 CHAPTER XVIII. Morigu the Mopoke and Balu the Moon. Morigu the Mopoke had been camped away by himself for a long time, while alone he had made a great number of boomerangs, nullanullas, spears, nailamans, and opossum rugs. Well had he carved the weapons with the teeth of opossums, and brightly had he painted the inside of the rugs with color designs, and strongly had he sewn them with the sinews of opossums, threaded in the needle made of the little bone taken from the leg of an emu. As Morigu looked at his work he was proud of all he had done. One night Balu the Moon came to his camp and said, Lend me one of your opossum rugs. No, I lend not my rugs. Then give me one. No, I give not my rugs. Looking round, Balu saw the beautifully carved weapons, so he said, Then give me, Morigu, some of your weapons. No, I give never what I have made to another. Again Balu said, the night is cold, lend me a rug. I have spoken, said Morigu, I never lend my rugs. Balu said no more, but went away, cut some bark, and made a darter for himself. When it was finished, and he safely housed in it, down came the rain in torrents, and it rained without ceasing until the whole country was flooded. Morigu was drowned, his weapons floated about and drifted apart, and his rugs rotted in the water. End of Chapter 18 Chapter 19 of Australian Legendary Tales Folklore This is the LibriVox recording. LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org Australian Legendary Tales Folklore by Mrs. K. Langlo Parker Chapter 19 Uyen the Kurlu Biaga the hawk, mother of Uyen the Kurlu, said one day to her son, Go Uyen, take your spears and kill an emu, the women and I are hungry. You are a man, go out and kill, that we may eat. You must not stay always in the camp like an old woman, you must go and hunt, as other men do, lest the women laugh at you. Uyen took his spears and went out hunting, but though he went far he could not get an emu, yet he dared not return to the camp and face the jeers of the women. Well could they jeer, and angry could his mother grow when she was hungry. Sooner than return empty-handed he would cut some flesh off his own legs, and this he decided to do. He made a cut in his leg with his combo, and as he made it cried aloud, yake, yake, in pain. Sharper would cut the tongues of the women, and deeper would be the wounds they would make, if I returned without food for them. And crying, yake, yake, at each stroke of his combo, he at length cut off a piece of flesh and started towards the camp with it. As he neared the camp his mother cried out, What have you brought us, Uyen? We starve for meat, come quickly. He came and laid the flesh at her feet, saying, Far did I go, and little did I see. But there is enough for all tonight, tomorrow will I go forth again. The women cooked the flesh and ate it hungrily. Afterwards they felt quite ill, but thought it must be because they had eaten too hungrily. The next day they hurried Uyen forth again, and again he returned bringing his own flesh back. Again the women ate hungrily off it, and again they felt quite ill. Then too Biaga noticed for the first time that the flesh Uyen brought looked different from emu flesh. She asked him what flesh it was, he replied, What should it be but the flesh of an emu? But Biaga was not satisfied, and she said to the two women who live with her, Go you tomorrow, follow Uyen, and see whence he gets his flesh. The next day the two women followed Uyen when he went forth to hunt. They followed at a good distance that he might not notice that they were following. Soon they heard him crying as if in pain, Yike, Yike, Yike, Nurogege. When they came near they saw he was cutting the flesh off his own limbs. Before he discovered that they were watching him back they went to the old woman and told her what they had seen. Soon Uyen came back, bringing as usual the flesh with him. When he had thrown it down at his mother's feet he went away, and lay down as if tied from the chase. His mother went up to him, and before he had time to cover his mutilated limbs, she saw that indeed the story of the women was true. Angry was she that he had so deceived her, and she called loudly for the other two women who came running to her. You are right, she said, too lazy to hunt for Emyu, he cut off his own flesh. Not caring that when we unwittingly ate thereof we should sicken. Let us beat him who did us this wrong. The three women seized poor Uyen and beat him, though he cried aloud in agony when the blows fell on his bleeding legs. When the women had satisfied their vengeance, Biaga said, You, Uyen, shall have no more flesh on your legs, and red shall they be forever, red and long and fleshless, saying when she went and with her the other women. Uyen crawled away and hid himself, and never again did his mother see him. But night after night was to be heard a wailing cry of, Buyu guai guai, buyu guai guai, which meant, my poor red legs, my poor red legs. But though Uyen the man was never seen again, a bird with long thin legs, very red in colour under the feathers, was seen often, and heard to cry ever at night, even as Uyen the man had cried. Buyu guai guai, buyu guai guai, and this bird bears always the name of Uyen. Legendary Tales Folklore by Mrs. K. Langlow Parker Chapter 20 Denny Won the Emu and Won the Crows Denny Won and his two wives, the Won, were camping out. Seeing some clouds gathering, they made a bark humpy. It came on terrain, and they all took shelter under it. Denny Won, when his wives were not looking, gave a kick against a piece of bark at one side of the humpy, knocked it down, then told his wives to go and put it up again. When they were outside putting it up, he gave a kick, and knocked down a piece on the other side. So no sooner were they in again than out they had to go. This he did time after time, until at last they suspected him, and decided that one of them would watch. The One who was watching saw Denny Won laugh to himself, and go and knock down the bark they had just put up, chuckling at the thought of his wives having to go out in the wet and cold to put it up, while he had his supper dry and comfortably inside. The One who saw him told the other, and they decided to teach him a lesson. So in they came, each with a piece of bark filled with hot coals. They went straight up to Denny Won, who was lying down laughing. Now, they said, you shall feel as hot as we did cold. And they threw the coals over him. Denny Won jumped up, crying aloud with the pain, for he was badly burnt. He rolled himself over and ran into the rain, and his wives stayed inside and laughed aloud at him. CHAPTER XXI GULLA WALIL THE TOP KNOCK PIDGES Young Gula Walil used to go out hunting every day. His mother and sisters always expected that he would bring home kangaroo and emu for them, but each day he came home without any meat at all. They asked him what he did in the bush, as he evidently did not hunt. He said that he did hunt. Then why, said they, do you bring us nothing home? I cannot catch and kill what I follow, he said. You hear me cry out when I find kangaroo or emu? Is it not so? Yes, each day we hear you call when you find something, and each day we get ready the fire, expecting you to bring home the spoils of the chase, but you bring nothing. Tomorrow, he said, you shall not be disappointed. I will bring you a kangaroo. Every day, instead of hunting, Gula Walil had been gathering wattle gum, and with this he had been modelling a kangaroo. A perfect model of one. Tail, ears, and all complete. So the next day he came towards the camp carrying this kangaroo made of gum. Seeing him coming and also seeing that he was carrying the promised kangaroo, his mother and sister said, ah, Gula Walil spoke truly. He has kept his word and now brings us a kangaroo. Pile up the fire, tonight we shall eat meat. About a hundred yards away from the camp, Gula Walil put down his model and came on without it. His mother called out, where is the kangaroo you brought home? Oh, over there, and he pointed towards where he had left it. The sisters ran to get it, but came back saying, where is it? We cannot see it. Over there, he said, pointing again. But there is only a great figure of gum there. Well, did I say it was anything else? Did I not say it was gum? No, you did not. You said it was a kangaroo. And so it is a kangaroo, a beautiful kangaroo that I made all by myself. And he smiled quite proudly to think what a fine kangaroo he had made. But his mother and sisters did not smile. They seized him and gave him a good beating for deceiving them. They told him he should never go out alone again, for he only played instead of hunting, though he knew they starved for meat. They would always in the future go with him. And so, forever the Gula Willys went in flocks, never more singly, in search of food. End of Chapter 21 Chapter 22 of Australian Legendary Tales Folklore This is a LibriVox recording. LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Australian Legendary Tales Folklore by Mrs Kay Langlow Parker Chapter 22 Gnu the Woman Doctor Gnu was a clever