Topic: Oceanic Mythology

[Prometheus]

A different mode of origin is found in another series of tales
which is also wide-spread; and in some instances this second
type is combined with the first. Thus, a tribe in the vicinity
of Melbourne say that once two women were cutting a tree
to get ants’ nests when they were attacked by snakes. The
women fought them for some time, but at last one of them
broke her fighting stick, whereupon fire came out of the
end of it, and the crow, seizing this, flew away with it.
Pursued by two men, it let the fire fall, thus starting a con-
flagration. These two men were set by Pundjel in the sky as
stars, and he told all the people to be careful not to lose fire,
now that they had it; but after a time they let it go out, and
mankind was again fireless, while snakes became abundant
everywhere. At length Pallyang sent his sister Karakarook
down from the sky to guard the women, and she went about
everywhere with a great stick, killing snakes; but in dispatch-
ing one, her stick broke and fire came from it. The crow
once more seized this and flew away with it, but the two men
who had followed him before descended from the sky, and
going to the high mountain where the crow had hidden the fire,
brought it back again safely to mankind. Karakarook, the
sister, had told the women to examine carefully her broken
stick from which the fire had come and never to lose the secret;
but since this was not enough, one of those who had rescued
the fire from the crow took the men to a mountain where grew
the proper sort of wood to make fire-sticks, and showed them
how to manufacture and use them, so that ever afterward they
should have fire whenever they needed it.

A somewhat different element appears in another small
group of tales. The Arunta in central Australia say ^ that in
mythical times a euro carried fire in its body. A man pursued
the animal in the hopes of getting possession of the precious
object, but for a long time he was unable to catch up with the
euro, and although he tried to make fire with fire-sticks, he
did not succeed. After many days, however, he finally caught



MYTHS OF ORIGINS AND THE DELUGE 283

the animal and killed It, and on examining the body, found
fire concealed within. This he took and used to cook his food;
and when the fire went out, he tried again to make It with
his fire-sticks, and now was successful. A variant of this type
is found in Queensland,^^ where fire was originally thought
to have been contained in the body of a snake. As in the case
of some of the tales of the origin of water and the sea, the other
animals decided that the only way to get what they wanted
was to make the possessor laugh; and when a bird succeeded
in doing this by its comical gyrations, the fire issued from the
snake’s mouth, thus becoming the common property of all.
The belief that fire was primarily contained In the body of its
owner is one widely distributed both in Melanesia"*® and in
Polynesia."*®

That fire was originally obtained from the sky is also an
idea found in Australia. Thus, one of the tribes from Victoria
declares that a man threw a spear upward to the sky, into
which it stuck; but since he had tied a string to the spear, he
was able to climb up to the sun and to bring fire down to men.
In Queensland®* the details differ. In the beginning there was
no fire on earth, and so "the wren volunteered to fly up to the
sky to get some; but though he succeeded in his quest, he
hid the fire under his tail-feathers in order that others might
not get the benefit of his discovery. When he returned and
was asked how he had fared, he replied that he had failed in
his attempt; but as he suggested the advisability of attempting
to get fire from different sorts of wood, other people tried,
only to make their hands sore and to abandon the task In dis-
gust. Turning around suddenly, however, one of them burst
out' laughing, for he saw the fire as a red spot on the tail of the
deceitful wren. The latter then admitted that he had been
successful, and showed the people how to make fire properly;
but ever since he has had a red spot on his tail-feathers.

Still another form of legend of the origin of fire, in which
the method of making is discovered by accident or is invented.



OCEANIC MYTHOLOGY


284

is shown in a myth from New South Wales.®® Once there was
no fire in the world, and all people had to eat their food raw
or dried in the sun; but one day, when the crane, Bootoolgah,
was rubbing two pieces of wood together, he saw a faint spark
and a slight smoke, whereupon he called out to Goonur, the
kangaroo-rat, “See, smoke comes when I rub these pieces of
wood! Would it not be fine, if we could make fire for ourselves
and cook our food without waiting for the sun to dry it?”
“Yes,” said his wife, “it would indeed be good. Split your
stick and put dried grass in the cleft, so that even one spark
may kindle it.” He did so, and behold! after much rubbing,
there came a tiny flame. Though they had now discovered
the art of making fire, they resolved to keep it secret; and ac-
cordingly, the next time that fish were caught, the two took
theirs aside and cooked them. When they brought them back
to camp, the other people saw that they looked and tasted
differently, and asked what they had done to them; at which
the two declared that they had only dried them in the sun as
always. The others, however, did not believe this; so they
spied and at last discovered the secret. It was then resolved
to steal the fire, and this was accomplished, as already stated
in previous tales, by making the stingy owners laugh and then
seizing the precious receptacle containing fire while they were
still overcome with merriment. A variant occurs in Queens-
land.®® In the beginning fire and its uses were accidentally
discovered by lightning setting fire to the dry grass and thus
partly roasting a kangaroo which had been killed. A woman
was sent to get a fire-brand, of which she was put in charge to
see that the fire should never go out; but one day it was ex-
tinguished through her carelessness, and to punish her for her
negligence she was sent out to find fire again and bring it back.
Her search was fruitless, however, and in her anger at failure
she took two sticks and rubbed them together until fire was
produced, the secret of its making thus being found.®*

One of the very few myth fragments from Tasmania relates




PLATE XXIII


Native drawing of a sort of ghoulish spirit called
Auuenau, They are thought to be very thin and
hairy. From their wrists, elbows, knees, etc., hang
human bones taken from the dead, whom they seek to
devour. The tail-like appendage is supposed to be the
summer lightning, which is a sign of their presence.
Geimbio tribe. Northern Territory, Australia. After
Spencer, Native Tribes of the Northern Territory of
Australia^ Fig. So,





MYTHS OF ORIGINS AND THE DELUGE 285

to the origin of fire. According to this/® two men once ap-
peared standing on the top of a hill, whence they threw fire
like a star, which fell among the people and frightened them
so that they ran away. Apparently this started a conflagra-
tion, and on their return the people were able to get the fire
which they had previously lacked.®®

One account of the origin of death has already been cited, ®^
but another version from New South Wales®* may be given
for comparison. Baloo, the moon, one night seeing some men
fording a stream, called out to them to stop and carry his
dogs (which were really snakes) across for him. They, how-
ever, were afraid of these creatures, for sometimes they bit
and killed men when he brought them to earth; and for this
reason they refused to do what they had been asked, saying,
“We are too frightened. Your dogs might bite us.” Then
Baloo replied, “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, it comes to the top again and floats. That is
what would happen to you, if you would do what I ask you.
First down when you die, and then up again. If you will not
take my dogs over, you will die like this.” Thereupon he threw
a stone into the water, and as it sank to the bottom, he said,
“If you will not do as I tell you, you will be like that stone.”
But the men answered, “We cannot do it. We are too fright-
ened of your dogs,” So Baloo came down with his dogs and
himself carried them over to show how harmless they were;
and then he picked up a stone and threw it into the stream,
saying, “Now as you would not do what I ask you to, you
have forever lost the chance of rising again after you die —
now you will only be black-fellows while you live, and bones
when you are dead.”

From a consideration of the cosmogonic myths of Australia
here outlined it would appear that a number of conclusions
are justified. It has already been pointed out that a broad



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OCEANIC MYTHOLOGY


distinction may be drawn on linguistic grounds between the
northern and central tribes on the one hand and those of the
remainder of Australia on the other. Unfortunately, we have
no myth material from western Australia, so that nothing
can be said of its relations to the remainder of the continent.
It is fairly clear, however, that the linguistic divergencies be-
tween the northern and central portions as contrasted with the
southern and eastern districts are paralleled by differences in
mythology. In the former region we find scarcely a trace
of any myths of the source of the world or of a creator deity.
The origin of mankind is either a coming up out of the ground
or a spontaneous beginning as embryonic or amorphous beings,
who are made human by one or another group of totem ances-
tors. The sun and moon are regarded as persons who, like
other early mythical beings, emerged from the ground and
later ascended to the sky, and knowledge of fire is said to
have been taught to the ancestors in the underworld.®® In
the southern and eastern portions of the continent we find,
on the other hand, more or less definite tales of a creator-being
and of a creation, together with myths of the origin of man-
kind. Here the sun is often regarded as an actual fire kindled
by an egg cast into space; here the sea (or water) is said to
have been in the beginning either concealed or swallowed;
and here a variety of origins are given for fire, its ownership
by, and theft from, animals or birds being perhaps the most
characteristic. Comparison with adjacent areas leads to rather
contradictory results. In some particulars the northern and
central type shows relationship to the largely hypothetical
Papuan stratum in Melanesia, although some of its most
characteristic elements, such as the origin of man from em-
bryonic beings, have thus far not been reported from the
Melanesian area.®® On the other hand, the southern and east-
ern type reveals points of similarity with the Melanesian
stratum in Melanesia, although from the geographical stand-
point, and known historical relations this would hardly be



MYTHS OF ORIGINS AND THE DELUGE 287

expected. On the basis of the cosmogonic myths alone these
suggested resemblances are uncertain at the best; and we may,
therefore, turn to the remainder of the mythology and see
whether the same cleavage and the same affiliations occur
there also.



CHAPTER II

ANIMAL AND MISCELLANEOUS TALES

T he tales which explain the origin of the individual habits,
markings, or cries of animals and other living creatures
are quite as typical, on the whole, for Australia as are the
Maui myths for Polynesia, the wise and foolish brothers for
Melanesia, or the trickster stories for Indonesia. A large pro-
portion of the myth material thus far published from Australia
belongs to this class, which, although often interesting in
itself, offers less in the way of significant comparative material
than other types. While some of these tales have a fairly wide
distribution, they are usually rather local in character.

The practically wingless emu has naturally given rise to a
number of such aetiological tales; and in New South Wales
this distinctive characteristic of the bird is explained as fol-
lows.^ Dinewan, the emu, being the largest of the birds, was
acknowledged as king by all the rest; and accordingly the
Goomblegubbons, or bustards, were envious of him, the mother
bustard being especially jealous of the mother emu because she
could run so swiftly and fly so high. She resolved, therefore,
to put an end to the mother Dinewan’s supremacy by injur-
ing her wings; and so one day, when she saw her enemy ap-
proaching, she sat down and folded her wings to look as though
she had none. When Dinewan approached, she said, “Why
don’t you do as I do, and be without wings? All birds fly and
have wings. The Dinewan as king of the birds should do with-
out them. When the others see how clever I am, they will make
the Goomblegubbons king.” Dinewan took this to heart, and
finally resolving not to lose the supremacy, she went and cut



ANIMAL AND MISCELLANEOUS TALES 289

off her wings, after which she came proudly to where the
Goomblegubbon was sitting and called out, “See, I have taken
your advice and now I have no wings.” Then the Goomble-
gubbon laughed, and jumping up, she danced about, flapping
her wings and crying, “Aha! I have fooled you, old stumpy
wings, for I have my wings still”; and so saying, she flew away.
The Dinewan was very angry at having thus been taken in,
and after pondering as to how she could get her revenge, at
last thought of a plan. She hid all her young ones but two
and then walked off to the Goomblegubbon, accompanied
only by the pair. When she arrived, she said to the Goomble-
gubbon, “Why don’t you imitate me and have only two chil-
dren? If you have many, they are hard to feed and can’t
grow up to be big birds like mine. The food that would make
big birds of two would starve a dozen.” The Goomblegubbon
thought this over and determined to follow the advice, and
so, killing all but two, she went with these survivors to see
the Dinewan. Thereupon the latter asked her where all her chil-
dren were, and the Goomblegubbon replied, “Oh, I have killed
all but two. These will now have plenty to eat, and will grow
to be as big as your children.” Instead of congratulating her
on her wisdom, as she had expected, the Dinewan said, “You
are a cruel mother! Why, I have twelve children and find
food for all of them.” “But you have only two, you told me!”
said the Goomblegubbon. “Oh, no, I have twelve; see,” and
she called her hidden children, who came out and marched
proudly about. “Now, you can see that I told you the truth.
Think of your murdered little ones, while I tell you your fate.
By trickery, you robbed the Dinewans of their wings, and now
forever, as long as the Dinewan has no wings, so long shall the
Goomblegubbon lay only two eggs. We are quits at last! You
have your wings, and I have my children.”

In Victoria,^ the following tale is told of the kangaroo and
the wombat. The two once lived together as great friends;
but though the latter had a good hut, the former possessed

IX — 20 ' ? ? '


OCEANIC MYTHOLOGY


290

none and slept in the open. One day a great rain fell, and the
wombat made himself comfortable in his house, while the poor
kangaroo had to remain outside in the wet; when at last the
latter could bear it no longer, he went to the wombat’s hut,
and asked permission to sit in one corner. The wombat,
however, refused, saying, “I want that place for my head,”
and moved over so as to lay it there; and when the kangaroo
answered, “Well, this other place will do,” the wombat re-
plied, “No, I want to put my feet there.” Thus he refused to
let the kangaroo take refuge anywhere within the house; and
so the latter, angry at such treatment, took a great stone and
struck the wombat on the forehead, making it quite flat. When
he had done this, he said, “You shall have a flat forehead and
live in a dark hole in the ground”; and to this day the wombat
has a flat forehead and lives in the ground. The wombat,
however, was not without his revenge, for he threw his spear
at the kangaroo and hit him in the back, the missile sinking
into his spine. “Now,” said the wombat, “that will always
stick there, and you shall have a tail; and you will always use
it when you run, and you shall never have a house.”

