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肩書を与える: Australian 伝説の Tales Author: K. Langloh Parker * A 事業／計画（する） Gutenberg of Australia eBook * eBook No.: e00021.html Language: English Date first 地位，任命するd: July 2019 Most 最近の update: July 2019 This eBook was produced by: Walter Moore 事業／計画（する） Gutenberg of Australia eBooks are created from printed 版s which are in the public domain in Australia, unless a copyright notice is 含むd. We do NOT keep any eBooks in 同意／服従 with a particular paper 版. Copyright 法律s are changing all over the world. Be sure to check the copyright 法律s for your country before downloading or redistributing this とじ込み／提出する. This eBook is made 利用できる at no cost and with almost no 制限s どれでも. You may copy it, give it away or re-use it under the 条件 of the 事業／計画（する） Gutenberg Australia Licence which may be 見解（をとる）d online.
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Preface
Introduction
Dinewan the Emu, and Goomblegubbon the Bustard
The Galah, and Oolah the Lizard
Bahloo the Moon and the Daens
The Origin of the Narran Lake
Gooloo the Magpie, and the Wahroogah
The Weeoonibeens and the Piggiebillah
Bootoolgah the Crane and Goonur the Kangaroo
ネズミ, the 解雇する／砲火／射撃 製造者s
Weedah the Mocking Bird
The Gwineeboos the Redbreasts
Meamei the Seven Sisters
The Cookooburrahs and the Goolahgool
The Mayamah
The Bunbundoolooeys
Oongnairwah and Guinarey
Narahdarn the Bat
Mullyangah the Morning 星／主役にする
Goomblegubbon, Beeargah, and Ouyan
Mooregoo the Mopoke, and Bahloo
the Moon
Ouyan the Curlew
Dinewan the Emu, and Wahn the Crows
Goolahwilleel the Topknot Pigeons
Goonur, the Woman-Doctor
Deereeree the Wagtail, and the
Rainbow
Mooregoo the
Mopoke, and Mooninguggahgul the Mosquito Bird
Bougoodoogahdah the Rain Bird
The Borah of Byamee
Bunnyyarl the 飛行機で行くs and
Wurrunnunnah the Bees
Deegeenboyah the 兵士-bird
Mayrah, the 勝利，勝つd that Blows
the Winter Away
Wayarnbeh the 海がめ
Wirreenun the Rainmaker
虫垂
Glossary
A 隣人 of 地雷 exclaimed, when I について言及するd that I 提案するd making a small collection of the folk-lore legends of the tribe of 黒人／ボイコットs I knew so 井戸／弁護士席 living on this 駅／配置する, “But have the 黒人／ボイコットs any legends?”—thus showing that people may live in a country and yet know little of the aboriginal inhabitants; and though there are probably many who do know these particular legends, yet I think that this is the first 試みる／企てる that has been made to collect the tales of any particular tribe, and publish them alone. At all events, I know that no 試みる／企てる has been made 以前, as far as the folklore of the Noongahburrahs is 関心d. Therefore, on the 当局 of Professor Max Muller, that folk-lore of any country is 価値（がある） collecting, I am emboldened to 申し込む／申し出 my small 試みる／企てる, at a collection, to the public. There are probably many who, knowing these legends, would not think them 価値（がある） 記録，記録的な／記録するing; but, on the other 手渡す, I hope there are many who think, as I do, that we should try, while there is yet time, to gather all the （警察などへの）密告，告訴（状） possible of a race 急速な／放蕩な dying out, and the origin of which is so obscure. I cannot 影響する／感情 to think that these little legends will do much to 除去する that obscurity, but undoubtedly a 科学の and 患者 熟考する／考慮する of the folk-lore throughout Australia would 大いに 補助装置 thereto. I, 式のs! am but an amateur, moved to my work by 利益／興味 in the 支配する, and in the 黒人／ボイコットs, of whom I have had some experience.
The time is coming when it will be impossible to make even such a collection as this, for the old 黒人／ボイコットs are quickly dying out, and the young ones will probably think it beneath the dignity of their いわゆる civilisation even to remember such old-women’s stories. Those who have themselves 試みる／企てるd the 熟考する／考慮する of an unknown folk-lore will be able to 高く評価する／（相場などが）上がる the difficulties a student has to surmount before he can even induce those to talk who have the knowledge he 願望（する）s. In this, as in so much else, those who are ready to be garrulous know little.
I have 限定するd this little 調書をとる／予約する to the legends of the Narran tribe, known の中で themselves as Noongahburrahs. It is astonishing to find, within comparatively short distances, a 多様制 of language and custom. You may even find the same word in different tribes 耐えるing a 全く different meaning. Many words, too, have been introduced which the 黒人／ボイコットs think are English, and the English think are native. Such, for example, as piccaninny, and, as far as these outside 黒人／ボイコットs are 関心d, boomerang is regarded as English, their 地元の word 存在 burren; yet nine out of ten people whom you 会合，会う think both are 地元の native words.
Though I have written my little 調書をとる／予約する in the 利益／興味s of folk-lore, I hope it will 伸び（る） the attention of, and have some 利益／興味 for, children—of Australian children, because they will find stories of old friends の中で the Bush birds; and of English children, because I hope that they will be glad to make new friends, and so 設立する a 自由貿易 between the Australian and English nurseries—wingless, and laughing birds, in 交流 for fairy godmothers, and princes in disguise.
I must also 認める my 広大な／多数の／重要な indebtedness to the 黒人／ボイコットs, who, when once they understood what I 手配中の，お尋ね者 to know, were most ready to repeat to me the legends repeating with the 最大の patience, time after time, not only the legends, but the 指名するs, that I might manage to （一定の）期間 them so as to be understood when repeated. In particular I should like to について言及する my indebtedness to Peter Hippi, king of the Noongahburrahs; and to Hippitha, Matah, Barahgurrie, and Beemunny.
I have 献身的な my booklet to Peter Hippi, in 感謝する 承認 of his long and faithful service to myself and my husband, which has 延長するd, with few intervals, over a period of twenty years. He, too, is probably the last king of the Noongabburrahs, who are 急速な／放蕩な dying out—, and soon their 武器s, 物々交換するd by them for タバコ or whisky, alone will 証明する that they ever 存在するd. It seemed to me a pity that some 試みる／企てる should not be made to collect the folk-lore of the quickly disappearing tribe—a folk-lore 具体的に表現するing, probably, the thoughts, fancies, and beliefs of the 本物の aboriginal race, and which, as such, deserves to be, indeed, as Max Muller says, “might be and せねばならない be, collected in every part of the world.”
The legends were told to me by the 黒人／ボイコットs themselves, some of whom remember the coming of Mitchellan, as they call Major Mitchell, the explorer of these 支援する creeks. The old 黒人／ボイコットs laugh now when they tell you how 脅すd their mothers were of the first wheel 跡をつけるs they saw. They would not let the children tread on them, but carefully 解除するd them over, lest their feet should break out in sores, as they were supposed to do if they trod on a snake’s 跡をつける. But with all their 恐れる, little did they realise that the coming of Mitchellan was the beginning of their end, or that fifty years afterwards, from the 残余 of their once 非常に／多数の tribe, would be collected the legends they told in those days to their piccaninnies 一連の会議、交渉／完成する their （軍の）野営地，陣営-解雇する／砲火／射撃s, and those legends used to make a Christmas booklet for the children of their white supplanters.
I can only hope that the white children will be as ready to listen to these stories as were, and indeed are, the little piccaninnies, and thus the sale of this booklet be such as to enable me to 追加する frocks and タバコ when I give their Christmas dinner, as is my 年一回の custom, to the 残余 of the Noongahburrahs.
K. Langloh Parker, Bangate, Narran River, New South むちの跡s, June 24th, 1895.
AUSTRALIA makes an 控訴，上告 to the fancy which is all its own. When Cortes entered Mexico, in the most romantic moment of history, it was as if men had 設立する their way to a new 惑星, so strange, so long hidden from Europe was all that they beheld. Still they 設立する kings, nobles, 小作農民s, palaces, 寺s, a 広大な／多数の／重要な organised society, fauna and flora not so very different from what they had left behind in Spain. In Australia all was novel, and, while seeming fresh, was inestimably old. The vegetation 異なるs from ours; the monotonous grey gum-trees did not 似ている our 変化させるd forests, but were antique, melancholy, featureless, like their own continent of rare hills, infrequent streams and interminable 砂漠s, 隠すing nothing within their wastes, yet 約束ing a secret. The birds and beasts—kangaroo, platypus, emu—are 古代の types, rough grotesques of Nature, sketching as a child draws. The natives were a race without a history, far more antique than Egypt, nearer the beginnings than any other people. Their 武器s are the most 原始の: those of the extinct Tasmanians were 現実に palæolithic. The 国／地域 持つ／拘留するs no pottery, the 洞穴 塀で囲むs no pictures drawn by men more 前進するd; the sea hides no 廃虚d palaces; no cities are buried in the plains; there is not a trace of inscriptions or of 農業. The burying places 含む／封じ込める 遺物s of men perhaps even lower than the 存在するing tribes; nothing attests the presence in any age of men more cultivated. Perhaps myriads of years have gone by since the Delta, or the lands beside Euphrates and Tigris were as blank of human modification as was the whole Australian continent.
The manners and 儀式s of the natives were far the most archaic of all with which we are 熟知させるd. 寺s they had 非，不，無: no images of gods, no altars of sacrifice; 不十分な any 記念のs of the dead. Their worship at best was 申し込む／申し出d in hymns to some vague, half-forgotten deity or First 製造者 of things, a god decrepit from age or all but careless of his children. Spirits were known and 恐れるd, but scarcely defined or 述べるd. 同情的な 魔法, and perhaps a little hypnotism, were all their science. Kings and nations they knew not; they were wanderers, houseless and homeless. Custom was king; yet custom was tenacious, irresistible, and as コンビナート／複合体 in minute 詳細（に述べる）s as the etiquette of Spanish kings, or the ritual of the Flamens of Rome. The archaic intricacies and タブーs of the customs and 規則s of marriage might puzzle a mathematician, and may, when unravelled, explain the いっそう少なく 複雑にするd 禁止s of a totemism いっそう少なく antique. The people themselves in their struggle for 存在 had developed 広大な／多数の／重要な ingenuities. They had the boomerang and the weet-weet, but not the 屈服する; the throwing stick, but not, of course, the sword; the message stick, but no hieroglyphs; and their art was almost 純粋に decorative, in geometrical patterns, not 代表者／国会議員. They みなすd themselves akin to all nature, and called cousins with rain and smoke, with clouds and sky, 同様に as with beasts and trees. They were adroit hunters, 技術d trackers, born sportsmen; they now ride 井戸／弁護士席, and, for savages, play cricket 公正に／かなり. But, 存在 侵略するd by the practical emigrant or the careless 罪人／有罪を宣告する, the natives were not 熟考する／考慮するd when in their prime, and science began to 診察する them almost too late. We have the 作品 of Sir George Grey, the too 簡潔な／要約する 小冊子 of Mr. Gideon Lang, the more learned 労働s of Messrs. Fison and Howitt, and the collections of Mr. Brough Smyth. The mysteries (Bora) of the natives, the initiatory 儀式s, a little of the 魔法, a 広大な／多数の／重要な 取引，協定 of the social customs are known to us, and we have fragments of the myths. But, till Mrs. Langloh Parker wrote this 調書をとる／予約する, we had but few of the stories which Australian natives tell by the （軍の）野営地，陣営-解雇する／砲火／射撃 or in the gum-tree shade.
These, for the most part, are Kinder Märchen, though they 含む many ætiological myths, explanatory of the 場内取引員／株価s and habits of animals, the origin of 星座s, and so 前へ／外へ. They are a savage 版 of the Metamorphoses, and few unbiased students now 疑問 that the Metamorphoses are a very late and very 人工的な 見解／翻訳／版 of 伝統的な tales as savage in origin as those of the Noongahburrah. I have read Mrs. Parker’s collection with very 広大な／多数の／重要な 利益／興味, with “human 楽しみ,” 単に for the story’s sake. Children will find here the ジャングル 調書をとる／予約する, never before printed, of 黒人／ボイコット little boys and girls. The sympathy with, and knowledge of beast-life and bird-life are worthy of Mr. Kipling, and the grotesque 指名するs are just what children like. Dinewan and Goomblegubbon should take their place with Rikki Tikki and Mr. Kipling’s other delightful creatures. But there is here no Mowgli, 始める，決める apart in the ジャングル as a man. Man, bird, and beast are all blended in the Australian fancy as in that of Bushmen and Red Indians. All are of one kindred, all shade into each other; all obey the Bush 法律 as they obey the ジャングル 法律 in Mr. Kipling’s fascinating stories. This 混乱, of course, is not peculiar to Australian Märchen; it is the 流布している feature of our own popular tales. But the Australians “do it more natural:” the stories are not the 遺産 of a 伝統的な and dead, but the flowers of a living and actual 条件 of the mind. The stories have not the ingenious 劇の turns of our own Märchen. Where there are no distinctions of wealth and 階級, there can be no Cinderella and no Puss in Boots. Many stories are rude ætiological myths; they explain the habits and 特徴 of the birds and beasts, and account in a familiar way for the origin of death (“Bahloo, the Moon, and the Daens”). The origin of 解雇する／砲火／射撃 is also accounted for in what may almost be called a 科学の way. Once discovered, it is, of course, stolen from the 初めの proprietors. A savage cannot believe that the first owners of 解雇する／砲火／射撃 would give the secret away. The inventors of the myth of Prometheus were of the same mind.
On the whole the stories, perhaps, most 似ている those from the Zulu in character, though these 代表する a much higher grade of civilisation. The struggle for food and water, 猛烈に 吸収するing, is the perpetual 主題, and no wonder, for the 語り手s dwell in a 乾燥した，日照りの and thirsty land, and till not, nor （種を）蒔く, nor keep any 国内の animals. We see the cunning of the savage in the 装置s for 追跡（する）ing, 特に for chasing honey bees. The Rain-魔法, 現実に practised, is of curious 利益／興味. In 簡潔な／要約する, we have pictures of savage life by savages, romances which are truly 現実主義の. We understand that 条件 which Dr. Johnson did not think happy-the 明言する／公表する from which we （機の）カム, and to which we shall probably return. “Equality,” “Liberty”, “Community of Goods,” all mean savagery, and even savages, if equal, are not really 解放する／自由な. Custom is the tyrant.
The designs are from the sketch-調書をとる／予約する of an untaught Australian native; they were given to me some years ago by my brother, Dr. Lang, of Corowa. The artist has a good 取引，協定 of spirit in his 追跡（する）ing scenes; his trees are not ill done, his emus and kangaroos are better than his men and labras. Using 署名／調印する, a pointed stick, and paper, the artist shows an unwonted freedom of 死刑執行. Nothing like this occurs in Australian scratches with a sharp 石／投石する on hard 支持を得ようと努めるd. Probably no other member of his dying race ever illustrated a 調書をとる／予約する.
Andrew Lang
* * * * *
DINEWAN the emu, 存在 the largest bird, was 定評のある as king by the other birds. The Goomblegubbons, the bustards, were jealous of the Dinewans. 特に was Goomblegubbon, the mother, jealous of the Diriewan mother. She would watch with envy the high flight of the Dinewans, and their swift running. And she always fancied that the Dinewan mother flaunted her 優越 in her 直面する, for whenever Dinewan alighted 近づく Goomblegubbon, after a long, high flight, she would flap her big wings and begin booing in her pride, not the loud booing of the male bird, but a little, 勝利を得た, 満足させるd booing noise of her own, which never failed to irritate Goomblegubbon when she heard it.
Goomblegubbon used to wonder how she could put an end to Dinewan’s 最高位. She decided that she would only be able to do so by 負傷させるing her wings and checking her 力／強力にする of flight. But the question that troubled her was how to 影響 this end. She knew she would 伸び（る） nothing by having a quarrel with Dinewan and fighting her, for no Goomblegubbon would stand any chance against a Dinewan, There was evidently nothing to be 伸び（る）d by an open fight. She would have to 影響 her end by cunning.
One day, when Goomblegubbon saw in the distance Dinewan coming に向かって her, she squatted 負かす／撃墜する and 二塁打d in her wings in such a way as to look as if she had 非，不，無. After Dinewan had been talking to her for some time, Goomblegubbon said: “Why do you not imitate me and do without wings? Every bird 飛行機で行くs. The Dinewans, to be the king of birds, should do without wings. When all the birds see that I can do without wings, they will think I am the cleverest bird and they will make a Goomblegubbon king.”
“But you have wings,” said Dinewan.
“No, I have no wings.” And indeed she looked as if her words were true, so 井戸／弁護士席 were her wings hidden, as she squatted in the grass. Dinewan went away after awhile, and thought much of what she had heard. She talked it all over with her mate, who was as 乱すd as she was. They made up their minds that it would never do to let the Goomblegubbons 統治する in their stead, even if they had to lose their wings to save their kingship.
At length they decided on the sacrifice of their wings. The Dinewan mother showed the example by 説得するing her mate to 削減（する） off hers with a combo or 石／投石する tomahawk, and then she did the same to his. As soon as the 操作／手術s were over, the Dinewan mother lost no time in letting Goomblegubbon know what they had done. She ran 速く 負かす／撃墜する to the plain on which she had left Goomblegubbon, and, finding her still squatting there, she said: “See, I have followed your example. I have now no wings. They are 削減（する） off.”
“Ha! ha! ha!” laughed Goomblegubbon, jumping up and dancing 一連の会議、交渉／完成する with joy at the success of her 陰謀（を企てる）. As she danced 一連の会議、交渉／完成する, she spread out her wings, flapped them, and said: “I have taken you in, old stumpy wings. I have my wings yet. You are 罰金 birds, you Dinewans, to be chosen kings, when you are so easily taken in. Ha! ha! ha!” And, laughing derisively, Goomblegubbon flapped her wings 権利 in 前線 of Dinewan, who 急ぐd に向かって her to chastise her treachery. But Goomblegubbon flew away, and, 式のs! the now wingless Dinewan could not follow her.
Brooding over her wrongs, Dinewan walked away, 公約するing she would be 復讐d. But how? That was the question which she and her mate failed to answer for some time. At length the Dinewan mother thought of a 計画（する） and 用意が出来ている at once to 遂行する／発効させる it. She hid all her young Dinewans but two, under a big salt bush. Then she walked off to Goomblegubbons’ plain with the two young ones に引き続いて her. As she walked off the morilla 山の尾根, where her home was, on to the plain, she saw Goomblegubbon out feeding with her twelve young ones.
After 交流ing a few 発言／述べるs in a friendly manner with Goomblegubbon, she said to her, “Why do you not imitate me and only have two children? Twelve are too many to 料金d. If you keep so many they will never grow big birds like the Dinewans. The food that would make big birds of two would only 餓死する twelve.” Goomblegubbon said nothing, but she thought it might be so. It was impossible to 否定する that the young Dinewans were much bigger than the young Goomblegubbons, and, discontentedly, Goomblegubbon walked away, wondering whether the smallness of her young ones was 借りがあるing to the number of them 存在 so much greater than that of the Dinewans. It would be grand, she thought, to grow as big as the Dinewans. But she remembered the trick she had played on Dinewan, and she thought that perhaps she was 存在 fooled in her turn. She looked 支援する to where the Dinewans fed, and as she saw how much bigger the two young ones were than any of hers, once more mad envy of Dinewan 所有するd her. She 決定するd she would not be outdone. Rather would she kill all her young ones but two. She said, “The Dinewans shall not be the king birds of the plains. The Goomblegubbons shall 取って代わる them. They shall grow as big as the Dinewans, and shall keep their wings and 飛行機で行く, which now the Dinewans cannot do.” And straightway Goomblegubbon killed all her young ones but two. Then 支援する she （機の）カム to where the Dinewans were still feeding. When Dinewan saw her coming and noticed she had only two young ones with her, she called out: “Where are all your young ones?”
Goomblegubbon answered, “I have killed them, and have only two left. Those will have plenty to eat now, and will soon grow as big as your young ones.”
“You cruel mother to kill your children. You greedy mother. Why, I have twelve children and I find food for them all. I would not kill one for anything, not even if by so doing I could get 支援する my wings. There is plenty for all. Look at the emu bush how it covers itself with berries to 料金d my big family. See how the grasshoppers come hopping 一連の会議、交渉／完成する, so that we can catch them and fatten on them.”
“But you have only two children.”
“I have twelve. I will go and bring them to show you.” Dinewan ran off to her salt bush where she had hidden her ten young ones. Soon she was to be seen coming 支援する. Running with her neck stretched 今後, her 長，率いる thrown 支援する with pride, and the feathers of her boobootella swinging as she ran, にわか景気ing out the while her queer throat noise, the Dinewan song of joy, the pretty, soft-looking little ones with their zebra-（土地などの）細長い一片d 肌s, running beside her whistling their baby Dinewan 公式文書，認める. When Dinewan reached the place where Goomblegubbon was, she stopped her booing and said in a solemn トン, “Now you see my words are true, I have twelve young ones, as I said. You can gaze at my loved ones and think of your poor 殺人d children. And while you do so I will tell you the 運命／宿命 of your 子孫s for ever. By trickery and deceit you lost the Dinewans their wings, and now for evermore, as long as a Dinewan has no wings, so long shall a Goomblegubbon lay only two eggs and have only two young ones. We are やめるs now. You have your wings and I my children.”
And ever since that time a Dinewan, or emu, has had no wings, and a Goomblegubbon, or bustard of the plains, has laid only two eggs in a season.
OOLAH the lizard was tired of lying in the sun, doing nothing. So he said, “I will go and play.” He took his boomerangs out, and began to practise throwing them. While he was doing so a Galah （機の）カム up, and stood 近づく, watching the boomerangs come 飛行機で行くing 支援する, for the 肉親，親類d of boomerangs Oolah was throwing were the bubberahs. They are smaller than others, and more curved, and when they are 適切に thrown they return to the 投げる人, which other boomerangs do not.
Oolah was proud of having the gay Galah to watch his 技術. In his pride he gave the bubberah an extra 新たな展開, and threw it with all his might. Whizz, whizzing through the 空気／公表する, 支援する it （機の）カム, hitting, as it passed her, the Galah on the 最高の，を越す of her 長，率いる, taking both feathers and 肌 clean off. The Galah 始める，決める up a hideous, cawing, croaking shriek, and flew about, stopping every few minutes to knock her 長，率いる on the ground like a mad bird. Oolah was so 脅すd when he saw what he had done, and noticed that the 血 was flowing from the Galah’s 長，率いる, that he glided away to hide under a bindeah bush. But the Galah saw him. She never stopped the hideous noise she was making for a minute, but, still shrieking, followed Oolah. When she reached the bindeah bush she 急ぐd at Oolah, 掴むd him with her beak, rolled him on the bush until every bindeah had made a 穴を開ける in his 肌. Then she rubbed his 肌 with her own bleeding 長，率いる. “Now then,” she said, “you Oolah shall carry bindeahs on you always, and the stain of my 血.”