old woman doctor who lived with her son, Gnu, and his two wives. The wives were good either red lizard and bery and the small prickly lizard. One day the two wives had done something to anger Gnu, their husband, and he gave them both a great beating. After their beating they went away by themselves. They said to each other that they could stand their present life no longer, and yet there was no escape unless they killed their husband. They decided they would do that, but how? That was the question. It must be cunning. At last they decided on a plan. They dug a big hole in the sand near the creek, filled it with water, and covered the hole over with boughs, leaves, and grass. Now we will go, they said, and tell our husband that we found a big bandicoot's nest. Back they went to the camp and told Gnu that they had seen a big nest of bandicoots near the creek, that if he sneaked up he would be able to surprise them and get the lot. Off went Gnu in great haste. He sneaked up to within a couple of feet of the nest, then gave a spring onto the top of it, and only when he felt the bow top give in with him and he sank down into the water did he realise that he had been tricked. Too late then to save himself for he was drowning and could not escape. His wives had watched the success of their stratagem from a distance. When they were certain that they had effectually disposed of their hated husband they went back to the camp. Gnu the mother soon missed her son, made inquiries of his wives, but gained no information from them. Two or three days passed and yet Gnu the son returned not. Seriously alarmed at his long absence without having given her notice of his intention, the mother determined to follow his tracks. She took up his trail where she had last seen him leave the camp. This she followed until she reached the so-called bandicoot's nest. Here his tracks disappeared and nowhere could she find a sign of his having returned from this place. She felt in the hole with her yarn stick and soon felt that there was something large there in the water. She cut a fork stick and tried to raise the body and get it out, for she felt sure it must be her son, but she could not raise it. Dick after stick broke in the effort. At last she cut a midgy stick and tried with that and then she was successful. When she brought out the body she found it was indeed her son. She dragged the body to an ant bed and watched intently to see if the stings of the ants brought any sign of returning life. Soon her hope was realised and after a violent twitching of the muscles her son regained consciousness. As soon as he was able to do so he told her off the trick his wives had played on him. Gnu the mother was furious. No more shall they have you as husband. You shall live hidden in my dodo. When we get near the camp you can get into this long big combi and I will take you in. When you want to go hunting I will take you from the camp in this combi and when we are out of sight you can get out and hunt as of old. And thus they managed for some time to keep his return a secret and little the wives knew that the husband was alive and in his mother's camp. But as day after day Gnu the mother returned from hunting loaded with spoils. They began to think she must have helped from someone. For surely they said no old woman could be so successful in hunting. There was a mystery they were sure and they were determined to find it out. See they said she goes out alone she's old and yet she brings home more than we two do together and we are young. Today she brought opossums, piggy billas, honey yams, quatha and many things. We got little yet we went far. We will watch her. The next time old Gnu went out carrying her big combi the wives watched her. Look they said how slowly she goes. She could not climb trees for opossums. She's too old and weak. Look how she staggers. They went cautiously after her and saw when she was some distance from the camp that she put down her combi and out of it to their amazement step Gnu their husband. Ah they said this is her secret. She must have found him and as she is a great doctor she was able to bring him to life again. We must wait until she leaves him and then go to him and beg to know where he has been and pretend joy that he is back. Or else surely now he is alive again he will some time kill us. Accordingly when Gnu was alone the two wives ran to him and said why Gnu our husband did you leave us? Where have you been all the time that we our wives have mourned for you? Long has the time been without you and we your wives have been sad that you came no more to our do. Gnu the husband affected to believe their sorrow was genuine and that they did not know when they directed him into the bandicoot's nest that it was a trap. Which trap but for his mother might have been his grave. They all went hunting together and when they had killed enough for food they returned to the camp. As they came near to the camp Gnu the mother saw them coming and cried out Would you again be tricked by your wives? Did I save you from death only that you might again be killed? I spared them but I would have slain them if again they are to have a chance of killing you my son. Many are the wiles of women and another time I might not be able to save you. Let them live if you will let so my son but not with you. They try to lure you to death. You are no longer theirs mine only now for did I not bring you back from the dead? But Gnu the husband said in truth did you save me my mother and these my wives rejoice that you did. They too as I was were deceived by the bandicoot's nest the work of an enemy yet to be found. See my mother do not the looks of love in their eyes and the words of love on their lips vouch for their truth. We will be as we have been my mother and live again in peace. And thus craftily did Gnu the husband deceive his wives and make them believe he trusted them wholly while in reality his mind was even then plotting vengeance. In a few days he had his plans ready having cut and pointed sharply two stakes he stuck them firmly in the creek then he placed two logs on the bank in front of the sticks which were underneath the water and invisible. Having made his preparations he invited his wives to come for a bath. He said when they reached the creek see those two logs on the bank you jump in each from one and see which can dive the furthest. I will go first to see you as you come up and in he jumped carefully avoiding the pointed stakes. Right he called all is clear here jump in then the two wives ran down the bank each to a log and jump from it. Well had Gnu calculated the distance for both jumped right onto the stakes placed in the water to catch them and which stuck firmly into them holding them under the water. Well I am a vent said Gnu. No more will my wives lay traps to catch me and he walked off to the camp. His mother asked him where his wives were they left me he said to get beast nests. But as day by day passed and the wives returned not the old woman began to suspect that her son knew more than he said. She asked him no more but quietly watched her opportunity when her son was away hunting and then followed the tracks of the wives. She tracked them to the creek and as she saw no tracks of their return she went into the creek felt about and there found the two bodies fast on the stakes. She managed to get them often out of the creek. Then she determined to try and restore them to life for she was angry that her son had not told her what he had done but had deceived her as well as his wives. She rubbed the women with some of her medicines dressed the wounds made by the stakes and then dragged them both onto the ants nest and watched their bodies as the ants crawled over them biting them. She had not long to wait soon they began to move and come to life again. As soon as they were restored Gnu took them back to the camp and said to Gnu her son now once did I use my knowledge to restore life to you and again have I used it to restore life to your wives. You are all mine now and I decide that you live in peace and never more deceive me or never again shall I use my skill for you and they live for a long while together and when the mother doctor died there was a beautiful dazzlingly bright falling star followed by a sound as a sharp clapper thunder and all the tribes around when they saw and heard this said a great doctor must have died for that is the sign and when the wives died they were taken up to the sky where they are now known as Guaibola the red star so called from its bright red colour owing the legend says to the red marks left by the stakes on the bodies of the two women and which nothing could have face End of Chapter 22 Chapter 23 of Australian Legendary Tales Folklore This is a LibriVox recording LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Australian Legendary Tales Folklore by Mrs Kay Langlow Parker Chapter 23 Deriri the Wagtail and the Rainbow Deriri was a widow and lived in a camp alone with her four little girls One day Bibi came and made a camp not far from hers Deriri was