Many of the tales of this type serve to explain the geo-
graphical distribution of certain animals or birds. Thus, one
of the Queensland tribes ^ says that once the fish-hawk had
poisoned a water-hole with roots and went off to sleep until
the fish should be stupefied and rise to the surface; but mean-
while a pheasant came by, and seeing some of the fish, speared
them. The hawk, discovering this on his return, awaited his
opportunity and hid the pheasant’s spears in a tree, but the
owner climbed the tree and got his weapons, with which he took
more of the fish-hawk’s catch. Accordingly the latter hid the
spears again, this time in the top of a very tall tree; but though
the pheasant at last spied them, he was too lazy to climb so
high, and going up-stream, he caused a flood to rise which
swept the fish-hawk and his fish out to sea. So to this day the
fish-hawk is found only along the shore, while the pheasant is



ANIMAL AND MISCELLANEOUS TALES 291

[Prometheus]

always vainly looking for his spears on the upper branches
of the tallest trees.

The snake-like head of the tortoise has doubtless suggested
the following tale, which is told in South Australia.'* Originally
the turtle possessed venomous fangs, and the snake had none;
but since the latter lived on the shore, he was more liable to
be attacked and killed than the turtle, who could take refuge
under water or on an island. Accordingly the snake offered
the turtle his head, if the latter would give him his fangs, and
to this the turtle agreed; whence the snake now has fangs
and can protect himself, while the turtle has a snake’s head and
takes refuge under water. Another tale ® accounts for the red
legs of the curlew. According to this, one day the hawk, who
was the mother of Ouyan, the curlew, said to him, “Go out
and get an emu for us. You are a man and a hunter, and must
go and get food for us, and not stay in camp like a woman.”
Accordingly Ouyan took his spears and went off; but being
unable to find an emu, and fearing the jeers of the women, he
cut some flesh from his own legs and carried it home, telling
his mother that he had gone far and seen little game, but that
he had brought something, and that there would be enough for
all. So the women cooked the flesh and ate it, but afterward
were quite ill. The next day Ouyan went off again, and being un-
successful as before, he brought back another piece of his flesh;
but this time the women were suspicious, and thinking that
the meat was unlike that of the emu, they determined to see
what Ouyan did on the following day. Thus they found how
he secured the meat, and when he returned as usual and then
went to lie down saying that he was tired, they rushed up,
and pulling off the covering which he had drawn over himself,
disclosed his legs all raw and bleeding. They upbraided him
for his laziness and evil tricks, and beat him, after which his
mother said, “You shall have no more flesh on your legs here-
after, and they shall be red and skinny forever.” So Ouyan
crawled away and became a curlew, and these birds cry


OCEANIC MYTHOLOGY


292

all night, “Bou-you-gwai-gwai! Bou-you-gwai-gwai!” which
means, “O, my poor red legs! O, my poor red legs!”

Still another example® of this type of tale runs as follows.
The crane was an expert fisherman, and one day when he had
caught a large number of fish, the crow (who was white) came
along and asked the crane to give him some; but the latter
answered, “Wait a while, until they are cooked.” The crow,
however, being hungry, kept begging to be allowed to take the
fish, only to hear the crane always reply, “Wait.” So at last,
when his back was turned, the crow started to steal the fish,
but the crane saw him, and seizing one of them, he threw it
at the crow and hit him across the eyes. Blinded by the blow,
the crow fell into the burnt grass, roiling about in pain; and
when he got up, his eyes were white, but his body became as
black as crows have been ever since. Resolving to get even
with the crane, the crow bided bis time, and when the latter
was asleep one day with his mouth open, he put a fish-bone
across the base of the crane’s tongue and hurried away. On
awaking, the crane felt as though he were choking and tried
to get the bone out of his mouth; but in so doing he made a
queer, scraping noise, which was all he could do, for the bone
stuck fast; and so ever since the only sound that a crane can
make is “gah-rah-gah, gah-rah-gah,” while the crow has re-
mained black.

Examples of these animal stories might be multiplied almost
indefinitely, but enough have been given to illustrate the type.
It is to be noted, however, that characteristic as is this form
of myth for Australia as a whole, it seems to be especially
abundant in the south and east. In the central and northern
districts (at least so far as published material is concerned)
the prevalent assumption seems to be that just as the world
and people have always existed, so the animals have had all
their present characteristics from the very beginning. Here
again, therefore, we find a distinction between the two main
groups of Australia, outside of which this sort of myth is not



ANIMAL AND MISCELLANEOUS TALES 293

so highly developed. As has already been shown, Melanesia
shows quite a few stories of this kind, but from Polynesia and
Indonesia relatively few have been recorded.

Among the tribes of the southern and eastern portions of
the Australian continent a number of tales have been reported
which deal with beings (sometimes described as brothers)
whom the minds of the people associate more or less closely
with the creator deity. One of the most characteristic of these
legends introduces an incident of some importance for compara-
tive study. As told in South Australia ^ the story runs as fol-
lows. Wyungare, a man whose miraculous origin from ordure
has already been recounted,® was a great hunter and a hand-
some man; and one day, while he was drinking water by draw-
ing it up from a lake through a long reed, the two wives of
Nepelle saw and admired him, and desired him for a husband.
Accordingly, when he was asleep in his hut, they made a noise
like emus running past, and Wyungare, waking, rushed out
with his spear, thinking to secure the game; whereupon they
greeted him with shouts of laughter and begged him to take
them as his wives, which he obligingly did. When Nepelle dis-
covered his loss, he was very angry and went to Wyungare’s
hut to try to kill the culprits; but since the hut was empty, he
placed some fire inside, telling it to wait until Wyungare and
the two women were asleep and then to get up and burn them.
His orders were carried out exactly, and in the night Wyun-
gare and his new wives were awakened by the flames and just
had time to escape from the blazing hut. The fire, however,
pursued them, and they ran until they reached a deep swamp,
in the mud of which they took refuge; here the flames could
not reach them. Dreading further attempts of Nepelle to be re-
venged, Wyungare looked about him for means of escape, and
determining to ascend to the sky, he took his spear and hurled
it straight upward with a line attached. The spear stuck
firmly, and by means of the cord he ascended and pulled the
women up after him, where they may now be seen as stars.



294


OCEANIC MYTHOLOGY


Farther to the north, in northern New South Wales, almost
the same tale is told,® but with this difference, that the ascent
to the heavens was accomplished by throwing a spear into the
sky; then casting a second, which stuck in the butt of the
first; and so forming a chain of spears which finally extended
down to earth and up which the fugitives climbed to safety.
A similar method of reaching the sky is also recorded among
the Narrinyeri from whom the first tale was obtained, but
is given simply as a means by which a person succeeded in
climbing to the heavens. It will be remembered that in Mela-
nesia the arrow-chain as a method of ascent to the sky was
wide-spread,“ and the occurrence of the same incident here
(substituting spears for arrows, since the latter are unknown
in Australia) is certainly significant.

Of equal importance are two tales which would seem to be
incomplete and mutilated versions of the swan-maiden epi-
sode, which is also widely current both in Melanesia and in
Indonesia. The Victorian ( ?) recension narrates that one
day a man who was out hunting surprised a number of winged
girls who were bathing; and owing to the fact that he was very
handsome, they fell in love with him and became his wives.
Nothing is here said of their being sky-maidens or of the usual
incident of stealing the wings; but in a version recorded in New
South Wales some of these elements appear. According to this
form of the tale,*® there was once a man who was so badly
treated by his fellows that in anger he determined to leave them
and seek a home in a far country. He travelled for a long way,
having many adventures on the road, and at last came to a
camp, where there were only seven girls who received him
kindly and gave him food, telling him that they had come from
a distant land to which they hoped to return. Next day
Wurruna, for this was the man’s name, left, but after going a
short distance, he hid to see if he could not steal one of the
girls for a wife. They set out with their digging sticks to get
flying ants’ nests, and while they were eating the grubs, they





PLATE XXIV


Native drawing of Wurruna, spearing the emus just
before he met the seven sky-maidens. After Parker^
JustraBan Ligmdary Tales y





ANIMAL AND MISCELLANEOUS TALES 295

laid aside their tools, whereupon Wurruna, sneaking up
took two of them. By and by the girls started for home, but
two of them, being unable to find their digging sticks, were
left behind by the others; and as they were busy searching
for their lost implements, Wurruna jumped out and seized
them. Though they struggled for a time, they finally agreed
to marry him; and for a while they lived happily enough.
Then one day Wurruna ordered them to get some pine-bark
to make the fire burn better, but they demurred, saying,
“No, we must not cut pine-bark. If we do, you will never
see us again.” Wurruna, angry at their refusal, replied, “Go,
don’t stay to talk. Do as I bid you, and if you try to run away,
I can easily catch you.” So they went, each to a different tree,
and struck their hatchets into the trunk; but as they did so,
the trees began to grow, and since the women clung to their
weapons, they were carried up with the trees. Higher and
still higher they went as the trees grew upward, and Wurruna,
seeing them, ran thither and called to them to come down;
but they paid no heed and at last were carried up to the sky.
When the tops of the trees reached the heavens, their five sisters
looked out from the sky-country and called to them, telling
them not to be afraid, but to come and join them. Accordingly
Wurruna’s two wives, climbing from the trees up into the sky,
joined their sisters who had gone back to their own country,
and ever since they have remained there with them as the
seven stars which we call the Pleiades. It will be observed
that in this tale, as in the previous one of the ascent to the
sky by the spear-chain, the more northerly version is closer to
the Melanesian prototype, so that it would seem as though we
might assume a progressive modification of the themes with
increasing distance from their approximate source. In this
connexion it is especially regrettable that no adequate material
is available from Queensland.

By no means so significant as the two groups of myths just
considered, but yet of some value for comparative purposes,



OCEANIC MYTHOLOGY


296

are the tales in which a person is swallowed by a monster. A
version told in New South Wales runs as follows. Byamee,
the creator-deity, one day went off to get honey, and his two
wives started out to gather figs and yams. While they were
enjoying themselves swimming in a deep water-hole, they
were seized and swallowed by two water monsters, who then
dived deep, and traversing an underground passage, took all
the water with them, after which they proceeded down the
stream, carrying the waters as they went. On his return
Byamee found his wives missing, and setting out in pursuit,
he followed down the river-bed, which was now dry, until, by
cutting across bends of the stream, he got ahead of the mon-
sters. As they came on, he threw his spears at them and finally
killed them, the water gushing forth and refilling the bed of. the
stream; after which he cut open their bodies and took out the
forms of his wives, which he laid upon some red ants’ nests.
These quickly cleaned the slime off the bodies, and when they
stung them, they made the muscles twitch, so that the two
women were soon restored to life. Byamee then cautioned them
not to bathe again in such deep water-holes, and pointing out
the cavities in the ground made by the struggles of the mon-
sters, and now filled with water, said that ever afterward these
should be lakes on which many wild fowl would gather; and
to this day Narran Lake marks the spot.

Interesting in that its similarities lie far afield is an incident
in a tale recorded from Victoria.^® Among some of these tribes
there are quite a series of stories recounting the deeds and ad-
ventures of two brothers, the Brambrambult, or two Brams.
On one occasion Gartuk, the mopoke, having been badly used
by them, resolved to get even, and finding his opportunity
when a great wind-storm arose, he made a great kangaroo-
skin bag, caught the wind in It, and tied it up.“ In the course
of time he thus similarly captured and imprisoned three wind-
storms, and taking the three receptacles containing them, he set
off for the camp of the Brams. Having found it, he unloosed



ANIMAL AND MISCELLANEOUS TALES 297

the bags and released all three storms at once; but when the
two brothers realized their danger, each seized hold of a tree
to prevent being blown away, while their mother, the frog, took
refuge under ground. One of the trees was strong enough to
withstand the tremendous force of the wind, and the elder
brother was saved by clinging to it; whereas the other tree
broke, and the younger was carried off by the hurricane. When
the storm was over, the elder brother sought everywhere for
the younger, but all his efforts being in vain, he called upon
his mother to aid him. She accordingly pressed milk from her
breasts, and this, by flowing in the direction in which the
younger brother had been carried, guided the elder Bram in
his search, which was at last successful.

Apparently characteristic of the south-east, but showing no
resemblances elsewhere, is a legend which might better perhaps
have been placed with the animal stories. As told in Victoria,
the tale runs as follows. The native bear, when he was still a
child, was left an orphan; but the people to whom he was en-
trusted did not take any care of him and often, when they went
hunting, left him in camp with no water to drink. One day,
after they had thus abandoned him, they forgot to hang their
water-vessels out of his reach, so for once he had plenty. To
be revenged for his previous ill treatment, however, he took all
the water- vessels and hung them in a tree; and he also gathered
the waters of the streams, and putting them into other vessels,
he carried them to a tree, into the top of which he then climbed
and which he made to grow until it was very tall. By and by
the people returned tired and thirsty from their day’s hunting;
but when they looked for their water-vessels, they could not find
them, and when they went to the stream, it was dry. At last
they spied the little bear and all the water-vessels high up in
the tree and called out to him, asking if he had any water, to
which he replied, “Oh, yes; but I shall not give you any, be-
cause you have so often left me thirsty.” Two of the people
then started to climb the tree to take the water by force, but


OCEANIC MYTHOLOGY


298

when they had ascended a little way, the bear let some of the
water fall upon them, thus loosening their hold so that they
fell and were killed. Several other men made the attempt,
but with the same result; and finally two of the sons of Pund-
jel came to the people’s assistance. Unlike their predecessors,
they climbed spirally round and round the tree, so that when
the bear threw the water down, they were on the other side of
the tree from where he had seen them a moment before. In
this way they succeeded in reaching the top, and the bear,
seeing that he could not help being caught, began to cry.
Paying no attention to him, however, they beat him until all
his bones were broken and then threw him down; but instead
of dying, he was turned into a real bear and climbed another
tree. The two sons of Pundjel then descended, and when they
had felled the tree in which the vessels had been stored, all the
water there secreted flowed out into the streams, and ever
since they have contained water for people to use. After this
the two sons of Pundjel told the people that they must never
again break the bones of the bear when they killed him nor
might they skin him before roasting. To this day the bear
still continues to live in trees and will cry whenever a man
climbs the one in which he is sitting; and he always keeps near
water, so that if the rule in regard to breaking his bones should
be infringed, he can again carry off the water of the streams.

