 453; narratives of women in child-bed, no. 215, 216; if a child is contemplated, the husband must not cease cohabiting with his wife before the making of the child is completed, no. 7, p. 460, foot-note; spirits of women dead in child-bed, no. 78; women in child-bed become malignant beings, no. 157; a man must not go out hunting, etc., while his wife is pregnant, no. 298. Birth: a man who had sexual intercourse with the ground, after which a child was born in the ground, no. 21, p. 118; a woman who brought forth certain vegetables, no. 44 E, 264; a hawk brought forth by at woman, p. 227; children born by female animals in cohabitation with men, no. 228-231; the woman who fed on cassowary meat or eggs, and subsequently gave birth to a boy with one leg like that of a cassowary, no. 369; children who were born after their mother's death, no. 469, 470; a girl who had a child although she was not properly married, p. 487; preventing a child-birth from taking place. no. 254. Miscellaneous instances: magic practised on a new-born boy in order to make the girls love him when he has grown up, no. 454, 454 A; the navel-cord, no. 22, p. 485, 487, no. 457 C. See Marriage, Sexual life, Women.

Blood, no. 88, 338, 450.

Bridge; constructing a temporary bridge and raft, p. 85, 209.

Bullroarer, no. 261.

Burial and mourning customs, p. 12, 117, no. 69, 75, 77, 86, 100, p. 213, 215 sq., 218, 240, no. 245, 248, 318, 328, 329, p. 396, no. 476, 477; the use of funeral platforms, p. 12, no.

1

2 A, 36 C, p. 118, no. 134 A; the importance of burying dead friends, p. 431; transfixing dead bodies on sharp sticks at the bottom of a hole in the ground, no. 357; dead bodies left without burial, p. 233, 235; dead people not buried in the ordinary burying ground, no. 178; cutting up and burning the dead bodies of evil beings and animals, p. 219, 228, no. 157, 168 B, 187, 189, 252, 252 F, 329, 388, 408, 413 D, F, G, 417, 431; throwing them into the water, no. 141, 143, 179, 181, 183; ideas regarding dead bodies, no. 27; abandoning a garden where a dead body was lying, p. 404; precautions taken by some men who had' sexual connection with a dead woman, p. 398; bones and other parts of dead bodies used in magic, no. 112, 122; preserving the skulls of dead relatives, no. 2 A, 36 A, C, 38, 39, 40; using a skull for a drinking cup, no. 40, p. 119; the man who wanted to come to the land of the dead clean and shaven, no. 471 A. Destroying part of the property belonging to a deceased person, no. 328; people do not want to take the belongings of a person who has perished, no. 329. See Death, Spirits of the dead, War

1

and fighting.

Calendar, p. 482, no. 451. See Astronomy.

Cannibalism, see Food.

Canoes; description of dug-out canoes, pp. 8 sqq, no. 59, 94. 294; the making of canoes, no. 137, pp. 494 sq.; a canoe is made out of the trunk of a tree which was floating about, no. 52; magic practised in the making of a canoe, p. 166, no. 494, canoes made out of solid logs, their equipment, no. 54, 59, p. 151, no. 294, p. 499; „,half canoes", p. 9, no. 3 A, p. 152, 155, no. 147, p. 389, no. 420, 490; the first canoe brought from Mawáta to Sáibai, no. 59; canoe traffic, no. 59, 153 B, 294, 295, 353, 364, p. 499; giving skulls in

"

exchange for a canoe, p. 156; decorating the canoes before a journey, no. 489; a snake or fish changing into a canoe, no. 413 A, B, 419, 454 B; a canoe which travelled about of its own accord, no. 54; a canoe which travelled under water, no. 419, 442. See Travelling.

Ceremonies and observances; magic wrought with objects which have been used in the ceremonies, no. 286. p. 340, 343, 344; observances kept when drinking from a certain well, no. 495; after drinking from a certain well the people tie a bundle of grass to a tree growing close by, no. 495; the disaster which followed when the women and children became cognizant of a certain secret ceremony, no, 365 A; the great ceremony of the Másingára people, p. 79, no. 9 A; the gáera or harvest ceremony, no. 41, 106, 290; the mimía ceremony, p. 13, no. 51, 286; the name of mimia not mentioned to women, p. 351; the mogúru ceremony, no. 73, pp. 339 sq., no. 279-282, 470, 485; the presence of no stranger is tolerated at the mogúru, no. 8 A; the women and children who were killed when they learned the secret of the mogúru, no. 280–282; a misleading name is used of the mogúru in speaking to women and children, no. 281, 282; the punishment of the people who let out the secret of the mogúru, no. 280-282; the taera or horiómu ceremony, p. 90, 92, no. 55. p. 160, 172, no. 71, 91, 287-289, 294, p. 365. no. 313, 329, 468; a stone is used at the mimia and táera, pp, 350 sq., no. 287 A, C; the women kept in ignorance of the character of the táera, p. 352; a boy killed for having committed a sacrilege against the táera, no. 289; the visit of strangers at the tuera causes disaster, no. 19; introduction of the taera ceremony to the islands in the Torres straits, no. 294, 296; the Turtle ceremony, no. 86, 261, 283-285; a boy killed who committed sacrilege against the Turtle ceremony, no. 285. See Dances.