“And you,” said Oolah, as he hissed with 苦痛 from the tingling of the prickles, “shall be a bald-長，率いるd bird as long as I am a red prickly lizard.”
So to this day, underneath the Galah’s crest you can always find the bald patch which the bubberah of Oolah first made. And in the country of the Galahs are lizards coloured 赤みを帯びた brown, and covered with spikes like bindeah prickles.
BAHLOO the moon looked 負かす／撃墜する at the earth one night, when his light was 向こうずねing やめる brightly, to see if any one was moving. When the earth people were all asleep was the time he chose for playing with his three dogs. He called them dogs, but the earth people called them snakes, the death adder, the 黒人／ボイコット snake, and the tiger snake. As he looked 負かす／撃墜する on to the earth, with his three dogs beside him, Bahloo saw about a dozen daens, or 黒人／ボイコット fellows, crossing a Creek. He called to them 説, “Stop, I want you to carry my dogs across that creek.” But the 黒人／ボイコット fellows, though they liked Bahloo 井戸／弁護士席, did not like his dogs, for いつかs when he had brought these dogs to play on the earth, they had bitten not only the earth dogs but their masters; and the 毒（薬） left by the bites had killed those bitten. So the 黒人／ボイコット fellows said, “No, Bahloo, we are too 脅すd; your dogs might bite us. They are not like our dogs, whose bite would not kill us.”
Bahloo said, “If you do what I ask you, when you die you shall come to life again, not die and stay always where you are put when you are dead. See this piece of bark. I throw it into the water.” And he threw a piece of bark into the creek. “See it comes to the 最高の，を越す again and floats. That is what would happen to you if you would do what I ask you: first under when you die, then up again at once. If you will not take my dogs over, you foolish daens, you will die like this,” and he threw a 石／投石する into the creek, which sank to the 底（に届く）. “You will be like that 石／投石する, never rise again, Wombah daens!”
But the 黒人／ボイコット fellows said, “We cannot do it, Bahloo. We are too 脅すd of your dogs.”
“I will come 負かす／撃墜する and carry them over myself to show you that they are やめる 安全な and 害のない.” And 負かす／撃墜する he （機の）カム, the 黒人／ボイコット snake coiled 一連の会議、交渉／完成する one arm, the tiger snake 一連の会議、交渉／完成する the other, and the death adder on his shoulder, coiled に向かって his neck. He carried them over. When he had crossed the creek he 選ぶd up a big 石／投石する, and he threw it into the water, 説, “Now, you 臆病な／卑劣な daens, you would not do what I, Bahloo, asked you to do, and so forever you have lost the chance of rising again after you die. You will just stay where you are put, like that 石／投石する does under the water, and grow, as it does, to be part of the earth. If you had done what I asked you, you could have died as often as I die, and have come to life as often as I come to life. But now you will only be 黒人／ボイコット fellows while you live, and bones when you are dead.”
Bahloo looked so cross, and the three snakes hissed so ひどく, that the 黒人／ボイコット fellows were very glad to see them disappear from their sight behind the trees. The 黒人／ボイコット fellows had always been 脅すd of Bahloo’s dogs, and now they hated them, and they said, “If we could get them away from Bahloo we would kill them.” And thenceforth, whenever they saw a snake alone they killed it. But Babloo only sent more, for he said, “As long as there are 黒人／ボイコット fellows there shall be snakes to remind them that they would not do what I asked them.”
OLD BYAMEE said to his two young wives, Birrahgnooloo and Cunnunbeillee, “I have stuck a white feather between the hind 脚s of a bee, and am going to let it go and then follow it to its nest, that I may get honey. While I go for the honey, go you two out and get frogs and yams, then 会合，会う me at Coorigel Spring, where we will （軍の）野営地，陣営, for 甘い and （疑いを）晴らす is the water there.” The wives, taking their goolays and yam sticks, went out as he told them. Having gone far, and dug out many yams and frogs, they were tired when they reached Coorigel, and, seeing the 冷静な／正味の, fresh water, they longed to bathe. But first they built a bough shade, and there left their goolays 持つ／拘留するing their food, and the yams and frogs they had 設立する. When their （軍の）野営地，陣営 was ready for the coming of Byamee, who having 支持を得ようと努めるd his wives with a nullah-nullah, kept them obedient by 恐れる of the same 武器, then went the girls to the spring to bathe. 喜んで they 急落（する），激減（する）d in, having first divested them selves of their goomillahs, which they were still young enough to wear, and which they left on the ground 近づく the spring. Scarcely were they enjoying the 冷静な／正味の 残り／休憩（する） the water gave their hot, tired 四肢s, when they were 掴むd and swallowed by two kurreahs. Having swallowed the girls, the kurreahs dived into an 開始 in the 味方する of the spring, which was the 入り口 to an 地下組織の watercourse 主要な to the Narran River. Through this passage they went, taking all the water from the spring with them into the Narran, whose course they also 乾燥した，日照りのd as they went along.
合間 Byamee, unwitting the 運命／宿命 of his wives, was honey 追跡（する）ing. He had followed the bee with the white feather on it for some distance; then the bee flew on to some budtha flowers, and would move no その上の. Byamee said, “Something has happened, or the bee would not stay here and 辞退する to be moved on に向かって its nest. I must go to Coorigel Spring and see if my wives are 安全な. Something terrible has surely happened.” And Byamee turned in haste に向かって the spring. When he reached there he saw the bough shed his wives had made, he saw the yams they had dug from the ground, and he saw the frogs, but Birrahgnooloo and Cunnunbeillee he saw not. He called aloud for them. But no answer. He went に向かって the spring; on the 辛勝する／優位 of it he saw the goomillahs of his wives. He looked into the spring and, seeing it 乾燥した，日照りの, he said, “It is the work of the kurreahs; they have opened the 地下組織の passage and gone with my wives to the river, and 開始 the passage has 乾燥した，日照りのd the spring. 井戸／弁護士席 do I know where the passage joins the Narran, and there will I 速く go.” Arming himself with spears and woggarahs he started in 追跡. He soon reached the 深い 穴を開ける where the 地下組織の channel of the Coorigel joined the Narran. There he saw what he had never seen before, すなわち, this 深い 穴を開ける 乾燥した，日照りの. And he said: “They have emptied the 穴を開けるs as they went along, taking the water with them. But 井戸／弁護士席 know I the 深い 穴を開けるs of the river. I will not follow the bend, thus trebling the distance I have to go, but I will 削減（する） across from big 穴を開ける to big 穴を開ける, and by so doing I may yet get ahead of the kurreahs.” On 速く sped Byamee, making short 削減（する）s from big 穴を開ける to big 穴を開ける, and his 跡をつける is still 示すd by the morilla 山の尾根s that stretch 負かす／撃墜する the Narran, pointing in に向かって the 深い 穴を開けるs. Every 穴を開ける as he （機の）カム to it he 設立する 乾燥した，日照りの, until at last he reached the end of the Narran; the 穴を開ける there was still やめる wet and muddy, then he knew he was 近づく his enemies, and soon he saw them. He managed to get, unseen, a little way ahead of the kurreahs. He hid himself behind a big dheal tree. As the kurreahs （機の）カム 近づく they separated, one turning to go in another direction. Quickly Byamee 投げつけるd one spear after another, 負傷させるing both kurreahs, who writhed with 苦痛 and 攻撃するd their tails furiously, making 広大な／多数の／重要な hollows in the ground, which the water they had brought with them quickly filled. Thinking they might again escape him, Byamee drove them from the water with his spears, and then, at の近くに ４半期/4分の1s, he killed them with his woggarahs. And ever afterwards at flood time, the Narran flowed into this hollow which the kurreahs in their writhings had made.
When Byamee saw that the kurreahs were やめる dead, he 削減（する） them open and took out the 団体／死体s of his wives. They were covered with wet わずかな／ほっそりした, and seemed やめる lifeless; but he carried them and laid them on two nests of red ants. Then he sat 負かす／撃墜する at some little distance and watched them. The ants quickly covered the 団体／死体s, cleaned them 速く of the wet わずかな／ほっそりした, and soon Byamee noticed the muscles of the girls twitching. “Ah,” he said, there is life, they feel the sting of the ants.”
Almost as he spoke （機の）カム a sound as of a 雷鳴-clap, but the sound seemed to come from the ears of the girls. And as the echo was dying away, slowly the girls rose to their feet. For a moment they stood apart, a dazed 表現 on their 直面するs. Then they clung together, shaking as if stricken with a deadly 恐れる. But Byamee （機の）カム to them and explained how they had been 救助（する）d from the kurreahs by him. He bade them to beware of ever bathing in the 深い 穴を開けるs of the Narran, lest such 穴を開けるs be the haunt of kurreahs.
Then he bade them look at the water now at Boogira, and he said:
“Soon will the 黒人／ボイコット swans find their way here, the pelicans and the ducks; where there was 乾燥した，日照りの land and 石／投石するs in the past, in the 未来 there will be water and water-fowl, from henceforth; when the Narran runs it will run into this 穴を開ける, and by the spreading of its waters will a big lake be made.” And what Byamee said has come to pass, as the Narran Lake shows, with its large sheet of water, spreading for miles, the home of thousands of wild fowl.
Gooloo was a very old woman, and a very wicked old woman too, as this story will tell. During all the past season, when the grass was 厚い with seed, she had gathered much doonburr, which she 鎮圧するd into meal as she 手配中の，お尋ね者 it for food. She used to 鎮圧する it on a big flat 石／投石する with small flat 石／投石するs—the big 石／投石する was called a dayoorl. Gooloo ground a 広大な／多数の／重要な 取引，協定 of the doonburr seed to put away for 即座の use, the 残り／休憩（する） she kept whole, to be ground as 要求するd.
Soon after she had finished her first grinding, a 隣人ing tribe （機の）カム along and （軍の）野営地，陣営d 近づく where she was. One day the men all went out 追跡（する）ing, leaving the women and the children in the （軍の）野営地，陣営. After the men had been gone a little while, Gooloo the magpie （機の）カム to their （軍の）野営地，陣営 to talk to the women. She said, “Why do you not go 追跡（する）ing too? Many are the nests of the wurranunnahs 一連の会議、交渉／完成する here, and 厚い is the honey in them. Many and 熟した are the bumbles hanging now on the bumble trees; red is the fruit of the grooees, and 開始 with ripeness the fruit of the guiebets. Yet you sit in the （軍の）野営地，陣営 and hunger, until your husbands return with the dinewan and bowrah they have gone 前へ／外へ to 殺す. Go, women, and gather of the plenty that surrounds you. I will take care of your children, the little Wahroogabs.”
“Your words are wise,” the women said. “It is foolish to sit here and hunger, when 近づく at 手渡す yams are 厚い in the ground, and many fruits wait but the plucking. We will go and fill quickly our comebees and goolays, but our children we will take with us.”
“Not so,” said Gooloo, “foolish indeed were you to do that. You would tire the little feet of those that run, and tire yourselves with the 重荷（を負わせる） of those that have to be carried. No, take 前へ／外へ your comebees and goolays empty, that ye may bring 支援する the more. Many are the spoils that wait only the 手渡す of the gatherer. Look ye, I have a durrie made of fresh doonburr seed, cooking just now on that bark between two 解雇する／砲火／射撃s; that shall your children eat, and 速く shall I make them another. They shall eat and be 十分な ere their mothers are out of sight. See, they come to me now, they hunger for durrie, and 井戸／弁護士席 will I 料金d them. Haste ye then, that ye may return in time to make ready the 解雇する／砲火／射撃s for cooking the meat your husbands will bring. Glad will your husbands be when they see that ye have filled your goolays and comebees with fruits, and your wirrees with honey. Haste ye, I say, and do 井戸／弁護士席.”
Having listened to the words of Gooloo, the women decided to do as she said, and, leaving their children with her, they started 前へ／外へ with empty comebees, and 武装した with combos, with which to chop out the bees’ nests and opossums, and with yam sticks to dig up yams.
When the women had gone, Gooloo gathered the children 一連の会議、交渉／完成する her and fed them with durrie, hot from the coals. Honey, too, she gave them, and bumbles which she had buried to ripen. When they had eaten, she hurried them off to her real home, built in a hollow tree, a little distance away from where she had been cooking her durrie. Into her house she hurriedly thrust them, followed quickly herself, and made all 安全な・保証する. Here she fed them again, but the children had already 満足させるd their hunger, and now they 行方不明になるd their mothers and began to cry. Their crying reached the ears of the women as they were returning to their （軍の）野営地，陣営. Quickly they （機の）カム at the sound which is not good in a mother’s ears. As they quickened their steps they thought how soon the spoils that lay 激しい in their comebees would 慰安 their children. And happy they, the mothers, would feel when they fed the Wahroogahs with the dainties they had gathered for them. Soon they reached the （軍の）野営地，陣営, but, 式のs! where were their children? And where was Gooloo the magpie?
“They are playing wahgoo,” they said, “and have hidden themselves.”
The mothers 追跡（する）d all 一連の会議、交渉／完成する for them, and called aloud the 指名するs of their children and Gooloo. But no answer could they hear and no trace could they find. And yet every now and then they heard the sound of children wailing. But 捜し出す as they would they 設立する them not. Then loudly wailed the mothers themselves for their lost Wahroogahs, and, wailing, returned to the （軍の）野営地，陣営 to wait the coming of the 黒人／ボイコット fellows. 激しい were their hearts, and sad were their 直面するs when their husbands returned. They 急いでd to tell the 黒人／ボイコット fellows when they （機の）カム, how Gooloo had 説得するd them to go 追跡（する）ing, 約束ing if they did so that she would 料金d the hungry Wahroogahs, and care for them while they were away, but—and here they wailed again for their poor Wahroogahs. They told how they had listened to her words and gone; truth had she told of the plenty 一連の会議、交渉／完成する, their comebees and goolays were 十分な of fruits and spoils they had gathered, but, 式のs! they （機の）カム home with them laden only to find their children gone and Gooloo gone too. And no trace could they find of either, though at times they heard a sound as of children wailing.
Then wroth were the men, 説: “What mothers are ye to leave your young to a stranger, and that stranger a Gooloo, ever a 背信の race? Did we not go 前へ／外へ to 伸び（る） food for you and our children? Saw ye ever your husbands return from the chase empty 手渡すd? Then why, when ye knew we were gone 追跡（する）ing, must ye too go 前へ／外へ and leave our helpless ones to a stranger? Oh, evil, evil indeed is the time that has come when a mother forgets her child. Stay ye in the （軍の）野営地，陣営 while we go 前へ／外へ to 追跡（する） for our lost Wahroogahs. 激しい will be our 手渡すs on the women if we return without them.”
The men 追跡（する）d the bush 一連の会議、交渉／完成する for miles, but 設立する no trace of the lost Wahroogahs, though they too heard at times a noise as of children’s 発言する／表明するs wailing.
But beyond the wailing which echoed in the mothers’ ears for ever, no trace was 設立する of the children. For many days the women sat in the （軍の）野営地，陣営 嘆く／悼むing for their lost Wahroogahs, and （警官の）巡回区域，受持ち区域ing their 長，率いるs because they had listened to the 発言する／表明する of Gooloo.
Two Weeoombeen brothers went out 追跡（する）ing. One brother was much younger than the other and smaller, so when they sighted an emu, the 年上の one said to the younger: “You stay 静かに here and do not make a noise, or Piggiebillah, whose （軍の）野営地，陣営 we passed just now, will hear you and steal the emu if I kill it. He is so strong. I’ll go on and try to kill the emu with this 石／投石する.” The little Weeoombeen watched his big brother こそこそ動く up to the emu, はうing along, almost flat, on the ground. He saw him get やめる の近くに to the emu, then spring up quickly and throw the 石／投石する with such an 正確な 目的（とする） as to kill the bird on the 位置／汚点／見つけ出す. The little brother was so rejoiced that he forgot his brother’s 警告を与える, and he called aloud in his joy. The big Weeoombeen looked 一連の会議、交渉／完成する and gave him a 警告 調印する, but too late, Piggiebillah had heard the cry and was 急いでing に向かって them. Quickly big Weeoombeen left the emu and joined his little brother.
Piggiebillah, when he （機の）カム up, said: “What have you 設立する?”
“Nothing,” said the big Weeoombeen, “nothing but some mistletoe berries.”
“It must have been something more than that, or your little brother would not have called out so loudly.”
Little Weeoombeen was so afraid that Piggiebillah would find their emu and take it, that he said: “I 攻撃する，衝突する a little bird with a 石／投石する, and I was glad I could throw so straight.”
“It was no cry for the 殺人，大当り of a little bird or for the finding of mistletoe berries that I heard. It was for something much more than either, or you would not have called out so joyfully. If you do not tell me at once I will kill you both.”
The Weeoombeen brothers were 脅すd, for Piggiebillah was a 広大な／多数の／重要な 闘士，戦闘機 and very strong, so when they saw he was really angry, they showed him the dead emu.
“Just what I want for my supper,” he said, and so 説, dragged it away to his own （軍の）野営地，陣営. The Weeoombeens followed him and even helped him to make a 解雇する／砲火／射撃 to cook the emu, hoping by so doing to get a 株 given to them. But Piggiebillah would not give them any; he said he must have it all for himself.
Angry and disappointed, the Weeoombeens marched straight off and told some 黒人／ボイコット fellows who lived 近づく, that Piggiebillah had a 罰金 fat emu just cooked for supper.
Up jumped the 黒人／ボイコット fellows, 掴むd their spears, bade the Weeoombeens quickly lead them to Piggiebillah’s （軍の）野営地，陣営, 約束ing them for so doing a 株 of the emu.
When they were within 範囲 of spear 発射, the 黒人／ボイコット fellows formed a circle, took 目的（とする）, and threw their spears at Piggiebillah. As the spears fell 厚い on him, sticking out all over him, Piggiebillah cried aloud: “Bingehlah, Bingeblah. You can have it, you can have it.” But the 黒人／ボイコット fellows did not desist until Piggiebillah was too 負傷させるd even to cry out; then they left him a 集まり of spears and turned to look for the emu. But to their surprise they 設立する it not. Then for the first time they 行方不明になるd the Weeoombeens.
Looking 一連の会議、交渉／完成する they saw their 跡をつけるs going to where the emu had evidently been; then they saw that they had dragged the emu to their nyunnoo, which was a humpy made of grass.
When the Weeoombeens saw the 黒人／ボイコット fellows coming, they caught 持つ／拘留する of the emu and dragged it to a big 穴を開ける they knew of, with a big 石／投石する at its 入り口, which 石／投石する only they knew the secret of moving. They moved the 石／投石する, got the emu and themselves into the 穴を開ける, and the 石／投石する in place again before the 黒人／ボイコット fellows reached the place.
The 黒人／ボイコット fellows tried to move the 石／投石する, but could not. Yet they knew that the Weeoombeens must have done so, for they had 跡をつけるd them 権利 up to it, and they could hear the sound of their 発言する／表明するs on the other 味方する of it. They saw there was a crevice on either 味方する of the 石／投石する, between it and the ground. Through these crevices they, drove in their spears, thinking they must surely kill the brothers. But the Weeoombeens too had seen these crevices and had 心配するd the spears, so they had placed the dead emu before them to 行為／法令／行動する as a 保護物，者. And into its 団体／死体 were driven the spears of the 黒人／ボイコット fellows 延長するd for the Weeoombeens.
Having driven the spears 井戸／弁護士席 in, the 黒人／ボイコット fellows went off to get help to move the 石／投石する, but when they had gone a little way they heard the Weeoombeens laughing. 支援する they （機の）カム and speared again, and again started for help, only as they left to hear once more the laughter of the brothers.
The Weeoombeens finding their laughter only brought 支援する the 黒人／ボイコット fellows to a fresh attack, 決定するd to keep 静かな, which, after the next spearing, they did.
やめる sure, when they heard their spear 発射s followed by neither conversation nor laughter, that they had killed the Weeoombeens at last, the 黒人／ボイコット fellows hurried away to bring 支援する the strength and cunning of the （軍の）野営地，陣営, to 除去する the 石／投石する.
The Weeoombeens hurriedly discussed what 計画（する） they had better 可決する・採択する to elude the 黒人／ボイコット fellows, for 井戸／弁護士席 they knew that should they ever 会合，会う any of them again they would be killed without mercy. And as they talked they 満足させるd their hunger by eating some of the emu flesh.
After a while the 黒人／ボイコット fellows returned, and soon was the 石／投石する 除去するd from the 入り口. Some of them crept into the 穴を開ける, where, to their surprise, they 設立する only the remains of the emu and no trace of the Weeoombeens. As those who had gone in first crept out and told of the 見えなくなる of the Weeoombeens, others, incredulous of such a story, crept in to find it 確認するd. They searched 一連の会議、交渉／完成する for 跡をつけるs; seeing that their spears were all in the emu it seemed to them probable the Weeoombeens had escaped alive, but if so, whither they had gone their 跡をつけるs would show. But search as they would no 跡をつけるs could they find. All they could see were two little birds which sat on a bush 近づく the 穴を開ける, watching the 黒人／ボイコット fellows all the time. The little birds flew 一連の会議、交渉／完成する the 穴を開ける いつかs, but never away, always returning to their bush and seeming to be discussing the whole 事件／事情／状勢; but what they said the 黒人／ボイコット fellows could not understand. But as time went on and no 調印する was ever 設立する of the Weeoombeens, the 黒人／ボイコット fellows became sure that the brothers had turned into the little white-throated birds which had sat on the bush by the 穴を開ける, so, they supposed, to escape their vengeance. And ever afterwards the little white-throats were called Weeoombeens. And the memory of Piggiebillah is perpetuated by a sort of porcupine ant-eater, which 耐えるs his 指名する, and whose 肌 is covered closely with miniature spears sticking all over it.
IN the days when Bootoolgah, the crane, married Goonur, the kangaroo ネズミ, there was no 解雇する／砲火／射撃 in their country. They had to eat their food raw or just 乾燥した，日照りの it in the sun. One day when Bootoolgah was rubbing two pieces of 支持を得ようと努めるd together, he saw a faint 誘発する sent 前へ／外へ and then a slight smoke. “Look,” he said to Goonur, “see what comes when I rub these pieces of 支持を得ようと努めるd together—smoke! Would it not be good if we could make 解雇する／砲火／射撃 for ourselves with which to cook our food, so as not to have to wait for the sun to 乾燥した，日照りの it?”
Goonur looked, and, seeing the smoke, she said: “広大な／多数の／重要な indeed would be the day when we could make 解雇する／砲火／射撃. 分裂（する） your stick, Bootoolgah, and place in the 開始 bark and grass that even one 誘発する may kindle a light.” And 審理，公聴会 知恵 in her words, even as she said Bootoolgah did. And lo! after much rubbing, from the 開始 （機の）カム a small 炎上. For as Goonur had said it would, the 誘発する lit the grass, the bark smouldered and smoked, and so Bootoolgah the crane, and Goonur the kangaroo ネズミ, discovered the art of 解雇する／砲火／射撃 making.