Cannibal-stories seem to be less common than in Melanesia.
One tale, which appears to be current both in the central area
and in Victoria,^® runs as follows. Two old men, who were
brothers, were travelling with a young man who was their
nephew; but since the old men were cannibals and planned to
kill and eat the young man, one of them secreted himself in a
cave, while the other sat down near by. Meanwhile the young
man went off to hunt and drove much game down from the
hill, all of which ran into the cave where one of the old men was
hidden. The other cannibal then called to his nephew to go in
and kill the game, which he did, partly by blows and partly



ANIMAL AND MISCELLANEOUS TALES 299

by suffocating them with thick smoke from a fire built at the
mouth of the cave. After this the old man asked the younger
to enter again and drag out the game; and while he was so en-
gaged, the cannibal who had concealed himself rushed from
his hiding-place and endeavoured to kill the boy. The latter
dodged, however, and crept out, telling his other uncle that
there was a man in the cave who had tried to murder him.
The old deceiver stoutly denied this, and going in, he whispered
to his accomplice that he must hide himself elsewhere for a
time until their nephew had grown up, lest the latter should
kill them both. Hearing them talking, the boy asked who was
there; but the old man declared that there was no one else in
the cave and said that he was only speaking to an old wallaby,
which he dragged out as he came. The boy, however, did not
believe it; so the one who had been hidden in the cave came
out secretly and concealed himself in another cavern. After a
while the same drama was enacted as before; but this time the
boy was determined to destroy both cannibals. Accordingly,
when the old man who was secreted in the cave struck at
him, he again induced the other to enter, and then, piling up
a great quantity of grass before the opening and setting fire to
it, he smothered them both to death. After they were dead,
they ascended to the sky, where they may still be seen as
stars.

[Prometheus]

A second cannibal-tale “ runs as follows. The members of
a certain tribe began to decrease one by one, and hunters and
women who went far from camp failed to return, until at last
only one family was left. Determining to find out how all their
kinsmen had perished, and leaving their old father to take care
of the women, the sons set out and after travelling for some
distance they met an old man carrying a hollow log, who asked
them to aid him to get a bandicoot out of it. They feared trick-
ery, however, and refused to put their hands into the trap,
thrusting in a stick instead; and their suspicions were justified,
for out came a great snake with a head at each end of its body.


300


OCEANIC MYTHOLOGY


Taking their sticks, they cut the reptile in two, and thus made
them as we see them today; and having done this, they killed
the old man. Continuing on their way, they came to his hut,
where were piles of bones of the people whom he had killed;
and going farther, they reached a lake, by which grew a tree.
In the tree was a beautiful woman who invited the men to
climb up to her; but before they did so, they noticed that the
lake was filled with the remains of human bodies, for the woman
was a cannibal and enticed men to ascend the tree that she
might kill and eat them. Resolved to punish her for her mis-
deeds, they went up with care and pushed her into the lake,
where she was drowned.



CHAPTER III
SUMMARY

F rom a consideration of the Australian cosmogonic myths
alone, the inference was drawn that the central and north-
ern portions of the continent exhibited a type of mythology
which was unlike the southern and eastern; and this conclu-
sion is, on the whole, strengthened by the evidence derived
from the animal and miscellaneous tales. The former class of
explanatory myths appears to be much more fully evolved in
the southern and eastern portions of the continent than in the
central and northern; where, on the other hand, we find a high
development of the peculiar type of tales which recount both
the origin of the totemic ancestors by coming up out of the
ground, and their wanderings and activities as instructors in
ceremonial and social usages. In the central area the great
bulk of all the mythology so far published is concerned with
the doings of these totem ancestors, and there is a relative
absence of tales relating to heroes or mythological personages
which are not directly associated with limited groups of people,
but are the common property of the whole tribe. Totem clans
and ceremonies form an integral part of the organization and
life of the southern and eastern tribes just as they do in the
central area, but they do not so completely dominate the
mythology. In the distribution of particular tales or incidents,
in like manner, there are certain ones which belong to one or
other of the two main areas, but relatively few which are com-
mon to both. Thus the distinction between the central and
northern areas on the one hand, and the southern and eastern
on the other, which has been recognized on linguistic grounds,
apparently finds a fair parallel in the mythology.


302


OCEANIC MYTHOLOGY


When we come to compare the Australian myths with those
of the other portions of the Pacific area, one or two points
seem to stand out clearly. Resemblances to Melanesia, both
in general type and in specific details, are most marked in the
southern and eastern portions of the continent. Only here,
apparently, do we meet with such themes as the swan-maiden
or the arrow-chain; and it is here that the animal stories are
most abundant, and that we find cosmogonic tales referring
to the creation both of the world and of man. The closest
affiliation of Australian mythology with that of Melanesia
seems to be with the Melanesian rather than with what has
been tentatively called the Papuan. There seems, however,
to be little trace of the wide-spread Melanesian dualistic ideas
as revealed in the tales of the wise and foolish brothers; al-
though possible suggestions of this may be found in some of the
Queensland myths or in the New South Wales stories of the
two B rams. The mythology of the central and northern por-
tions of Australia, on the other hand, stands more or less alone;
and so far as its peculiar tales of totem ancestors are con-
cerned, it seems to be unique. In its lack of cosmogonic tales
and in its numerous myths which are restricted to relatively
small local groups or classes in the community it shows many
resemblances to the Papuan type as this has been defined in
Melanesia, although the similarity is not very striking. The
task of unravelling the relationships of Australian mythology
is made much more difficult by the complete lack of all knowl-
edge of Tasmanian beliefs and of those of the western and south-
western portions of the Australian continent. If, as seems
probable, the Tasmanians represented in their isolation the
oldest stratum of the Australian population, it was from them,
and from them alone, that a knowledge of really aboriginal
mythology could have been obtained. Cultural, linguistic,
and physical evidence clearly shows that the present inhabit-
ants of the continent are a mixture of this earliest stratum
with at least two groups of invaders. The linguistic data



SUMMARY


303

have been taken to indicate that the central and northern
tribes is the later of these groups and represents a Papuan
wave from New Guinea; but on the basis of mythology it
would seem that an alternative hypothesis is rather more in
accord with the facts, and that the central and northern tribes
represented the earlier (and presumably Papuan) group, driven
back into the less favourable portion of the continent by a
wave of Melanesian peoples spreading from the north-east,
thus repeating a process which had already taken place in
Melanesia itself. It is very difficult, however, to harmonize
this view with the evidence derived from other sources, and
we cannot hope for a solution until such time as we possess
adequate information in regard to the mythology, culture, and
physical characteristics of the Papuan tribes of Melanesia.


CONCLUSION


T he sketch of the mythology of Oceania given in the pre-
ceding pages has been arranged in five main sections,
each confined to one of the geographic or ethnographic areas
into which the whole region is usually divided. At the end of
each section we have given the general conclusions reached
from a survey of the material; and these may now be briefly
summarized, in order that we may gain an outline of the growth
of Oceanic mythology as a whole.

The oldest and most primitive stratum of m3rthology in
Oceania is either lost to us entirely, as in the case of Tasmania,
or else is unknown, since no material from the Negrito peoples
of the area is as yet accessible. Of its character, affiliations,
and sources, therefore, nothing can be said. Following next
upon this, at least in Melanesia and Australia, is what has
been called the Papuan type — still very imperfectly known
and apparently quite variable in its character. With the rest
of the mythology of Oceania it presents comparatively little
in common except in Melanesia, where the later Melanesian
stratum probably contains a considerable element derived
from it. Of the sources of this Papuan type little or nothing
can be said. As the Negrito and Tasmanian strata are fol-
lowed by the Papuan in Melanesia and Australia, in Indonesia
the Negrito is succeeded by the Indonesian layer. Unlike the
Papuan, this has wide affiliations which extend, on the one
hand, well into south-eastern Asia (i. e. to Assam, Burma, and
Indo-China), and on the other, to Micronesia, Melanesia, and
Polynesia. It is at least a plausible hypothesis that the char-
acteristic myths of this type were spread by a wave or series
of waves of people who, moving from the Asiatic mainland into



CONCLUSION


305


Indonesia, passed thence, on the one hand, to Micronesia and
Hawaii, and on the other, through northern Melanesia to
Polynesia. In the course of its passage along the northern
shores of New Guinea and through the eastern archipelagos
this latter stream became profoundly modified and carried
with it to Polynesia, and especially to New Zealand, a consid-
erable number of elements which were either directly borrowed
from the Papuan population or, more probably, were locally
developed there as a result of Papuan contact and mixture.
Linguistic and cultural evidences seem to Indicate a long halt
of the migratory stream in eastern Melanesia, and it is possible
that the Melanesians, in the strict sense of the term, are in
origin a blend of the Indonesian migrants with the earlier
Papuan type. In some such way as this, at any rate, mytho-
logical elements which were widely spread in Melanesia
reached western Polynesia and New Zealand at an early date,
but did not extend to eastern Polynesia and Hawaii. That a
minor current of this great mythological stream may have
reached the north-eastern shores of Australia is suggested by
the presence there of several of its characteristic features; but
historically this movement may have been much later. An-
other such minor branch of the main drift may well have
passed northward from eastern Melanesia to Micronesia,
bringing to that area its unmistakable Melanesian elements.

Long subsequent, probably, to this first great drift of In-
donesian peoples eastward into the Pacific came a second
period of movement probably including both Indonesians proper
and Malays. This time there seems to have been no migra-
tion into Micronesia, the whole stream passing eastward along
the northern coast of New Guinea and the edge of the eastern
archipelagos, directly into Polynesia. This Immigrant wave,
although incorporating certain Melanesian features in transit,
seems to have become less modified than the earlier one.
After some time had elapsed, during which there was a
blending of the mythology of the earlier and later types, a


OCEANIC MYTHOLOGY


306

branch of the now complex Polynesian peoples passed from
central Polynesia northward to Hawaii, bringing thither the
Melanesian elements which had previously been lacking; and
another branch passed south-west from Tahiti and the Cook
Group into New Zealand, constituting the traditional immi-
gration into that island in the fourteenth century.

Coincident with, or perhaps preceding, the departure of
the second main wave of peoples from Indonesia, Hindu ele-
ments penetrated to Sumatra and Java. It is as yet difficult to
say whether this invasion of Indian culture and peoples was a
cause of the emigration of the later Polynesian ancestors, but
it seems probable that some of these latter were slightly in-
fluenced by Indian contact; and we must also bear in mind
the possibility that these Hindu and South Indian elements
may have been transmitted later by trade and other factors.
Although the influence of Indian beliefs was slight in Melanesia,
and perhaps negligible in Polynesia, it was strong in Indonesia,
especially in the west; and while it is still uncertain how far
the spread of these Asiatic elements was due to early Malay
movements northward into the Philippines, these Malay
migrations seem to have been factors. Last of all comes the
Muhammadan influence, which has made itself felt every-
where in Indonesia except among the wilder interior tribes,
and whose effects farther eastward appear to be limited to the
extreme western parts of New Guinea.

Such, in its broad outlines, seems to be the history of the
development of Oceanic mjrthology. It is by no means im-
possible that some of the similarities in incident which have
been cited as evidence of relationships may, after all, be found
to be of independent origin. Yet where there is so much smoke,
there must be some fire; and the drift of myth elements here
suggested finds so much to corroborate it in other fields of
Oceanic culture that we may accept the facts as complying with
the fundamental rule that similarities, to be really significant,
must be shown to conform to historically possible movements



CONCLUSION


307


or contacts. We do not, of course, intend for a moment to
imply that such drifts and transmission of m}rth elements can
explain all the mythology of the Oceanic area; for a large pro-
portion, perhaps the majority, of myths have originated and
developed within the several sections of the region in which
they now occur, or are the outgrowth of imported elements
which have been so profoundly modified that the original
sources are wholly obscured. Into the question of the several
curious resemblances between Oceanic and American mythology
it is impossible to enter here. In large measure they contra-
vene the rule just emphasized, since there is as yet no unim-
peachable evidence for migrations between Oceania and
America or vice versa, or even for definite contact; and such
data as there are involve us in little more than a series of para-
doxes. Until such contact or migration has been clearly es-
tablished, Oceanic mythology must be regarded as essentially
of Oceanic growth, although considerable elements of Asiatic
origin have entered into the complex. Its history rests on that
of the series of ethnic waves which, proceeding from south-
eastern Asia and its adjacent archipelagos, swept in intricate
currents to the utmost verge of Oceania, bringing to each
group and islet in the whole vast area its own peculiar heritage
of tradition and belief.







NOTES


PART I

Chapter I

References given in the Notes refer to the full titles in the Bibliography. Where an
author has written more than one volume or article, the date following the author’s
name in the note indicates to which of the several works of this author reference is
made.


I* P. 3 -

2. White, i. 1 8.

3. Andersen, p. 127 (modified from Shortland, p. 12).

4- Cf. supra, p. 6.