Character of the natives (excitability); people become so frightened that they fulfil their wants involuntarily, p. 66, 271, 316, 398 (bis), 458, 502; they fall into a swoon when first seeing fire, eating food which is new to them, or when meeting some unexpected phenomenon generally, p. 83, no. 15 B, p. 95, no. 43, 60 A, 111, 201, 263, 272, 273, 468; men who shoot off arrows blindly in anger, no. 5, p. 95, no. 233; the man who brooded on his people and at the same time lamented their fate beforehand, p. 138, 153. Children, tales of, chapter XVII (no. 408-412); kept in ignorance uf bullroarers, no. 261; of

revenge

certain ceremonies, see Ceremonies. See also Birth, Family, Games, Initiation, Property. Commerce and trade; barter, p. 327, no. 467 A, 485, 489; procuring certain things from other

'

places, no. 46, p. 271, no. 257; stone axes d:o, no. 335 B, 467 A; near relatives mutually accept no payment from each other, no. 300; a man loans his wife or daughter by way of paying for certain things or services rendered, no. 56, 246, 261, p. 393, no. 481; a woman loans herself for the same purpose, p. 128, 129, 131, no. 133. Exchanging and distributing presents, see Social intercourse; canoe traffic, see Canoes.

Communication, see Travelling.

Courtship, see Marriage.

Culture myths, chapter IX (no. 272-278); tales of agriculture no. 261-271; tales connected with the ceremonies, no. 279--290; the first use of beheading knives, no. 6; how the Iasa women

were taught to wear petticoats and to carry their babies in baskets, no. 7; how the Iasa men were taught to smoke, no. 7 E. See Canoes, Fire, Implements and objects. Dances, p. 11, 12 sq., no. 9 C, 22, 40, pp. 116 sq., no. 44 J, 46, 57, 64, 76, 94, p. 230, no. 155, 173, 180, 204, 213, 256, p. 322, no. 282, 352, 287, 290, p. 429, no. 379, 420, 454; for promoting the growth in the gardens, no. 44, B, C, 261 A; the birds who held a dance, no. 444; mimetic dances, no. 457; a croton twig is used as a symbol for inviting people to a dance, p. 457. See Ceremonies, Songs, War.

Dárai, a mountain in Díbiri, no. 44, p. 132.

Death; the first man who died, no. 21-43; dead people who return to life, p. 83, p. 121, no..

47 B, 91, 93, 184, p. 343, 424, no. 389; a dead mythical animal returning to life, no. 187; preventing death from entering a house, no. 26; people who have never crossed the threshold of death, no. 9, p. 157; sleep in an intoxicated state is called "death", p. 329; people's life, bound up with the existence of certain beings and things, no. 40, p. 342, no. 279 B, 415; if a person is predestined to be killed, the blood from his death-wound sometimes appears beforehand in the form of a light, no. 338. Responsibility for certain deaths, see Social intercourse; see also Burial, Soul, Spirits of the dead, War. Dreams, narrated, no. 65, 66, 70, 93 101, 123, 124, 126-128, 387-407; nightmare, no. 66, 101, 125, 391-398, 401-403; interpretation of dreams, omens in dreams, no. 99, 387-390, 402; dreams which come true, no. 334, 478, 478 A; the soul of a person who is dreaming flies about, no. 388; people learn various things in dreams, p. 502. Visitation in dreams (people converse with strange apparitions and sometimes receive advice from them in various matters): mythical beings and animals, p. 13, 66, 83 (bis), no. 50, p. 187, no. 103-106, 113 A, 115, 122-129, p. 213, no. 145, 165, 261 A, 263 A, B, 268, 275, 284, 287, 412, p. 470, no. 439, p. 502, no. 472 A, B; spirits of the dead, p. 82, no. 44 A, 58, 93-101, p. 240, no. 155, 236, 267, 318, 366, 387, 392, 396, 401, 405, 422, 447, p. 502, no. 469; the spirit of a slain crocodile, pp. 470 sq.; the stones used at the Turtle and mimia ceremonies, no. 283, 286; bullroarer, no. 261; coconut, coconut tree, 262, 263; yam, no. 264; taro, no. 266; gámoda, no. 270; mythical beings cause people to become drowsy and subsequently to fall asleep in order that the former may visit them in a dream, no. 105, 123, 129, 287; people go and sleep at the abode of some mythical being in order that the latter may come to them in a dream, no. 106, 130; for the same purpose people sleep close to some object belonging to a mythical being, no. 266, 286, 472 A, B; people summon their dead. parents to appear to them in a dream by sleeping close to their skulls; sometimes they threaten to break the skulls, if the spirits do not appear promptly, no. 61, 460, 464; in order to induce the dead parents to appear in a dream people perform certain rites on their graves, no. 366; mythical beings present things to people in dreams, no. 65, 115, 123, 128-130, 407, p. 470.