frightened of him too frightened to go to sleep all night she used to watch his camp and if she heard a sound she would cry aloud Deriri, why are you why are deriri sometimes she would be calling out nearly all night in the morning Bibi would come over to her camp and ask her what was the matter that she had called out so in the night she told him that she thought she heard someone walking about and was afraid for she was alone with her four little girls he told her she ought not be afraid with all her children around her but night after night she sat up crying why are why are deriri deriri at last Bibi said if you are so frightened marry me and live in my camp I will take care of you but deriri said she did not want to marry so night after night was to be heard her plaintive cry of why are why are deriri deriri and again and again Bibi pressed her to share his camp and marry him but she always refused the more she refused the more he wished to marry her and he used to wonder how he could induce her to change her mind at last he thought of a plan of surprising her into giving her consent he set to work and made a beautiful and many colored arch which when it was made he called Yula Wiry and he placed it right across the sky reaching from one side of the earth to the other when the rainbow was firmly placed in the sky and showing out in all its brilliancy of many colors as a roadway from the earth to the stars Bibi went into his camp to wait when deriri looked up at the sky and saw the wonderful rainbow she thought something dreadful must be going to happen she was terribly frightened and called out why are why are in her fear she gathered her children together and fled with them to Bibi's camp for protection Bibi proudly told her that he had made the rainbow just to show how strong he was and how safe she would be if she married him but if she would not she would see what terrible things he would make to come on the earth not just a harmless and beautiful roadway across the heavens but things that would burst from the earth and destroy it so by working on her mixed feelings of fear of his prowess and admiration of his skill Bibi gained his desire and deriri married him and when long afterwards they died deriri was changed into a little willy wag tail he may be heard through the stillness of the summer nights crying her plaintive wail of deriri why are why are deriri and Bibi was changed into the woodpecker or climbing tree bird who is always running up trees as if he wanted to be building other ways to the famous roadway of his yuluwuri the building of which had won him his wife End of chapter 23 Chapter 24 of Australian Legendary Tales Folklore this is a LibriVox recording LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Australian Legendary Tales Folklore by Mrs K. Langlow Parker Chapter 24 Mouragu the Mopoki a mooning gargoyle the mosquito bird an old man lived with his two wives the mooning gargoyle sisters and his two sons the old man spent all his time making boomerangs until at last he had four nets full of these weapons the two boys used to go out hunting opossums and iguanas which they would cook in the bush and eat without thinking of bringing any home to their parents the old man asked them one day to bring him home some fat to rub his boomerangs with this the boys did but they brought only the fat having eaten the rest of the iguanas from which they had taken the fat the old man was very angry that his sons were so greedy but he said nothing though be determined to punish them for he thought when they were young and could not hunt I hunted for them and fed them well now that they can hunt and I am old and cannot so well they give me nothing thinking of his treatment at the hands of his sons he greased all his boomerangs and when he had finished them he said to the boys you take these boomerangs down onto the plane and try them see if I have made them well then come back and tell me I will stay here the boys took the boomerangs they threw them one after another but to their surprise not one of the boomerangs they threw touched the ground but instead went whirling up out of sight when they had finished throwing the boomerangs all of which acted in the same way whirling up through space they prepared to start home again but as they looked round they saw a huge whirlwind coming towards them they were frightened and called out where are we'll be rude for they knew there was a devil in the whirlwind they laid hold of trees near at hand that it might not catch them but the whirlwind spread out first one arm and rooted at one tree then another arm and rooted up another the boys ran in fear from tree to tree but each tree that they went to was torn up by the whirlwind at last they ran to two mabu or beefwood trees and clung tightly to them after them rushed the whirlwind sweeping all before it and when it reached the mabu trees to which the boys were clinging it tore them from their roots and bore them upward swiftly giving the boys no time to leave go so they were born upward clinging to the mabu trees on the whirlwind bore them until they reached the sky where it placed the two trees where the boys still clinging to them and there they still are near the milky way and known as where are we'll be rude the boomerangs are scattered all along the milky way for the whirlwind had gathered them all together in its rushed through space having placed them all in the sky down came the whirlwind retaking its natural shape which was that of the old man for so had he reeked his vengeance on his son for neglecting their parents as time went on the mothers wondered why their sons did not return it struck them as strange that the old man expressed no surprise at the absence of the boys and they suspected that he knew more than he cared to say for he only sat in the camp smiling while his wives discussed what could have happened to them and he let the women go out and search alone the mothers tracked their sons to the plain there they saw that a big whirlwind had lately been for trees were uprooted and strewn in every direction they tracked their sons from tree to tree until at last they came to the place where the mabus had stood they saw the tracks of the sons beside the places when the trees had been uprooted but of these trees and their sons they saw no further trace then they knew that they had all been born up together by the whirlwind and taken with that they knew not sadly they returned to their camp when night came they heard cries which they recognized as made by the voices of their sons though they sounded as if they were coming from the sky as the cry sounded again the mothers looked up when they came and there they saw the mabu trees with their sons beside them then well they knew that they would see no more their sons on earth and great was their grief and wroth were they with their husband for well they knew now that he must have been the devil in the whirlwind who had so punished the boys they vowed to avenge the loss of their boys the next day they went out and gathered a lot of pine gum and brought it back to the camp when they reached the camp the old man called to one of his wives to come and tease his hair as his head ached and that alone would relieve the pain one of the women went over to him took his head on her lap and teased his hair until at last the old man was soothed and sleepy in the meantime the other wife was melting the gum the one with the old man gave her a secret sign to come near then she asked the old man to lie on his back that she might tease his front hair better as he did so she signed to the other woman who quickly came gave her some of the melted gum which they both then poured hot into his eyes filling them with it in agony the old man jumped up and ran about calling out morrigu morrigu as he ran out of the camp he ran and far away still crying out in his agony as he went and never again did his wife see him though every night they heard his cry of morrigu morrigu but though they never saw their husband they saw a night hawk the mapoque and as that cried always morrigu morrigu as their husband had cried in his agony they knew that he must have turned into that bird after a time the women were changed into moon and gaga ghoul or mosquito birds these birds are marked on the wings just like a mosquito and every summer night you can hear them cry out incessantly moon and gaga ghoul which cry is the call for the mosquitoes to answer by coming out and buzzing in chorus and as quickly the mosquitoes come out in answer to the summons the moon and gaga ghoul bid them fly everywhere and bite all they can end of chapter 24 chapter 25 of Australian Legendary Tales Folklore this is a LibriVox recording LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Australian Legendary Tales Folklore by mrs. K. Langlow Parker chapter 25 Begu du Degas the Rainbird Begu du Degas was an old woman who lived alone with her 400 dingos from living so long with these dogs she had grown not to care for her fellow creatures except as food she and the dogs lived on human flesh and it