5. R. Taylor, p. 109.

6. For other versions see R. Taylor, p. iii; Cowan, p. 104.

7. Smith, 1913, p, 136.

S. Smith, 1913, p. 1 17.

9. White, i. 18, 27.

10. Smith, 1913, p. 1 17.

11. Shand, 1894, p. 121; id. 1895, P- 33 -

12. Cf. Shand, 1895, p. 35.

13. Von den Steinen, pp. 506-^37.

14. Fornander, i. 63.

15. Yet it may be noted that in Maori mythology Tangaroa is a
deity in regard to whose origin there is much confusion, for he is
described both as the son and the brother-in-law of Rangi (see Smith,
1913, p. 118) and as the son of Te-more-tu (^‘Ultimate Space (see
White, i. 24). This might indicate a belief in the priority of Tangaroa
over Rangi.

16. Smith, 1913, pp. no ff.

17. For further discussion of this feature see infra, p* 13.

18. Moerenhout, i. 419-23 (retranslated in Fornander, i. 221-23).

19. Ellis, i. 250.

20. Hongi, pp. 113 ff.

21. Gill, 187^ pp- I ff.

22. This is inferred from the brief abstracts of myths given by von
den Steinen, whose abundant materials have not yet been published*.

23. Bastian, 1881, pp. 69-121...



312


OCEANIC MYTHOLOGY


24. Bastiaiij i88ij p* 70.

25. Perhaps a trace of this sequence of life-forms may be seen in
the Maori order of creation; see Smith, 1913, p. 136.

26. Foraander, i. 61 ff.

27/ The more or less detailed creation-myth given by Fomander
is not to be taken seriously, for it bears too many clear evidences of
missionary teaching to have any value in this connexion.

28. Stuebel, p. S9; cf. von Biilow, 1899, pp. 60 if.

29. Cf. Marquesas, supra^ p. 10, and see also Christian, p. 187.

30. Turner, 1884, p. 4.

31. Stuebel, p. 60. For other similar versions see Kramer, 1906,
p. 515 ; Turner, 1884, p. 6.

32. Mariner, passim; Reiter, pp. 236 if.

33. Stuebel, pp, 59 if- For other versions see Turner, 1861, pp. 244-
4S; id. 1884, pp. 7 ff.

34. Cf. the Heaven Father and Earth Mother theme in New Zea-
land.

35. Turner, 1884, p. 7.

36. Reiter, pp. 444 ff.

37. Bovis, p. 45. _

38. Cf. the Maori ‘To,” and see Smith, 1913, pp. no ff.

39. Radiguet, pp. 228 ff.

40. Fraser, 1891, p. 264; also Kramer, 1906, p. 514.

41. Ellis, i. 251.

42. Fison, pp. 139 ff.

43. For discussion of this episode of the fishing up of the land see
infra^ p. 44.

44. Henry, pp. 51 ff«

45. Ellis, i. 100; cf. Society Group, Tyerman and Bennett, ii. 175.

46. Polack, i. 17. This author has, however, been regarded as un-
reliable, so that this statement must be accepted with caution.

47. For this type in Samoa see Turner, 1884, p. 7; Society Group,
Ellis, i. 96, 249; Marquesas, Radiguet, p..228; Cook Group, Wil-
liams, p. 81; Hawaii, Fomander, i. 62, 21 1.

48. Von den Steinen, p. 507.

49. White, L 149, 155.

50. Another very brief version merely states that Tiki was the
first man, and Ma-riko-riko {‘‘Glimmer”) the first woman, the latter
being created by Arohi-rohi (“Mirage”) from the warmth of the Sun
and Echo; see White, i. 151.

51. White,!. 155.

52. Fomander, i. 62.

53. Ellis, L 96.

54. Shortland, p. 20.



NOTES


313


55. White, "L isS.

56. For other variants see White, 1. 133, 159, 162; Smith, 1913,

P- 138- _ ^ ^ ^ ^

57. Ellis, i. 98. Tii is said to be regarded as one with Taaroa, ib.
p. 99; for still another version see ib. p. 97.

58. Radiguet, p. 229.

59. White, i. 21.

60. Gill, 1876, p. 16.

61. Garcia, pp. 5 ff.

62. Bastian, 1881, p. 73.

63. Cf. the Maori version supra^ Note 50, where the first woman is
formed from the warmth of the Sun and Echo.

64. Malo, p. 23.

65. Still another version gives the divine ancestors as Wakea
(Atea, Vatea) and Papa (Malo, p. 23).

66. Ellis, i. 98; J. R. Forster, p, 551.

67. White, i. 154.

68. White, i. 152.

69. Turner, 1861, p. 244; for other versions see id. 1884, p. 7;
Fraser, 1891, p. 274; Kramer, 1906, p, 514; Stuebel, p. 59; Smith,
1898, p.^iss; Stair, 1896, p. 35.

70. Fison, p. 161.

71. Cook, ii. 239.

72. The episode of the origin of man from worms occurs also in
New Guinea; see Haddon, 1904, p. 17.

73. Shand, 1894, P- ^^8.

74. Stuebel, pp. 75, 145, 151, 155; Abercromby, 1891, p. 460.

75. For the New Hebrides see Codrington, p. 406; for New Guinea
(Kuni), see Egidi, 1913, p. 1002; (Jabim) Zahn, p. 373; (Kai) Keysser,
p. 189; (Tami) Bamler, p. 540; New Britain, Meier, 1909, pp. 25, 205;
Admiralty Islands, id. 1907, p. 651.

76. Smith, 1902, p. 203.

77. White, i. 144. Cf. for Borneo, Nieuwenhuis, ii. 113. An origin
from a tree occurs very commonly in Indonesia, see infra^ p. 168, and
is also reported from New Guinea (Elema), Holmes, p. 126, and from
Australia,' see infra^ p. 274,

78. Smith, 1913, p. 1 17.

79. The number of these is given as seventy; see Smith, 1913,

p. '118,'' . .

? 80. Smith, 1913, p. 1 17.

81. Grey, pp. i ff.

82. White, i. 46 ff.

83. For other Maori versions, see White, i.' 25, 26, 52, 138, 141, 161 ;
also Best, p. 115; Wohlers, p. 7; Shoitiand, p. 20; Smith, 1913, p. 121.



3 : 14 '

[Prometheus]

OCEANIC MYTHOLOGY


84. Shand, 1 894, p. i s i .

85. Pakoti, p. 66.

86. For other versions see Gill, 1876, pp. 59^ 71; Smith, 1899,
p, 64. These, however, ascribe at least part of the task to Maiii.
Set infray pp. 50 ff.

87. Ellis, i, 100; Moerenhout, i. 446.

88. Bastian, 1894, p. 32; Fraser, 1891, p. 266; Turner, 1861, p. 245 ;
cf, also Smith, 1903b, p. 98 (Nieue).

89. Turner, 1884, p. 283.

90. Malo, p. 36, note 5.

91. Efate, Macdonald, 1892, p. 731.

92. Mindanao (Manobo), Beyer, p. 89; (Bagobo) Benedict, p. 16;
Luzon (Ifugao), Beyer, p. 105.

93. See infray p. 178.

94. See inf ray p. 250.

95. Cook Group, Smith, 1899, pp. 64-71; Gill, 1876, p. 59; Mani-
hiki, ib. p. 71 ; Hawaii, Westervelt, 1910, p. 31; Nieue, Smith, 1903b,
p, 98; Samoa, Pritchard, p. 114; Turner, 1861, p, 246.

96. White, i. 52. For other versions see ib, i, 25, 49, 138; and cL
also, for Hawaii, Fornander, i. 73.

97. White, i. 49; but cf. Smith, 1913, p. 137.

98. One account makes the sun the eye of Maui, and the moon that
of his brother; see Polack, i. 16.

99. Ellis, i. 97, 250.

100. Bastian, 1894, p. 32,

101. Gill, 1876, p. 3.

102. Gill, 1876, p. 44; Fraser, 1891, p. 76.

103. This myth, apparently not recorded elsewhere in Polynesia,
shows possible resemblances to one from Celebes, according to which
the sun, moon, and stars were made from the body of a girl; see
Graafland, i. 232.

104. Ellis, i. 98; J. R. Forster, p. 539; G. Forster, li. 151,

103. Fornander, i. 62, 73.

106. Ellis, i. 97; cf., for Nauru, Hambruch, p, 382.

107. Stuebel, p. 59.

108. Von den Steinen, p. 505.

109. Turner, 1884, p. 6.

no. New Hebrides, Codrington, p. 370; Macdonald, 1898, p. 760;
New Guinea, Seligmann, p. 402; Ker, p. 26; New Britain, Rascher,:,
p. 230; Bley, p. 198, 200; Meier, 1909, p. 109,

111. For other versions see White, 1 25, 26, 52, 145. '

112. White, L 138, 143; Wohlers, p. 7.

113. Borneo, St John, L 213; W, Chalmers (see H* L. Roth, 1896,

i- 307)



NOTES


3 IS

1 14. Carolines, Walleser, p. 609.

1 15. See in/m, pp. 58 ff.

1 16. White, i. 55.

1 17. White, i. 1 14.

Ilk Grey, p. 61.

119. Thrum, p. 37; cf, Malo, p. 310.

120. Fomander, i. 89; cf. also Moerenhout, i. 571.

121. Gill, 1888, p. 80.

122. A somewhat similar tale is found in Nias; see infra^ p, 181.

123. Von Billow, 189s, p. 139.

124. Von Billow, 1898, p. 81.

125. White, L 166, 172.

126. Fomander, i. 90.

127. Fomander, i. 91.

Chapter II

1. Gill, 1876, p. 51.

2. White, ii. 64, 1 10, 1 17, 1 19, 126; but cf. p. 121. See also Wester-
veit, 1910, p. 17; Gill, 187k p- 64.

3. New Hebrides, Codrington, p. 168; Lamb, p. 215; Suas, 1912,
pp. 33 ff.; Banks Islands, Codrington, p, 156; New Britain, Rascher,
p. 233; von Pfeil, p, 150; Kleintitschen, p. 331; Meier, 1909, pp. 15,
21; German New Guinea (Bilibili), Dempwolff, p. 69,

4. The relation between these Melanesian tales and the Maui
cycle in Polynesia is by no means sure. In certain cases, doubtless,
as in some of the New Hebrides versions, the myths may be com-
paratively recent importations by Polynesian immigrants, who have
settled at various points within traditional times. Elsewhere they
possess too strong a Melanesian flavour to be so easily explained.

5. White, ii. 63, 71, 92; Grey, p. 18; cf. Nieue, Smith, 1903b,
pp. 92, 106.

6. Cf. the Melanesian tale of the child born to the woman aban-
doned in a tree, in Ker, p. 22.

7. White, ii, 79, 81.

k White, ii. 72. Possibly a reflection of the Biblical story of Cain
and Abel?

9. White, ii, 65, 72, 80; Grey, p. 16.

10. New Guinea (Goodenough Bay), Ker, p. 23; (Tami) Bamler,
P* 537; (Nufoor) van Hasselt, p.. 523.

11. Smith, 1903b, p, 94.

12. White, ii. 69, 100; Grey,. p. 38,.

13. Cf. Cook Group, where Vatea-baits' a hook with, a
own thigh; Gill, 1876, p- 48.



OCEANIC MYTHOLOGY


316

14. White, ii. 88.

15. Westervelt, 191O5 pp. 12 ff.

: 16. Cf. White, ii. 121.

17. Marquesas, Christian, p. 188; Lesson, ii. 211; Tuamotu,
Young, p. 109; Society Group, Moerenhout, i. 446; Cook Group,
Smith, 1899, p. 72; Manihiki, Gill, 1876, p. 72; id. 1915, p. 147; Tonga,
Mariner, i. 228; Lawry, p. 248; Fison, p. 144; Fraser, 1897, p. 71. It
has not been recorded at all from the Chatham Islands.

18. Stair, 1896, p. 35; Kramer, 1906, p. 514; cf. also von Billow,
1898, p. 81.

19. Lawrie, p. 712; Macdonald, 1892, p. 731; id. 1898, p. 761.

20. Smith, 1892, p. 34.

21. Newell, iSqsa, p. 233.

22. Kleintitschen, p. 336.

23. Westervelt, 1910, p. 42. For other versions see Forbes, l88i,
p. 59 (reprinted in Thrum, p. 31).

24. White, ii. 99.

25. White, ii. 68, 76, 85; Best, p. 97; Grey, pp. 35 ff.

26. Marquesas, Lesson, ii. 211: ff.; Manihiki, Gill, 1876, p. 70;
Society Group, Baessler, 1905, p. 920; Moerenhout, i. 446; Cook
Group, Gill, 1876, p. 61; Chatham Islands, Shand, 1894, P* ^^35
Samoa, Turner, 1861, p. 248.

27. New Hebrides, Codrington, p. 368; Suas, 1912, p. 50; Mac-
donald, 1898, p. 767.

28. Nauru, Hambruch, p. 435.

29. Rotti, Jonker, 1905, p. 437.

30. This incident of cooking food by warming it in the sun’s rays
is also found in Melanesia: New Guinea (Goodenough Bay), Ker,
p. 99; (Kerepunu) Gill, 1911, p. 125; Admiralty Islands, Meier, 1907,
p. 653; it occurs likewise in Indonesia: Philippines (Bagobo), Bene-*
diet, p. 18.

31. Grey, pp. 22, 45; White, ii 66, 72, 94.

32. Some versions state that Maui hid his mother’s apron, so that
she was thus delayed. See Grey, p. 23; White, ii. 72.

33. One version states that all Mafuike’s fingers and toes were thus
served, after which Maui sent rain to put out her smouldering fire,
forcing her to reveal the secret of the method of fire-making. See
White, ii. 74.