“This we will keep secret,” they said, “from all the tribes. When we make a 解雇する／砲火／射撃 to cook our fish we will go into a Bingahwingul scrub. There we will make a 解雇する／砲火／射撃 and cook our food in secret. We will hide our firesticks in the openmouthed seeds of the Bingahwinguls; one firestick we will carry always hidden in our comebee.”
Bootoolgah and Goonur cooked the next fish they caught, and 設立する it very good. When they went 支援する to the （軍の）野営地，陣営 they took some of their cooked fish with them. The 黒人／ボイコットs noticed it looked やめる different from the usual sun-乾燥した，日照りのd fish, so they asked: “What did you to that fish?
“Let it 嘘（をつく） in the sun,” said they.
“Not so,” said the others.
But that the fish was sun-乾燥した，日照りのd Bootoolgah and Goonur 固執するd. Day by day passed, and after catching their fish, these two always disappeared, returning with their food looking やめる different from that of the others. At last, 存在 unable to 抽出する any （警察などへの）密告，告訴（状） from them, it was 決定するd by the tribe to watch them. Boolooral, the night フクロウ, and Quarrian, the parrot, were 任命するd to follow the two when they disappeared, to watch where they went, and find out what they did. Accordingly, after the next fish were caught, when Bootoolgah and Goonur gathered up their 株 and started for the bush, Boolooral and Quarrian followed on their 跡をつけるs. They saw them disappear into a Bingahwingul scrub, where they lost sight of them. Seeing a high tree on the 辛勝する／優位 of the scrub, they climbed up it, and from there they saw all that was to be seen. They saw Bootoolgah and Goonur throw 負かす／撃墜する their 負担 of fish, open their comebee and take from it a stick, which stick, when they had blown upon it, they laid in the 中央 of a heap of leaves and twigs, and at once from this heap they saw a 炎上 leap, which 炎上 the 解雇する／砲火／射撃 製造者s fed with bigger sticks. Then, as the 炎上 died 負かす／撃墜する, they saw the two place their fish in the ashes that remained from the burnt sticks. Then 支援する to the （軍の）野営地，陣営 of their tribes went Boolooral and Quarrian, 支援する with the news of their 発見. 広大な／多数の／重要な was the talk amongst the 黒人／ボイコットs, and many the queries as to how to get 所有／入手 of the comebee with the 解雇する／砲火／射撃 stick in it, when next Bootoolgah and Goonur （機の）カム into the （軍の）野営地，陣営. It was at length decided to 持つ／拘留する a corrobboree, and it was to be one on a 規模 not often seen, probably never before by the young of the tribes. The grey 耐えるd 提案するd to so astonish Bootoolgah and Goonur as to make them forget to guard their precious comebee. As soon as they were 意図 on the corrobboree and off guard, some one was to 掴む the comebee, steal the firestick and start 解雇する／砲火／射撃s for the good of all. Most of them had tasted the cooked fish brought into the （軍の）野営地，陣営 by the 解雇する／砲火／射撃 製造者s and, having 設立する it good, hungered for it. Beeargah, the 強硬派, was told to feign sickness, to tie up his 長，率いる, and to 嘘（をつく） 負かす／撃墜する 近づく wherever the two sat to watch the corrobboree. Lying 近づく them, be was to watch them all the time, and when they were laughing and unthinking of anything but the spectacle before them, he was to steal the comebee. Having arranged their 計画（する） of 活動／戦闘, they all 用意が出来ている for a big corrobboree. They sent word to all the surrounding tribes, asking them to …に出席する, 特に they begged the Bralgahs to come, as they were celebrated for their wonderful dancing, which was so wonderful as to be most likely to 吸収する the attention of the firemakers.
All the tribes agreed to come, and soon all were engaged in 広大な／多数の／重要な 準備s. Each 決定するd to outdo the other in the quaintness and brightness of their 絵 for the corrobboree. Each tribe as they arrived 伸び（る）d 広大な／多数の／重要な 賞賛; never before had the young people seen so much 多様制 in colouring and design. Beeleer, the 黒人／ボイコット Cockatoo tribe, （機の）カム with 有望な splashes of orange-red on their 黒人／ボイコット 肌s. The Pelicans （機の）カム as a contrast, almost pure white, only a touch here and there of their 黒人／ボイコット 肌 showing where the white paint had rubbed off. The 黒人／ボイコット Divers （機の）カム in their 黒人／ボイコット 肌s, but these polished to 向こうずね like satin. Then （機の）カム the Millears, the beauties of the Kangaroo ネズミ family, who had their home on the morillas. After them （機の）カム the Buckandeer or Native Cat tribe, painted in dull colours, but in all sorts of patterns. Mairas or Paddymelons （機の）カム too in haste to 参加する the 広大な／多数の／重要な corrobboree. After them, walking slowly, （機の）カム the Bralgahs, looking tall and dignified as they held up their red 長，率いるs, painted so in contrast to their French-grey 団体／死体s, which they みなすd too dull a colour, unbrightened, for such a gay occasion. Amongst the many tribes there, too 非常に／多数の to について言及する, were the rose and grey painted Galabs, the green and crimson painted Billai; most brilliant were they with their 団体／死体s grass green and their 味方するs 有望な crimson, so afterwards 伸び（る）ing them the 指名する of crimson wings. The 有望な little Gidgereegahs （機の）カム too.
広大な／多数の／重要な was the 集会 that Bootoolgah, the crane, and Goonur, the kangaroo ネズミ, 設立する 組み立てる／集結するd as they hurried on to the scene. Bootoolgah had 警告するd Goonur that they must only be 観客s, and take no active part in the corrobboree, as they had to guard their combee. Obedient to his advice, Goonur seated herself beside him and slung the comebee over her arm. Bootoolgah 警告するd her to be careful and not forget she had it. But as the corrobboree went on, so 吸収するd did she become that she forgot the comebee, which slipped from her arm. Happily, Bootoolgah saw it do so, 取って代わるd it, and bade her take 注意する, so baulking Beeargah, who had been about to 掴む it, for his vigilance was unceasing, and, みなすing him sick almost unto death, the two whom he was watching took no 注意する of him. 支援する he crouched, moaning as he turned., but keeping ever an 注目する，もくろむ on Goonur. And soon was he rewarded. Now （機の）カム the turn of the Bralgahs to dance, and every 注目する，もくろむ but that of the watchful one was 直す／買収する，八百長をするd on them as slowly they （機の）カム into the （犯罪の）一味. First they 前進するd, 屈服するd and retired, then they repeated what they had done before, and again, each time getting faster and faster in their movements, changing their 屈服するs into pirouettes, craning their long necks and making such antics as they went through the 人物／姿／数字s of their dance, and 取って代わるing their dignity with such grotesqueness, as to make their large audience shake with laughter, they themselves keeping throughout all their grotesque 対策 a solemn 空気／公表する, which only seemed to 高くする，増す the 影響 of their antics.
And now （機の）カム the chance of Beeargah the 強硬派. In the excitement of the moment Goonur forgot the comebee, as did Bootoolgah. They joined in the mirthful 賞賛 of the （人が）群がる, and Goonur threw herself 支援する helpless with laughter. As she did so the comebee slipped from her arm. Then up jumped the sick man from behind her, 掴むd the comebee with his combo, 削減（する） it open, snatched 前へ／外へ the firestick, 始める，決める 解雇する／砲火／射撃 to the heap of grass ready 近づく where he had lain, and all before the two realised their loss. When they discovered the precious comebee was gone, up jumped Bootoolgah and Goonur. After Beeargah ran Bootoolgah, but Beeargah had a start and was fleeter of foot, so distanced his pursuer quickly. As he ran he 解雇する／砲火／射撃d the grass with the stick he still held. Bootoolgah, finding he could not catch Beeargah, and seeing 解雇する／砲火／射撃s everywhere, retired from the 追跡, feeling it was useless now to try and guard their secret, for it had now become the ありふれた 所有物／資産／財産 of all the tribes there 組み立てる／集結するd.
WEEDAH was playing a 広大な／多数の／重要な trick on the 黒人／ボイコット fellows who lived 近づく him. He had built himself a number of grass nyunnoos, more than twenty. He made 解雇する／砲火／射撃s before each, to make it look as if some one lived in the nyunnoos. First he would go into one nyunnoo, or humpy, and cry like a baby, then to another and laugh like a child, then in turn, as he went the 一連の会議、交渉／完成する of the humpies he would sing like a maiden, corrobboree like a man, call out in a quavering 発言する／表明する like an old man, and in a shrill 発言する／表明する like an old woman; in fact, imitate any sort of 発言する／表明する he had ever heard, and imitate them so quickly in succession that any one passing would think there was a 広大な／多数の／重要な （人が）群がる of 黒人／ボイコットs in that （軍の）野営地，陣営. His 反対する was to entice as many strange 黒人／ボイコット fellows into his （軍の）野営地，陣営 as he could, one at a time; then he would kill them and 徐々に 伸び（る） the whole country 一連の会議、交渉／完成する for his own. His chance was when he managed to get a 選び出す／独身 黒人／ボイコット fellow into his （軍の）野営地，陣営, which he very often did, then by his cunning he always 伸び（る）d his end and the 黒人／ボイコット fellow’s death. This was how he 達成するd that end. A 黒人／ボイコット fellow, probably separated from his fellows in the excitement of the chase, would be returning home alone passing within earshot of Weedah’s （軍の）野営地，陣営 he would hear the さまざまな 発言する／表明するs and wonder what tribe could be there. Curiosity would induce him to come 近づく. He would probably peer into the （軍の）野営地，陣営, and, only seeing Weedah standing alone, would 前進する に向かって him. Weedah would be standing at a little distance from a big glowing 解雇する／砲火／射撃, where he would wait until the strange 黒人／ボイコット fellow （機の）カム やめる の近くに to him. Then he would ask him what he 手配中の，お尋ね者. The stranger would say he had heard many 発言する／表明するs and had wondered what tribe it could be, so had come 近づく to find out. Weedah would say, “But only I am here. How could you have heard 発言する／表明するs? See; look 一連の会議、交渉／完成する; I am alone.” Bewildered, the stranger would look 一連の会議、交渉／完成する and say in a puzzled トン of 発言する／表明する: “Where are they all gone? As I （機の）カム I heard babies crying, men calling, and women laughing; many 発言する／表明するs I heard but you only I see.”
“And only I am here. The 勝利，勝つd must have stirred the 支店s of the balah trees, and you must have thought it was the wailing of children, the laughing of the gouggourgahgah you heard, and thought it the laughter of women and 地雷 must have been the 発言する／表明する as of men that you heard. Alone in the bush, as the 影をつくる／尾行するs 落ちる, a man 産む／飼育するs strange fancies. See by the light of this 解雇する／砲火／射撃, where are your fancies now? No women laugh, no babies cry, only I, Weedah, talk.” As Weedah was talking he kept 辛勝する／優位ing the stranger に向かって the 解雇する／砲火／射撃; when they were やめる の近くに to it, he turned 速く, 掴むd him, and threw him 権利 into the middle of the 炎. This scene was repeated time after time, until at last the, 階級s of the 黒人／ボイコット fellows living 一連の会議、交渉／完成する the （軍の）野営地，陣営 of Weedah began to get thin.
Mullyan, the eagle 強硬派, 決定するd to fathom the mystery, for as yet the 黒人／ボイコット fellows had no 手がかり（を与える） as to how or where their friends had disappeared. Mullyan, when Beeargah, his cousin, returned to his （軍の）野営地，陣営 no more, made up his mind to get on his 跡をつける and follow it, until at length he solved the mystery. After に引き続いて the 跡をつける of Beeargah, as he had chased the kangaroo to where he had 殺害された it, on he followed his homeward 追跡する. Over stony ground he 跡をつけるd him, and through sand, across plains, and through scrub. At last in a scrub and still on the 跡をつける of Beeargah, he heard the sounds of many 発言する／表明するs, babies crying, women singing, men talking. Peering through the bush, finding the 跡をつける took him nearer the 位置／汚点／見つけ出す whence （機の）カム the sounds, he saw the grass humpies. “Who can these be?” he thought. The 跡をつける led him 権利 into the （軍の）野営地，陣営, where alone Weedah was to be seen. Mullyan 前進するd に向かって him and asked where were the people whose 発言する／表明するs he had heard as he （機の）カム through the bush.
Weedah said: “How can I tell you? I know of no people; I live alone.”
“But,” said Mullyan, the eagle 強硬派, “I heard babies crying, women laughing, and men talking, not one but many.”
“And I alone am here. Ask of your ears what trick they played you, or perhaps your 注目する，もくろむs fail you now. Can you see any but me? Look for yourself.”
“And if, as indeed it seems, you only are here, what did you with Beeargah my cousin, and where are my friends? Many are their 追跡するs that I see coming into this （軍の）野営地，陣営, but 非，不，無 going out. And if you alone live here you alone can answer me.”
“What know I of you or your friends? Nothing. Ask of the 勝利，勝つd that blow. Ask of Bahloo the moon, who looks 負かす／撃墜する on the earth by night. Ask of Yhi the sun, that looks 負かす／撃墜する by day. But ask not Weedah, who dwells alone, and knows naught of your friends.” But as Weedah was talking he was carefully 辛勝する／優位ing Mullyan に向かって the 解雇する／砲火／射撃.
Mullyan, the eagle 強硬派, too, was cunning, and not 平易な to 罠（にかける）. He saw a 炎ing 解雇する／砲火／射撃 in 前線 of him, he saw the 跡をつける of his friend behind him, he saw Weedah was 辛勝する／優位ing him に向かって the 解雇する／砲火／射撃, and it （機の）カム to him in a moment the thought that if the 解雇する／砲火／射撃 could speak, 井戸／弁護士席 could it tell where were his friends. But the time was not yet come to show that he had fathomed the mystery. So he 影響する／感情d to 落ちる into the 罠（にかける）. But when they reached the 解雇する／砲火／射撃, before Weedah had time to 行為／法令／行動する his usual part, with a mighty 支配する Mullyan the eagle 強硬派 掴むd him, 説,
“Even as you served Beeargah the 強硬派, my cousin, and my friends, so now serve I you.” And 権利 into the middle of the 炎ing 解雇する／砲火／射撃 he threw him. Then he turned homewards in haste, to tell the 黒人／ボイコット fellows that he had solved the 運命／宿命 of their friends, which had so long been a mystery. When he was some distance from the Weedah’s （軍の）野営地，陣営, he heard the sound of a 雷鳴 clap. But it was not 雷鳴 it was the bursting of the 支援する of Weedah’s 長，率いる, which had burst with a bang as of a 雷鳴 clap. And as it burst, out from his remains had risen a bird, Weedah, the mocking bird; which bird to this day has a 穴を開ける at the 支援する of his 長，率いる, just in the same place as Weedah the 黒人／ボイコット fellow’s 長，率いる had burst, and whence the bird （機の）カム 前へ／外へ.
To this day the Weedah makes grass playgrounds, through which he runs, imitating, as he plays, in quick succession, any 発言する／表明するs he has ever heard, from the crying of a child to the laughing of a woman; from the mewing of a cat to the barking of a dog, and hence his 指名する Weedah, the mocking bird.
GWINEEBOO and Goomai, the water ネズミ, were 負かす／撃墜する at the creek one day, getting mussels for food, when, to their astonishment, a kangaroo hopped 権利 into the water beside them. 井戸／弁護士席 they knew that he must be escaping from hunters, who were probably 圧力（をかける）ing him の近くに. So Gwineeboo quickly 掴むd her yam stick, and knocked the kangaroo on the 長，率いる; he was caught 急速な／放蕩な in the 少しのd in the creek, so could not escape. When the two old women had killed the kangaroo they hid its 団体／死体 under the 少しのd in the creek, 恐れるing to take it out and cook it straight away, lest the hunters should come up and （人命などを）奪う，主張する it. The little son of Gwineeboo watched them from the bank. After having hidden the kangaroo, the women 選ぶd up their mussels and started for their （軍の）野営地，陣営, when up （機の）カム the hunters, Quarrian and Gidgereegah, who had 跡をつけるd the kangaroo 権利 to the creek.
Seeing the women they said: “Did you see a kangaroo?”
The women answered: “No. We saw no kangaroo.”
“That is strange, for we have 跡をつけるd it 権利 up to here.”
“We have seen no kangaroo. See, we have been digging out mussels for food. Come to our （軍の）野営地，陣営, and we will give you some when they are cooked.”
The young men, puzzled in their minds, followed the women to their （軍の）野営地，陣営, and when the mussels were cooked the hunters joined the old women at their dinner. The little boy would not eat the mussels; he kept crying to his mother, “Gwineeboo, Gwineeboo. I want kangaroo. I want kangaroo. Gwineeboo. Gwineeboo.”
“There,” said Quarrian. “Your little boy has seen the kangaroo, and wants some; it must be here somewhere.”
“Oh, no. He cries for anything he thinks of, some days for kangaroo; he is only a little boy, and does not know what he wants,” said old Gwineeboo. But still the child kept 説, “Gwineeboo. Gwinceboo. I want kangaroo. I want kangaroo.” Goomai was so angry with little Gwineeboo for keeping on asking for kangaroo, and その為に making the young men 怪しげな, that she 攻撃する，衝突する him so hard on the mouth to keep him 静かな, that the 血 （機の）カム, and trickled 負かす／撃墜する his breast, staining it red. When she saw this, old Gwineeboo grew angry in her turn, and 攻撃する，衝突する old Goomai, who returned the blow, and so a fight began, more words than blows, so the noise was 広大な／多数の／重要な, the women fighting, little Gwineeboo crying, not やめる knowing whether he was crying because Goomai had 攻撃する，衝突する him, because his mother was fighting, or because he still 手配中の，お尋ね者 kangaroo.
Quarrian said to Gidgereegah. “They have the kangaroo somewhere hidden; let us slip away now in the 混乱. We will only hide, then come 支援する in a little while, and surprise them.”
They went 静かに away, and as soon as the two women noticed they had gone, they 中止するd fighting, and 決定するd to cook the kangaroo. They watched the two young men out of sight, and waited some time so as to be sure that they were 安全な. Then 負かす／撃墜する they hurried to get the kangaroo. They dragged it out, and were just making a big 解雇する／砲火／射撃 on which to cook it, when up （機の）カム Quarrian and Gidgereegah, 説:
“Ah! we thought so. You had our kangaroo all the time; little Gwinceboo was 権利.”
“But we killed it,” said the women.
“But we 追跡（する）d it here,” said the men, and so 説 caught 持つ／拘留する of the kangaroo and dragged it away to some distance, where they made a 解雇する／砲火／射撃 and cooked it. Goomai, Gwineeboo, and her little boy went over to Quarrian and Gidgereegah, and begged for some of the meat, but the young men would give them 非，不，無, though little Gwineeboo cried piteously for some. But no; they said they would rather throw what they did not want to the 強硬派s than give it to the women or child. At last, seeing that there was no hope of their getting any, the women went away. They built a big dardurr for themselves, shutting themselves and the little boy up in it. Then they began singing a song which was to invoke a 嵐／襲撃する to destroy their enemies, for so now they considered Quarrian and Gidgereegah. For some time they 詠唱するd:
“Moogaray, Moogaray, May, May,
Eehu, Eehu, Doongarah.”
First they would begin very slowly and softly, 徐々に getting quicker and louder, until at length they almost shrieked it out. The words they said meant, “Come hailstones; come 勝利，勝つd; come rain; come 雷.”
While they were 詠唱するing, little Gwineeboo kept crying, and would not be 慰安d. Soon （機の）カム a few big 減少（する）s of rain, then a big 勝利，勝つd, and as that なぎd, more rain. Then （機の）カム 雷鳴 and 雷, the 空気／公表する grew 激しく 冷淡な, and there （機の）カム a pitiless hailstorm, hailstones bigger than a duck’s egg fell, cutting the leaves from the trees and bruising their bark. Gidgereegah and Quarrian （機の）カム running over to the dardurr and begged the women to let them in.
“No,” shrieked Gwineeboo above the 嵐／襲撃する, “there was no kangaroo meat for us: there is no dardurr 避難所 for you. Ask 避難所 of the 強硬派s whom ye fed.” The men begged to be let in, said they would 追跡（する） again and get kangaroo for the women, not one but many. “No,” again shrieked the women. “You would not even listen to the crying of a little child; it is better such as you should 死なせる／死ぬ.” And fiercer 激怒（する）d the 嵐／襲撃する and louder sang the women:
“Moogaray, Moogaray, May, May,
Eehu, Eehu, Doongarah.”
So long and so 猛烈な／残忍な was the 嵐／襲撃する that the young men must have 死なせる／死ぬd had they not been changed into birds. First they were changed into birds and afterwards into 星／主役にするs in the sky, where they now are, Gidgereegah and Ouarrian with the kangaroo between them, still 耐えるing the 指名するs that they bore on the earth.
WURRUNNAH had had a long day’s 追跡（する）ing, and he （機の）カム 支援する to the （軍の）野営地，陣営 tired and hungry. He asked his old mother for durrie, but she said there was 非，不，無 left. Then he asked some of the other 黒人／ボイコットs to give him some doonburr seeds that he might make durrie for himself, But no one would give him anything. He flew into a 激怒（する） and he said, “I will go to a far country and live with strangers; my own people would 餓死する me.” And while he was yet hot and angry, he went. 集会 up his 武器s, he strode 前へ／外へ to find a new people in a new country. After he had gone some distance, he saw, a long way off, an old man chopping out bees’ nests. The old man turned his 直面する に向かって Wurrunnah, and watched him coming, but when Wurrunnah （機の）カム の近くに to him he saw that the old man had no 注目する，もくろむs, though he had seemed to be watching him long before he could have heard him. It 脅すd Wurrunnah to see a stranger having no 注目する，もくろむs, yet turning his 直面する に向かって him as if seeing him all the time. But he 決定するd not to show his 恐れる, but go straight on に向かって him, which he did. When he （機の）カム up to him, the stranger told him that his 指名する was Mooroonumildah, and that his tribe were いわゆる because they had no 注目する，もくろむs, but saw through their noses. Wurrunnah thought it very strange and still felt rather 脅すd, though Mooroonumildah seemed hospitable and 肉親，親類d, for, he gave Wurrunnah, whom he said looked hungry, a bark wirree filled with honey, told him where his （軍の）野営地，陣営 was, and gave him leave to go there and stay with him. Wurrunnah took the honey and turned as if to go to the （軍の）野営地，陣営, but when he got out of sight he thought it wiser to turn in another direction. He 旅行d on for some time, until he （機の）カム to a large lagoon, where he decided to （軍の）野営地，陣営. He took a long drink of water, and then lay 負かす／撃墜する to sleep. When he woke in the morning, he looked に向かって the lagoon, but saw only a big plain. He thought he must be dreaming; he rubbed his 注目する，もくろむs and looked again.