was her cunning which gained such food for them all she would sally forth from her camp with her two little dogs she would be sure to meet some black fellas probably 20 or 30 going down to the creek she would say I can tell you where there are lots of paddy melons they would ask where and she would answer over there on the point of that marilla or ridge if you will go there and have your nullas ready I will go with my two dogs and round them up towards you the black fellows invariably stationed themselves where she told them and off went Begu du Degas and her two dogs but not to round up the paddy melons she went quickly towards her camp calling softly Bari gugu which meant solem solem and was the signal for the dogs to come out quickly they came and surrounded the black fellas took them by surprise flew at them bit and worried them to death then they and Begu du Gada dragged their bodies to the camp there they were cooked and were food for the old woman and the dogs for some time as soon as the supply was finished the same plan to obtain more was repeated the black fellas missed so many of their friends that they determined to find out what had become of them they began to suspect the old woman who lived alone and hunted over the marillas with her two little dogs they proposed that the next party that went to the creek should divide and some stay behind in hiding and watch what went on those watching saw the old woman advance towards their friends talk to them for a while and then go off with her two dogs they saw their friend station themselves at the point of the marilla or ridge holding their nullas in readiness as if waiting for something to come presently they heard a low cry from the old woman of Bari gugu which cry was quickly followed by dingoes coming out of the bush in every direction in hundreds surrounding the black fellas at the point the dingoes closed in quickly hemming the black fellas in all round then they made a simultaneous rush at them tore them with their teeth and killed them the black fellas watching saw that when the dogs had killed their friends they were joined by the old woman who helped them to drag off the bodies to their camp having seen all this back went the watches to their tribe and told what they had seen all the tribes around mustered up and decided to execute a swift vengeance in order to do so out they salad well armed a detachment went on to entrap the dogs and bagu duguda then just when the usual massacre of the blacks was to begin and the dogs were closing in around them for the purpose out rushed over 200 black fellas and so effectual was their attack that every dog was killed as well as bagu duguda and her two little dogs the old woman lay where she had been slain but as the blacks went away they heard her cry bagu duguda so back they went and broke her bones first they broke her legs and then left her but again as they went they heard her cry bagu duguda then back again they came and again until at last every bone in her body was broken but still she cried bagu duguda so one man waited beside her to see whence came to the sound for surely they thought she must be dead he saw her heart move and cry again bagu duguda and as it cried out came a little bird from it this little bird runs on the marillas and calls at night bagu duguda all day it stays in one place and only at night comes out it is a little grayish bird something like a weeder the blacks call it rainmaker for if one steals its eggs it cries out incessantly bagu duguda until in answer to its call the rain falls and when the country is stricken with a drought the blacks look for one of these little birds and finding it chase it until it cries aloud bagu duguda bagu duguda and when they hear its cry in the daytime they know rain will soon fall as the little bird flew from the heart of the woman all the dead dingos were changed into snakes many different kinds all poisonous the turtle dogs were changed into dialminia a very small kind of carpet snake non poisonous for these two little dogs had never bitten the blacks as the other dogs had done at the points of the marillas where bagu duguda and her dingos used to slay the blacks are heaps of white stones which is supposed to be the fossilized bones of the massacred one end of chapter 25 chapter 26 of Australian Legendary Tales Folklore this is a LibriVox recording LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Australian Legendary Tales Folklore by Mrs Kay Langlow Parker chapter 26 the borough of Bayamy word had been passed from tribe to tribe telling how the season was good there must be a great gathering of the tribes and the place fixed for the gathering was Gagurawon the old men whispered that it should be the occasion for a borough but this the women must not know Old Bayamy who was a great warrenan said he would take his two sons Ginda Hindemoi and Buma Humanoi to the gathering of the tribes for the time had come when they should be made young men that they might be free to marry wives eat emu flesh and learn to be warriors as tribe after tribe arrived at Gagurawon each took up a position at one of the various points of the ridges surrounding the clear open space where the corrobories were to be the wan, crows had one point the demur, pigeons another the marty, dogs another and so on Bayamy and his tribe Bayamul the black swans tribe Ubon the blue tongue lizard and many other chiefs and their tribes each had their camp on a different point when all had arrived there were hundreds and hundreds assembled and many varied where the nightly corrobories each tribe trying to excel the other in the fancifulness of their painted get up and the novelty of their newest song and dance by day there was much hunting and feasting by night much dancing and singing pledges of friendship exchanged a dilly bag for a boomerang and so on young daughters given to old warriors old women given to young men unborn girls promised to old men babies in arms promised to grown men many and diverse were the compacts entered into and always were the warrenan or doctors of the tribes consulted after some days the renan told the men of the tribes that they were going to hold a borough but on no account must the inner or women know day by day they must all go forth as if to hunt and then prepare in secret the borough ground out went the men each day they cleared a very large circle quite clear then they built an earthen dam around this circle and cleared a pathway leading into the thick bush from the circle and built a dam on either side of this pathway when all these preparations were finished they had as usual a corroboree at night after this had been going on for some time one of the old warrenan walked right away from the crowd as if he was sulky he went to his camp to where he was followed by another warrenan and presently the two old fellows began fighting suddenly when the attention of the blacks was fixed on this fight there came a strange whizzing whirring noise from the scrub around the women and children shrank together for the sudden uncanny noise frightened them and they knew that it was made by the spirits who were coming to assist at the initiation of the boys into young manhood the noise really sounded if you had not the dread of spirits in your mind just as if someone had a circular piece of wood at the end of a string and were whirling it round and round as the noise went on the women said in an awe-stricken tone garaymi that is borah devil and clutched their children tighter to them the boys said gayandi and their eyes extended with fear gayandi meant borah devil too but the women must not even use the same word as the boys and men to express the borah spirit for all concerning the mysteries of borah are sacred from the ears, eyes or tongues of women the next day a shift was made of the camps they were moved to inside the big ring that the black fellows had made this move was attended with a certain amount of ceremony in the afternoon before the move had taken place all the black fellows left their camps and went away into the scrub then just about sundown they were all to be seen walking in single file out of the scrub along the path which they had previously banked on each side every man had a fire stick in one hand and a green switch in the other when these men reached the middle of the enclosed ring was the time for the young people and women to leave the old camps and move into the borah ring inside this ring they made their camps had their suppers and corroborate as on previous evenings up to a certain stage before on this occasion that stage arrived by me who was greatest of the renan present had shown his power in a remarkable way for some days the marty had been behaving with a great want of respect for the wise men of the tribes instead of treating their sayings and doings with the silent or the renan expect they had kept up an insistent chatter and laughter amongst themselves playing and shouting as if the tribes were not contemplating the solemnization of their most sacred rites frequently the renan sternly bade them be