34. Chatham Islands, Shand, 1894, p. 123;, Cook Group, Gill,
1874 pp- 51 ff«; Smith, 1899, P* 73; Marquesas, Radiguet, p. 230;
Christian, p. 189; Tregear, 1887, p. .385; Manihiki, Gill, 1876, p, 66;
Samoa, Stair, 1896, p. 56; Fraser, 1891, p. 82; Turner, 1861, p. 253;
Stuebei, p. 65; Tonga, Lawry, p. 248; Nieue, Turner, op. ciL p. 255;
Union Group, id. 1884, p. 270.



NOTES 317

35. New Guinea (Kai), Keysser, p, 202; New Britain, Rascher,

p. 234. . .

36. See pp. 114 ff., 182 ff.

37. R. Taylor, p. 156.

38. Shaxid, 1896, p. 209.

39. Leverd, 1912, p. 3.

40. Seligmann, p. 399.

41. Hueting, p. 278; van Dijken, p. 279; van Baarda, p. 455.

42. New Guinea, Seligmann/ p. 379; Woodlark Islands, Montrou-
zler, p. 371; Hagen, p. 288.

43. Torres Straits, Haddon, 1904, p. 17; New Guinea, Seligmann,
p. 379,

44. Nauru, Hambruch, p. 442.

45. Hambruch, p. 389; Torres Straits, Haddon, 1904, p. 13, 16, 20.

46. New Guinea, Seligmann, p. 380.

47. Forbes, 1879, p. 59 (reprinted in Thrum, p- 33); Westervelt,
1910, pp. 60, 120.

48. See supray Note 38.

49. But cf. R. Taylor, p. 115, note. Taylor’s material is, however,
not always wholly trustworthy.

50. Westervelt, 1910, p. 31; Turner, 1861, p. 245.

51. While not a parallel, this form of the myth suggests one which
occurs in the Philippines and New Hebrides, where the sky was so low
that it interfered with the pounding of rice or the use of the planting
stick. As a result of this inconvenience to the woman, the sky was
raised. See infray p. 178.

52. Bastian, 1894, p. 32; Fraser, 1891, p. 266.

53. Society Group, Ellis, i. 100; Cook Group, Pakoti, p. 66 ; Smith,
1899, p. 64.

54. Cook Group, Gill, 1876, p. 59; Manihiki, ib. p. 71.

55. Samoa, Nieue, Rarotonga, Aitutaki, Mangaia, and Tahiti.

56. Op^ cit. p. 54. For other versions see White, ii. 70.

57. This version, as well as most others, has been treated euphemis-
tically; see Smith, 1913, p. 177.

58. White, ii. 70, 78, 112.

59. White, ii. 87, 90; Best, p. 96.

60. Moerenhout, i. 428.

61. New Hebrides, Suas, 1911, p. -907; Codrington, pp. 158, 266,
283, 286; Macdonald, .1892, p. 732; id. 1898,' p. 764; Lamb, p. 216;
New Britain, Kleintitschen, p. 334; Bley/ p. 198; New Guinea,.
Romilly, 1889, p. 154.

62. Ste infray p. 182.

63. White, ii. 89. . . ? ?

64. Stair, 18963 p. 57; Stuebel, p. 66.



OCEANIC MYTHOLOGY


318

65. Shand, 1898, p. 81.

66. White, ii. 77, 86, iii, 118, 121, 124; Grey, p. $0.

67. The custom of dragging a canoe over a victim to kill him is
fairly wide-spread in Polynesia, and is common in Indonesia as an
incident in the mythology. See for Halmahera (Tobelo), Hueting,
p. 293; (Galela) van Dijken, p. 274; (Loda) van Baarda, p. 454;
Celebes (Todjo), Adriani, 1902b, p. 208.

68. White, ii. 76, 83, 115, 117*

69. Cf. Admiralty Islands, Meier, 1907, p. 659*

70. Turner, 1884, pp. 243 ff.; Stuebel, p. 67.

71. Gill, 1912, p. 128.

72. Gill, 1876, p. 77.

73. Baessler, 1905, p. 921.

74. Cf. Westervelt, 1910, pp. 99 ff. This may possibly be regarded
as a related incident.

75. New Guinea, Sellgmann, pp. 388, 397; Romilly, 1889, p, 100;
(Nufoor) van Hasselt, p. 520; Admiralty Islands, Meier, 1907, p. 654.

76. See infra^ p. 210.

77. Cf. Hawaii, Thrum, p. 256,

78. New Guinea (Wagawaga), Seligmann, p. 381; (Goodenough
Bay) Ker, p. 96; (Nufoor) van Hasselt, 493; New Britain, Parkin-
son, p. 684; Bley, p. 200; New Ireland, Peekel, p. 73; Admiralty
Islands, Meier, 1907, p. 661.

79. Nias, Chatelin, p. 1 17; Philippines (Visayan) Maxfield and
Millington, 1906, p. 106.

Chapter III

X. White, 1. 54 ff.; Grey, pp. 59, 81, 108.

2. White, i. 82.

3. The Tahitian versions give a different reason for the death of
Hema; see Leverd, 1911, p. 176; id. 1912, p. 7* The Hawaiian ver-
sion is still different; see Fornander, ii. 17.

4. In some versions this adventure relates to Tawhaki*s grand-
mother, and not his mother.

5. By some accounts the meeting with the blind woman takes
place only after Tawhaki has climbed up to the sky, in -which attempt
his brother, Karihi, falls and is killed. In these versions, Tawhaki
takes Karihi’s eyes with him and gives them to his blind ancestress,
thus restoring her sight; see White, i* 90, 128. For still different
methods of restoring the sight, as told in other islands, see for Mani-
hiki, Gill, 1876, p. 66; Mangaia, ib. p. 113; Nieue, Smith, 1903b,
p. 94; Tahiti, Leverd, 1912, p. xo; Samoa, Sierich, 1902, p. 178*

6. For the Hawaiian version of Rata see Thrum, p. iii.



NOTES


319 '


7. Cf. the cannibal bird which carried off Hema in the Hawaiian
version (Fornanderj ii. 16, and note 2), and also the more definite
description in the Tahitian form (Leverd, 1910^ p. 181). There is a
suggestion here of the giant birds (garudas?)^ sometimes of canni-
balistic characterj which occur in Indonesian tales, e. g., Borneo,
Sundermann, 1912, p. 183; Halmahera, van Dijken, p. 257.

8. White, L 119; Wohlers, p. 15. Cf. for Tahiti Leverd, 1911,
I 7 S-

9. Gill, 1876, p. 234; for a Melanesian parallel from the Admiralty
Islands see Meier, 1907, p. 936.

10. Romilly, 1893, P- ^ 43 -

11. Leverd, 1911, p. 173; id. 1912, p. i.

12. For other examples of a sky-deity coming down to marry a mor-
tal man see Smith, 1910, p. 86. In the Tahitian versions, the way in
which Hema, the father of Tawhaki, secures his wife is also suggestive
of the ^‘ swan-maiden’^ theme; see Leverd, 1912, p. 5; id. 1911, p. 175.

13* Macdonald, 1892, p. 731; id. 1898, p. 765; Suas, 1912, p. 54;
Codrington, pp. 172, 397.

14. Nufoor, van Hasselt, pp. 534, 543.

15. See injra^ pp. 206 ff.

16. The scatalogic incidents of the Maori myth (White, i. 96) re-
appear in closely similar form in Tahiti (Gill, 1876, p. 255).

17. Fomander, i. 191.

18. Gill, 1876, p. 251; Leverd, 1912, p. ii.

19. Leverd, 1912, p. 9.

20. See supra^ p. 46.

21. Leverd, 1912, p. 9.

22. New Hebrides, Suas, 1912, p. 66; Solomon Islands, Fox and
Drew, p. 206.

23. Sumatra (Batak), Pleyte, 1905, p. 352.

24. Samoa, Tonga, and Fiji, Mariner, ii. 116; New Britain, von
Pfeil, p. 149; Parkinson, p. 688; Meier, 1909, p. 85; see also Celebes,
Adriani, 1902b,, p. 210. Cf. also Manihiki, Gill, 1915, p. 151*

25* Kalakaua, p. ,476.

26. Codrington, p. 383, note.

27. Walleser, p. 616.

28. New Hebrides, Macdonald, 1898, p. 767; New Guinea (Bili-
bili), Dempwolff, p. 86; (Kai) Keysser, p. 209./

29. Celebes, Hickson, p. ' 244. .

30. Celebes, Graafland, i. 232.

31. Fomander, ii. 16.

32. Fomander, ii. 15, 17, note 2. ?

33. Celebes, Adriani, 1910, p. ,246; Matthes, p. 434; Philippines

(Subanun), Christie, p. 96. ' • .



320


OCEANIC MYTHOLOGY


34. White, i. 71.

35. Smith^ 19045 pp. 102

36. Westervelt (quoted in /PS XX. 172 [i9ii]),

37. Leverd, iqio, p. 176.

38. Hawaii, Thrum, p. iii; Tahiti, Leverd, 1910, p. 178; Raro-
tonga, Savage, p. 147; Mangaia, Gill, 1876, p. 82; Aitutaki, ib. p. 143;
Samoa, Stuebel, p. 148; Stair, 1895, p. 100; Union Group, Gill, 193^2,
p. 52. In Samoa it is Rata himself who restores the tree when
others cut it down.

39. New Caledonia, Lambert, p. 329; Banks Islands, Codrington,
p. 159; Santa Cruz, OTerral, p. 227; New Guinea (Taupota), Selig-
mann, p. 403; (Kuni) Egidi, 1913, p. 999; (Bilibili) Dempwolff, p. 76;
(Jabim) Zahn, p. 390; (Tami) Bamler, p. 531.

40. Borneo, Gomes, p. 31 1 ; Philippines (Igorot), Seidenadel, p. 539.

41. New Guinea (Nufoor), van Hasselt, p. 530.

42. Halmahera (Loda), van Baarda, p. 409.

43. Solomon Islands, Codrington, p. 365; Torres Straits, Haddon,
1904, p. 89; New Caledonia, Lambert, p. 345; Admiralty Islands,
Meier, 1908, p. 206; New Britain, Meier, 1909, p. 197; New Guinea
(Jabim), Zahn, p. 362. CL also Nauru, Hambruch, p. 426; Halmahera
(Loda), van Baarda, pp. 427, 469; Sangir Islands, Adriani, 1894, p. 33 ;
Soemba, Wielenga, p. 251; Sumatra (Achin), Hurgronje, ii. 127.

44. Torres Islands, Codrington, p. 375; New Britain, Meier, 1909,
p, 185; New Ireland, Peekel, p. 69. These correspondences are, how-
ever, somewhat doubtful.

45. Malays, Brandes, 1894b, p. 63; Sunda, Kern, 1900, p. 376.

46. Kalakaua, p. 488.

47. Baessler, 1905, p, 922; Leverd, 1912, p. 2.

48. New Hebrides, Codrington, p. 402; New Guinea (Moresby),
Romilly, 1889, p. 125; (Tami) Bamler, p. S3S; (Nufoor) van Has-
selt, p. 526.

49. Celebes (Toradja), Adriani, 1902a, p. 461.

50. White, i. 82, 86; Grey, p, 81. The incident of the visit to
Rehua is also told of Tane; see White, i. 134, 145.

51. Gill, 1876, p. 88.

52. Shand, 1895, p. 39, note.

53. Westervelt, 1910, p. 125.

54. (Sulka) Rascher, p, 230,

55. Meier, 1908, p. 197.

56. Tahiti, Leverd, 1912, p. 8; Hawaii, Kalakaua, p. 478; Celebes
(Minahassa), Hickson, p. 311; P. .N. \Wlken, p. 324; Halmahera
(Tobelo), Hueting, pp. 76, 161.

57* White, li. 4; Smith, 1913, p. 182.

58. White, i. 131, 136, 145; Wohlers, p, 9.



NOTES


321


59. See pp. 23'ff,

60. Gf. the remarkable parallel in Japan, Chamberlain, p. 34.

61. White,: L 147.' ? „ ?

62. Gill, 1876, p. 221.

63. Thrum, p, 43; J. S. Emerson, p. 37; ci New Zealand, Hongi,
,1896, p. 1 18.

64. Cf. Thrum, p. 86.

65. Cf. Halmahera (Loda), van Baarda, p. 433; also perhaps New
Guinea (Bilibili), Dempwolff, p. 70; (Jabim) Zahn, p, 389; (Tami)
Bamler, p. 530.

66. Cf. Banks Islands, Codrington, p. 277.

67. Cf. New Zealand, Hongi, 1896, p. 1 19,

68. White, ii. 163; see also Hongi, 1896, p. 118.

69. See supra^ p. 42.

70. Banks Islands, Codrington, p. 277; New Hebrides, ib, p. 286;
cf. also New Guinea (Kai), Keysser, pp. 204, 237; Celebes (Mina-
hassa), P. N. Wilken, p. 330. This incident does not seem to have
been recorded elsewhere in Polynesia; but the reverse idea, that the
eating of earthly food is fatal to denizens of the underworld, is known
from Tonga; see Mariner, ii. 115.

71. One may perhaps compare this with the use of the method of
bending and snapping back a tree to kill an enemy in the following
places: Banks Islands, Codrington, p. 165; New Hebrides, Suas,
1912, p. 66; Halmahera (Loda), van Baarda, p. 441.

72. Stuebel, p. 151.

73. Efate, Macdonald, 1898, p. 765.

74. Codrington, p. 277.

75. (Kai) Keysser, p. 213.