Dress and ornaments; how the women were taught to wear petticoats, no. 7, 9, pp. 84 sq., no. 197; the women are said to have kept a short stick in their vulvae before they wore petticoats, no. 7 B; a man dressing like a woman, no. 232; a woman dressing like a man, p. 129; making an armlet out of a boar's tusks, p. 503; the story of an arm-shell, no. 295;

magic medicines" applied to ornaments. no. 22, p. 286; the string of women's grass skirts used in magic, p. 166, 272, 485, 487, no. 454 B; people smear face and body with mud in token of sorrow (smearing oneself in mourning, see Burial), no. 20, p. 98, 234; 365; decorating oneself in token of some certain deed, no. 349; decorating and painting a pig like a man at the mogúru ceremony, p. 342. Mourning, dancing, and fighting accoutrements, see Burial, Dances, and War; see also Sexual life.

Eggs; associated with fertility, eggs of bush-fowl, cassowaries, and turtle used as garden „medicines", no. 99, 414 A; turtle eggs from the Turtle ceremony used in magic, no. 285; how two bushfowl eggs were transformed into a man, no. 454 B; collecting eggs of the bushfowl, no. 138..

Excrements, no. 44 F, 270, 268 B.

T

Explanation of certain conspicuous features in nature as well as in animal and human life; how certain creeks, rivers, and channels were made, no. 46 (bis), p. 138 (bis), no. 116, 421; why there is always a rough sea and muddy water near Kiwai and Wáboda, no. 46 C, D, p. 128; how a clear place was made in the bush at Madíri, no. 117; why there are many stones in Yam island, no. 54; how the reefs and sandbanks in the Torres straits were made, no. 54, pp. 156 sq., 503; why the sea breaks at high water, p. 498; how the swamp and water-hole in Boigu were made, no. 495; how lightning is caused, no. 457; the origin of the different quarters of the moon, p. 486, 487, no. 454 B; why opossums have short ears, no. 435; why dogs are tormented by flies, and why they have to eat all sorts of food thrown away by the people, no. 435; why the tail and hind legs. of a certain rat became white, no. 263 B; why animals and birds are in enmity with each other, p. 497; why the bodies of certain birds and fish have a distorted shape, and how the peculiar habits of some animals originated, pp. 498 sq.; why crabs are plentiful at Mábudaváne, p. 194; how octopuses were made, p. 503; why there are many ant-hills in Manávete, no. 47 B; how ants' nests came into coconut trees, no. 443; how certain wasps became black and yellow, no. 447; why there are many fruit- and pandanus trees in Daváne, no, 48; how trees came to grow in Kiwai, no. 450; why coconuts have a hole and two notches, no. 262 A, B, 263; why the leaf-axils of coconut trees are provided with fibrous envelopes, no. 262 B, G, E; why the number of coconut trees varies so much in different villages, no. B, C; why the trunks of some coconut palms are reddish, no. 262 E; why different methods of skinning coconuts are in use, p. 322; why the Máo people have ugly noses and the Iása people fine ones, no. 4 A, B; why there is a wider space between the thumb and index than between the other fingers, p. 52; why hair grows in certain parts of the human body, pp. 495 sq.; the origin of women's menstruation, no. 279; why the canoes of the Torres straits islanders have a smell of decaying fish, p. 128; why the Díbiri people have inferior bows and arrows while bushmen in Dáudai have fine ones, no. 50; why the Másingára people have no harpoons and do not spear dugong and turtle, p. 503.