silent but admonitions were useless gaily chatted and laughed the marty at length by me mightiest and most famous of the renan rose straight over to the camp of marty and said fiercely to them I by me whom all the tribes holding honor have thrice bade you marty cease your chatter and laughter but you heeded me not to my voice were added the voices of the renan of other tribes but you heeded not think you the renan will make any of your tribe young men when you heed not their words no I tell you from this day forth no marty shall speak again as men speak you wish to make noise to be a noisy tribe and a disturbor of men a tribe who cannot keep quiet when strangers are in the camp a tribe who understand not sacred things so be it you shall and your descendants forever make a noise but it shall not be the noise of speech or the noise of laughter it shall be the noise of barking and the noise of howling and from this day if ever a marty speaks woe to those who hear him for even as they hear shall they be turned to stone and as the marty opened their mouths and tried to laugh and speak derisive words they found even as by me said so were they they could but bark and how the powers of speech and laughter had they lost and as they realized their lost into their eyes came a look of yearning and dumb and treaty which will be seen in the eyes of their descendants forever a feeling of wonder and awe fell on the various camps as they watched by me march back to his tribe when by me was seated again in his camp he asked the women why they were not grinding dune bur and the women said gone are our dales and we know not where you lie said by me you have lent them to the demur who came so often to borrow though I bade you not lend no by me we lent them not go to the camp of the demur and ask for your dial the women with the fear of the fate of the marty did they disobey went though they well knew they had not lent the dial as they went they asked at each camp if the tribe there would lend them a dial but at each camp they were given the same answer namely that the dials were gone and none knew where the demur had asked to borrow them and in each instance been refused yet had the stones gone as the women went on they heard a strange noise as off the cry of spirits a sound like a smothered the cry sounded high in the air through the tops of trees and low on the ground through the grasses until it seemed as if the spirits were everywhere the women clutched high to their fire sticks and said let us go back the wonder are about and swiftly they sped towards their camp hearing ever in the air the of the spirits they told by me that all the tribes had lost their dials and that the spirits were about and even as they spoke came the sound of at the back of their own camp the women crouched together but by me flashed a fire stick whence came the sound and as the light flashed on the place he saw no one but stranger than all he saw two dials moving along and yet could not see no one moving them and as the dials moved swiftly away louder and louder rose the sound of boom until the air seemed full of invisible spirits then by me knew that indeed the wonder were about and he too clutched his fire stick and went back into his camp in the morning it was seen that not only were the dials gone but the camp of the demur was empty and they too had gone when no one would lend the demur dials they had said then we can grind no doom boot unless the wonder bring us stones and scarcely were the words said before they saw a dial moving towards them at first they thought it was their own skill which enabled them only to express a wish to have it realised but as dial after dial all glided into their camp and passing through there moved on and as they moved was the sound of to be heard everywhere they knew it was the wonder at work and it was born in upon them that where the dial went they must go or they would anger the spirits who had brought them through their camp they gathered up their belongings and followed in the track of the dials which had cut a pathway from Gagura Wan to Geraween down which in high floods is now a watercourse from Geraween on the dials went to Durangabira and after them the demur Durangabira is between Briwarana and Widamurti and there the dials pile themselves up into a mountain and there for the future had the blacks to go when they wanted good dials and the demur were changed into pigeons with a cry like the spirits of another strange thing happened at this big borough a tribe called Ubon were camped at some distance from the other tribes when any stranger went to their camp it was noticed that the chief of the Ubon would come out and flash a light on him which killed him instantly and no one knew what this light was that carried death in its gleam at last Wan the crow said I will take my biggest burin and go and see what this means you others do not follow me too closely for though I have planned how to save myself from the deadly gleam I might not be able to save you Wan walked into the camp of the Ubon and as their chief turned to flash the light on him he put up his burin and completely shaded himself from it and called aloud in a deep voice which so startled Ubon that he dropped his light and said what is the matter you startled me I did not know who you were and might have hurt you though I had no wish to for the Wan are my friends I cannot stop now said the Wan I must go back to my camp I have forgotten something I wanted to show you I'll be back soon and so saying swiftly around Wan back to where he had left his boondy then back he came almost before Ubon realised that he had gone back he came and stealing up behind Ubon dealt him a blow with his boondy that avenged Ampley the victims of the deadly light by stretching the chief of the Ubon a corpse on the ground at his feet then crying triumphantly back to his camp went Wan and told what he had done this night when the Bora corroboree began all the women relations of the boys to be made young men corroborate all night towards the end of the night all the young women were ordered into bow humpies which had been previously made all around the edge of the embankment surrounding the ring the old women stayed on the men who were to have charge of the boys to be made young men were told now to be ready to cease hold each of his special charge to carry him off down the beaten track to the scrub when every man had at a signal taken his charge on his shoulder they all started dancing around the ring then the old women were told to come and say goodbye to the boys after which they were ordered to join the young women in the humpies about five men watched them into the humpies then pulled the bows down on top of them that they might see nothing further when the women were safely imprisoned beneath the bows the men carrying the boys swiftly disappeared down the track into the scrub when they were out of sight the five black fellows came and pulled the bows away and released the women who went now to their camps but however curious these women were as to what rights attended the boys initiation into manhood they knew no question would elicit any information in some months time they might see their boys return minus perhaps a front tooth and with some extra scarifications on their bodies but beyond that and a knowledge of the fact that they had not been allowed to look on the face of a woman since their disappearance into the scrub they were never enlightened the next day the tribes made ready to travel to the place of the little borough which would be held in about four days time at about 10 or 12 miles distance from the scene of the big borough at the place of the little borough a ring of grass is made instead of one of earth the tribes all travel together there camp and have a carobery the young women are sent to bed early and the old women stay until the time when the boys bade farewell to them at the big borough at which hour the boys are brought into the little borough and allowed to say a last goodbye to the old women then they are taken away by the men who have charged them together they stay together for a short time then probably separate each man with his one boy going in a different direction the man keeps strict charge of the boy for at least six months during which time he may not even look at his own mother at the end of about six months he may come back to his tribe but the effect of his isolation is that he is too wild and frightened to speak even to his mother from whom he runs away if she approaches him until by degrees the strangeness wears off but at this borough of by me the tribes were not destined to meet the boys at the little borough just as they were gathering up their goods for a start into the camp staggered millen de luneba the widow crying you all left me widow that i was with my large family of children to travel alone how could the little feet of my children keep up to you can my back bear more than one gulay have i more than two arms and one back then how could i come swiftly with so many children yet none of you stay to