76. White, ii. 9, 12.

77. Cf. supra, p. 72 and White, ii. 32.

78. Gill, 1876, p. 265.

79. Smith, 19036, p. 102.

80. Romilly, 1893, p. 144.

81. O’Ferral, p. 231.

82. Marshall Islands, Erdland, p. 243. Cf. also Malay Peninsula,
Skeat and Blagden, ii. 336; India, K athasar its agar tr. C. H. Tawney,
Calcutta, 188O5 i. 227.

83- White, ii. 37.

84. See supra^ p. 73.

85. White, ii. 141;, ci Grey, p. 99.

86. Cf. supray p. 70.

87.. Ci p..68.

88. For other versions of ^ this tale see White, ii, 127; Grey, p.' 9. ; ?

89. White, ii. 167.



322


OCEANIC MYTHOLOGY


90. Cf. supra^ p. 62.

91. This incident of inanimate objects replying in place of a fugi-
tive seems not to be recorded elsewhere in Polynesia. It is, however,
known in Melanesia: New Guinea (Goodenough Bay), Ker, p. 32;
(Cape King William) Stolz, p. 274; (Jabim) Zahn, p. 337; (Nufoor)
van tiasselt, p. 526; New Ireland, Peekel, p. 29. It also occurs in
Funafuti, David, p, 102, and widely in Indonesia: Halmahera (Ga-
lela), van Dijken, p. 264; (Loda) van Baarda, pp. 434, 455; (To-
belo) Hueting, p. 120; Sangir Islands, Adriani, 1894, p. 55; Celebes
(Toradja), Adriani, 1898, p. 373; Philippines (Bagobo), Benedict,
p. 43.

92. Grey, p. 123.

93. Halmahera (Galela), van Dijken, p. 207; Celebes (Toradja),
Adriani, 1902a, p. 407; (Minahassa) P. N. Wilken, p. 382; Riedel,
1869c, p. 314; Philippines (Visayan), Maxfield and Millington, 1907,
p. 317; Bayliss, p, 47; (Bagobo) Benedict, p. 60; (Tinguian) Cole,
191S, p. 19s ; Marshall Islands, Erdland, p. 247; Borneo (Kenya),
Hose and Macdougal, ii. 148; India, Jdtaka^ No. 543,

94. White, ii. 20.

95. White, ii. 21.

96. Gill, 1876, p. 45.

97. Nakuina, p. loi (reprinted in Thrum, p. 133).

98. Celebes (Tontemboan), Juynboll, p, 323.

99. Gilbert Islands, Kramer, p. 434.

100. New Guinea (Kai), Keysser, p. 215.

101. Halmahera (Loda), van Baarda, p. 467; Sangir Islands, Ad-
riani, 1894, p. 64; Rotti, Jonker, 1905, 413; Java (Bantam), Pieyte,
1910, p. 13s; Philippines (Igorot), Seidenadel, p. 562.

102. New Britain (Sulka), Rascher, p. 234.

103. Forbes, 1882, p. 36 (reprinted in Thrum, p. 63).

104. New Britain , (Gazelle Peninsula), Kleintitschen, p. 339;
Meier, 1909, p. 21 1.

105. Nauru, Hambruch, p. 406.

PART II
Chapter I

1. Meier, 1907, p, 650.

2. Cf. Indonesia, infra^ pp. 159 ff.

3. Kleintitschen, p. 336.

4. Efate, Macdonald, 1892, p. 731;, Aneityum, Lawrie, pp.,
711, 713.

5. Meier, 1907, p. 652.

6. Codrington, pp. 157 ff*



NOTES


323


7. For other instances, see infra^ p. 174.

8. Codrington, p. 1 58.

9. Lepers Island, Suas, 1912, p. 45.

10. Gazelle Peninsula, Meier, 1909, p. 15,

11. Meier, 1909, p. 21.

12. Meier, 1907, p. 651.

13,. Meier, loc. cit.

14. Williams and Calvert, p. 197.

15. Haddon,p. 17; cf., for origin from eggs, Indonesia, infra^ p. 169.

16. Meier, loc. cit,

[Prometheus]

17. Cf. Polynesia: Samoa, Abercromby, 1891, p. 460; Stuebel,
pp. 75, 145, 151; Chatham Island, Shand, 1894, p. 128; Indonesia:
Philippines (Tinguian), Cole, 1915, pp. 15, 63, 68, 71, 83, 125, etc.;
Micronesia: Marshall Group, Erdland, p. 311.

18. Gazelle Peninsula, Meier, 1909, p. 25; cf. also ib. p. 205.

19. Cf. Indonesia, Philippines (Tinguian), Cole, 191S5 PP- 62,
68, etc.; and Micronesia, in/ra, p. 251.

20. Cf. New Guinea (Kuni), Egidi, 1913, p. 1002.

21. New Guinea (Jabim), Zahn, p. 373; (Tami) Bamler, p. 540.

22. Malanta, Codrington, p. 21.

23. Cf. Indonesia, infra^ p. 168.

24. Parkinson, p. 685; Kleintitschen, p. 332; Meier, 1909, p. 35;
O. Meyer, p. 713.

25. Cf. Indonesia, infra^ pp. 218 ff.

26. Holmes, p. 126.

27. Codrington, p. 26.

2 %. Bley, p. 198.

29. Codrington, p. 156.

30. (Simbang) Hagen, p. 289.

31. Bley, p. 198.

32. Cf. Bley, p. 200; also Gazelle Peninsula, Meier, 1909, p. 109;
(Sulka) Rascher, p. 230; New Guinea (Goodenough Bay), Ker, p. 26;
(Taupota) ? Seligmann, p. 403; New Hebrides, Codrington, pp. 370,
372; Macdonald, 1898, p. 760; Samoa, Turner, 1884, p. 6; Malay
Peninsula, Skeat and Blagden, ii. 339.

33. Meier, 1907, p. 650.

34. (Moresby) Romilly, 1889, p. 136.

35. (Bogadjim) Hagen, p. 288.

36. Montrouzier, p. 369 (reprinted in Haddon, 1894, p. 318).

37. Cf. Australia, tnfray p. 275.' ?

38. Seligmann, p. 378.

39. Cf. Fiji, Williams and Calvert, p. 171; Polynesia, Cook Group,
Gill, 1876, p. 10; Society Group, ;Moerenhout, i. 426; and Indonesia,
infray p. 234. ?



3H


OCEANIC MYTHOLOGY


40. Gf. Fiji, Fisoiij pp. 34, 50; Samoa, Fraser, 1891, p. 243.

41. Ci Solomon Islands (Ysabel), Codrington, p. 366; Celebes
(Minahassa), Hickson, pp. 311, 317; P. N. Wilken, p. 328.

42. Cf. New Britain (Snlka), Rascher, p. 235; New Guinea (Kuni),
Egidi, 1913, p. 990.

43. Codrington, p. 156.

44. Lawes, p. 371; cf. Chalmers, p. 118; Gill, 1911, pp. 120, 126;
Ker, p. 99; Torres Straits, Haddon, 1904, p. 17; Admiralty Islands,
Meier, 1907, p. 659.

45. Cf. Philippines (Igorot), Beyer, p, 96; Seidenadel, p. 486.

46. Seligmann, p. 379.

47. Cf. New Guinea (Daudai), Beardmore and Haddon, p. 462;
Torres Straits, Haddon, 1904, p, 17; and widely in Polynesia, see
supra^ 47 ff.

48. Cf. Polynesia, supra^ p. 47.

49. Meier, 1907, p. 654; cf. ib. pp. 653, 656.

50. Cf. New Britain (Gazelle Peninsula), Meier, 1909, p. 37; New
Guinea (Goodenough Bay), Ker, p. 149.

51. (Sulka) Rascher, p. 234; cf. New Guinea (Kai), Keysser, p. 202.

52. Suas, 1911, p. 907.

53. Cf. Codrington, pp. 169, 286; Macdonald, 1892, p, 731; Lamb,
p. 216.

54. Codrington, p. 265 (ci ib. pp. 283, 286); Suas, 1912, p. 44;
Macdonald, 1898, p. 764; Solomon Islands, Codrington, pp. 260,
365; New Guinea (Kai), Keysser, pp. 162, 236; New Britain (Gazelle
Peninsula), Meier, 1909, p. 37; Kleintitschen, p. 334; Admiralty
Islands, Meier, 1908, p. 193.

55. Codrington, p. 265.

56. Bley, p. 198; cf. Gazelle Peninsula, Meier, 1909, p. 107; Ad-
miralty Islands, Meier, 1908, p. 194.

57. Meier, 1908, p, 194; cf. New Britain (Gazelle Peninsula),
Kleintitschen, p. 334; New Guinea (Moresby), Romilly, 1889, p. 154.

58. (Goodenough Bay) Ker, p. 30.

59. Ker, p. 52.

60. Cf. Fiji, Fison, p. 29.

61. See infra^ pp. 180 ff.

62. Gill, 1912, pp. 61 ff.

Chapter II

1. Cf. for Micronesia, Pelew Islands, Kuba.ry, P..47.'

2. Meier, 1909, p. 27. . .

3. Ci New Guinea (Kai), Keysser, p. 187; Philippines (Tagalog),
Gardner, p. 104; Celebes (Minahassa), Graafland, i. 165; Sumbawa,



NOTES 32s

Jonker, 1903, p. 251; Malay Peninsula (Perak), Anonymous, 1907a,

P- 73- . ,

4. Cf. New Guinea (Goodenough Bay), Ker, p, 136.

5. Meier, 1909, p. 59.

6. Meier, 1909, pp. 13-81; von Pfeil, p. 150 ff,; Kleintitsclien,
p. 33 1; (Sulka) Rascher, p. 233.

7. (Bilibili) Dempwolff, pp. 69-81.

8. Cf. Ker, pp. 136 ff.

9. -Yet cf. New Guinea (Wagawaga), Seligmann, p. 379.

10. Codrington, p. 156.

1 1. Cf. New Zealand, White, ii. 64, no, 117, etc.; Tonga, Mariner,
is. no.

12. Set supray p. 104.,

13. Codrington, p. 158.

14. This incident of the tree made whole is very widely distributed
through the whole of Oceania. For other examples in Melanesia see
Santa Cruz, O’Ferral, p. 227; New Caledonia, Lambert, p. 329; New
Guinea (Kuni), Egidi, 1913, p. 999; (Taupota) Seligmann, p. 403;
(Huon Gulf and Bilibili) Dempwolff, p. 76; (Tarnl) Bamler, p. S 3 i>
(Jabim) Zahn, p. 390; for Polynesian examples see supra^ p. 60 and
Part I, Chapter III, Note 38; for Indonesia see Borneo, Gomes,
p. 311; Philippines (Igorot), Seidenadel, p. 539; for Micronesia see
Erdland, p. 245.

15. Codrington, p. 159.

16. Codrington, pp. 160 ff.

17. Aurora, Codrington, p. 168.

18. Whitsuntide, Codrington, p. 169.

19. Codrington, p. 171.

20. Cf. Ambrym, Suas, 1911, p. 906.

21- Codrington, p. 170.

22. Suas, 1912, pp. 34 ff.

23. For other examples of the inexhaustible vessel of food see
Aurora, Codrington, p. 168; New Britain, Bley, p. 215; Tonga,
Fison, p. 81; Borneo (Dusun), Evans, p. 462; (Sea Dyak) Perham,
1886, p. 278; Philippines (Tinguian), Cole, 1915, pp. 34, 119; (Igo-
rot) Jenks, p. 201; Rotti, Jonker, 1906, p. 410; Pelew Islands, Ku-
bary, p. 45. ^

24. Cf. Micronesia, infra^ p. 260. In New Britain (Gazelle Penin-
sula) we also find the belief that the evil or foolish brother is killed
by the good; cf. Kleintitschen, p. 336.

25. Ci the similarity between Panggu or Panku, the creator deity
among the Tami and Kai people of New Guinea (see Keysser, pp. 1 55,
192), and Panku, the cosmic creator, deity of the Chinese. It is pos-
sible (?) that this is the result of Chinese contact in recent times.



326


OCEANIC MYTHOLOGY


Chapter III

I. Rascher, pp. 230 ff.

A2. Cf. NewGumea (Kai), Keysser, p. 179; (Goodenough Bay)
Ker, p. 123; Seligmann, p. 414; (Moresby) Romilly, 1889, p. 121;
(Euni) Egidij 1913, p. 992; Santa Cruz, OTerral, p, 232; New
Hebrides (Aurora), Codrington, p. 403; Polynesia, Funafuti, David,
p. 107; New Zealand, Shand, 1896, p. 197; Chatham Islands, ib»
p. 195; Manihiki, Te Whitu, p. 97; cf. also Indonesia, Philippines
(Subanun), Christie, p. 102.

3. Aurora, Codrington, p. 398.

4. Cf. Banks' Islands, Codrington, p. 395, note; New Ireland,
Peekel, pp. 4S, SI.

5. For other instances of the life-token see Torres Straits, liad-
don, 1904, p. 34; New Guinea (Goodenough Bay), Ker, p. 61; In-
donesia, Halmahera (Loda), van Baarda, p. 484; Soemba, Wielenga,
p. 61; Philippines (Tinguian), Cole, 1915, p. 96.

6. Cf. for the incident of killing the cannibal or monster with hot
stones New Guinea (hloresby), Romilly, 1889, p. 125; (Tami)
Bamler, p. 535; (Nufoor) van Hasselt, p. 526; Indonesia, Celebes
(Toradja), Adriani, 1902a, p. 461; Philippines (Tinguian), Cole, 1915,
p. 199; Polynesia, see supra^ p. 69.