“This is a strange country,” he said. “First I 会合，会う a man who has no 注目する，もくろむs and yet can see. Then at night I see a large lagoon 十分な of water, I wake in the morning and see 非，不，無. The water was surely there, for I drank some, and yet now there is no water.” As he was wondering how the water could have disappeared so quickly, he saw a big 嵐／襲撃する coming up; he hurried to get into the 厚い bush for 避難所. When he had gone a little way into the bush, he saw a 量 of 削減（する） bark lying on the ground.
“Now I am 権利,” he said. “I shall get some 政治家s and with them and this bark make a dardurr in which to 避難所 myself from the 嵐／襲撃する I see coming.”
He quickly 削減（する） the 政治家s he 手配中の，お尋ね者, stuck them up as a 枠組み for his dardurr. Then he went to 解除する up the bark. As he 解除するd up a sheet of it he saw a strange-looking 反対する of no tribe that he had ever seen before.
This strange 反対する cried out: “I am Bulgahnunnoo,” in such a terrifying トン that Wurrunnah dropped the bark, 選ぶd up his 武器s and ran away as hard as he could, やめる forgetting the 嵐／襲撃する. His one idea was to get as far as he could from Bulgahnunnoo.
On he ran until he （機の）カム to a big river, which hemmed him in on three 味方するs. The river was too big to cross, so he had to turn 支援する, yet he did not retrace his steps but turned in another direction. As he turned to leave the river he saw a flock of emus coming to water. The first half of the flock were covered with feathers, but the last half had the form of emus, but no feathers.
Wurrunnah decided to spear one for food. For that 目的 he climbed up a tree, so that they should not see him; he got his spear ready to kill one of the featherless birds. As they passed by, he 選ぶd out the one he meant to have, threw his spear and killed it, then climbed 負かす／撃墜する to go and get it.
As he was running up to the dead emu, he saw that they were not emus at all but 黒人／ボイコット fellows of a strange tribe. They were all standing 一連の会議、交渉／完成する their dead friend making savage 調印するs, as to what they would do by way of vengeance. Wurrunnah saw that little would avail him the excuse that he had killed the 黒人／ボイコット fellow in mistake for an emu; his only hope lay in flight. Once more he took to his heels, hardly daring to look 一連の会議、交渉／完成する for 恐れる he would see an enemy behind him. On he sped, until at last he reached a （軍の）野営地，陣営, which he was almost into before he saw it; he had only been thinking of danger behind him, unheeding what was before him.
However, he had nothing to 恐れる in the （軍の）野営地，陣営 he reached so suddenly, for in it were only seven young girls. They did not look very terrifying, in fact, seemed more startled than he was. They were やめる friendly に向かって him when they 設立する that he was alone and hungry. They gave him food and 許すd him to （軍の）野営地，陣営 there that night. He asked them where the 残り／休憩（する） of their tribe were, and what their 指名する was. They answered that their 指名する was Meamei, and that their tribe were in a far country. They had only come to this country to see what it was like; they would stay for a while and thence return whence they had come.
The next day Wurrunnah made a fresh start, and left the （軍の）野営地，陣営 of the Meamei, as if he were leaving for good. But he 決定するd to hide 近づく and watch what they did, and if he could get a chance he would steal a wife from amongst them. He was tired of travelling alone. He saw the seven sisters all start out with their yam sticks in 手渡す. He followed at a distance, taking care not to be seen. He saw them stop by the nests of some 飛行機で行くing ants. With their yam sticks they dug all 一連の会議、交渉／完成する these ant 穴を開けるs. When they had 首尾よく 明らかにするd the ants they sat 負かす／撃墜する, throwing their yam sticks on one 味方する, to enjoy a feast, for these ants were esteemed by them a 広大な／多数の／重要な delicacy.
While the sisters were busy at their feast, Wurrunnah こそこそ動くd up to their yam sticks and stole two of them; then, taking the sticks with him, こそこそ動くd 支援する to his hiding-place. When at length the Meamei had 満足させるd their appetites, they 選ぶd up their sticks and turned に向かって their （軍の）野営地，陣営 again. But only five could find their sticks; so those five started off, leaving the other two to find theirs, supposing they must be somewhere 近づく, and, finding them, they would soon catch them up. The two girls 追跡（する）d all 一連の会議、交渉／完成する the ants’ nests, but could find no sticks. At last, when their 支援するs were turned に向かって him, Wurrunnah crept out and stuck the lost yam sticks 近づく together in the ground; then he slipt 支援する into his hiding-place. When the two girls turned 一連の会議、交渉／完成する, there in 前線 of them they saw their sticks. With a cry of joyful surprise they ran to them and caught 持つ／拘留する of them to pull them out of the ground, in which they were 堅固に stuck. As they were doing so, out from his hiding-place jumped Wurrunnah. He 掴むd both girls 一連の会議、交渉／完成する their waists, 持つ／拘留するing them tightly. They struggled and 叫び声をあげるd, but to no 目的. There were 非，不，無 近づく to hear them, and the more they struggled the tighter Wurrunnah held them. Finding their 叫び声をあげるs and struggles in vain they quietened at length, and then Wurrunnah told them not to be afraid, he would take care of them. He was lonely, he said, and 手配中の，お尋ね者 two wives. They must come 静かに with him, and he would be good to them. But they must do as he told them. If they were not 静かな, he would 速く quieten them with his moorillah. But if they would come 静かに with him he would be good to them. Seeing that 抵抗 was useless, the two young girls 従うd with his wish, and travelled 静かに on with him. They told him that some day their tribe would come and steal them 支援する again; to 避ける which he travelled quickly on and on still その上の, hoping to elude all 追跡. Some weeks passed, and, outwardly, the two Meamei seemed settled 負かす／撃墜する to their new life, and やめる content in it, though when they were alone together they often talked of their sisters, and wondered what they had done when they realised their loss. They wondered if the five were still 追跡（する）ing for them, or whether they had gone 支援する to their tribe to get 援助. That they might be in time forgotten and left with Wurrunnah for ever, they never once for a moment thought. One day when they were （軍の）野営地，陣営d Wurrunnah said: “This 解雇する／砲火／射撃 will not 燃やす 井戸／弁護士席. Go you two and get some bark from those two pine trees over there.”
“No,” they said, “we must not 削減（する） pine bark. If we did, you would never more see us.”
“Go! I tell you, 削減（する） pine bark. I want it. See you not the 解雇する／砲火／射撃 燃やすs but slowly?”
“If we go, Wurrunnah, we shall never return. You will see us no more in this country. We know it.”
“Go, women, stay not to talk. Did ye ever see talk make a 解雇する／砲火／射撃 燃やす? Then why stand ye there talking? Go; do as I 企て，努力，提案 you. Talk not so foolishly; if you ran away soon should I catch you, and, catching you, would （警官の）巡回区域，受持ち区域 you hard. Go I talk no more.”
The Meamei went, taking with them their combos with which to 削減（する） the bark. They went each to a different tree, and each, with a strong 攻撃する，衝突する, drove her combo into the bark. As she did so, each felt the tree that her combo had struck rising higher out of the ground and 耐えるing her 上向き with it. Higher and higher grew the pine trees, and still on them, higher and higher from the earth, went the two girls. 審理，公聴会 no chopping after the first 攻撃する，衝突するs, Wurrunnah （機の）カム に向かって the pines to see what was keeping the girls so long. As he （機の）カム 近づく them he saw that the pine trees were growing taller even as he looked at them, and 粘着するing to the trunks of the trees high in the 空気／公表する he saw his two wives. He called to them to come 負かす／撃墜する, but they made no answer. Time after time he called to them as higher and higher they went, but still they made no answer. 刻々と taller grew the two pines, until at last their 最高の，を越すs touched the sky. As they did so, from the sky the five Meamei looked out, called to their two sisters on the pine trees, bidding them not to be afraid but to come to them. Quickly the two girls climbed up when they heard the 発言する／表明するs of their sisters. When they reached the 最高の，を越すs of the pines the five sisters in the sky stretched 前へ／外へ their 手渡すs, and drew them in to live with them there in the sky for ever.
And there, if you look, you may see the seven sisters together. You perhaps know them as the Pleiades, but the 黒人／ボイコット fellows call them the Meamei.
GOOGARH, the iguana, was married to Moodai, the opossum and Cookooburrah, the laughing jackass. Cookooburrah was the mother of three sons, one grown up and living away from her, the other two only little boys. They had their （軍の）野営地，陣営s 近づく a goolahgool, whence they 得るd water. A goolahgool is a water-持つ／拘留するing tree, of the アイロンをかける bark or box 種類. It is a tree with a 分裂（する） in the fork of it, and hollow below the fork. After 強い雨, this hollow trunk would be 十分な of water, which water would have run into it through the 分裂（する） in the fork. A goolahgool would 持つ／拘留する water for a long time. The 黒人／ボイコットs knew a goolahgool, amongst other trees, by the 示す which the 洪水 of water made 負かす／撃墜する the trunk of the tree, discolouring the bark.
One day, Googarh, the iguana, and his two wives went out 追跡（する）ing, leaving the two little Cookooburrahs at the （軍の）野営地，陣営. They had taken out water for themselves in their opossum 肌 water 捕らえる、獲得するs, but they had left 非，不，無 for the children, who were too small to get any from the goolahgool for themselves, so nearly 死なせる／死ぬd from かわき. Their tongues were swollen in their mouths, and they were やめる speechless, when they saw a man coming に向かって them. When he （機の）カム 近づく, they saw it was Cookooburrah, their big brother. They could not speak to him and answer, when he asked where his mother was. Then he asked them what was the 事柄. All they could do was to point に向かって the tree. He looked at it, and saw it was a goolahgool, so he said: “Did your mother leave you no water?” They shook their 長，率いるs. He said: “Then you are 死なせる／死ぬing for want of a drink, my brothers?” They nodded. “Go,” he said a little way off, and you shall see how I will punish them for leaving my little brothers to 死なせる／死ぬ of かわき.” He went に向かって the tree, climbed up it, and 分裂（する） it 権利 負かす／撃墜する. As he did so, out 噴出するd the water in a 速く running stream. Soon the little fellows quenched their かわき and then, in their joy, bathed in the water, which grew in 容積／容量 every moment.
In the 合間, those who had gone 前へ／外へ to 追跡（する） were returning, and as they （機の）カム に向かって their （軍の）野営地，陣営 they met a running stream of water. “What is this? “ they said, “our goolahgool must have burst,” and they tried to dam the water, but it was running too 堅固に for them. They gave up the 成果／努力 and hurried on に向かって their （軍の）野営地，陣営. But they 設立する a 深い stream divided them from their （軍の）野営地，陣営. The three Cookooburrahs saw them, and the eldest one said to the little fellows: “You call out and tell them to cross 負かす／撃墜する there, where it is not 深い.” The little ones called out as they were told, and where they pointed Googarh and his wives waded into the stream. Finding she was getting out of her depth, Cookooburrah the laughing jackass cried out: “Goug gour gah gah. Goug gour gah gah. Give me a stick. Give me a stick.”
But from the bank her sons only answered in derision: “Goug gour gah gah. Goug gour gah gah.” And the three hunters were soon （海，煙などが）飲み込むd in the 急ぐing stream, drawn 負かす／撃墜する by the 現在の and 溺死するd.
THE 黒人／ボイコットs had all left their （軍の）野営地，陣営 and gone away to …に出席する a borah. Nothing was left in the （軍の）野営地，陣営 but one very old dog, too old to travel. After the 黒人／ボイコットs had been gone about three days, one night （機の）カム their enemies, the Gooeeays, ーするつもりであるing to surprise them and kill them.
Painted in all the glory of their war-paint （機の）カム the Gooeeays, their hair tied in 最高の，を越す-knots and ornamented with feathers and kangaroos’ teeth. Their waywahs of 米，稲 melon, and kangaroo ネズミ 肌s 削減（する） in （土地などの）細長い一片s, 一連の会議、交渉／完成する their waists, were new and strong, 持つ／拘留するing 堅固に some of their boomerangs and woggoorahs, which they had stuck through them.
But 用意が出来ている as they were for conquest, they 設立する only a 砂漠d （軍の）野営地，陣営 含む／封じ込めるing naught but one old dog. They asked the old dog where the 黒人／ボイコットs were gone. But he only shook his 長，率いる. Again and again they asked him, and again and again he only shook his 長，率いる. At last some of the 黒人／ボイコット fellows raised their spears and their moorillahs or nullah-nullahs, 説:
“If you do not tell us where the 黒人／ボイコットs are gone, we shall kill you.”
Then spoke the old dog, 説 only: “Gone to the borah.”
And as he spoke every one of the Gooeeays and everything they had with them was turned to 石／投石する. Even the waywahs 一連の会議、交渉／完成する their waists, the 最高の，を越す-knots on their 長，率いるs, and the spears in their 手渡すs, even these turned to 石／投石する. And when the 黒人／ボイコットs returned to their （軍の）野営地，陣営 long afterwards, when the borah was over, and the boys, who had been made young men, gone out into the bush to を受ける their novitiate, each with his 独房監禁 後見人, then saw the 黒人／ボイコットs, their enemies, the Gooeeays, standing 一連の会議、交渉／完成する their old （軍の）野営地，陣営, as if to attack it. But instead of 存在 men of flesh, they were men of 石／投石する—they, their 武器s, their waywahs, and all that belonged to them, 石／投石する.
And at that place are to be 設立する 石／投石するs or mayamahs of 広大な／多数の／重要な beauty, （土地などの）細長い一片d and 示すd and coloured as were the men painted.
And the place of the mayamah is on one of the 開始するs 近づく Beemery.
THE mother Bunbundoolooey put her child, a little boy Bunbundoolooey, who could only just はう, into her goolay. Goolay is a sort of small netted hammock, slung by 黒人／ボイコット women on their 支援するs, in which they carry their babies and goods in general. Bunbundoolooey, the pigeon, put her goolay across her 支援する, and started out 追跡（する）ing.
When she had gone some distance she （機の）カム to a clump of bunnia or wattle trees. At the foot of one of these she saw some large euloomarah or grubs, which were good to eat. She 選ぶd some up, and dug with her yam stick 一連の会議、交渉／完成する the roots of the tree to get more. She went from tree to tree, getting grubs at every one. That she might gather them all, she put 負かす／撃墜する her goolay, and 追跡（する）d その上の 一連の会議、交渉／完成する.
Soon in the excitement of her search, she forgot the goolay with the child in it, and wandered away. その上の and その上の she went from the Dunnia clump, never once thinking of her poor birrahlee, or baby. On and still on she went, until at length she reached a far country.
The birrablee woke up, and はうd out of the goolay. First he only はうd about, but soon he grew stronger, and raised himself, and stood by a tree. Then day by day he grew stronger and walked alone, and stronger still he grew, and could run. Then he grew on into a big boy, and then into a man, and his mother he never saw while he was growing from birrahlee to man.
But in the far country at length one day Bunbundoolooey, the mother, remembered the birrablee she had left.
“Oh,” she cried, “I forgot my birrahlee. I left my birrablee where the Dunnias grow in a far country. I must go to my birrahlee. My poor birrahlee! I forgot it. Mad must I have been when I forgot him. My birrahlee! My birrahlee!”
And away went the mother as 急速な／放蕩な as she could travel 支援する to the Dunnia clump in the far country. When she reached the 位置／汚点／見つけ出す she saw the 跡をつけるs of her birrablee, first はうing, then standing, then walking, and then running. Bigger and bigger were the 跡をつけるs she followed, until she saw they were the 跡をつけるs of a man. She followed them until she reached a （軍の）野営地，陣営. No one was in the （軍の）野営地，陣営, but a 解雇する／砲火／射撃 was there, so she waited, and while waiting looked 一連の会議、交渉／完成する. She saw her son had made himself many 武器s, and many opossum rugs, which he had painted gaily inside.
Then at last she saw a man coming に向かって the （軍の）野営地，陣営, and she knew he was her birrahlee, grown into a man. As he drew 近づく she ran out to 会合，会う him, 説:
“Bunbundoolooey, I am your mother. The mother who forgot you as a birrahlee, and left you. But now I have come to find you, my son. Long was the 旅行, my son, and your mother was 疲れた／うんざりした, but now that she sees once more her birrahlee, who has grown into a man, she is no longer 疲れた／うんざりした, but glad is her heart, and loud could she sing in her joy. Ah, Bunbundoolooey, my son! Bunbundoolooey, my son!”
And she ran 今後 with her 武器 out, as if to embrace him.
But 厳しい was the 直面する of Bunbundoolooey, the son, and no answer did he make with his tongue. But he stooped to the ground and 選ぶd therefrom a big 石／投石する. This 速く he threw at his mother, hitting her with such 軍隊 that she fell dead to the earth.
Then on strode Bunbundoolooey to his （軍の）野営地，陣営.
OONGNAIRWAH, the diver, and Guinarey, the eagle 強硬派, told all the pelicans, 黒人／ボイコット swans, cranes, and many others, that they would take their 逮捕する to the creek and catch fish, if some of them would go and （警官の）巡回区域，受持ち区域 the fish 負かす／撃墜する に向かって the 逮捕する.
喜んで went the pelicans, 黒人／ボイコット swans, and the 残り／休憩（する） to the creek. In they jumped, and splashed the water about to 脅す the fish 負かす／撃墜する に向かって where Oongnairwah and Guinarey were 駅／配置するd with their 逮捕する. Presently little Deereeree, the wagtail, and Burreenjin, the peewee, who were on the bank sitting on a stump, called out, “Look out, we saw the 支援する of an alligator in the water.” The diver and eagle 強硬派 called 支援する, “Go away, then. The 勝利，勝つd blows from you に向かって him. Go 支援する or he will smell you.”
But Deereeree and Burreenjin were watching the fishing and did not 注意する what was said to them. Soon the alligator smelt them, and he 攻撃するd out with his tail, splashing the water so high, and 攻撃するing so furiously, that all the fishermen were 溺死するd, even Deereeree and Burreenjin on the bank-not one escaped, And red was the bank of the creek, and red the stump whereon Deereeree and Burreenjin had sat, with the 血 of the 殺害された. And the place is called Goomade and is red for ever.
NARAHDARN, the bat, 手配中の，お尋ね者 honey. He watched until he saw a Wurranunnah, or bee, alight. He caught it, stuck a white feather between its hind 脚s, let it go and followed it. He knew he could see the white feather, and so follow the bee to its nest. He ordered his two wives, of the Bilber tribe, to follow him with wirrees to carry home the honey in. Night （機の）カム on and Wurranunnah the bee had not reached home. Narahdarn caught him, 拘留するd him under bark, and kept him 安全に there until next morning. When it was light enough to see, Narahdarn let the bee go again, and followed him to his nest, in a gunnyanny tree. 場内取引員／株価 the tree with his comebo that he might know it again, he returned to hurry on his wives who were some way behind. He 手配中の，お尋ね者 them to come on, climb the tree, and chop out the honey. When they reached the 示すd tree one of the women climbed up. She called out to Narahdarn that the honey was in a 分裂（する） in the tree. He called 支援する to her to put her 手渡す in and get it out. She put her arm in, but 設立する she could not get it out again. Narahdarn climbed up to help her, but 設立する when he reached her that the only way to 解放する／自由な her was to 削減（する） off her arm. This he did before she had time to realise what he was going to do, and 抗議する. So 広大な／多数の／重要な was the shock to her that she died 即時に. Narahdarn carried 負かす／撃墜する her lifeless 団体／死体 and 命令（する）d her sister, his other wife, to go up, chop out the arm, and get the honey. She 抗議するd, 宣言するing the bees would have taken the honey away by now.
“Not so,” he said; “go at once.”
Every excuse she could think of, to save herself, she made. But her excuses were in vain, and Narahdarn only became furious with her for making them, and, brandishing his boondi, drove her up the tree. She managed to get her arm in beside her sister’s, but there it stuck and she could not move it. Narahdarn, who was watching her, saw what had happened and followed her up the tree. Finding he could not pull her arm out, in spite of her cries, he chopped it off, as he had done her sister’s. After one shriek, as he drove his comebo through her arm, she was silent. He said, “Come 負かす／撃墜する, and I will chop out the bees’ nest.” But she did not answer him, and he saw that she too was dead. Then he was 脅すd, and climbed quickly 負かす／撃墜する the gunnyanny tree; taking her 団体／死体 to the ground with him, he laid it beside her sister’s, and quickly he hurried from the 位置／汚点／見つけ出す, taking no その上の thought of the honey. As he 近づくd his （軍の）野営地，陣営, two little sisters of his wives ran out to 会合，会う him, thinking their sisters would be with him, and that they would give them a taste of the honey they knew they had gone out to get. But to their surprise Narahdarn （機の）カム alone, and as he drew 近づく to them they saw his 武器 were covered with 血. And his 直面する had a 猛烈な／残忍な look on it, which 脅すd them from even asking where their sisters were. They ran and told their mother that Narahdarn had returned alone, that he looked 猛烈な／残忍な and angry, also his 武器 were covered with 血. Out went the mother of the Bilbers, and she said, “Where are my daughters, Narahdarn? 前へ／外へ went they this morning to bring home the honey you 設立する. You come 支援する alone. You bring no honey. Your look is 猛烈な／残忍な, as of one who fights, and your 武器 are covered with 血. Tell me, I say, where are my daughters?”
“Ask me not, Bilber. Ask Wurranunnah the bee, he may know. Narahdarn the bat knows nothing.” And he wrapped himself in a silence which no 尋問 could pierce. Leaving him there, before his （軍の）野営地，陣営, the mother of the Bilbers returned to her dardurr and told her tribe that her daughters were gone, and Narahdarn, their husband, would tell her nothing of them. But she felt sure he knew their 運命／宿命, and 確かな she was that he had some tale to tell, for his 武器 were covered with 血.
The 長，指導者 of her tribe listened to her. When she had finished and begun to wail for her daughters, whom she thought she would see no more, he said, “Mother of the Bilbers, your daughters shall be avenged if aught has happened to them at the 手渡すs of Narahdarn. Fresh are his 跡をつけるs, and the young men of your tribe shall follow whence they have come, and finding what Narahdarn has done, 速く shall they return. Then shall we 持つ／拘留する a corrobboree, and if your daughters fell at his 手渡す Narahdarn shall be punished.”
The mother of the Bilbers said: “井戸／弁護士席 have you spoken, oh my relation. Now 速度(を上げる） ye the young men lest the rain 落ちる or the dust blow and the 跡をつけるs be lost.” Then 前へ／外へ went the fleetest footed and the keenest 注目する，もくろむd of the young men of the tribe. Ere long, 支援する they （機の）カム to the （軍の）野営地，陣営 with the news of the 運命／宿命 of the Bilbers.
That night was the corrobboree held. The women sat 一連の会議、交渉／完成する in a half-circle, and 詠唱するd a monotonous 詠唱する, keeping time by hitting, some of them, two boomerangs together, and others （警官の）巡回区域，受持ち区域ing their rolled up opossum rugs.