Fabulous men and women, chapter II (no. 21-61); people with grotesque and monstrous bodies, chapter XIV (no. 365-373); people engaged in fabulous occupations, chapter XV (no. 374-386); two women grown together back to back, no. 34, 35, p. 117, 118 (bis); the

not necessitated to walk, because the ground moved underneath his feet,

1

p. 124; the man with the large penis, no. 43, 44, 273, 366; the man with the large scrotum, no. 50, 50 B, 367; the people who by mere gestures or words killed animals, no. 9 E, 58; the woman who was like a pig, no. 62; the woman who could cause the sun to accelerate its course, no. 155; the woman who could make herself insensible and withdraw into the ground, no. 264; the man who had no legs, no. 452; the man to whom everything was strange and new, no. 164, p. 314; the people who disappeared into the sky, no. 9; the Aromo people who live in the sky, no. 454 C;

Mythical men: Adíri, Dírivo, and Sopúma, the rulers of the dead, no. 42, 43, 63; Baráne (Baráni), no. 1 A, 216, 272 A; Basimu, or Wápinogére, no. 28, 133; Begerédubu of Wáboda, no. 56 F, G, 109, 262 B, 442; Dági of the long arm, no. 263 B, 365; Dápe, no. 46, 47 C, D; Ganúmi, the moon-man, no. 453-455; Gíbunogére of Gíbu, no. 27, 273;Gúbo and Móiso of Gímini, no. 110-112; İkuri no. 4, 473; fo, no. 4, 473; Keáburo, no. 46, 57; Kogéa of Daváne, no. 37, 47-49, 52, 298; Kúiamo, the great fighter of Mábuiag, p. 137, no. 60, 457 B; Mérave (Mórave) of the famous drum, no. 47 A, C, D, 56, 109, 262 A; Meréva of Saibai, no. 52, 59; Meséde, the great marksman, no. 45-50, 56 A, B, 262 B, 454 B; Méuri, the first man who lived, no. 1, 22 A, E, 24, 25, 37, pp. 116 sq.,. 119, no. 272; Míbuabéra of Míbu, no. 37; Morévanogére of Móre, no. 44, 47, 457; Mórigíro, no. 46, 57, 262 B; Nábeamuro, the great fighter, no. 46, 57, 262 B; Nága, no. 5255, 294 C, 457 B; Nímo and Púipui who brought the first canoe to Sáibai, no. 59, 278; Samáriabéra of Samári, no. 37; Sésere, the harpooner of dugong, no. 61; Sído, the first man who died, no. 21-43, p. 116, 119, 123, no. 63, 64, 296; Sígai, no. 53, 54; Sóido (Sóidonogére), the promoter of agriculture, p. 118, no. 44, 47; Tágai (Tógai), the star-man no. 60 G, 451, 452; Wáiati, no. 52, 457 B; Waímee, no. 37, 287; no. 53-55; Wakea, Wawa of Mábudaváne, no. 102, 103: Wía no. 1 A, 206; Wíobádara of Abaúra, no. 108. Mythical women: Abére no. 46, 27, 51; Básai and Kaibáni of Páho, no. 37, p. 149, no. 107; Díbiri-Sagáru (Dámera-Sagáru), no. 45, 47, 48; Pékai, no. 44; Pónipóni, no. 457; Sagáru, no. 22-25, 27, pp. 116 sq., 118 sq.; Úa-ógrere, who had always existed and who created the Másingára people, no. 9.

Family, the; husband and wife (conflicts and quarrelling, their mutual relations, polygamy and jealousy, conjugal infidelity), no. 4, 23, 57 A, 77, 123, 157, 172, 214, 220, 225, 233-241, 247-251, 307, 478, 4888; loaning and exchanging wives, no. 7, 57 K, 217; a man loans his wife or daughter by way of paying for certain things or for services rendered, see Commerce and trade; quarrel between parents and children, no. 252, 465, 474; parents who kill their children, p. 240, 253, 254, 454, 474, 482; quarrel between brothers, no. 49, 256-260; between sisters, no. 2, 255; adoption, no. 57, p. 185, no. 138, p. 427, no. 460, 482, 489; adoption of a man by a mythical being, no. 185. See Children, Initiation, Property, Sexual life, Social intercourse, Women.

F

Fire, the origin of, no. 1, 1 A, 3 A, p. 83, 87, no. 15 C, 16, 43, 44, 52, 57 L, 60 A, 272-276;

making fire: by drilling or rubbing pieces of wood, no. 57 L, 58, 59, 276; by sawing a piece of wood with a bamboo rope or with the bow-string, p. 83, no. 275; by taking out one's teeth and rubbing them against a piece of wood, no. 43; people who have a