sort of patron of women. He it is who creates the

account the result is direful; women of hi

eks there is to be seen, when it is dry, a hole in the ground. As water runs along, the bed of this creek, g

. No one would dare to touch this stone where t

ahloo. Should a man go to drink there he sees no snakes, but no sooner has he drun

of the ho

en they will seize a mother and be incarnated. This resembles the Arunta belief, but with the Euahlayi the spirits are new freshly created beings, not re

, and through the medium of this woman he incarnates perhaps twins, or at least one baby. No doubt were it not for s

ly to their mothers without the

ied the spirits who transform them into these bunches, the red flowers being formed from their baby blood. The spirits of babies and children

woman they know, which seems very accommodating in

same woman, who as result is the mother of twins, and the object of much opprobri

melys said, on hearing

of one of them and killed it.' The woman who made this speech I

h the utmost contempt since their birth, and dec

inning with his tongue out, as if to say, 'There's

a whirlwind coming, and avoid drooping Coolabah trees, believing

d from a Coolabah tree; should this leaf not be removed it will carry the baby back to spirit-land. As soon as the leaf is taken away the baby is ba

fers, and makes a muffled clicking sort of noise with her tongue rolled over against the roof of her mouth, then croons the charm which

nai Bi

noo Bi

noo Bi

langoo B

o oonah B

transl

to me,

o her,

o him,

o one,

o all,

are very careful every new moon to make a white cross-like ma

k at the full moon, nor let their babies do

ing a woman who has the temerity to stare

stuff like pine pollen, from the joints of the Bingahwingul, or

ut. They make a smoke fire of Budtha twigs and hold the baby in the thick of the smoke. I h

so that the child might grow lissome and a good shape, and she always saw that her baby's mouth was shut when the child was asleep lest an evilly dis

it is a sure sign of 'debbil debbil'; the child, to esca

be laid flat on her moobil-stomach: for the passing of

e the precautions. As soon as a baby begins to crawl, the mother finds a centipede, half cooks it, tak

layi g

nnoomer

ooroon

ayer deer

ayi gh

h me

nd

ot s

what to ano

ll such

d b

led click of a rolled-up tongu

bones. At the age of about four, the mother takes one of these wings and beats the child all

an gil

dee goo

goonu

nbul d

charm

wimm

o swim

wat

to st

child made a

ir tribal marks cut on them. The nose was pierced at midwinter when ice was about, with which to

e, and often wore a mouyerh, or bone, through it. A white

se and put that bone there? No goo

ress up and down, and finally an

ou sing good. Sposin' cuggil-bad-smell you put bone longa nose no smell 'im. Plenty good make hole longa nose, no good make hole longa ears,

a baby betrotha

kind to her mother, perhaps she is owed to his kin by her own; any way the granny of the baby girl puts feathers, whi

ember him, because yo

head and puts them on to his; that makes i

ly betrothed, to some old chap whom they did not wish to marry. Perhaps the old fellow will already have a wife or so, a man can have

absence of her husband speak to a young man, she will probably get a scolding from the old wife and a 'real hiding' from the old man, to whom the old wife will report her conduct. Quite young men often ma

ification for a woman; she never seems to be too

never claims her while she is yet Mullerhgun, or chi

cooped-out hollow she has made in the earth, saying to her, 'You are to be made a young woman now. No more must you run about as you please. Here must you stay with me, doing as I say. Then in two moons' time you shall go and claim your husband, to do for ever what he bids you. You must not sleep as you lie there in the day

makes a ringing no

the camp begin to talk, or even if you hear them laugh or sneeze. If you do not, then grey w

woman for so long, and were glad enough when she told them they were to move

ng fibre, plaited and tied with some Kurrajong string, from over the cars to the back of the head; in this band, which she had painted white, she stuck sprays of white flowers. Sweetly scented Budtha and clustering Birah were the flowers most used for this ceremony. Should neither of these be in bloom, then sprays of Collarene or Coolibah blossom were used. When the

heal tree was placed through the hole in the septum of

udtha leaves to carry, and told her what to

, the girl, holding the smoking

ming they began to sing a song

er she threw the smoking Budtha twigs away, placed a hand on each of his shoulders and shook him. Then she turned and ran back to her new camp, the women singing

nd she on the other. For a moon they camped so. Then the old granny told the girl she must camp on the same side of the fire as her betrothed, and as long as she lived be his faithful and obedient wife, having no thought of other men. Should he ill-treat her, h

however, he is never allowed to speak. Failing a mother-in-law, the presents are given to the nearest of kin to

d of the subjection of the women, but

men, New Testament for women. The black men keep the inner mysteries of the Boorah, or

naturally so; the men want their hands free for hunting en

en who come a few days after the Boorah to bring presents to the women relations of the boys who have been initiated. The Kumbuy are

ou my

ike a muffled bar

'bahing' comes from, and bring in the gifts, which t

ld an uninitiate have a wife, which of course is improper, the Kumbuy decline to recognise her; and should she presume to answer their spirit back, they make in token of displeasure a thudding no

Kumbuy thud the earth in answer t

ealousy even in the

ent west even the death penalty for wantonness wa

arest male relations made a ring round her, after having bound her hands and feet, and to

bound and given to her betroth

the other, and when exhausted is unbound and left by her relations to the men to do as they please to her-the almost inevitable result is death. With t