Big 解雇する／砲火／射撃s were lit on the 辛勝する／優位 of the scrub, throwing light on the ダンサーs as they （機の）カム dancing out from their （軍の）野営地，陣営s, painted in all manner of designs, waywahs 一連の会議、交渉／完成する their waists, tufts of feathers in their hair, and carrying in their 手渡すs painted 病弱なd. 長，率いるing the 行列 as the men とじ込み／提出するd out from the scrub into a （疑いを）晴らすd space in 前線 of the women, （機の）カム Narahdarn. The light of the 解雇する／砲火／射撃s lit up the tree 最高の，を越すs, the dark balahs showed out in fantastic 形態／調整s, and weird indeed was the scene as slowly the men danced 一連の会議、交渉／完成する; louder clicked the boomerangs and louder grew the 詠唱するing of the women; higher were the 解雇する／砲火／射撃s piled, until the 炎上s 発射 their coloured tongues 一連の会議、交渉／完成する the trunks of the trees and high into the 空気／公表する. One 解雇する／砲火／射撃 was bigger than all, and に向かって it the ダンサーs 辛勝する／優位d Narahdarn; then the 発言する／表明する of the mother of the Bilbers shrieked in the 詠唱するing, high above that of the other women. As Narahdarn turned from the 解雇する／砲火／射撃 to dance 支援する he 設立する a 塀で囲む of men 直面するing him. These quickly 掴むd him and 投げつけるd him into the madly-leaping 解雇する／砲火／射撃 before him, where he 死なせる／死ぬd in the 炎上s. And so were the Bilbers avenged.
MULLYAN, the eagle 強硬派, built himself a home high in a yaraan tree. There he lived apart from his tribe, with Moodai the opossum, his wife, and Moodai the opossum, his mother-in-法律. With them too was Buttergah, a daughter of the Buggoo or 飛行機で行くing squirrel tribe. Buttergah was a friend of Moodai, the wife of Mullyan, and a distant cousin to the Moodai tribe.
Mullyan the eagle 強硬派 was a cannibal. That was the 推論する／理由 of his living apart from the other 黒人／ボイコットs. ーするために 満足させる his cannibal cravings, he used to sally 前へ／外へ with a big spear, a spear about four times as big as an ordinary spear. If he 設立する a 黒人／ボイコット fellow 追跡（する）ing alone, he would kill him and take his 団体／死体 up to the house in the tree. There the Moodai and Buttergab would cook it, and all of them would eat the flesh; for the women 同様に as Mullyan were cannibals. This went on for some time, until at last so many 黒人／ボイコット fellows were 殺害された that their friends 決定するd to find out what became of them, and they 跡をつけるd the last one they 行方不明になるd. They 跡をつけるd him to where he had evidently been 殺害された; they took up the 跡をつけるs of his slayer, and followed them 権利 to the foot of the yaraan tree, in which was built the home of Mullyan. They tried to climb the tree, but it was high and straight, and they gave up the 試みる／企てる after many 成果／努力s. In their despair at their 失敗 they thought of the Bibbees, a tribe 公式文書，認めるd for its climbing 力／強力にするs. They 召喚するd two young Bibbees to their 援助（する）. One （機の）カム, bringing with him his friend Murrawondah of the climbing ネズミ tribe.
Having heard what the 黒人／ボイコットs 手配中の，お尋ね者 them to do, these famous 登山者s went to the yaraan tree and made a start at once. There was only light enough that first night for them to see to reach a fork in the tree about half-way up. There they （軍の）野営地，陣営d, watched Mullyan away in the morning, and then climbed on. At last they reached the home of Mullyan. They watched their chance and then こそこそ動くd into his humpy.
When they were 安全に inside, they 急いでd to secrete a smouldering stick in one end of the humpy, taking care they were not seen by any of the women. Then they went 静かに 負かす／撃墜する again, no one the wiser of their coming or going. During the day the women heard いつかs a crackling noise, as of 燃やすing, but looking 一連の会議、交渉／完成する they saw nothing, and as their own 解雇する／砲火／射撃 was 安全な, they took no notice, thinking it might have been 原因（となる）d by some grass having fallen into their 解雇する／砲火／射撃.
After their 降下／家系 from having hidden the smouldering 解雇する／砲火／射撃 stick, Bibbee and Murrawondah 設立する the 黒人／ボイコットs and told them what they had done. 審理，公聴会 that the 計画（する） was to 燃やす out Mullyan, and 恐れるing that the tree might 落ちる, they all moved to some little distance, there to watch and wait for the end. 広大な／多数の／重要な was their joy at the thought that at last their enemy was 回避するd. And proud were Bibbee and Murrawondah as the 黒人／ボイコット fellows 賞賛するd their prowess.
After dinner-time Mullyan （機の）カム 支援する. When he reached the 入り口 to his house he put 負かす／撃墜する his big spear outside. Then he went in and threw himself 負かす／撃墜する to 残り／休憩（する）, for long had he walked and little had he 伸び（る）d. In a few minutes he heard his big spear 落ちる 負かす／撃墜する. He jumped up and stuck it in its place again. He had no sooner thrown himself 負かす／撃墜する, than again he heard it 落ちる. Once more be rose and 取って代わるd it. As he reached his 残り／休憩（する）ing-place again, out burst a 炎上 of 解雇する／砲火／射撃 from the end of his humpy. He called out to the three women, who were cooking, and they 急ぐd to help him 消滅させる the 炎上s. But in spite of their 成果／努力s the 解雇する／砲火／射撃 only 炎d the brighter. Mullyan’s arm was burnt off. The Moodai had their feet burnt, and Buttergah was 不正に burnt too. Seeing they were helpless against the 解雇する／砲火／射撃, they turned to leave the humpy to its 運命／宿命, and make good their own escape. But they had left it too late. As they turned to descend the tree, the roof of the humpy fell on them. And all that remained when the 解雇する／砲火／射撃 中止するd, were the charred bones of the dwellers in the yaraan tree. That was all that the 黒人／ボイコットs 設立する of their enemies; but their legend says that Mullyan the eagle 強硬派 lives in the sky as Mullyangah the morning 星／主役にする, on one 味方する of which is a little 星／主役にする, which is his one arm; on the other a larger 星／主役にする, which is Moodai the opossum, his wife.
GOOMBLEGUBBON the bustard, his two wives, Beeargah the 強硬派, and Ouyan the curlew, with the two children of Beeargah, had their （軍の）野営地，陣営s 権利 away in the bush; their only water 供給（する） was a small dungle, or gilguy 穴を開ける. The wives and children （軍の）野営地，陣営d in one （軍の）野営地，陣営, and Goomblegubbon a short distance off in another. One day the wives asked their husband to lend them the dayoorl 石／投石する, that they might grind some doonburr to make durrie. But he would not lend it to them, though they asked him several times. They knew he did not want to use it himself, for they saw his durrie on a piece of bark, between two 解雇する／砲火／射撃s, already cooking. They 決定するd to be 復讐d, so said:
“We will make some water 捕らえる、獲得するs of the opossum 肌s; we will fill them with water, then some day when Goomblegubbon is out 追跡（する）ing we will empty the dungle of water, take the children, and run away! When he returns he will find his wives and children gone and the dungle empty; then he will be sorry that he would not lend us the dayoorl.”
“The wives soon caught some opossums, killed and skinned them, plucked all the hair from the 肌s, saving it to roll into string to make goomillahs, cleaned the 肌s of all flesh, sewed them up with the sinews, leaving only the neck 開始. When finished, they blew into them, filled them with 空気／公表する, tied them up and left them to 乾燥した，日照りの for a few days. When they were 乾燥した，日照りの and ready to be used, they chose a day when Goomblegubbon was away, filled the water 捕らえる、獲得するs, emptied the dungle, and started に向かって the river.
Having travelled for some time, they at length reached the river. They saw two 黒人／ボイコット fellows on the other 味方する, who, when they saw the runaway wives and the two children, swam over to them and asked whence they had come and whither they were going.
“We are running away from our husband Goomblegubbon, who would lend us no dayoorl to grind our doonburr on, and we ran away lest we and our children should 餓死する, for we could not live on meat alone. But whither we are going we know not, except that it must be far away, lest Goomblegubbon follow and kill us.”
The 黒人／ボイコット fellows said they 手配中の，お尋ね者 wives, and would each take one, and both care for the children. The women agreed. The 黒人／ボイコット fellows swam 支援する across the river, each taking a child first, and then a woman, for as they （機の）カム from the 支援する country, where no creeks were, the women could not swim.
Goomblegubbon （機の）カム 支援する from 追跡（する）ing, and, seeing no wives, called aloud for them, but heard no answer. Then he went to their （軍の）野営地，陣営, and 設立する them not. Then turning に向かって the dungle he saw that it was empty. Then he saw the 跡をつけるs of his wives and children going に向かって the river. 広大な／多数の／重要な was his 怒り／怒る, and 公約するing he would kill them when he 設立する them, he 選ぶd up his spears and followed their 跡をつけるs, until he too reached the river. There on the other 味方する he saw a （軍の）野営地，陣営, and in it he could see strange 黒人／ボイコット fellows, his wives, and his children. He called aloud for them to cross him over, for he too could not swim. But the sun went 負かす／撃墜する and still they did not answer. He （軍の）野営地，陣営d where he was that night, and in the morning he saw the （軍の）野営地，陣営 opposite had been 砂漠d and 始める，決める 解雇する／砲火／射撃 to; the country all 一連の会議、交渉／完成する was burnt so that not even the 跡をつけるs of the 黒人／ボイコット fellows and his wives could be 設立する, even had he been able to cross the river. And never again did he see or hear of his wives or his children.
MOOREGOO the Mopoke had been （軍の）野営地，陣営d away by himself for a long time. While alone he had made a 広大な／多数の／重要な number of boomerangs, nullah-nullahs, spears, neilahmans, and opossum rugs. 井戸／弁護士席 had he carved the 武器s with the teeth of opossums, and brightly had he painted the inside of the rugs with coloured designs, and 堅固に had he sewn them with the sinews of opossums, threaded in the needle made of the little bone taken from the 脚 of an emu. As Mooregoo looked at his work he was proud of all he had done.
One night Babloo the moon （機の）カム to his （軍の）野営地，陣営, 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 一連の会議、交渉／完成する, Bahloo saw the beautifully carved 武器s, so he said, “Then give me, Mooregoo, some of your 武器s.”
“No, I give, never, what I have made, to another.”
Again Bahloo said, “The night is 冷淡な. Lend me a rug. “
“I have spoken,” said Mooregoo. “I never lend my rugs.”
Barloo said no more, but went away, 削減（する） some bark and made a dardurr for himself. When it was finished and he 安全に housed in it, 負かす／撃墜する （機の）カム the rain in 激流s. And it rained without 中止するing until the whole country was flooded. Mooregoo was 溺死するd. His 武器s floated about and drifted apart, and his rugs rotted in the water.
BLEARGAH the 強硬派, mother of Ouyan the curlew, said one day to her son: “Go, Ouyan, out, 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 （軍の）野営地，陣営 like an old woman; you must go and 追跡（する） as other men do, lest the women laugh at you.”
Ouyan took his spears and went out 追跡（する）ing, but though he went far, he could not get an emu, yet he dare not return to the （軍の）野営地，陣営 and 直面する the jeers of the women. 井戸／弁護士席 could they jeer, and angry could his mother grow when she was hungry. Sooner than return empty-手渡すd he would 削減（する） some flesh off his own 脚s. And this he decided to do. he made a 削減（する） in his 脚 with his comebo and as he made it, cried aloud: “Yuckay! Yuckay,” in 苦痛. But he 削減（する） on, 説: “詐欺師 would 削減（する） the tongues of the women, and deeper would be the 負傷させるs they would make, if I returned without food for them.” And crying: “Yuckay, yuckay,” at each 一打／打撃 of his comebo, he at length 削減（する） off a piece of flesh, and started に向かって the （軍の）野営地，陣営 with it.
As he 近づくd the （軍の）野営地，陣営 his mother cried out: “What have you brought us, Ouyan? We 餓死する for meat, come quickly.”
He （機の）カム and laid the flesh at her feet, 説: “Far did I go, and little did I see, but there is enough for all to-night; to-morrow will I go 前へ／外へ again.”
The women cooked the flesh, and ate it hungrily. Afterwards they felt やめる ill, but thought it must be because they had eaten too hungrily. The next day they hurried Ouyan 前へ／外へ again. And again he returned bringing his own flesh 支援する. Again the women ate hungrily of it, and again they felt やめる ill.
Then, too, Beeargah noticed for the first time that the flesh Ouyan brought looked different from emu flesh. She asked him what flesh it was. He replied: “What should it be but the flesh of emu?”
But Beeargah was not 満足させるd, and she said to the two women who lived with her: “Go you, to-morrow, follow Ouyan, and see whence he gets this flesh.”
The next day, the two woman followed Ouyan when he went 前へ／外へ to 追跡（する）. They followed at a good distance, that he might not notice that they were に引き続いて. Soon they heard him crying as if in 苦痛: “ Yuckay, yuckay, yuckay nurroo gay gay.” When they （機の）カム 近づく they saw he was cutting the flesh off his own 四肢s. Before he discovered that they were watching him, 支援する they went to the old woman, and told her what they had seen.
Soon Ouyan （機の）カム 支援する, bringing, as usual, the flesh with him. When he had thrown it 負かす／撃墜する at his mother’s feet, he went away, and lay 負かす／撃墜する as if tired from the chase. His mother went up to him, and before he had time to cover his mutilated 四肢s, 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 （機の）カム running to her.
“You are 権利,” she said. “Too lazy to 追跡（する） for emu, he 削減（する） off his own flesh, not caring that when we unwittingly ate thereof we should sicken. Let us （警官の）巡回区域，受持ち区域 him who did us this wrong.”
The three women 掴むd poor Ouyan and （警官の）巡回区域，受持ち区域 him, though he cried aloud in agony when the blows fell on his bleeding 脚s.
When the women had 満足させるd their vengeance, Beeargah said: “You Ouyan shall have no more flesh on your 脚s, and red shall they be for ever; red, and long and fleshless.” 説 which she went, and with her the other women. Ouyan はうd away and hid himself, and never again did his mother see him. But night after night was to be heard a wailing cry of, “Bou you gwai gwai. Bou you gwai gwai,” which meant, “My poor red 脚s. My poor red 脚s.”
But though Ouyan the man was never seen again, a bird with long thin 脚s, very red in colour under the feathers, was seen often, and heard to cry ever at night, even as Ouyan the man had cried: “Bou you gwai gwai. Bou you gwai gwai.” And this bird 耐えるs always the 指名する of Ouyan.
DINEWAN and his two wives, the Wahn, were （軍の）野営地，陣営ing out. Seeing some clouds 集会, they made a bark humpy. It （機の）カム on to rain, and they all took 避難所 under it. Dinewan, when his wives were not looking, gave a kick against a piece of bark at one 味方する of the humpy, knocked it 負かす／撃墜する, then told his wives to go and put it up again. When they were outside putting it up, he gave a kick, and knocked 負かす／撃墜する a piece on the other 味方する; so no sooner were they in again than out they had to go. This he did time after time, until at last they 嫌疑者，容疑者／疑うd him, and decided that one of them would watch. The one who was watching saw Dinewan laugh to himself and go and knock 負かす／撃墜する the bark they had just put up, chuckling at the thought of his wives having to go out in the wet and 冷淡な to put it up, while he had his supper 乾燥した，日照りの and comfortably inside. The one who saw him told the other, and they decided to teach him a lesson. So in they （機の）カム, each with a piece of bark filled with hot coals. They went straight up to Dinewan, who was lying 負かす／撃墜する laughing.
“Now,” they said, “you shall feel as hot we did 冷淡な.” And they threw the coals over him. Dinewan jumped up, crying aloud with the 苦痛, for he was 不正に burnt. He rolled himself over, and ran into the rain; and his wives stayed inside, and laughed aloud at him.
YOUNG GOOLAHWILLEEEL used to go out 追跡（する）ing every day. His mother and sisters always 推定する／予想するd that he would bring home kangaroo and emu for them. But each day he （機の）カム home without any meat at all. They asked him what he did in the bush, as he evidently did not 追跡（する）. He said that he did 追跡（する）.
“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 解雇する／砲火／射撃, 推定する／予想するing you to bring home the spoils of the chase, but you bring nothing.”
“To-morrow,” he said, “you shall not be disappointed. I will bring you a kangaroo.”
Every day, instead of 追跡（する）ing, Goolahwilleel had been 集会 wattle-gum, and with this he had been modelling a kangaroo—a perfect model of one, tail, ears, and all 完全にする. So the next day he （機の）カム に向かって the （軍の）野営地，陣営 carrying this kangaroo made of gum. Seeing him coming, and also seeing that he was carrying the 約束d kangaroo, his mother and sisters said: “Ah, Goolahwilleel spoke truly. He has kept his word, and now brings us a kangaroo. Pile up the 解雇する／砲火／射撃. To-night we shall eat meat.”
About a hundred yards away from the （軍の）野営地，陣営 Goolahwilleel put 負かす／撃墜する his model, and （機の）カム on without it. His mother called out: “Where is the kangaroo you brought home?
“Oh, over there.” And he pointed に向かって where he had left it.
The sisters ran to get it, but （機の）カム 支援する 説: “Where is it? We cannot see it.”
“Over there,” he said, pointing again.
“But there is only a 広大な／多数の／重要な 人物／姿／数字 of gum there.”
“井戸／弁護士席, 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 やめる proudly to think what a 罰金 kangaroo he had made.
But his mother and sisters did not smile. They 掴むd him and gave him a good （警官の）巡回区域，受持ち区域ing for deceiving them. They told him he should never go out alone again, for he only played instead of 追跡（する）ing, though he knew they 餓死するd for meat. They would always in the 未来 go with him.
And so for ever the Goolahwilleels went in flocks, never more singly, in search of food.
GOONUR was a clever old woman-doctor, who lived with her son, Goonur, and his two wives. The wives were Guddah the red lizard, and Beereeun the small, prickly lizard. One day the two wives had done something to 怒り／怒る Goonur, their husband, and he gave them both a 広大な／多数の／重要な （警官の）巡回区域，受持ち区域ing. After their （警官の）巡回区域，受持ち区域ing they went away by themselves. They said to each other that they could stand their 現在の 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 by cunning.
At last they decided on a 計画（する）. They dug a big 穴を開ける in the sand 近づく the creek, filled it with water, and covered the 穴を開ける over with boughs, leaves, and grass.
“Now we will go,” they said, “and tell our husband that we have 設立する a big bandicoot’s nest.”
支援する they went to the （軍の）野営地，陣営, and told Goonur that they had seen a big nest of bandicoots 近づく the creek; that if he こそこそ動くd up he would be able to surprise them and get the lot.
Off went Goonur in 広大な／多数の／重要な haste. He こそこそ動くd up to within a couple of feet of the nest, then gave a spring on to the 最高の，を越す of it. And only when he felt the bough 最高の，を越す give in with him, and he sank 負かす／撃墜する into water, did he realise that he had been tricked. Too late then to save himself, for he was 溺死するing and could not escape. His wives had watched the success of their stratagem from a distance. When they were 確かな that they had effectually 性質の／したい気がして of their hated husband, they went 支援する to the （軍の）野営地，陣営. Goonur, the mother, soon 行方不明になるd her son, made 調査s of his wives, but 伸び（る）d no （警察などへの）密告，告訴（状） from them. Two or three days passed, and yet Goonur, the son, returned not. 本気で alarmed at his long absence without having given her notice of his 意向, the mother 決定するd to follow his 跡をつける. She took up his 追跡する where she had last seen him leave the （軍の）野営地，陣営. This she followed until she reached the いわゆる bandicoot’s nest. Here his 跡をつけるs disappeared, and nowhere could she find a 調印する of his having returned from this place. She felt in the 穴を開ける with her yarn stick, and soon felt that there was something large there in the water. She 削減（する） a forked stick and tried to raise the 団体／死体 and get it out, for she felt sure it must be her son. But she could not raise it; stick after stick broke in the 成果／努力. At last she 削減（する） a midjee stick and tried with that, and then she was successful. When she brought out the 団体／死体 she 設立する it was indeed her son. She dragged the 団体／死体 to an ant bed, and watched intently to see if the stings of the ants brought any 調印する of returning life. Soon her hope was realised, and after a violent twitching of the muscles her son 回復するd consciousness. As soon as he was able to do so, he told her of the trick his wives had played on him.
Goonur, the mother, was furious. “No more shall they have you as husband. You shall live hidden in my dardurr. When we get 近づく the （軍の）野営地，陣営 you can get into this long, big comebee, and I will take you in. When you want to go 追跡（する）ing I will take you from the （軍の）野営地，陣営 in this comebee, and when we are out of sight you can get out and 追跡（する） as of old.”
And thus they managed for some time to keep his return a secret; and little the wives knew that their husband was alive and in his mother’s （軍の）野営地，陣営. But as day after day Goonur, the mother, returned from 追跡（する）ing 負担d with spoils, they began to think she must have help from some one; for surely, they said, no old woman could be so successful in 追跡（する）ing. There was a mystery they were sure, and they were 決定するd to find it out.
“See,” they said, “she goes out alone. She is old, and yet she brings home more than we two do together, and we are young. To-day she brought opossums, piggiebillahs, honey yams, quatha, and many things. We got little, yet we went far. We will watch her.”
The next time old Goonur went out, carrying her big comebee, the wives watched her.
“Look,” they said, “how slowly she goes. She could not climb trees for opossums—she is too old and weak; look how she staggers.”
They went 慎重に after her, and saw when she was some distance from the （軍の）野営地，陣営 that she put 負かす／撃墜する her comebee. And out of it, to their amazement, stepped Goonur, their husband.
“Ah,” they said, “this is her secret. She must have 設立する him, and, as she is a 広大な／多数の／重要な 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 支援する, or else surely now he is alive again he will いつか kill us.”
Accordingly, when Goonur was alone the two wives ran to him, and said:
“Why, Goonur, our husband, did you leave us? Where have you been all the time that we, your wives, have 嘆く／悼むd for you? Long has the time been without you, and we, your wives, have been sad that you （機の）カム no more to our dardurr.”
Goonur, the husband, 影響する／感情d to believe their 悲しみ was 本物の, and that they did not know when they directed him to the bandicoot’s nest that it was a 罠（にかける）. Which 罠（にかける）, but for his mother, might have been his 墓／厳粛／彫る／重大な.
They all went 追跡（する）ing together, and when they had killed enough for food they returned to the （軍の）野営地，陣営. As they （機の）カム 近づく to the （軍の）野営地，陣営, Goonur, 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 I had 殺害された them, if again they are to have a chance of 殺人，大当り 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 it so, my son, but not with you. They tried to 誘惑する you to death; you are no longer theirs, 地雷 only now, for did I not bring you 支援する from the dead?”