help me and as you went from each waterhole you drank all the water when tired and thirsty i reached a waterhole and my children cried for a drink what did i find to give them mud only mud then thirsty and worn my children crying and their mother helpless to comfort them on we came to the next hole what did we see as we strained our eyes to find water mud only mud as we reached hole after hole and found only mud one by one my children lay down and died died for want of a drink which millen de luneba their mother could not give them as she spoke swiftly went a woman to her with a worry of water too late too late she said why should a mother live when her children are dead and she lay back with a groan but as she felt the water cool her parts lips and softened her swollen tongue she made a final effort rose to her feet and waving her hands round the camps of the tribes cried aloud you were in such haste to get here you shall stay here google gaya google gaya turn into trees turn into trees then back she fell dead and as she fell the tribes that were standing around the edge of the ring prepared her to gathering their goods and going and that her hand pointed to as it waved around turned into trees there they now stand the tribes in the background were changed each according to the name they were known by into that bird or beast of the same name the barking marty into dogs the biome all into black swans the ones into crows and so on and there at the place of the big borough you can see the trees standing tall and gaunt sad looking in their somber hues waving with a sad wailing their branches towards the lake which covers now the place where the borough was held and it bears the name of gagura one the place of trees and round the edge of it is still to be seen the remains of the borough ring of earth and it is known as a great place of meeting for the birds that bear the names of the tribes of old the biome all sale proudly about the pelicans their water rivals in point of size and beauty the ducks and many others turn numerous to mention the ubeen or blue tongue lizards glide in and out through the grass now and then is her the um um um of the demur and occasionally a cry from the bird melinda lunaba an in answer comes the wailing of the gloomy looking bala trees and a rustling stir through the bibel branches until at last every tree gives forth its voice and makes sad the margin of the lake with echoes of the past but the men and boys who were at the place of the little borough escaped the metamorphosis they waited long for the arrival of the tribes who never came at last by me said surely mighty enemies have slain our friends and no one escapes to tell us off their fate even now these enemies may be upon our track let us go into a far country and swiftly they went to noondoo hurrying along with them a dog of biomes which would faint have lain by the roadside rather than have traveled so swiftly but by me would not leave her and hurried her on when they reached the springs of noondoo the dogs nicked away into a thick scrub and there were born her litter of pups but such pups are surely man never looked at before the bodies of dogs the heads of pigs and the fierceness and strength of devils and gone is the life of a man who meets in a scrub of noondoo an airman for surely will it slay him not even did by me ever dared to go near the breed of his old dog and by me the mighty reigning lives forever but no man must look upon his face less surely will he die so alone in a thick scrub on one of the noondoo ridges lives this old man by me the mightiest of the reigning end of chapter 26 chapter 27 of Australian legendary tales folklore this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org recording by Evan Barnes Australian legendary tales folklore by mrs. K. Langlow Parker chapter 27 Bunny Yarl the flies and Wurranuna the bees the Bunny Yarl and Wurranuna were relations and lived in one camp the Wurranuna were very hard working always trying to gather food in a time of plenty to lay in a store for a time of famine the Bunny Yarl used to give no heed to the future but used to waste their time playing around any rubbish and never thinking even of laying up any provisions one day the Wurranuna said come out with us and gather honey from flowers soon will the winter winds blow the flowers away and there will be no more honey to gather no said the Bunny Yarl we have something to look to here and off they went turning over some rubbish and wasting their time knowing whatever the Wurranuna brought they would share with them the Wurranuna went alone and left the Bunny Yarl to their rubbish the Wurranuna gathered the flowers and stored the honey and never more went back to live with the Bunny Yarls for they were tired of doing all the work as time went on the Wurranuna were changed into little wild bees and the lazy Bunny Yarls were changed into flies end of chapter 27 chapter 28 of Australian legendary tales folklore this is a LibriVox recording LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Australian Legendary Tales Folklore by Mrs K. Langlow Parker Chapter 28 Dejan Boyer the soldier bird Dejan Boyer was an old man and getting past hunting much for himself and he found it hard to keep his two wives and his two daughters supplied with food he camped with his family away from the other tribes but he used to join the men of the Malian tribe when they were going out hunting and so get a more certain supply of food than if he had gone by himself one day when the Malian went out he was too late to accompany them he hid in the scrub and waited for their return at some little distance from their camp when they were coming back he heard them singing the song of setting emu a song which whoever finds the first emu's nest of the season always sings before getting back to the camp Dejan Boyer jumped up as he heard the song and started towards the camp of the Malian singing the same song as if he too had found a nest on they all went towards the camp singing joyously niru nirbu me dreen dreemba gambaibu anyanade biwa kabondidi nea nangulbija which song roughly translated means i saw it first amongst the young trees the white mark on its forehead the white mark that before i had only seen as the emus moved together in the daytime never did i see one camp before only moving moving always now that we have found the nest we must look out the ants do not get to the eggs if they crawl over them the eggs are spoiled as the last echo of the song died away those in the camp took up the refrain and sang it back to the hunters to let them know that they understood that they had found the first emu's nest of the season when the hunters reached the camp up came Dejan Boyer too the Malians turned to him and said did you find an emu's nest too yes said Dejan Boyer i did i think you must have found the same though after me as i saw not your tracks but i am older and stiff in my limbs so came back not so quickly tell me where is your nest in the clump of the gula bars on the edge of the plane said the unsuspecting malian ah i thought so that is mine but what matter we can share there will be plenty for all we must get the net and go and camp near the nest tonight and tomorrow trap the emu the malian got their emu trapping net one made of thin rope about as thick as the thin clothesline about five feet high and between two and three hundred yards long and off they set accompanied by Dejan Boyer to camp near where the emu was sitting when they had chosen a place to camp they had their supper and a little corrobore illustrative of slaying emu etc the next morning at daylight they erected their net into a sort of triangular shaped yard one side open black fellas were stationed at each end of the net and it stated distances along the net was upheld by upright poles when the net was fixed some of the blacks made a wide circle around the emu's nest leaving open the sides towards the net they closed in gradually until they frightened the emu off the nest the emu seeing black fellas on every side but one ran in that direction the blacks followed closely and the bird was soon yarded madly the frightened bird rushed against the net up ran a black fellow seized the bird and wrung its neck then some of them went back to the nest to get the eggs which they baked in the ashes of their fire and ate they made a hole to cook the emu in they plucked the emu when they had plenty of coals they put a thick layer at the bottom of the hole some twigs of leaves on top of the coals some feathers on the top of them then they laid the emu in more feathers on the top of it leaves again on top of them and over them a thick layer of coals and lastly they covered all with earth it would be several hours in cooking so Dejan Boyer said I will stay and cook the emu you young fellas take the moorins emu spears and try and get some more emu Namalyan thought there was a sense in this proposal so they took a couple of long spears with a jagged nick at one end to hold the emu when they speared it they stuck a few emu feathers on the end of each spear