7. Zahn, p. 337.

8. Zahn, p. 340.

9. Cf. Indonesia, infra, p. x88; also Admiralty Islands, Parkin-
son, p. 713; New Guinea (Kuni), Egidi, 1913, p. 997.

10. StQ supra, p, 130.

11. New Guinea (Goodenough Bay), Ker, p. 21.

12. Cf. . New' Guinea (Tami), Bamler, p. 537; Philippines (Tiii-
guian), Cole, 191$, p. 96; Marshall Group, Erdland, p. 279; New
Zealand, Wohlers, p. 10.

, ?; 1,3, See supra, p... 64.

14. See infra, pp. 206 ff.

15. Codrington, p, 172; Suas, 1912, p. 54; cf. Efate, Macdonald,
1892, p. 731; id. 1898, p. 765; Aurora, Codrington, he. cii.; 'Banks
Islands, lb. p. 397; New Guinea (Bilibili), Dempwolff, p. 82.

16. Cf. the tales of sky-peoplewho come down to fish, Santa Cruz,
OTerral, p. 231; Rotumah, Romilly, 1893, p. 143.

17. Cf. New Guinea (Nufoor), van. .Hasselt, p. 535; Philippines
(Viscayan), Maxfield and Millington, 1907, p. 96; Sumatra (Batak),
Pleyte, 1894, P- (Achin) Hurgronje, ii. 126; Aiinam, l^andcs,
1886, p. 123. It is possible that there is something more than a co-
incidence in the resemblance of the name by which the swan-maidens



...... ;NOTES . , ; . 327

are known in Lepers Island, to their Sanskrit prototypes,

th.tvidhyadhaTas,

18. Snas, 1912, p. 54.

19. Cf. Efate, Macdonald, 1898, p. 764; Aurora, Codrington,
p. 398; Whitsuntide, ib. p. 169; Torres Islands, ib. p. 375; New
Guinea (Tami), Bamler, p. 532; (Jabim) Zahn, p. 390. The dis-
tribution of this incident of the arrow-chain in the North Pacific area,
particularly upon the American coast, is a feature of considerable
interest. See F. Boas, Indianische Sagen von der Nord’-Pacifischen
Kuste Amerikas, Berlin, 1895, pp. 17, 3 L 64, 117, 157, 173, 215, 234,
246, 278; also Mythology of all Races^ Boston, 1916, x. 255.

20. Gazelle Peninsula, Meier, 1909, p. 85.

21. Cf. New Hebrides (Tanna), Gray, p. 657; Torres Straits, Had-
don, 1904, p, 89; New Guinea (Kai), Keysser, p. 164; (Nufoor) van
Hasselt, p, 571; Indonesia, see m/m, p, 226.

22. Cf. Parkinson, p. 688; Fiji, Tonga, and Samoa, Mariner, ii.
1 16; Manihiki, Gill, 1915, p. 151; Celebes (Todjo), Adriani, 1902b,
p. 210.

23. (Bukaua) Lehner, p. 480.

24. For other examples of the belief that dawn or daylight drives
away ghosts and spirits or makes them assume another form see
m/m, p. 144 and also New Guinea (Kai), Keysser, pp. 163, 199, etc.;
(Goodenough Bay) Ker, p. 76; New Hebrides, Codrington, p. 409;
Netv Zealand, Grey, p. 66.

25. Cf. (Tami) Bamler, p. 526; (Jabim) Zahn, p. 369; (Good-
enough Bay) Ker, p. 59; Torres Straits, Haddon, 1904, p. 24.

26. Keysser, p. 197.

27. Cf. Keysser, p. 233.

28. (Ureparapara), Codrington, p. 360; cf. also Indonesia, m/m,

p. 194.^ ^ ?

29. Codrington, p. 364,

30. Goodenough Bay, Ker, p. 3.

31. Gazelle Peninsula, Meier, 1909, p, 285.

32. Cf. Australia, m/m, p. 288.


PART III
Chapter I

1. Beyer, p. 99, note 34, znd. passim^

2. Schmidt, 1906, passim* ” . ?

3. See Note 47, m/m.

4. G. A. Wilken, 18S4, p. 232; .Kruijt, 1906, p. 467*



OCEANIC MYTHOLOGY


328

5. Riedel, 1886, p. 2i7; Pleyte, 1893, p. 563.

6. The first portion of this myth, i.e. the incident of the lost
fish-hook and its recovery, is in one form or other widely spread
in Indonesia, outside the Kei Islands occurring also in Halmahera,
Soemba, Celebes, and Sumatra. It is likewise known from Japan
(Chamberlain, pp. 119 ff.) and the North-West coast of America (see
F. Boas, Indianische Sagen mn der Nord^Pacifischen Kuste Jmerikas^
Berlin, 1895, pp. 94, 99, 149, 190, 238, 254, 289, and ci S» T. Rand,
Legends of the Micmacs^ New York, 1894, p. 87).

7. Schwarz and Adriani, iL 397 ff.

8. Schwarz and Adriani, ii. 389; cf. ib. p. 377, and Graafland, L
21 1 ; Kruijt, 1906, p. 47; Juynboll, p. 327.

9. Cf. Loeang-Sermata, Riedel, x886, p. 312; Formosa, Davidson,

pp.SySff.

10. Probably the sky-world.

11. Reiter, p. 236.

12. Bastian, 1894, p. lo; cf. also Union Group, Hutchin, p. 173.

13. Banks Islands, Codrington, p, 156.

14. Furness, p. 6.

15. Cf. Samoa, von Biilow, 1899,

16. Nieuwenhuis, i. 129.

17. Cf. Nauru, Hambruch, p. 381.

18. For still another version see Nieuwenhuis, ii. 113.

19. Schwaner, i. 177.

20. A serpent with a precious stone in or on its head frequently
appears in Indonesian tales: Celebes (Central), Adriani and Kruijt,
p. 158; Sangir Islands, Adriani, 1894, p. 33. It is common also
among the Malays of the Peninsula (Malacca, Skeat, 1900, p. 303)
and is widely current in India (Crooke, ii. 143). From its distribu-
tion it seems clear that the idea was introduced into Indonesia from
Indian sources.

21. Cf. Schwaner, i. 177.

22. Hupe, p. 138.

23. Schwaner, loc. ctL,

24. Warneck, p. 28; cf. Kodding, p. 405; Pleyte, 1894, p. ,52;
id. 189s, p. 103. ^

25. Other versions say the three sons were born from three eggs
laid by a giant butterfiy and that they received their wives from
Mula Dyadi, who sent them down from above,

26. Van der Tuiik, p. 48; Pleyte, 1894, p. 56.

27. Westenberg, p. 214; de Haan, p. 14; ? Pleyte, 1894, p. 82. ?

28. See supra, p. 18.

29. Mindanao (Bllaan), Cole, 1913, p. 136.

30. See supra, p, iB,



NOTES


329


31. See p. i8.

32. Carolmes, Walleser, p. 610.

33. Kramer, p. 514; Fraser, 1891, p. 264.

34. Reiter, p. 444; cf. also Society Group, Bovis, p. 45; Philip-
piaes, Fraser, 1897, p. 26.

35. Sundermann, 1884, p. 449.

36. See p. 29.

37. Von Biilow, 1899, p. 61.

38. See supra^ p. 21.

39. Cf. the myth of the origin of man, as given from the Society
Group, supra, pp. 26 ff.

40. Van Eerde, p. 39.

41. Donleben and Christie, p. 175; cf. also Horner, p. 368.

42. Mindanao (Mandaya), Cole, 1913, p. 173; cf. also (Tagalog)
Gardner, p. 112.

43. Riedel, 1869a, p. 265.

44. Agerbeek, p. 153. ^

45. Igorot, Beyer, p. 94; Seidenadel, p. 487; Jenks, p. 201; Ifugao,
Beyer, pp. loi, 113.

46. White, i. 130; Smith, 1913, p. 144; Shortiand, p. 22; Wohlers,

47. E. Lunet de Lajonquiere, Ethnographie du Tonkin septentrional,
Paris, 1906, pp. 234, 262; S. R. Clarke, Among the Tribes in South-
West China, London, 1911, pp. 43 ff.; P. Vial, Les Lolos; Histoire,
mwurs, langue et ecriture, Shanghai, 1898 (quoted in Tooting Pao,
IL viii. 666 ff, [1907]); C. Gilhodes, ^‘Mythologie et religion des
Kachins,’^ in Anthropos, iii. 683 ff. (1908).

48. This incident also occurs in the Loeang-Sermata Group; see
Riedel, 1886, p. 31 1.

49. Kramer, p. 516; Sierich, 1902, p. 167.

50. Fison, p. 33.

51. Dunn, p* 16.

52. Horsbiirgh, p. 20; McDougall, p. 27.

53. Apparently traceable to Muhammadan and Indian influenees;
see G, A. Wilkeii, 1884, p. 247; and, for an opposite opinion, Schmidt,
1910, p. 7, note 6.

54. Riedel, 1886, pp. 312,367.

55. See jMpm, p. 156.

56. Riedel, 1886, passim,

57. See supra, p. 159. ? ?

58. Chatelin, p. i io; Sundermann, 1884, p. 449; Modigliani, p. 614.

59. Riedel, 1886, p, 90,

60. Riedel, 1886, p. 217.,. ?

61 « Riedel, 1886, p. 275., ?



330


OCEANIC MYTHOLOGY


62. See p. 157.

63* Nieuweiihuisen and Rosenberg, p. 108.

.,64. Chatelin, , p, no; ? Sundermann, 1884, p. 349; Lagemann,

pp. 341 ff.

65. See previous note.

66. Beyer, p. loi.

67. Riedel, 1886, pp. 190, 218, 247, 275, 289.

6^ Riedel, 1886, p. 148,

69. Riedel, 1886, p. 32.

70. Riedel, 1886, p. 3,

71. Riedel, 1886, p. 431*

72. Taylor, p. 197.

73. Hickson, p. 246.

.74,; Marsden, p. 302.

75. Furness, p. 7; Nieuwenhuis, ii. 113.

76. Schwaner, i. 178.

77. Sundermann, 1884, p. 449.

78. Riedel, 1886 (Amboina), p. 32; Ceram, ib. p. 89; Gorrom, ib*
p. 148; Aru Islands, ib. p. 247; Leti, ib, p. 367.

79. Riedel, 1886, p. 190.

80. Riedel, 1886, p. 218.

81. Cf. New Guinea (Elema), Holmes, p. 126,

82. Pleyte, 1895, p. 103.

83. Mindanao (Mandaya), Cole, 1913, p* 173.

84. Schwaner, i. 177 ff.

85. Pleyte, 1894, p. 52.

86. See p. 157.

87. Taylor, p. 122; Davidson, pp. 578, 580.

88- Beyer, p. 112.

89. Perez, p. 319; Beyer, pp. 94, 96; Jenks, p. 20i; Seidenadel^

p. 485.

90. Cole, 1913, p. 173.

91. Beyer, p. loi.

92. See supra^ p, 164.

93. Gardner, p. 112.

94. Agerbeek, p. 156.

95. (Bantik) Riedel, iSdga, p. 266,

96. Kruijt, 1906, p. 471; (Loda) van Baarda, p. 444.

97. Hickson, p. 246,

98. Benedict, p, 15.

99. Pleyte, 1B94, p. 61.

100. Schwaner, i. 179,

101. Kruijt, 1906, p. 469,

102. Kruijt, 1894, p. 339.



NOTES


331


103. Furnessj p. ii.

104. Diinnj p. 16.

105. Horsburgh, p. 20; cf. also McDoxigall, p. 27,

106. Evans5p. 423.

107. Cole, 1913, p. 137.

lok For vivification by whipping cf. Soemba, Wielenga, pp. 45, 65,
168.

109. Cole, 1913, p. 164.
no. Seldenadel, p. 487,
iii> Chatelin, p. no.

112. Excrement, Borneo, Sundermann, 1912, p. 172; skin-scnrf,
Philippines, Cole, 1913, p. 135.

1 13. Nieuwenhuis, i. 131.

114. Furness, p. 7.

115. Schwaner, i. 180.

1 16. Cf. the Dusun, in British North Borneo, who declare that
animals as well as plants were made from the body of the grandchild
of the two great gods (see Evans, p. 478).

117. Beyer, p. 109.
nk Cole, 1913, p. 172.

119. Nieuwenhuis, i. 130.

120. Minahassa, Graafiand, i. 232.

1 21. Cf. the Rarotongan myth in Polynesia (Fraser, 1891, p. 76).

122. Sundermann, 1884, p. 452; Chatelin, p. 114.

123. Cf. Mangaia (Cook Group), where they are the eyes of Vatea
(see Gill, 1876, p. 3).

124. Beyer, p. 105.

125. Cf. the sky-cannibals in Maori mythology, supra^ p. 62.

126. Beyer, p. 105.

127. Beyer, p. 89, 105.

128. Benedict, p. 16. It is interesting to find the very same tale
in the New Hebrides (see Macdonald, 1892, p. 731).

129. McDougall, p. 27; Fornander, i. 6 ^.

130. Evans, p. 433.

131. Hupe, p. 136; Sundermann, 1912, p. 172.

132. ' Chatelin, p, 114.

133. Riedel, 1886, p. 311.

134. Beyer, p. 100.

135.. Beyer, p. 112.