But Goonur 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 設立する. See, my mother, do not the looks of love in their 注目する，もくろむs, and 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 Goonur the husband deceive his wives and make them believe he 信用d them wholly, while in reality his mind was even then plotting vengeance. In a few days he had his 計画（する）s ready. Having 削減（する） and pointed はっきりと two 火刑／賭けるs, he stuck them 堅固に in the creek, then he placed two スピードを出す／記録につけるs on the bank, in 前線 of the sticks, which were underneath the water, and invisible. Having made his 準備s, he 招待するd his wives to come for a bathe. He said when they reached the creek:
“See those two スピードを出す／記録につけるs 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 避けるing the pointed 火刑／賭けるs. “権利,” he called. “All is （疑いを）晴らす here, jump in.”
Then the two wives ran 負かす／撃墜する the bank each to a スピードを出す／記録につける and jumped from it. 井戸／弁護士席 had Goonur calculated the distance, for both jumped 権利 on to the 火刑／賭けるs placed in the water to catch them, and which stuck 堅固に into them, 持つ／拘留するing them under the water.
“井戸／弁護士席 am I avenged,” said Goonur. “No more will my wives lay 罠（にかける）s to catch me.” And he walked off to the （軍の）野営地，陣営.
His mother asked him where his wives were. “They left me,” he said, “to get bees’ nests.”
But as day by day passed and the wives returned not, the old woman began to 嫌疑者，容疑者／疑う that her son knew more than he said. She asked him no more, but 静かに watched her 適切な時期, when her son was away 追跡（する）ing, and then followed the 跡をつけるs of the wives. She 跡をつけるd them to the creek, and as she saw no 跡をつけるs of their return, she went into the creek, felt about, and there 設立する the two 団体／死体s 急速な／放蕩な on the 火刑／賭けるs. She managed to get them off and out of the creek, then she 決定するd to try and 回復する them to life, for she was angry that her son had not told her what he had done, but had deceived her 同様に as his wives. She rubbed the women with some of her 薬／医学s, dressed the 負傷させるs made by the 火刑／賭けるs, and then dragged them both on to ants’ nests and watched their 団体／死体s as the ants はうd 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 回復するd Goonur took them 支援する to the （軍の）野営地，陣営 and said to Goonur her son, “Now once did I use my knowledge to 回復する life to you, and again have I used it to 回復する life to your wives. You are all 地雷 now, and I 願望（する） that you live in peace and never more deceive me, or never again shall I use my 技術 for you:”
And they lived for a long while together, and when the Mother Doctor died there was a beautiful, dazzlingly 有望な 落ちるing 星／主役にする, followed by a sound as of a sharp clap of 雷鳴, and all the tribes 一連の会議、交渉／完成する when they saw and heard this said, “A 広大な／多数の／重要な doctor must have died, for that is the 調印する.” And when the wives died, they were taken up to the sky, where they are now known as Gwaibillah, the red 星／主役にする, so called from its 有望な red colour, 借りがあるing, the legend says, to the red 示すs left by the 火刑／賭けるs on the 団体／死体s of the two women, and which nothing could efface.
DEEREEREE was a 未亡人 and lived in a （軍の）野営地，陣営 alone with her four little girls. One day Bibbee （機の）カム and made a （軍の）野営地，陣営 not far from hers. Deereeree was 脅すd of him, too 脅すd to go to sleep. All night she used to watch his （軍の）野営地，陣営, and if she heard a sound she would cry aloud: “Deerceree, wyah, wyah, Deereeree,” いつかs she would be calling out nearly all night.
In the morning, Bibbee would come over to her （軍の）野営地，陣営 and ask her what was the 事柄 that she had called out so in the night. She told him that she thought she heard some one walking about and was afraid, for she was alone with her four little girls.
He told her she ought not to be afraid with all her children 一連の会議、交渉／完成する her. But night after night she sat up crying: “Wyah, wyah, Deereeree, Deereeree.”
At last Bibbee said! “If you are so 脅すd, marry me and live in my （軍の）野営地，陣営. I will take care of you.” But Deereeree said she did not want to marry. So night after night was to be heard her plaintive cry of “Wyah, wyah, Deereeree, Deereeree.” And again and again Bibbee 圧力（をかける）d her to 株 his （軍の）野営地，陣営 and marry him. But she always 辞退するd. The more she 辞退するd 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 計画（する） of surprising her into giving her 同意. He 始める，決める to work and made a beautiful and many coloured arch, which, when it was made, he called Euloowirree, and he placed it 権利 across the sky, reaching from one 味方する of the earth to the other. When the rainbow was 堅固に placed in the sky, and showing out in all its brilliancy, of many colours, as a roadway from the earth to the 星／主役にするs, Bibbee went into his （軍の）野営地，陣営 to wait. When Deereeree looked up at the sky and saw the wonderful rainbow, she thought something dreadful must be going to happen. She was terribly 脅すd, and called aloud: “Wyah, wyah.” In her 恐れる she gathered her children together, and fled with them to Bibbee’s （軍の）野営地，陣営 for 保護.
Bibbee proudly told her that he had made the rainbow, just to show how strong he was and how 安全な 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 害のない 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 恐れる of his prowess, and 賞賛 of his 技術, Bibbee 伸び（る）d his 願望（する）, and Deereeree married him. And when long afterwards they died, Deereeree was changed into the little willy wagtail who may be heard through the stillness of the summer nights, crying her plaintive wail of “Deereeree, wyah, wyah, Deereeree.”
And Bibbee was changed into the キツツキ, or climbing tree bird, who is always running up trees as if he 手配中の，お尋ね者 to be building other ways to the sky than the famous roadway of his Euloowirree, the building of which had won him his wife.
AN old man lived with his two wives, the Mooninguggahgul sisters, and his two sons. The old man spent all his time making boomerangs, until at last he had four 逮捕するs 十分な of these 武器s. The two boys used to go out 追跡（する）ing 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 残り／休憩（する） 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 決定するd to punish them, for he thought “when they were young, and could not 追跡（する）, I 追跡（する）d for them and fed them 井戸／弁護士席; now that they can 追跡（する） and I am old and cannot so 井戸／弁護士席, they give me nothing.” Thinking of his 治療 at the 手渡すs of his sons, he greased all his boomerangs, and when he had finished them he said to the boys: “You take these boomerangs 負かす／撃墜する on to the plain and try them; see if I have made them 井戸／弁護士席. Then come 支援する 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 行為／法令／行動するd in the same way, whirling up through space, they 用意が出来ている to start home again. But as they looked 一連の会議、交渉／完成する they saw a 抱擁する whirlwind coming に向かって them. They were 脅すd and called out “Wurrawilberoo,” for they knew there was a devil in the whirlwind. They laid 持つ／拘留する of trees 近づく at 手渡す that it might not catch them. But the whirlwind spread out first one arm and rooted up one tree, then another arm, and rooted up another. The boys ran in 恐れる from tree to tree, but each tree that they went to was torn up by the whirlwind. At last they ran to two mubboo or beef-支持を得ようと努めるd trees, and clung tightly to them. After them 急ぐd the whirlwind, 広範囲にわたる all before it, and when it reached the mubboo trees, to which the boys were 粘着するing, it tore them from their roots and bore them 上向き 速く, giving the boys no time to leave go, so they were borne 上向き 粘着するing to the mubboo trees. On the whirlwind bore them until they reached the sky, where it placed the two trees with the boys still 粘着するing to them. And there they still are, 近づく the 乳の Way, and known as Wurrawilberoo. The boomerangs are scattered all along the 乳の Way, for the whirlwind had gathered them all together in its 急ぐ through space. Having placed them all in the sky, 負かす／撃墜する （機の）カム the whirlwind, 奪い返すing its natural 形態／調整, which was that of the old man, for so had he wreaked his vengeance on his sons 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 表明するd no surprise at the absence of the boys, and they 嫌疑者，容疑者／疑うd that he knew more than he cared to say. For he only sat in the （軍の）野営地，陣営 smiling while his wives discussed what could have happened to them, and he let the women go out and search alone. The mothers 跡をつけるd 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 跡をつけるd their sons from tree to tree until at last they （機の）カム to the place where the mubboos had stood. They saw the 跡をつけるs of their sons beside the places whence the trees had been uprooted, but of the trees and their sons they saw no その上の trace. Then they knew that they had all been borne up together by the whirlwind, and taken whither they knew not. Sadly they returned to their （軍の）野営地，陣営. When night （機の）カム they heard cries which they recognised as made by the 発言する／表明するs of their sons, though they sounded as if coming from the sky. As the cries sounded again the mothers looked up whence they （機の）カム, and there they saw the mubboo trees with their sons beside them. Then 井戸／弁護士席 they knew that they would see no more their sons on earth, and 広大な／多数の／重要な was their grief, and wroth were they with their husband, for 井戸／弁護士席 they knew now that he must have been the devil in the whirlwind, who had so punished the boys. They 公約するd to avenge the loss of their boys.
The next day they went out and gathered a lot of pine gum, and brought it 支援する to the （軍の）野営地，陣営. When they reached the （軍の）野営地，陣営 the old man called to one of his wives to come and tease his hair, as his 長，率いる ached, and that alone would relieve the 苦痛. One of the women went over to him, took his 長，率いる on her （競技場の）トラック一周, and teased his hair until at last the old man was soothed and sleepy. In the 合間 the other wife was melting the gum. The one with the old man gave her a secret 調印する to come 近づく; then she asked the old man to 嘘（をつく） on his 支援する, that she might tease his 前線 hair better. As he did so, she 調印するd to the other woman, who quickly （機の）カム, gave her some of the melted gum, which they both then 注ぐd hot into his 注目する，もくろむs, filling them with it. In agony the old man jumped up and ran about, calling out, “Mooregoo, mooregoo,” as he ran. Out of the （軍の）野営地，陣営 he ran and far away, still crying out in his agony, as he went. And never again did his wives see him though every night they heard his cry of “Mooregoo, mooregoo.” But though they never saw their husband, they saw a night 強硬派, the Mopoke, and as that cried always, “Mooregoo, moregoo,” as their husband had cried in his agony, they knew that he must have turned into the bird.
After a time the women were changed into Mooninguggahgul, or mosquito birds. These birds are 示すd on the wings just like a mosquito, and every summer night you can hear them cry out incessantly, “Mooninguggahgul,” 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 召喚するs, the Mooninguggahgul 企て，努力，提案 them 飛行機で行く everywhere and bite all they can.
BOUGOODOOGAHDAH was all old woman who lived alone with her four hundred dingoes. 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 伸び（る）d such food for them all. She would sally 前へ／外へ from her （軍の）野営地，陣営 with her two little dogs; she would be sure to 会合，会う some 黒人／ボイコット fellows, probably twenty or thirty, going 負かす／撃墜する to the creek. She would say, “I can tell you where there are lots of 米，稲 melons.” They would ask where, and she would answer, “Over there, on the point of that moorillah or 山の尾根. If you will go there and have your nullahs ready, I will go with my two dogs and 一連の会議、交渉／完成する them up に向かって you.”
The 黒人／ボイコット fellows invariably 駅／配置するd themselves where she had told them, and off went Bougoodoogahdah and her two dogs. But not to 一連の会議、交渉／完成する up the 米，稲 melons. She went quickly に向かって her （軍の）野営地，陣営, calling softly, “Birree, gougou,” which meant “Sool ’em, sool ’em,” and was the signal for the dogs to come out. Quickly they （機の）カム and surrounded the 黒人／ボイコット fellows, took them by surprise, flew at them, bit and worried them to death. Then they and Bougoodoogahdah dragged the 団体／死体s to their （軍の）野営地，陣営. There they were cooked and were food for the old woman and the dogs for some time. As soon as the 供給（する） was finished the same 計画（する） to 得る more was repeated.
The 黒人／ボイコット fellows 行方不明になるd so many of their friends that they 決定するd to find out what had become of them. They began to 嫌疑者，容疑者／疑う the old woman who lived alone and 追跡（する）d over the moorillahs with her two little dogs. They 提案するd 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 前進する に向かって their friends, talk to them for a while, and then go off with her two dogs. They saw their friends 駅／配置する themselves at the point of the moorillah or 山の尾根, 持つ／拘留するing their nullahs in 準備完了, as if waiting for something to come. Presently they heard a low cry from the old woman of “Birree gougou,” which cry was quickly followed by dingoes coming out of the bush in every direction, in hundreds, surrounding the 黒人／ボイコット fellows at the point.
The dingoes の近くにd in, quickly hemming the 黒人／ボイコット fellows in all 一連の会議、交渉／完成する; then they made a 同時の 急ぐ at them, tore them with their teeth, and killed them.
The 黒人／ボイコット fellows watching, saw that when the dogs had killed their friends they were joined by the old woman, who helped them to drag off the 団体／死体s to their （軍の）野営地，陣営.
Having seen all this, 支援する went the 選挙立会人s to their tribe and. told what they had seen. All the tribes 一連の会議、交渉／完成する 召集（する）d up and decided to 遂行する／発効させる a swift vengeance. ーするために do so, out they sallied 井戸／弁護士席 武装した. A detachment went on to entrap the dogs and Bougoodoogahdah. Then just when the usual 大虐殺 of the 黒人／ボイコットs was to begin and the dogs were の近くにing in 一連の会議、交渉／完成する them for the 目的, out 急ぐd over two hundred 黒人／ボイコット fellows, and so effectual was their attack that every dog was killed, 同様に as Bougoodoogahdah and her two little dogs.
The old woman lay where she had been 殺害された, but as the 黒人／ボイコットs went away they heard her cry “Bougoodoogahdah.” So 支援する they went and broke her bones, first they broke her 脚s and then left her. But again as they went they heard her cry “Bougoodoogahdah.” Then 支援する again they （機の）カム, and again, until at last every bone in her 団体／死体 was broken, but still she cried “Bougoodoogahdah.” So one man waited beside her to see whence （機の）カム the sound, for surely, they thought, she must be dead. He saw her heart move and cry again “Bougoodoogahdah” and as it cried, out （機の）カム a little bird from it. This little bird runs on the moorillahs and calls at night “Bougoodoogahdah.” All day it stays in one place, and only at night comes out. It is a little greyish bird, something like a weedah. The 黒人／ボイコットs call it a rain-製造者, for if any one steals its eggs it cries out incessantly “Bougoodoogahdah” until in answer to its call the rain 落ちるs. And when the country is stricken with a 干ばつ, the 黒人／ボイコットs loook for one of these little birds, and finding it, chase it, until it cries aloud “Bougoodoogahdah, Bougoodoogahdah” and when they hear its cry in the daytime they know the rain will soon 落ちる.
As the little bird flew from the heart of the woman, all the dead dingoes were changed into snakes, many different 肉親，親類d, all poisonous. The two little dogs were changed into dayall minyah, a very small 肉親，親類d of carpet snake, 非，不，無-poisonous, for these two little dogs had never bitten the 黒人／ボイコットs as the other dogs had done. At the points of the Moorillahs where Bougoodoogahdah and her dingoes used to 殺す the 黒人／ボイコットs, are heaps of white 石／投石するs, which are supposed to be the fossilised bones of the 大虐殺d men.
WORD had been passed from tribe to tribe, telling, how that the season was good, there must be a 広大な／多数の／重要な 集会 of the tribes. And the place 直す／買収する，八百長をするd for the 集会 was Googoorewon. The old men whispered that it should be the occasion for a borah, but this the women must not know. Old Byamee, who was a 広大な／多数の／重要な Wirreenun, said he would take his two sons, Ghindahindahmoee and Boomahoomahnowee, to the 集会 of the tribes, for the time had come when they should be made young men, that they might be 解放する／自由な to marry wives, eat emu flesh, and learn to be 軍人s.
As tribe after tribe arrived at Googoorewon, each took up a position at one of the さまざまな points of the 山の尾根s, surrounding the （疑いを）晴らす open space where the corrobborees were to be. The Wähn, crows, had one point; the Dummerh, pigeons, another; the Mahthi, dogs, another, and so on; Byamee and his tribe, Byahmul the 黒人／ボイコット swans tribe, Oooboon, the blue tongued lizard, and many other 長，指導者s and their tribes, each had their （軍の）野営地，陣営 on a different point. When all had arrived there were hundreds and hundreds 組み立てる／集結するd, and many and 変化させるd were the nightly corrobborees, 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 追跡（する）ing and feasting, by night much dancing and singing; 誓約（する）s of friendship 交流d, a dillibag for a boomerang, and so on; young daughters given to old 軍人s, old women given to young men, unborn girls 約束d to old men, babies in 武器 約束d to grown men; many and diverse were the compacts entered into, and always were the Wirreenun, or doctors of the tribes 協議するd.
After some days the Wirreenun told the men of the tribes that they were going to 持つ／拘留する a borah. But on no account must the innerh, or women, know. Day by day they must all go 前へ／外へ as if to 追跡（する） and then 準備する in secret the borah ground. Out went the men each day. They （疑いを）晴らすd a very large circle やめる （疑いを）晴らす, then they built an earthen dam 一連の会議、交渉／完成する this circle, and （疑いを）晴らすd a pathway 主要な into the 厚い bush from the circle, and built a dam on either 味方する of this pathway.
When all these 準備s were finished, they had, as usual, a corrobboree at night. After this had been going on for some time, one of the old Wirreenun walked 権利 away from the （人が）群がる as if he were sulky. He went to his （軍の）野営地，陣営, to where he was followed by another Wirreenun, and presently the two old fellows began fighting. Suddenly, when the attention of the 黒人／ボイコットs was 直す／買収する，八百長をするd on this fight, there （機の）カム a strange, whizzing, whirring noise from the scrub 一連の会議、交渉／完成する. The women and children shrank together, for the sudden, uncanny noise 脅すd them. And they knew that it was made by the spirits who were coming to 補助装置 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 some one had a circular piece of 支持を得ようと努めるd at the end of a string and were whirling it 一連の会議、交渉／完成する and 一連の会議、交渉／完成する.
As the noise went on, the women said, in an awestricken トン, “Gurraymy,” that is “borah devil,” and clutched their children tighter to them. The boys said “Gayandy,” and their 注目する，もくろむs 延長するd with 恐れる. “Gayandy “ meant borah devil too, but the women must not even use the same word as the boys and men to 表明する the borah spirit, for all 関心ing the mysteries of borah are sacred from the ears, 注目する，もくろむs, or tongues of women.
The next day a 転換 was made of the （軍の）野営地，陣営s. They were moved to inside the big （犯罪の）一味 that the 黒人／ボイコット fellows had made. This move was …に出席するd with a 確かな 量 of 儀式. In the afternoon, before the move had taken place, all the 黒人／ボイコット fellows left their （軍の）野営地，陣営s and went away into the scrub. Then just about sundown they were all to be seen walking in 選び出す／独身 とじ込み／提出する out of the scrub, along the path which they had 以前 banked on each 味方する. Every man had a 解雇する／砲火／射撃 stick in one 手渡す and a green switch in the other. When these men reached the middle of the enclosed （犯罪の）一味 was the time for the young people and women to leave the old （軍の）野営地，陣営s, and move into the borah （犯罪の）一味. Inside this （犯罪の）一味 they made their （軍の）野営地，陣営s, had their suppers and corrobboreed, as on previous evenings, up to a 確かな 行う／開催する／段階. Before, on this occasion, that 行う／開催する／段階 arrived, Byamee, who was greatest of the Wirreenun 現在の, had shown his 力／強力にする in a remarkable way. For some days the Mahthi had been behaving with a 広大な／多数の／重要な want of 尊敬（する）・点 for the wise men of the tribes. Instead of 扱う／治療するing their 説s and doings with the silent awe the Wirreenun 推定する／予想する, they had kept up an incessant chatter and laughter amongst themselves, playing and shouting as if the tribes were not 熟視する／熟考するing the solemnisation of their most sacred 儀式s. Frequently the Wirreenun 厳しく bade them be silent. But admonitions were useless, gaily chattered and laughed the Mahthi. At length Byamee, mightiest and most famous of the Wirreenun, rose, strode over to the （軍の）野営地，陣営 of Mahthi, and said ひどく to them: “I, Byamee, whom all the tribes 持つ／拘留する in honour, have thrice bade you Mahthi 中止する your chatter and laughter. But you 注意するd me not. To my 発言する／表明する were 追加するd the 発言する／表明するs of the Wirreenun of other tribes. But you 注意するd not. Think you the Wirreenun will make any of your tribe young men when you 注意する not their words? No, I tell you. From this day 前へ／外へ no Mahthi shall speak again as men speak. You wish to make noise, to be a noisy tribe and a disturber of men; a tribe who cannot keep 静かな when strangers are in the （軍の）野営地，陣営; a tribe who understand not sacred things. So be it. You shall, and your 子孫s, for ever 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 Mahthi speaks, woe to those who hear him, for even as they hear shall they be turned to 石／投石する.”
And as the Mahthi opened their mouths, and tried to laugh and speak derisive words, they 設立する, even as Byamee said, so were they. They could but bark and howl; the 力／強力にするs of speech and laughter had they lost. And as they realised their loss, into their 注目する，もくろむs （機の）カム a look of yearning and dumb entreaty which will be seen in the 注目する，もくろむs of their 子孫s for ever. A feeling of wonder and awe fell on the さまざまな （軍の）野営地，陣営s as they watched Byamee march 支援する to his tribe.
When Byamee was seated again in his （軍の）野営地，陣営, he asked the women why they were not grinding doonburr. And the women said: “Gone are our dayoorls, and we know not where.”
“You 嘘（をつく）,” said Byamee. “You have lent them to the Dummerh, who （機の）カム so often to borrow, though I bade you not lend.”
“No, Byamee, we lent them not.”
“Go to the （軍の）野営地，陣営 of the Dummerh, and ask for your dayoorl.”
The women, with the 恐れる of the 運命／宿命 of the Mahthi did they disobey, went, though 井戸／弁護士席 they knew they had not lent the dayoorl. As they went they asked at each （軍の）野営地，陣営 if the tribe there would lend them a dayoorl, but at each （軍の）野営地，陣営 they were given the same answer, すなわち, that the dayoorls were gone and 非，不，無 knew where. The Dummerh had asked to borrow them, and in each instance been 辞退するd, yet had the 石／投石するs gone.
As the women went on they heard a strange noise, as of the cry of spirits, a sound like a smothered “Oom, oom, oom, oom.” The cry sounded high in the 空気／公表する through the 最高の，を越すs of trees, then low on the ground through the grasses, until it seemed as if the spirits were everywhere. The women clutched tighter their 解雇する／砲火／射撃 sticks, and said: “Let us go 支援する. The Wondah are about,” And 速く they sped に向かって their （軍の）野営地，陣営, 審理，公聴会 ever in the 空気／公表する the “Oom, oom, oom” of the spirits.
They told Byamee that all the tribes had lost their dayoorls, and that the spirits were about, and even as they spoke （機の）カム the sound of “Oom, oom, oom, oom,” at the 支援する of their own （軍の）野営地，陣営.