and went off they soon saw a flock of emu coming past where they were waiting to water two of the party armed with the manoon climbed a tree broke some boughs and put these thickly beneath them so as to screen them from the emu then as the emu came near to the men they dangled down their spears letting the emu feathers on the ends wave to and fro the emu seeing the feathers were curious as to how they got there came over craning their necks and sniffing right underneath the spears the black fellas tightly grasped the manoons and drove them with force into the two emu they had picked one emu dropped dead at once the other ran with a spear in it for a short distance but the black fellow was quickly after it and soon caught and killed it outright then carrying the dead birds back they went to where Dejan Boyer was cooking the other emu they cooked the two they had brought and then all started for the camp in great spirits at their successful chase they began throwing their marulas as they went along and playing with the bubaras or returning boomerangs old Dejan Boyer said here give me the emus to carry and then you will be free to have a really good game with your marulas and bubaras and see who is the best man they gave him the emus and on they went some throwing marulas and some showing their skill with the bubaras presently Dejan Boyer sat down they thought he was just resting for a few minutes so ran on laughing and playing each good throw eliciting another effort for none liked owning themselves beaten while they had a marula left as they got further away they noticed Dejan Boyer was still sitting down so they called out to him to know what was the matter all right he said only having a rest shall come on in a minute so on they went when they were quiet out of sight Dejan Boyer jumped up quickly took up the emus and made for an opening in the ground at a little distance this opening was the underground home of the Murgamagui spider the opening was a neat covering like a sort of trap door down through this he went taking the emus with him knowing there was another exit at some distance out of which he could come up quite near his home for it was the way he often took after hunting the marians went home and waited but no sign of Dejan Boyer then back on their tracks they went and called aloud but got no answer and saw no sign at last my younger that the chief of the malians said he would find him arming himself with his boondies and spears he went back to where he had last seen Dejan Boyer sitting he saw where his tracks turned off and where they disappeared but could not account for their disappearance as he did not notice the neat little trap door of the Murgamagui but he hunted round determined to scour the bush until he found them at last he saw a camp he went up to it and saw only two little girls playing about whom he knew were the daughters of Dejan Boyer where is your father he asked them out hunting they said which way does he come home our father comes home out of this and they showed him the spider's trap door where are your mothers our mothers are out getting honey and yams and off ran the little girls to a leaning tree on which they played running up its bent trunk Maliangau went and stood where the trunk was highest from the ground and said now little girls run up here and jump and I will catch you jump one at a time off jump one of the girls towards his outstretched arms which as she came toward him he dropped and stepping aside let her come with her full force to the ground where she lay dead then he called to the horror stricken child on the tree come jump your sister came too quickly wait till I call then jump no I'm afraid come on I'll be ready this time now come I'm afraid come on I am strong and he smiled quite kindly up at the child who hesitated no longer jumped towards his arms only to meet her sister's fate now said no younger here come the two wives I must silence them or when they see their children their cries will warn their husband if he's within air shot so he sneaked behind a tree and as the two wives passed he struck them dead with his spears then he went to the trap door that the children had shown him and sat down to wait for the coming of Dijon Boyer he had not long to wait the trap door was pushed up and out came a cooked emu which he called hold of and laid on one side Dijon Boyer thought it was the girls taking it as they had often watched for his coming and done before so he pushed up another which Malyongar took then a third and lastly came up himself to find Malyongar confronting him spear and boondi in hand he started back but the trap door was shut behind him and Malyongar barred his escape in front ah said Malyongar you stole our food and now you shall die I've killed your children Dijon Boyer looked wildly around and seeing the dead bodies of his girls beneath the learning tree he groaned aloud and went on Malyongar I've killed your wives Dijon Boyer raised his head and looked again wildly around and there on their homeward path he saw his dead wives then he called aloud hear my yinja are you emus take them and spare me I shall still know more for I myself want little but my children and my wives hungered but I stole for them spare me I pray you I am old I shall not live long spare me not so said Malyongar no man lives to steal twice from Malyongar and so saying his beard Dijon Boyer where he stood then he lifted up the emus and carrying them with him went swiftly back to his camp and Mary was the supper that night when the Malyongar ate the emus and Malyongar told the story of his search and slaughter and proud were the Malyons of the prowess and cunning of their chief. by mrs. K. Langlow Parker chapter 29 Mayrah the wind that blows the winter away at the beginning of winter the iguanas hide themselves in their homes in the sand the black eagle hawks go into their nests the garbalee or shinglebacks hide themselves in little logs just big enough to hold them the iguanas dig a long way into the sand and cover up the passage behind them as they go along they all stay in their winter homes until Mayrah blows the winter away Mayrah first blows up a thunderstorm when the iguanas hear the thunder they know the spring is not far off so they begin making a passage to go out again but they do not leave their winter home until the curry quinquin or butcher birds sing all day almost without ceasing go go go go then they know that Mayrah has really blown the winter away for the birds are beginning to pair and build their nests so they open their eyes and come out on the green earth again and when the black fellows hear the curry quinquins singing go go they know that they can go out and find iguanas again and find them flatter than when they went away with the coming of winter then too will they find pigabillas hurrying along to get away from their young ones which they had buried in the sand and left to shift for themselves for no longer can they carry them as the spines of the young ones begin to prick them in their pouch so they leave them and hurry away but they may not hear their cry they know they shall meet them again later on when they are grown big then as Mayrah softly bows the flowers one by one open and the bees come out again to gather honey every bird wears his gayest plumage and sings his sweetest song to attract the moat and in pairs they go to build their nests and still Mayrah softly blows until the land is one of plenty then ye the sun chases her back when she came and the flowers droop and the birds sing only in the early morning the ye rills in the land until the storms are over and have cooled him and winter takes his place to be blown away again by Mayrah beloved of all and the bringer of plenty end of chapter 29 chapter 30 of Australian legendary tales folklore this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Australian Legendary Tales Folklore by Mrs. K. Langlow Parker Chapter 30 Way Unbeat the Turtle Ula the Lizard was out getting yams on a mirror flat she had three of her children with her suddenly she thought she heard someone moving behind the big mirror bushes she listened all of a sudden out jumped Way Unbeat from behind a bush and seized Ula telling her not to make a noise and he would not hurt her but that he meant to take her off to his camp to be his wife he would take her three children to and look after them resistance was useless the Ulu had only her game stick while Way Unbeat had his spears and boondies Way Unbeat took the woman and her children to his camp his tribe when they saw him bringing home a woman at the Ulu tribe asked him if her tribe had given her to him he said no I have stolen her well they said her tribe will soon be after her you must protect yourself we shall not fight for you you had no right to steal her without telling us we had a young woman of our own tribe for you yet you go and steal an Ulu and bring her back to the camp of the Way Amber on your own head be the consequences in a short time the Ulu's was seen coming across the plain which faced the camp of the Way Amber and they