The women crouched together, but Byamee flashed a 解雇する／砲火／射撃 stick whence （機の）カム the sound, and as the light flashed on the place he saw no one, but stranger than all, he saw two dayoorls moving along, and yet could see no one moving them, and as the dayoorls moved 速く away, louder and louder rose the sound of “Oom, oom, oom, oom,” until the 空気／公表する seemed 十分な of invisible spirits. Then Byamee knew that indeed the Wondah were about, and he too clutched his 解雇する／砲火／射撃 stick and went 支援する into his （軍の）野営地，陣営.
In the morning it was seen that not only were all the dayoorls gone, but the （軍の）野営地，陣営 of the Dummerh was empty and they too had gone. When no one would lend the Dummerh dayoorls, they had said, “Then we can grind no doonburr unless the Wondah bring us 石／投石するs.” And scarcely were the words said before they saw a dayoorl moving に向かって them. At first they thought it was their own 技術 which enabled them only to 表明する a wish to have it realised. But as dayoorl after dayoorl glided into their （軍の）野営地，陣営, and, passing through there, moved on, and as they moved was the sound of “Oom, oom, oom, oom,” to be heard everywhere they knew it was the Wondah at work. And it was borne in upon them that where the dayoorl went they must go, or they would 怒り／怒る the spirits who had brought them through their （軍の）野営地，陣営.
They gathered up their 所持品 and followed in the 跡をつける of the dayoorls, which had 削減（する） a pathway from Googoorewon to Girrahween, 負かす／撃墜する which in high floods is now a water-course. From Girrahween, on the dayoorls went to Dirangibirrah, and after them the Dummerh. Dirangibirrah is between Brewarrina and Widda Murtee, and there the dayoorls piled themselves up into a mountain, and there for the 未来 had the 黒人／ボイコットs to go when they 手配中の，お尋ね者 good dayoorls. And the Dummerh were changed into pigeons, with a cry like the spirits of “Oom, oom, oom.”
Another strange thing happened at this big borah. A tribe, called Ooboon, were （軍の）野営地，陣営d at some distance from the other tribes. When any stranger went to their （軍の）野営地，陣営, it was noticed that the 長，指導者 of the Ooboon would come out and flash a light on him, which killed him 即時に. And no one knew what this light was, that carried death in its gleam. At last, Wähn the crow, said “I will take my biggest booreen 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.”
Wähn walked into the （軍の）野営地，陣営 of the Ooboon, and as their 長，指導者 turned to flash the light on him, he put up his booreen and 完全に shaded himself from it, and called aloud in a 深い 発言する／表明する “Wäh, wäh, wäh, wäh” which so startled Ooboon that he dropped his light, and said “What is the 事柄? You startled me. I did not know who you were and might have 傷つける you, though I had no wish to, for the Wähn are my friends.”
“I cannot stop now,” said the Wähn, “I must go 支援する to my （軍の）野営地，陣営. I have forgotten something I 手配中の，お尋ね者 to show you. I’ll be 支援する soon.” And so 説, 速く ran Wähn 支援する to where he had left his boondee, then 支援する he （機の）カム almost before Ooboon realised that he had gone. 支援する he （機の）カム, and stealing up behind Ooboon dealt him a blow with his boondee that avenged amply the 犠牲者s of the deadly light, by stretching the 長，指導者 of the Ooboon a 死体 on the ground at his feet. Then crying triumphantly, “Wäh, wäh, wäh,” 支援する to his （軍の）野営地，陣営 went Wähn and told what he had done.
This night, when the Borah corrobboree began, all the women relations of the boys to be made young men, corrobboreed all night. に向かって the end of the night all the young women were ordered into bough humpies, which had been 以前 made all 一連の会議、交渉／完成する the 辛勝する／優位 of the 堤防 surrounding the （犯罪の）一味. The old women stayed on.
The men who were to have 告発（する），告訴（する）／料金 of the boys to be made young men, were told now to be ready to 掴む 持つ／拘留する each of his special 告発（する），告訴（する）／料金, to carry him off 負かす／撃墜する the beaten 跡をつける to the scrub. When every man had, at a signal, taken his 告発（する），告訴（する）／料金 on his shoulder, they all started dancing 一連の会議、交渉／完成する the （犯罪の）一味. Then the old women were told to come and say good-bye 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 boughs 負かす／撃墜する on the 最高の，を越す of them that they might see nothing その上の.
When the women were 安全に 拘留するd beneath the boughs, the men carrying the boys 速く disappeared 負かす／撃墜する the 跡をつける into the scrub. When they were out of sight the five 黒人／ボイコット fellows （機の）カム and pulled the boughs away and 解放（する）d the women, who went now to their （軍の）野営地，陣営s. But however curious these women were as to what 儀式s …に出席するd the boys’ initiation into manhood, they knew no questions would elicit any （警察などへの）密告，告訴（状）. In some months’ time they might see their boys return minus, perhaps, a 前線 tooth, and with some extra scarifications on their 団体／死体s, but beyond that, and a knowledge of the fact that they had not been 許すd to look on the 直面する of woman since their 見えなくなる into the scrub, they were never enlightened.
The next day the tribes made ready to travel to the place of the little borah, which would be held in about four days’ time, at about ten or twelve miles distance from the scene of the big borah.
At the place of the little borah a （犯罪の）一味 of grass is made instead of one of earth. The tribes all travel together there, （軍の）野営地，陣営, and have a corrobboree. The young women are sent to bed 早期に, and the old women stay until the time when the boys bade 別れの（言葉，会） to them at the big borah, at which hour the boys are brought into the little borah and 許すd to say a last good-bye to the old women. Then they are taken away by the men who have 告発（する），告訴（する）／料金 of 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 告発（する），告訴（する）／料金 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 支援する to his tribe, but the 影響 of his 孤立／分離 is that he is too wild and 脅すd 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 borah of Byamee the tribes were not 運命にあるd to 会合，会う the boys at the little borah, just as they were 集会 up their goods for a start, into the （軍の）野営地，陣営 staggered Millindooloonubbah, the 未亡人, crying, “You all left me, 未亡人 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 支援する 耐える more than one goolay? Have I more than two 武器 and one 支援する? Then how could I come 速く with so many children? Yet 非，不，無 of you stayed to help me. And as you went from each water 穴を開ける you drank all the water. When, tired and thirsty, I reached a water 穴を開ける 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 慰安 them; on we （機の）カム to the next 穴を開ける. What did we see, as we 緊張するd our 注目する，もくろむs to find water? Mud, only mud. As we reached 穴を開ける after 穴を開ける and 設立する only mud, one by one my children laid 負かす／撃墜する and died; died for want of a drink, which Millindooloonubbah their mother could not give them.”
As she spoke, 速く went a woman to her with a wirree of water. “Too late, too late,” she said. “Why should a mother live when her children are dead?” And she lay 支援する with a groan. But as she felt the water 冷静な／正味の her parched lips and 軟化する her swollen tongue, she made a final 成果／努力, rose to her feet, and waving her 手渡すs 一連の会議、交渉／完成する the （軍の）野営地，陣営s of the tribes, cried aloud: “You were in such haste to get here. You shall stay here. Googoolguyyah. Googoolguyyah. Turn into trees. Turn into trees.” Then 支援する she fell, dead. And as she fell, the tribes that were standing 一連の会議、交渉／完成する the 辛勝する／優位 of the （犯罪の）一味, 準備の to 集会 their goods and going, and that her 手渡す pointed to as it waved 一連の会議、交渉／完成する, turned into trees. There they now stand. The tribes in the background were changed each によれば the 指名する they were known by, into that bird or beast of the same 指名する. The barking Mahthi into dogs; the Byahmul into 黒人／ボイコット swans: the Wähns into crows, and so on. And there at the place of the big borah, you can see the trees standing tall and gaunt, sad-looking in their sombre hues, waving with a sad wailing their 支店s に向かって the lake which covers now the place where the borah was held. And it 耐えるs the 指名する of Googoorewon, the place of trees, and 一連の会議、交渉／完成する the 辛勝する／優位 of it is still to be seen the remains of the borah （犯罪の）一味 of earth. And it is known as a 広大な／多数の／重要な place of 会合 for the birds that 耐える the 指名するs of the tribes of old. The Byahmuls sail proudly about; the pelicans, their water 競争相手s in point of size and beauty; the ducks, and many others too 非常に／多数の to について言及する. The Ooboon, or blue-tongued lizards, glide in and out through the grass. Now and then is heard the “Oom, oom, oom,” of the dummerh, and occasionally a cry from the bird Millindooloonubbah of “Googoolguyyah, googoolguyyah.” And in answer comes the wailing of the 暗い／優うつな-looking balah trees, and then a rustling shirr through the bibbil 支店s, until at last every tree gives 前へ／外へ its 発言する／表明する and makes sad the 利ざや of the lake with echoes of the past.
But the men and boys who were at the place of the little borah escaped the metamorphosis. They waited long for the arrival of the tribes who never （機の）カム.
At last Byamee said: “Surely mighty enemies have 殺害された our friends, and not one escapes to tell us of their 運命／宿命. Even now these enemies may be upon our 跡をつける; let us go into a far country.”
And 速く they went to Noondoo. Hurrying along with them, a dog of Byamee’s, which would fain have lain by the 道端 rather than have travelled so 速く, but Byamee would not leave her and hurried her on. When they reached the springs of Noondoo, the dog こそこそ動くd away into a 厚い scrub, and there were born her litter of pups. But such pups as surely man never looked at before. The 団体／死体s of dogs, and the 長，率いるs of pigs, and the fierceness and strength of devils. And gone is the life of a man who 会合，会うs in a scrub of Noondoo an earmoonän, for surely will it 殺す him. Not even did Byamee ever dare to go 近づく the 産む／飼育する of his old dog. And Byamee, the mighty Wirreenun, lives for ever. But no man must look upon his 直面する, lest surely will he die. So alone in a 厚い scrub, on one of the Noondoo 山の尾根s, lives this old man, Byamee, the mightiest of Wirreenun.
THE Bunnyyarl and Wurrunnunnah were relations, and lived in one （軍の）野営地，陣営. The Wurrunnunnah were very hardworking, always trying to gather food in a time of plenty, to lay in a 蓄える／店 for a time of 飢饉. The Bunnyyarl used to give no 注意する to the 未来, but used to waste their time playing 一連の会議、交渉／完成する any rubbish, and never thinking even of laying up any 準備／条項s. One day the Wurrunnunnah said, “Come out with us and gather honey from flowers. Soon will the winter 勝利，勝つd blow the flowers away, and there will be no more honey to gather.”
“No,” said the Bunnyyarl, “we have something to look to here.” And off they went, turning over some rubbish and wasting their time, knowing whatever the Wurrunnunnah brought they would 株 with them. The Wurrunnunnah went alone and left the Bunnyyarl to their rubbish. The Wurrunnunnah gathered the flowers and 蓄える／店d the honey, and never more went 支援する to live with the Bunnyyarls, for they were tired of doing all the work.
As time went on the Wurrunnunnah were changed into little wild bees, and the lazy Bunnyyarls were changed into 飛行機で行くs.
DEEGEENBOYAH was an old man, and getting past 追跡（する）ing much for himself; and he 設立する it hard to keep his two wives and his two daughters 供給（する）d with food. He （軍の）野営地，陣営d with his family away from the other tribes, but he used to join the men of the Mullyan tribe when they were going out 追跡（する）ing, and so get a more 確かな 供給（する） of food than if he had gone by himself. One day when the Mullyan went out, he was too late to …を伴って them. He hid in the scrub and waited for their return, at some little distance from their （軍の）野営地，陣営. When they were coming 支援する he heard them singing the Song of the Setting Emu, a song which whoever finds the first emu’s nest of the season always sings before getting 支援する to the （軍の）野営地，陣営. Deegeenboyah jumped up as he heard the song, and started に向かって the （軍の）野営地，陣営 of the Mullyan singing the same song, as if he too had 設立する a nest. On they all went に向かって the （軍の）野営地，陣営 sing joyously:
Nurdoo, nurbber me derreen derreenbah, ah, ah, ah, ah, ah.
Garmbay booan yunnahdeh beahwah ah, ah, ah, ah, ah.
Gubbondee, dee, ee, ee, ee.
Neäh neïn gulbeejah, ah, ah, ah, ah.”
Which song 概略で translated means:
I saw it first amongst the young trees,
The white 示す on its forehead,
The white 示す that before I had only seen as the emus moved together in
the day-time.
Never did I see one （軍の）野営地，陣営 before, only moving, moving always.
Now that we have 設立する the nest
We must look out the ants do not get to the eggs.
If they はう over them the eggs are spoilt.”
As the last echo of the song died away, those in the （軍の）野営地，陣営 took up the 差し控える and sang it 支援する to the hunters to let them know that they understood that they had 設立する the first emu’s nest of the season.
When the hunters reached the （軍の）野営地，陣営, up （機の）カム Deegeenboyah too. The Mullyans turned to him, and said:
“Did you find an emu’s nest too?”
“Yes,” said Deegeenboyah, “I did. I think you must have 設立する the same, though after me, as I saw not your 跡をつけるs. But I am older and stiff in my 四肢s, so （機の）カム not 支援する so quickly. Tell me, where is your nest?”
“In the clump of the Goolahbahs, on the 辛勝する／優位 of the plain,” said the unsuspecting Mullyan.
“Ah, I thought so. That is 地雷. But what 事柄? We can 株—there will be plenty for all. We must get the 逮捕する and go and （軍の）野営地，陣営 近づく the nest to-night, and to-morrow 罠（にかける） the emu.”
The Mullyan got their emu trapping 逮捕する, one made of thin rope about as 厚い as a thin 着せる／賦与するs line, about five feet high, and between two and three hundred yards long. And off they 始める，決める, …を伴ってd by Deegeenboyah, to （軍の）野営地，陣営 近づく where the emu was setting. When they had chosen a place to （軍の）野営地，陣営, they had their supper and a little corrobboree, illustrative of 殺すing emu, etc. The next morning at daylight they 築くd their 逮捕する into a sort of triangular 形態／調整d yard, one 味方する open. 黒人／ボイコット fellows were 駅／配置するd at each end of the 逮捕する, and at 明言する／公表するd distances along it. The 逮捕する was upheld by upright 政治家s. When the 逮捕する was 直す／買収する，八百長をするd, some of the 黒人／ボイコットs made a wide circle 一連の会議、交渉／完成する the emu’s nest, leaving open the 味方する に向かって the 逮捕する. They の近くにd in 徐々に until they 脅すd the emu off the nest. The emu seeing 黒人／ボイコット fellows on every 味方する but one, ran in that direction. The 黒人／ボイコットs followed closely, and the bird was soon yarded. Madly the 脅すd bird 急ぐd against the 逮捕する. Up ran a 黒人／ボイコット fellow, 掴むd the bird and wrung its neck. Then some of them went 支援する to the nest to get the eggs, which they baked in the ashes of their 解雇する／砲火／射撃 and ate. They made a 穴を開ける to cook the emu in. They plucked the emu. When they had plenty of coals, they put a 厚い 層 at the 底（に届く） of the 穴を開ける, some twigs of leaves on 最高の，を越す of the coals, some feathers on the 最高の，を越す of them. Then they laid the emu in, more feathers on the 最高の，を越す of it, leaves again on 最高の，を越す of them, and over them a 厚い 層 of coals, and lastly they covered all with earth.
It would be several hours in cooking, so Deegeenboyah said, “I will stay and cook the emu, you young fellows take moonoons—emu spears—and try and get some more emu.”
The Mullyan thought there was sense in this 提案, so they took a couple of long spears, with a jagged nick at one end, to 持つ／拘留する 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 武装した with the moonoon climbed a tree, broke some boughs and put these thickly beneath them, so as to 審査する them from the emu. Then as the emu （機の）カム 近づく to the men they dangled 負かす／撃墜する 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, （機の）カム over, craning their necks and 匂いをかぐing 権利 underneath the spears. The 黒人／ボイコット fellows tightly しっかり掴むd the moonoons and drove them with 軍隊 into the two emu they had 選ぶd One emu dropped dead at once. The other ran with the spear in it for a short distance, but the 黒人／ボイコット fellow was quickly after it, and soon caught and killed it 完全な. Then carrying the dead birds, 支援する they went to where Deegeenboyah was cooking the other emu. They cooked the two they had brought, and then all started for the （軍の）野営地，陣営 in 広大な／多数の／重要な spirits at their successful chase. They began throwing their mooroolahs as they went along, and playing with their bubberahs, or returning boomerangs. Old Deegeenboyah said, “Here, give me the emus to carry, and then you will be 解放する／自由な to have a really good game with your mooroolahs and bubberahs, and see who is the best man.”
They gave him the emus, and on they went, some throwing mooroolahs, and some showing their 技術 with bubberahs. Presently Deegeenboyah sat 負かす／撃墜する. They thought he was just 残り／休憩（する）ing for a few minutes, so ran on laughing and playing, each good throw eliciting another 成果／努力, for 非，不，無 liked owning themselves beaten while they had a mooroolah left. As they got その上の away they noticed Deegeenboyah was still sitting 負かす／撃墜する, so they called out to him to know what was the 事柄. “All 権利,” he said, “only having a 残り／休憩（する）; shall come on in a minute.” So on they went. When they were やめる out of sight Deegeenboyah jumped up quickly, took up the emus and made for an 開始 in the ground at a little distance. This 開始 was the door of the 地下組織の home of the Murgah Muggui spider—the 開始 was a neat covering, like a sort of 罠（にかける） door. 負かす／撃墜する though this he went, taking the emus with him, knowing there was another 出口 at some distance, out of which he could come up やめる 近づく his home, for it was the way he often took after 追跡（する）ing.
The Mullyans went home and waited, but no 調印する of Deegeenboyah. Then 支援する on their 跡をつけるs they went and called aloud, but got no answer, and saw no 調印する. At last Mullyangah the 長，指導者 of the Mullyans, said he would find him. Arming himself with his boondees and spears, he went 支援する to where he had last seen Deegeenboyah sitting. He saw where his 跡をつけるs turned off and where they disappeared, but could not account for their 見えなくなる, as he did not notice the neat little 罠（にかける）-door of the Murgah Muggui. But he 追跡（する）d 一連の会議、交渉／完成する, 決定するd to scour the bush until he 設立する him. At last he saw a （軍の）野営地，陣営. He went up to it and saw only two little girls playing about, whom he knew were the daughters of Deegeenboyah.
“Where is your father?” he asked them.
“Out 追跡（する）ing,” they said.
“Which way does he come home?”
“Our father comes home out of this;” and they showed him the spiders’ 罠（にかける）-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.
Mullyangah went and stood where the trunk was highest from the ground and said: “Now, little girls, run up to here and jump, and I will catch you. jump one at a time.”
Off jumped one of the girls に向かって his outstretched 武器, which, as she （機の）カム に向かって him he dropped, and, stepping aside, let her come with her 十分な 軍隊 to the ground where she lay dead. Then he called to the horror-stricken child on the tree: “Come, jump. Your sister （機の）カム too quickly. Wait till I call, then jump.”
“No, I am afraid.”
“Come on, I will be ready this time. Now come.”
“I am afraid.”
“Come on; I am strong.” And he smiled やめる kindly up at the child, who, hesitating no longer, jumped に向かって his 武器, only to 会合，会う her sister’s 運命／宿命.
“Now,” said Mullyangah, “here come the two wives. I must silence them, or when they see their children their cries will 警告する their husband if he is within earshot.” So he こそこそ動くd behind a tree, and as the two wives passed he struck them dead with his spears. Then he went to the trapdoor that the children had shown him, and sat 負かす／撃墜する to wait for the coming of Deegeenboyah. He had not long to wait. The 罠（にかける）-door was 押し進めるd up and out （機の）カム a cooked emu, which he caught 持つ／拘留する of and laid on one 味方する. Deegeenboyah thought it was the girls taking it, as they had often watched for his coming and done before, so he 押し進めるd up another, which Mullyangah took, then a third, and lastly （機の）カム up himself, to find Mullyangah 直面するing him spear and boondee in 手渡す. He started 支援する, but the 罠（にかける）-door was shut behind him, and Mullyangah 閉めだした his escape in 前線.
“Ah,” said Mullyangah, “you stole our food and now you shall die. I’ve killed your children.”
Decgeenboyah looked wildly 一連の会議、交渉／完成する, and, seeing the dead 団体／死体s of his girls beneath the leaning tree, he groaned aloud.
“And,” went on Mullyangah, “I’ve killed your wives.”
Deegenboyah raised his 長，率いる and looked again wildly 一連の会議、交渉／完成する, and there, on their homeward path, he saw his dead wives. Then he called aloud, “Here Mullyangah are your emus; take them and spare me. I shall steal no more, for I myself want little, but my children and my wives hungred. I but stole for them. Spare me, I pray you. I am old; I shall not live long. Spare me.”
“Not so,” said Mullyangah, “no man lives to steal twice from a Mullyan;” and, so 説, he speared Deegeenboyah where he stood. Then he 解除するd up the emus, and, carrying them with him, went 速く 支援する to his （軍の）野営地，陣営.
And merry was the supper that night when the Mullyans ate the emus, and Mullyangah told the story of his search and 虐殺（する）. And proud were the Mullyans of the prowess and cunning of their 長，指導者.
AT the beginning of winter, the iguanas hide themselves in their homes in the sand; the 黒人／ボイコット eagle 強硬派s go into their nests; the garbarlee or shingle-支援するs hide themselves in little スピードを出す／記録につけるs, just big enough to 持つ／拘留する 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 雷雨. When the iguanas hear the 雷鳴, 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 Curreequinquin, or butcher birds sing all day almost without 中止するing “Goore, goore, goore, goore.” 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 注目する，もくろむs and come out on the green earth again. And when the 黒人／ボイコット fellows hear the curreequinquins singing “Goore, goore,” they know that they can go out and find iguanas again, and find them fatter than when they went away with the coming of winter. Then, too, will they find piggiebillahs hurrying along to get away from their young ones, which they have buried in the sand and left to 転換 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, that they may not hear their cry. They know they shall 会合，会う them again later on, when they are grown big. Then as Mayrah softly blows, 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 a mate, and in pairs they go to build their nests. And still Mayrah softly blows until the land is one of plenty; then Yhi the sun chases her 支援する whence she （機の）カム, and the flowers droop and the birds sing only in the 早期に morning. For Yhi 支配するs in the land until the 嵐／襲撃するs are over and have 冷静な／正味のd him, and winter takes his place to be blown away again by Mayrah the loved of all, and the bringer of plenty.
OOLAH, the lizard, was out getting yams on a Mirrieh flat. She had three of her children with her. Suddenly she thought she heard some one moving behind the big Mirrieh bushes. She listened. All of a sudden out jumped Wayambeh from behind a bush and 掴むd Oolah, telling her not to make a noise and he would not 傷つける her, but that he meant to take her off to his （軍の）野営地，陣営 to be his wife. He would take her three children too and look after them. 抵抗 was useless, for Oolah had only her yam stick, while Wayambeh had his spears and boondees. Wayambeh took the woman and her children to his （軍の）野営地，陣営. His tribe when they saw him bring home a woman of the Oolah tribe, asked him if her tribe had given her to him. He said, “No, I have stolen her.”
“井戸／弁護士席,” they said, “her tribe will soon be after her; you must 保護する yourself; we shall not fight for you. You had no 権利 to steal her without telling us. We had a young woman of our own tribe for you, yet you go and steal an Oolah and bring her to the （軍の）野営地，陣営 of the Wayambeh. On your own 長，率いる be the consequences.”
In a short time the Oolahs were seen coming across the plain which 直面するd the （軍の）野営地，陣営 of the Wayambeh. And they （機の）カム not in friendship or to 交渉，会談, for no women were with them, and they carried no boughs of peace in their 禁止（する）d, but were painted as for war, and were 武装した with fighting 武器s.
When the Wayambeh saw the approach of the Oolah, their 長，指導者 said: “Now, Wayambeh, you had better go out on to the plain and do your own fighting; we shall not help you.”
Wayambeh chose the two biggest boreens that he had; one he slung on him, covering the 前線 of his 団体／死体, and one the 支援する; then, 掴むing his 武器s, he strode out to 会合，会う his enemies.
When he was 井戸／弁護士席 out on to the plain, though still some distance from the Oolah, he called out, “Come on.”
The answer was a にわか雨 of spears and boomerangs. As they （機の）カム whizzing through the 空気／公表する Wayambeh drew his 武器 inside the boreens, and ducked his 長，率いる 負かす／撃墜する between them, so escaped.
As the 武器s fell 害のない to the ground, ちらりと見ることing off his boreen, out again he stretched his 武器 and held up again his 長，率いる, shouting, “Come on, try again, I’m ready.”
The answer was another にわか雨 of 武器s, which he met in the same way. At last the Oolahs の近くにd in 一連の会議、交渉／完成する him, 軍隊ing him to 退却／保養地 に向かって the creek.
にわか雨 after にわか雨 of 武器s they slung at him, and were getting at such の近くに ４半期/4分の1s that his only chance was to dive into the creek. He turned に向かって the creek, tore the 前線 boreen off him, flung 負かす／撃墜する his 武器s and 急落（する），激減（する）d in.
The Oolah waited, spears 均衡を保った in 手渡す, ready to 目的（とする） 直接／まっすぐに his 長，率いる appeared above water, but they waited in vain. Wayambeh, the 黒人／ボイコット fellow, they never saw again, but in the waterhole wherein he had dived they saw a strange creature, which bore on its 支援する a 直す／買収する，八百長をするd structure like a boreen, and which, when they went to try and catch it, drew in its 長，率いる and 四肢s, so they said, “It is Wayambeh.” And this was the beginning of Wayambeh, or 海がめ, in the creeks.
THE country was stricken with a 干ばつ. The rivers were all 乾燥した，日照りの except the deepest 穴を開けるs in them. The grass was dead, and even the trees were dying. The bark dardurr of the 黒人／ボイコットs were all fallen to the ground and lay there rotting, so long was it since they had been used, for only in wet 天候 did the 黒人／ボイコットs use the bark dardurr; at other times they used only whatdooral, or bough shades.
The young men of the Noongahburrah murmured の中で themselves, at first 内密に, at last 率直に, 説: “Did not our fathers always say that the Wirreenun could make, as we 手配中の，お尋ね者 it, the rain to 落ちる? Yet look at our country—the grass blown away, no doonburr 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 Noongahburrah be no more seen on the Narrin. Then why, if he is able, does not Wirreenun make rain?”
Soon these murmurs reached the ears of the old Wirreenun. 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 willgoo willgoo—a long stick, ornamented at the 最高の，を越す with white cockatoo feathers—and beside the stick he placed two big gubberah, that is, two big, （疑いを）晴らす pebbles which at other times he always secreted about him, in the 倍のs of his waywah, or in the 禁止（する）d or 逮捕する on his 長，率いる. 特に was he careful to hide these 石／投石するs from the women.
At the end of the third day Wirreenun said to the young men: “Go you, take your comeboos and 削減（する） bark 十分な to make dardurr for all the tribe.”
The young men did as they were bade. When they had the bark 削減（する） and brought in Wirreenun said: “Go you now and raise with ant-bed a high place, and put thereon スピードを出す／記録につけるs and 支持を得ようと努めるd for a 解雇する／砲火／射撃, build the ant-bed about a foot from the ground. Then put you a 床に打ち倒す of ant-bed a foot high whereever you are going to build a dardurr.”
And they did what he told them. When the dardurr were finished, having high 床に打ち倒すs of ant-bed and water-tight roofs of bark, Wirreenun 命令（する）d the whole （軍の）野営地，陣営 to come with him to the waterhole; men, women, and children; all were to come. They all followed him 負かす／撃墜する to the creek, to the waterhole where he had placed the willgoo willgoo and gubberah. Wirreenun jumped into the water and bade the tribe follow him, which they did. There in the water they all splashed and played about. After a little time Wirreenun went up first behind one 黒人／ボイコット fellow and then behind another, until at length he had been 一連の会議、交渉／完成する them all, and taken from the 支援する of each one’s 長，率いる lumps of charcoal. When he went up to each he appeared to suck the 支援する or 最高の，を越す of their 長，率いるs, and to draw out lumps of charcoal, which, as he sucked them out, he spat into the water. When he had gone the 一連の会議、交渉／完成する of all, he went out of the water. But just as he got out a young man caught him up in his 武器 and threw him 支援する into the water. This happened several times, until Wirreenun was shivering. That was the signal for all to leave the creek. Wirreenun sent all the young people into a big bough shed, and bade them all go to sleep. He and two old men and two old women stayed outside. They 負担d themselves with all their 所持品 piled up on their 支援するs, dayoorl 石／投石するs and all, as if ready for a flitting. These old people walked impatiently around the bough shed as if waiting a signal to start somewhere. Soon a big 黒人／ボイコット cloud appeared on the horizon, first a 選び出す／独身 cloud, which, however, was soon followed by others rising all 一連の会議、交渉／完成する. They rose quickly until they all met just 総計費, forming a big 黒人／ボイコット 集まり of clouds. As soon as this big, 激しい, rainladen looking cloud was 静止している 総計費, the old people went into the bough shed and bade the young people wake up and come out and look at the sky. When they were all roused Wirreenun told them to lose no time, but to gather together all their 所有／入手s and 急いで to 伸び（る） the 避難所 of the bark dardurr. Scarcely were they all in the dardurrs and their spears 井戸／弁護士席 hidden when there sounded a terrific clap of 雷鳴, which was quickly followed by a 正規の／正選手 cannonade, 雷 flashes 狙撃 across the sky, followed by instantaneous claps of deafening 雷鳴. A sudden flash of 雷, which lit a pathway, from heaven to earth, was followed by such a terrific 衝突／不一致 that the 黒人／ボイコットs thought their very （軍の）野営地，陣営s were struck. But it was a tree a little distance off. The 黒人／ボイコットs 密談する／（身体を）寄せ集めるd together in their dardurrs, 脅すd to move, the children crying with 恐れる, and the dogs crouching に向かって their owners.
“We shall be killed,” shrieked the women. The men said nothing but looked as 脅すd.
Only Wirreenun was fearless. “I will go out,” he said, “and stop the 嵐／襲撃する from 傷つけるing us. The 雷 shall come no nearer.”
So out in 前線 of the dardurrs strode Wirreenun, and naked he stood there 直面するing the 嵐／襲撃する, singing aloud, as the 雷鳴 roared and the 雷 flashed, the 詠唱する which was to keep it away from the （軍の）野営地，陣営
“Gurreemooray, mooray,
Durreemooray, mooray, mooray,” &c.
Soon （機の）カム a なぎ in the cannonade, a slight 微風 stirred the trees for a few moments, then an oppressive silence, and then the rain in real earnest began, and settled 負かす／撃墜する to a 安定した downpour, which lasted for some days.
When the old people had been patrolling the bough shed as the clouds rose 総計費, Wirreenun had gone to the waterhole and taken out the willgoo willgoo and the 石／投石するs, for he saw by the cloud that their work was done.
When the rain was over and the country all green again, the 黒人／ボイコットs had a 広大な／多数の／重要な corrobboree and sang of the 技術 of Wirreenun, rainmaker to the Noongahburrah.
Wirreenun sat 静める and heedless of their 賞賛する, as he had been of their murmurs. But he 決定するd to show them that his 力／強力にするs were 広大な／多数の／重要な, so he 召喚するd the rainmaker of a 隣人ing tribe, and after some 協議 with him, he ordered the tribes to go to the Googoorewon, which was then a 乾燥した，日照りの plain, with the solemn, gaunt trees all 一連の会議、交渉／完成する it, which had once been 黒人／ボイコット fellows.
When they were all （軍の）野営地，陣営d 一連の会議、交渉／完成する the 辛勝する／優位s of this plain, Wirreenun and his fellow rainmaker made a 広大な／多数の／重要な rain to 落ちる just over the plain and fill it with water.
When the plain was changed into a lake, Wirreenun said to the young men of his tribe: “Now take your 逮捕するs and fish.”
“What good?” said they. “The lake is filled from the rain, not the flood water of rivers, filled but yesterday, how then shall there be fish?”
“Go,” said Wirreenun. “Go as I 企て，努力，提案 you; fish. If your 逮捕するs catch nothing then shall Wirreenun speak no more to the men of his tribe, he will 捜し出す only honey and yams with the women.”
More to please the man who had changed their country from a 砂漠 to a hunter’s 楽園, they did as he bade them, took their 逮捕するs and went into the lake. And the first time they drew their 逮捕するs, they were 激しい with goodoo, murree, tucki, and bunmillah. And so many did they catch that all the tribes, and their dogs, had plenty.
Then the 年上のs of the （軍の）野営地，陣営 said now that there was plenty everywhere, they would have a borah that the boys should be made young men. On one of the 山の尾根s away from the （軍の）野営地，陣営, that the women should not know, would they 準備する a ground.
And so was the big borah of the Googoorewon held, the borah which was famous as に引き続いて on the 勝利 of Wirreenun the rainmaker.
EDITOR and Publisher have gratefully 受託するd a suggestion made by Dr. E. B. Tylor, that the philologist would be thankful for a 見本／標本 of these tales in their native form.
DINEWAN BOOLLARHNAH GOOMBLEGUBBON
Dinewan boorool diggayah gillunnee. Nahmerhneh boorool doorunmai. Goomblegubbon boolwarrunnee. Goomblegubbon numbardee boorool boolwarrunnee Dinewan numbardee. Baiyan noo nurruldundi gunnoonah burraylundi nurreebah burri bunnagullundi. Goomblegubbondoo winnanullunnee dirrah dungah nah gillunnee, Dinewandoo boonoong noo beonemuldundi.
Goomblegubbondoo winnanullunnee gullarh naiyahneh gwallee Dinewan gimbelah:
“Wahl ninderh doorunmai gillaygoo. Baiyan noo winnanunnee boonoong gurrahgoo, wahlneh burraylaygoo. Wahl butndi naiyah boorool gillunnah boomahleegooneh naiyah butthdinen woggee gwallee myrenay boonoong gillundi.”
Illah noo nurray Dinewan nahwandi. Goomblegubbon lowannee boonooog noo wunnee wooee baiyan nurrunnee bonyehdool. Baiyan boollarhgneh gwalleelunnee. Goomblegubbondoo gooway:
“Minyah goo ninderh wahl boonoong dulleebah gillunnee? Gunnoono diggayah burraylunneh. Wahl boonoong ninderh doorunmai. Myrenay boonoong gillunneh Gunnoogoo nunnahlah doorunmai gimbehlee.” Dinewandoo gooway “Gheerh ninderh boonoong bayyi.”
“Wahl.”
Nahnee Dinewan noonoo meer gullahgeh. Baiyan boollarhneh budtnah ginnee. Boonoong butndi nullee gurray wahl Goomblegubbon doorunmai giggee.
Dinewandoo gooneejayn gooway cooleer noo noo boonoong gurrahlee goo comeboo goo.
Baiyan noo gaiathah noonoo boonoong gurray. Baiyan, neh bunnerhgahoonee Goomblegubbon. Dinewan gooway Goomblegubbon:
“Boonoong nayr gurray.” Goomblegubbon gindabnunnee, barnee, bunna gunnee dirrah gunnee numerhneh. Boonoong beeyonemay, baiyan noo gooway Dinewan.
“Dungneemay ninnerhneh nayr byjundool boonoong. Mayerboo nay, nay boonoong, gurrah wahl dunerh. Wombah ninderh byjundool boonoong.” Dinewan bunna gunnee boomahlee-goo Goomblegubbon, baiyan Goomblegubbon burrunnee. Narahgahdool myrenay boonoong. Baiyan Dinewan eelaynerhginnee nahnee illah nayahe ninnernah gullahrah gimbehlee. Illah lah noo noo winnanunnee. Baiyan noo doorimbai birrahleegul boollarhyel nuddahnooway booroolah binnamayahgahway. Baiyan neh moorillah die gahraymo noo-noo, boollarh noo garwannee. Baiyan neh woggee goo nahnee. Goomblegubbondoo birrahleegul oodundi gunoonoo garwil. Baiyan boollarhgneh gwallannee. Dinewan gooway Goomblegubbon.”
“Minyah goo ninderh booroolah birrahleegulgah gillunnah. Wahl ninder booroolah goo garwil ooday. Tuggil ninderh boollarhyel gargillay baiyan boollarhgnah, booral giggee, wahl ninderh booroolah goo gooloon marlday.” Goomblegubbon buthdi ginnee nalmee.
“Gullarh nayr nay birrahleegul boorool luggeray Dinewan? Boollarhyel nay gillundi yahmerh boollarhgnah boorool giggee luggeray Dinewan.”
Winnanunnee noo dungeway. Baiyan noo nurray Dinewan, nurray noo boorool.
Baiyan noo gooway:
“Boomahlee doo gunnoono boollarhyel nayr gurrahwulday. Dinewan wahl doorunmai gillay woggee goo. Goomblegubbon weel gillay doorunmai. Goomblegubbon boorool giggee luggeray Dinewun, boonoong gunnoo goo gurrahwulday. Baiyan noo boomay gunnoono birrahlee gul boollarhyel noo gurrahway. Baiyanneh durrahwallunee nummerh nayr Dinewan doo duldundigoo. Dinewandoo guggay.”
“Minyah ninnoo birrahleegul?”
“Gunnoono nayr boomay boollarhyel gargillunnah.”
“Wullundoo youlloo ninderh boomay! Booroolah nay birrahleegul, gooloonmul dunnerli nayr gunnoonoo. Booroolah gunnoonoo. Nurraleh noill doowar yu booloobunnee. Nurraleh boonboon. Nummerh nayr bayah muldunnerh nay birrahlee gulloo.”
“Boollarhyel ninnoo birrahlee garlee.”
“Booroolah boollarh nay. Nayr di gargee ninnoonderh nurranmullee goo.”
Dinewan bunnagunnee binnamayahgoo nayr noo doorimbundigoo birrableegul. Baiyan naiyah durrabwullunee, dirralabeel ginnee noo boobootella, gwallandy, “にわか景気, にわか景気.” Birrahleegul noo noo bunna gairlehwahndi, beweererh nurrahwahndi, weeleer, weerleeer, Tuwerh munneh doorundi, baiyanneh eelay nurrunnee. Baiyan noo gooway.
“Geeroo nayr ninnunnerh gooway. Gunnoono nayr nay birrahleegul gurrahwuldunnerh. Nurullah Numerh nayr ninnoo nurragah birrahleegul! Boomay ninderh ninnoo birrahleegul, ninderh nunnoo dung eemai! Tuggil nayr lahnylay nayr boonoong ninderh boomah boollarhyel birrahleegarlee gargillay. Gurrahwuldare ninnoo boonong nayr luggeeroo, gurrahwulday nay birrahleegul.”
Mrs, Parker 令状s: “The old 黒人／ボイコット woman who first told me the tale is away, but I got another old woman of the pre-white 時代 to tell it again to me yesterday; it is almost the same, minus one of the descriptive touches immaterial to the story as such; in fact, to all 意図s and 目的s, the same.”
Bahloo, moon.
Beeargah, 強硬派.
Beeleer, 黒人／ボイコット cockatoo.
Beereeun, prickly lizard.
Bibbee, キツツキ, bird.
Bibbil, shiny-leaved box-tree.
Bilber, a large 肉親，親類d of ネズミ.
Billai or Billay, crimson-wing parrot.
Bindeah, a prickle or small thorn.
Bingah wingul, needle bush, a tall 厄介な shrub.
Birrahgnooloo, woman’s 指名する, meaning “直面する like a tomahawk
扱う.”
Birrahlee, baby.
Birrableegul, children.
Boobootella, the big bunch of feathers at the 支援する of an emu.
Boolooral, an フクロウ.
Boomerang, a curved 武器 used in 追跡（する）ing and in 戦争 by the 黒人／ボイコットs;
called Burren by the Narran 黒人／ボイコットs.
Bootoolgah, blue-grey crane.
Borah, a large 集会 of 黒人／ボイコットs where the boys are 始めるd into the
mysteries which make them young men.
Bou-gou-doo-gahdah, the rain bird. Like the bower or mocking bird.
Bouyou, 脚s.
Bowrah or Bohrah, kangaroo.
Bralgahs, native companion, bird.
Bubberah, boomerang that returns.
Buckandee, native cat.
Buggoo, 飛行機で行くing squirrel.
Bulgahnunnoo, bark-支援するd.
Bumble, a fruit-耐えるing tree, いつかs called wild orange and いつかs
wild pomegranate tree. Capparis.
Bunbundoolooey, brown flock pigeon.
Bunnyyarl, 飛行機で行くs.
Burreenjin, magpie, lark, or peewee
Budtha, rosewood-tree, also girl’s 指名する.
Byamee, man’s 指名する, meaning “big man.”
Comebee, 捕らえる、獲得する made of kangaroo 肌s.
Comeboo, 石／投石する tomahawk.
Cookooburrah, laughing jackass.
Coorigil, 指名する of place, meaning 調印する of bees.
Corrobboree, 黒人／ボイコット fellows’ dance.
Cunnembeillee, woman’s 指名する, meaning pig-少しのd root.
Curree guin guin, butcher-bird.
Daen, 黒人／ボイコット fellows.
Dardurr, bark, humpy or shed.
Dayah minyah, carpet snake.
Dayoorl, large flat 石／投石する for grinding grass seed upon.
Deegeenboyah, 兵士-bird.
Decreeree, willy wagtail.
Dheal, the sacred tree of the Noongahburrahs, only used for putting on
the 墓／厳粛／彫る／重大なs of the dead.
Dinewan, emu.
Dingo, native dog.
Doonburr, a grass seed.
Doongara, 雷.
Dummerh, pigeons.
Dungle, water 穴を開ける.
Dunnia, wattle.
Durrie, bread made from grass seed.
Eär moonän, long sharp teeth.
Euloo marah, large tree grubs. Edible.
Euloo wirree, rainbow.
Galah or Gilah, a French grey and rose-coloured cockatoo.
Gayandy, borah devil.
Gidgereegah, a 種類 of small parrot.
Girrahween, place of flowers.
Gooeea, 軍人s.
Googarh, iguana.
Googoolguyyah, turn into trees.
Googoorewon, place of trees.
Goolahbah, grey-leaved box-tree.
Goolahgool, water-持つ／拘留するing tree.
Goolahwilleel, 最高の，を越す-knot pigeon.
Gooloo, magpie.
Goomade, red stump.
Goomai, water ネズミ.
Goomblegubbon, bustard or plain turkey.
Goomillah, young girl’s dress, consisting of waist strings made
of opossum’s sinews with 立ち往生させるs of woven oppossum’s hair, hanging
about a foot square in 前線.
Goonur, kangaroo ネズミ.
Goug gour gahgah, laughing-jackass. Literal meaning, “Take a stick.”
Grooee, handsome foliaged tree 耐えるing a plum-like fruit, tart and bitter,
but much liked by the 黒人／ボイコットs.
Gubberah, magical 石／投石するs of Wirreenum. （疑いを）晴らす crystallised quatty.
Guddah, red lizard,
Guiebet, a 厄介な creeper 耐えるing 集まりs of a lovely myrtle-like flower
and an edible fruit somewhat 似ているing passion fruit.
Guinary, light eagle 強硬派.
Guineboo, コマドリ redbreast.
Gurraymy, borah devil.
Gwai, red.
Gwaibillah, 星／主役にする. 火星.
Kurreah, an alligator.
Mahthi, dog.
Maimah, 石／投石するs.
Maira, 米，稲 melon.
May or Mayr, 勝利，勝つd.
Mayrah, spring 勝利，勝つd.
Meainei, girls.
Midjee, a 種類 of acacia.
Millair, 種類 of kangaroo ネズミ.
Moodai, opossum.
Moogaray, hailstones.
Mooninguggahgul, mosquito-calling bird.
Moonoon, emu spear.
Mooregoo, mopoke.
Mooroonumildah, having no 注目する，もくろむs.
Morilla or Moorillah, pebbly 山の尾根s.
Mubboo, beefwood-tree.
Mullyan, eagle 強硬派.
Mullyangah, the morning 星／主役にする.
Murgah muggui, big grey spider.
Murrawondah, climbing ネズミ.
Narahdarn, bat.
Noongahburrah, tribe of 黒人／ボイコットs on the Narran.
Nullah nullah, a club or 激しい-長，率いるd 武器.
Nurroo gay gay, dreadful 苦痛.
Nyunnoo or Nunnoo, a grass humpy.
Ooboon, blue-tongued lizard.
Oolah, red prickly lizard.
Oongnairwah, 黒人／ボイコット diver.
Ouyan, curlew.
Piggiebillah, ant-eater. One of the Echidna, a marsupial.
Quarrian, a 肉親，親類d of parrot.
Quatha, quandong; a red fruit like a 一連の会議、交渉／完成する red plum.
U e hu, rain, only so called in song.
Waligoo, to hide. A game like hide-and-捜し出す.
Wahroogah, children.
Wahn, crow.
Wayambeh, 海がめ.
Waywah, worn by men, consisting of a waistband made of opossum’s
sinews with bunches of （土地などの）細長い一片s of paddymelon 肌s hanging from it.
Weedall, bower or mocking-bird.
Weeownbeen, a small bird. Something like a redbreast, only with longer
tail and not so red a breast.
Widya nurrah, a 木造の battleaxe 形態／調整d 武器.
Willgoo willgoo, pointed stick with feathers on 最高の，を越す.
Wirree, small piece of bark, canoe-形態／調整d.
Wirreenun, priest or doctor.
Womba, mad.
Wondah, spirit or ghost.
Wurranunnah, wild bees.
Wurrawilberoo, whirlwind with a devil in it; also clouds of Magellan.
Wurranunnah, bee.
Wurrunnah, man’s 指名する, meaning standing.
Yaraan, white gum-tree.
Yhi, the sun.
Yuckay, oh, dear!
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London & Edinburgh
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