came not in friendship or to Pali for no women were with them and they carried no boughs of peace in their vans that were painted as for war and were armed with fighting weapons when the Way Amber saw the approach of the Ulu the chief said now Way Amber you had better go out onto the plane and do your own fighting we shall not help you Way Amber chose the two biggest buruns that he had one he slung on him covering the front of his body and won the back then seizing his weapons he strode out to meet his enemies when he was well out onto the plane though still some distance from the Ulu he called out come on the answer was a shower of spears and boomerangs as they came whizzing through the air where Amber drew his arms inside the buruns and ducked his head down between them so escaped as the weapons fell harmless to the ground glancing off his burin out again he stretched his arms and held up again his head shouting come on try again I'm ready the answer was another shower of weapons which he met in the same way at last the Ulu's closed in around him forcing him to retreat towards the creek shower after shower of weapons they slung at him and we're getting at such close quarters that his only chance was to dive into the creek he turned towards the creek tore the front burin off him flung down his weapons and plunged in the Ulu waited spears poised in hand ready to roam directly his head appeared above water but they waited in vain way amber the black fellow they never saw again but in the waterhole wherein he had dived they saw a strange creature which bore on its back a thick structure like a burin and which when they went to try and catch it drew its head and limbs so they said it is a whamber and that was the beginning of whamber or turtle in the creeks end of chapter 30 chapter 31 of Australian legendary tales folklore this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Australian Legendary Tales Folklore by Mrs. K. Langlow Parker chapter 31 Wirinon the Rainmaker the country was stricken with the drought the rivers were all dry except the deepest holes in them the grass was dead and even the trees were dying the bark dadoo at the blacks were all fallen to the ground and lay there rotting so long was it since they had been used for only in wet weather did the blacks use the bark dadoo at other times they used only what derail or bow shades the young men at the Noongaburra murmured among themselves at first secretly at last openly saying did not our fathers always say that the Wirinon could make as we wanted it the rain to fall yet look at our country the grass blown away no dune burst seed to grind the kangaroo are dying and the emu the duck and the swan have flown to far countries we shall have no food soon then shall we die and the Noongaburra be no more seen on the Naran then why if he is able does not Wirinon in a terrain soon these murmurs reached the years at the old Wirinon he said nothing but the young fellows noticed that for two or three days in succession he went to the waterhole in the creek and placed in it a wilgu wilgu a long stick ornamented at the top with white cockatoo feathers and beside the stick he placed two big gabarra that is two big clear pebbles which at other times he always secreted about him in the folds of his waewar or in the band or net on his head especially was he carefully to hide these stones from the women at the end of the third day Wirinon said to the young men go you take your cumbus and cut bark sufficient to make dadu for all the tribe the young men did as they were made when they had the bark cut and brought in Wirinon said go you now and raise with ant bed a high place and put there on logs and wood for a fire build the ant bed about a foot from the ground then put your floor of ant bed a foot high wherever you are going to build a dadu and they did what he told them when the dadu was finished having high floors of ant bed and watertight roofs of bark Wirinon commanded the whole camp to come with him to the waterhole men women and children or where to come they all followed him down to the creek to the waterhole where he had placed the wilgu wilgu and gabarra Wirinon jumped into the water and made the tribe follow him which they did there in the water they all splashed and played about after a little time Wirinon went up first behind one black fellow and then behind another until at length he had been round them all and taken from the back of each one's head lumps of charcoal when he went up to each he appeared to suck the back or top of their heads and to draw out lumps of charcoal which as he sucked them out he spat into the water when he had gone the round of all he went out of the water but just as he got out a young man caught him up in his arms and threw him back into the water this happened several times until Wirinon was shivering that was the signal for all to leave the creek Wirinon sent all the young people into a big bow shed and bade them all to go to sleep he and two old men and two old women stayed outside they loaded themselves with all their belongings piled up on their backs jail stones and all as if ready for a flitting these old people walked impatiently around the bow shed as if waiting a signal to start somewhere soon a big black cloud appeared on the horizon first a single cloud which however was soon followed by others rising all around they rose quickly until they all met just overhead forming a big black mass of clouds as soon as this big heavy rain laden looking cloud was stationary overhead the old people went into the bow shed and made the young people wake up and come out and look at the sky when they were all rounds Wirinon told them to lose no time but to gather together all their possessions and host them to gain the shelter at the bark dardoo scarcely were they all in the dardos and their spears well hidden when they sounded a terrific clap of thunder which was quickly followed by a regular cannonade lightning flashes shooting across the sky followed by instantaneous claps of deafening thunder a sudden flash of lightning which lit a pathway from heaven to earth was fired by such a terrific clash that the blacks thought their very camps were struck that it was a tree a little distant salt the blacks huddled together in their dardos frightened to move the children crying with fear and the dogs crouching towards their owners we shall be killed shrieked the women the men said nothing but looked as frightened only Wirinon was fearless I will go out he said and stop the storm from hurting us the lightning shall come no nearer so out in front of the dardos strode Wirinon and natively stood there facing the storm singing aloud as the thunder roared and the lightning flashed the chant which was to keep it away from the camp gary marae marae durra marae marae et cetera soon came a lull in the cannonade a slight breeze stirred the trees for a few moments then an oppressive silence and then the rain in the real earnest begun and settled down to a steady downpour which lasted for some days when the old people had been patrolling the bow shed as the clouds rose overhead Wirinon had gone to the waterhole and taken out the wilgu wilgu and the stones for he saw by the cloud that their work was done when the rain was over and the country all green again the blacks had a great corroboree and sung of the skill of Wirinon rainmaker to the noon gabara Wirinon sat calm and heedless of their praise as he had been at their murmurs but he determined to show them that his powers were great so he summoned the rainmaker of a neighboring tribe and after some consultation with him he ordered the tribes to go to the guguruan which was then a dry plain with the solemn grawn trees all around it which had once been black fellows when they were all camped around the edges of this plain Wirinon and his fellow rainmaker made a great rain to fall just over the plain and fill it with water when the plain was changed into a lake Wirinon said to the young men of his tribe now take your nets and fish what good said they the lake is filled from the rain not the flood waters of rivers filled but yesterday how then shall there be fish go said Wirinon go as I bid you fish if your nets catch nothing then shall Wirinon speak no more to the men of his tribe he will seek only honey and yams with the women more to please the man who had changed their country from a desert to a hunter's paradise they did as he bathed them took their nets and went into the lake and the first time they drew their nets they were heavy with gudu muri tucky and bunmila and so many did they catch that all the tribes and their dogs had plenty then the elders of the camp said now that there was plenty everywhere they would have a borough that the boys should be made young men on one of the ridges away from the camp that the women should not know would they prepare a ground and so was the big borough of the gugu Ruan hell the borough which was famous as following on the triumph of Wirinon the rainmaker end of chapter 31 end of australian legendary tales folklore by mrs k lingling