136. Jenks, p. 201; Seidenadel, p. 485 Beyer, p. 95; PereZj.p.jig*

137. Cole, 1915, p. 189.

138. Cole, 1913, p. 164.

139. Cole, 1913, p. 173.

140. Dunn, p. 17; cf. also Hose and Macdougal, ii. 144.



33 ^


OCEANIC' 'MYTHOLOGY


141. Evans, p. 469.

142. A similar tale occurs also among the Sea Dyaks (see Perham,
in H. L. Roth, 1896, i. 301).

143. Chatelm, p. 115,

144. See supray pp, 51 ff.

145. Evans, p. 478.

146. Immortality by casting the skin, as in the case of the snake,
is a wide-spread conception, and is especially common in Melanesia
(see Part II, Chapter I, Note 54). That immortality was offered to
man, but that he failed to hear and come and get the gift, is an idea
also found in Melanesia (see New Britain, Bley, p. 198),

147. Chatelin, p. 114.

148. See supra, pp. 170 ff.

149. Beyer, p. 96; Seidenadel, p. 485.

150. Torres Straits, Haddon, 1904, p. 17; New Guinea (Moresby),
Lawes, p. 371; (Kiwai) Chalmers, p. 118.

151. Beyer, p* 102.

152. See supra, pp. 47 ff.

153. Kruijt, 1894, p. 341.

154. Furness, p. 8.

155. Furness, p. 12.

156. Cf. Nauru, Hambruch, p. 442.


Chapter II

1. Brandes, 1894a, p. 35; Bezemer, p. 87.

2. For other versions in which the tortoise so tricks the ape see
Sunda, Kern, 1900, p. 367; Kangean Islands, van Ronkel, p. 71;
Cham, Landes, 1900, pp. 235 ff.; Annam, id. 1886b, p. 115; Cam-
bodia, Aymonier, pp. 30 ff.

3. Brandes, 1894a, p. 35* For other versions see Sunda, Kern,
1900, p. 367; Sumatra (Achin), Hurgronje, ii. 163; (Lampong) van
Ophuijsen, pp. 129, 140; Kangean Islands, van Ronkel, p. 72; Borneo,
Westenek, 1899, p. 198; (Milanau) Low, i, 347; (Bajau) Evans,
p, 474; Celebes (Toradja), Adriani, 1902a, p. 392; Sangir Islands,
Adriani, 1893, pp. 359, 367,. 386; Halmahera (Galela), van Dijken,
p. 205; Cham, Landes, 1900, pp. 235 ff.

4. Brandes, 1894a, p. 36; Sangir Islands, Adriani, 1893, pp. 368,
385; Cham, Landes, 1900, pp. 235 ff.; Cambodia, loc. cit.; Annam,
id. 1886b, p. 215.

5. This is the Sundanese version, Kern, 1900, p. 366; Brandes,
1894b, p. 382. For other versions see Sumatra (Achin), Hurgronje,
ii. 163; (Lampong) van Ophuijsen, .p.iaS; Malay, Brandes, he. cif.;



NOTES


333

[Prometheus]

Borneo, Westenek, 1899, p. 199; (Milanau) Low, i. 347; (Bajau)
Evans, p. 474; Celebes (Toradja), Adriani, 1902a, p. 392; (Tontem-
boan) Jnynboll, p. 317; Sangir Islands, Adriani, 1893, p. 359; Hal-
mabera (Galela), van Dijken, p. 206; Cham, Landes, 1900, pp. 235 ff.;
Cambodia, Aymonier, pp. 30 ff,; Annam, Landes, 1886b, p. I16.

6. Westenek, 1899, p. 195. For other versions see Crossland,
1, 343; (Bajau) Evans, p. 471; Java, Brandes, 1894a, p. 37; Sunda,
Kern, 1900, p. 374; Sumatra (Lampong), van Ophuijsen, p. 129;
Malay, Brandes, 1894b, p. 62; Celebes (Minahassa), Louwerier, 1876,
p. 58; (Toradja) Adriani, 1898, p. 365; Sangir Islands, Adriani, 1893,
p, 393; Halmalbera (Galela), van Dijken, p. 210.

7. See supray p. 134.

8. Admiralty Islands, Parkinson, p. 713; New Guinea (Kuni),

Egidi, 1913, p. 997.

9. Java, Brandes, 1894a, pp. 40, 133. For other versions see
Borneo (Milanau), Low, i. 347; (Dusun) Evans, p. 477; Philippines
(Visayan), Maxfield and Millington, 1907, p. 313; Cham, Landes,
1900, pp. 235 ff.; Cambodia, Aymonier, pp. 30 ff.

10. Java, Brandes, 1894a, p. 39. For other versions see ib. pp. 47,
134, 140; Sunda, Kem, 1900, p. 359; Sumatra (Achin), Hurgronje,

ii. 163; (Lampong) van Ophuijsen, p. 126; Borneo, Westenek, 1899,
p. 201; (Bajau) Evans, p. 475; Celebes (Minahassa), Louwerier,
1876, p, 66; (Toradja) Adriani, 1902a, p. 390; Halmahera (Galela),
van Dijken, p. 199; Japan, Serrurier, in Adriani, 1898, p. 344, note.

11. Java, Brandes, 1894a, p. 39; Winsedt, p. 63; Sunda, Kern, 1900,
p. 359; Sumatra (Achin), Hurgronje, ii. 63; (Lampong) van Ophuij-
sen, p. 127; (Batak) van der Tuuk, p. 215; Pleyte, 1894, p. 267;
Borneo, Westenek, 1899, p. 200; (Bajau) Evans, p. 475; Celebes (Min-
ahassa), Louwerier, 1876, p. 65; (Toradja) Adriani, 1898, p. 359;
id. 1903, p. 391; Sangir Islands, id. 1893, pp. 406, 409; Halmahera
(Galela), van Dijken, p. 199; Cambodia, Landes, 1900, pp. 235 ff,; id,,
iSSbb, p, 1 17; Malay Peninsula (Perak), Laidlaw, p, 81; India,
Frere, p. 21 !• In some of the versions the captive either makes the
crocodile laugh or open his mouth to give the conqueror’s cry, and so
escapes.

12. Java, Brandes, 1894a, p. 48; Sumatra (Lampong), van Ophuij-
sen, p. 127; Borneo, Westenek, 1899, p. 20O'; Celebes (Minahassa),
Louwerier, 1876, p. 65; Sangir Islands, Adriani, 1893, p. 406; Hal-
mahera (Galela), van Dijken, p. 2004 Cambodia, Aymonier, pp. 30 ff.;
India, F rere, p. 2 1 1 . In some of these versions the crocodile, instead of
floating in the stream, hides in the trickster’s house. When the latter
comes, he says, *Hf it is my^ house, it will answer when I call,” and
the crocodile, answering, betrays himself. .

13. Java, Brandes, 1894a, p, 45; Winsedt, p. 68; Sumatra (Lam-



334


GCEANie, MYTHOLOGY


pong), van Ophuijsen, p. 135; Halmahera (Loda), van Baarda, p. 489;
India, Hitopadeiaj l. iv. 9; Jdtakay No. 16.

14. Java, Brandes, 1894a, pp. 37, 132; for other versions see id.
1903, p. 84; Winsedt, p. 68; Snnda, Kern, 1900, p. 366; Sumatra
(Lampong), van Ophuijsen, p. 126; (Batak) Pleyte, 1894, p. 209;
Borneo, Low, i. 347; Celebes (Minahassa), Schwarz, p. 312; (Toradja)
Adriani, 1903, pp. 123, 125; Halmahera (Loda), van Baarda, p. 492;
Philippines, Maxfield and Millington, 1906, p. 108; Cambodia, Ay™
monier, pp* 30 ff.; Annam, Landes, 18866, p. 116. The details vary
slightly, but the idea is the same in all.

15. Celebes (Toradja), Adriani, 1910, p. 311 ; Java, Brandes, 1894a,
pp. 43, 135; Malay, id. 1894b, p. 54.

16. See previous note and Java, Brandes, 1903, p. 81; for other
versions see Sunda, Kern, 1908, p. 62; Malay Peninsula (Kedah),
Skeat, 190I5 p. 28; India, Keith-Falconer, p. 27.

: 17. Java, Brandes, 1894a, p. 43; Malay Peninsula (Kelantan),
Skeat, 1901, p, 45; India, ^ukasaptati. No. 44.

1 8. Sumatra (Lampong), van Ophuijsen, p. 133; (Achin) Hurg-
ronje, ii. 161; Java, Brandes, 1903, p. 83; Sunda, Kern, 1900, p. 370;
Borneo, Westenek, 1899, p. 209; (Bajau) Evans, p. 475; Celebes
(Toradja), Adriani, 1898, p. 362; id. 1910, p. 209; Halmahera
(Galela), van Dijken, p. 222; Philippines (Visayan), Maxfield and
Millington, 1907, p. 315; (Tinguian) Cole, 1915, p. 198; Malay Pen-
insula (Pahang), Skeat, 1901, p. 331; Cambodia, Aymonier, pp. 30 ff.

19. Celebes (Toradja), Adriani, 1902a, p. 389; (Minahassa) Riedel,
1869c, p. 31 1 ; P. N, Wilken, p. 382; (Parigi) Adriani, 1898, p. 344;
Sangir Islands, Adriani, 1893, pp. 366, 382; Halmahera (Galela), van
Dijken, p. 198; Borneo (Dusun), Evans, p. 429.

20. Celebes (Toradja), Adriani, 1898, pp. 344, 346; id.igoza, p. 390;
Sangir Islands, Adriani, 1893, pp. 351, 356, 366, 373, 383; tialmahera
(Tobelo), van Dijken, p. 240; Borneo (Dusun), Evans, p. 430; Malay
Peninsula (Kelantan), Skeat, 1901, p. 6.

21. Landes, 1886b, p. 114.

22. Keith-Falconer, p. 164.

23. Nauru, Hambruch, p. 450.

24. New Guinea (Astrolabe Bay and Finschhafen), Hagen, p. 284;
(Goodenough Bay) Seligmann, p.;4io; Banks Islands, Codringtoii,
p. 36 (cf. Fiji, Fison, p. 22).

25. Funafuti, David, p. 100. . . '

26. Celebes (Minahassa),. Louwerier, 1876, p. 55; Riedel, 1869b,
p. 313; Sangir Islands, Adriani, 1893, p. 414; Halxiiahera (Galela),
van Dijken, p. 205; Java, Kern, 1892, p. 17; Philippines (Bagobo),
Benedict, p. 58; (Visayan) Maxfield and Millington, 1907, p. 316;
(Tagalog) Rizal, p. 245; .(Tinguian) Cole, 1915, p. 195.



NOTES


33S


.27. Rizal, p. 245.

28. Banks Islands, Codrington, p. 360.

29. Celebes (Toradj a), Adriani, 1898, p. 357; id. 1910, p. 196;
(Miiiahassa) Riedel, 1869b, p. 311; P. N. Wilken, p. 383; Louwerier,
1876, p. 58; (Parigi) Adriani, 1898, p. 358; Sangir Islands, id. 1893,
pp. 406, 420; Rotti, Jonker, 1905, p. 411.

30. Meier, 1909, pp. 49, 187. Cf. Solomon Islands, Fox and Drew,
p. 204.''

31. Halmahera (Galela), van Dijken, p. 207; Celebes (Toradj a),
Adriani, "1902a, p. 407; (Minahassa) Riedel, 1869b, p* 313 ; Philippines
(Bagobo), Benedict, p. 59; (Visayan) Maxfield and Millington, 1907,
p. 317; (Tinguian) Cole, 1915, p. 195; Borneo, Hose and Macdougall,
ii, 148. .

32. Halmahera (Galela), van Dijken, p. 208; Riedel, 1869b, p. 313 ;
Celebes (Toradja), Adriani, 1902a, p. 407; (Minahassa) P. N. Wilken,
p. 382; Sangir Islands, Louwerier, 1876, p. 55; Philippines (Bagobo),
Benedict, p. 60; (Visayan) Maxfield and Millington, 1907, p. 317;
(Tinguian) Cole, 191S5 p* I 9 S; cf. New Zealand, Grey, p. 125.

33. Halmahera (Galela), van Dijken, p. 208; Celebes (Minahassa),
Riedel, 1869b, p. 314; Philippines (Bagobo), Benedict, p. 60; (Vis-
ayan) Maxfield and Millington, 1907, p. 318; cf. New Guinea (Nu-
foor), van Hasselt, p. 543; New Caledonia, Lambert, p. 317.

34. Celebes (Toradja), Adriani, 1910, p. 309; cf. Melanesia,
p. 125.

35. Celebes (Toradja), Adriani, 1910, p. 321.

36. Java, Brandes, 1894a, p. 45; Winsedt,p. 62; Celebes (Mina-
hassa), Louwerier, 1872, p. 36; Malay Peninsula (Kedah), Skeat,
1901, p. 20. ?

37. Celebes (Tontemboan), Juynboll, p. 316; Malay Peninsula
(Perak), Laidlaw, p. 87.

38. Halmahera (Loda), van Baarda, p. 478; Celebes (Minahassa),
Schwarz, p. 313; P. N. Wilken, p. 380; (Toradja) Adriani, 1903,
p, 124; Sumbawa, Jonker, 1903, p. 280; Savoe, ib. p. 288; Borneo
(Dusun), Evans, p. 428; Philippines (Visayan), Maxfield and Milling-
ton, 1906, p. 109; cf. New Hebrides, Suas, 1912, p. jB.

39. Halmahera (Loda), van Baarda, p. 491; cL New Guinea (Nu-
foor), van Hasselt, p. 559; (Kai) Keysser, p. 192.

40. Celebes (Toradja), Adriani, 1902a, p. 426; id. 1910, p. 280;
Borneo, Westenek, p. 205; Java, Brandes, '1894a, p. 40; Sumatra
(Battak), van der Tuuk, p. 85; Pleyte, 1894, pp. 256, 310; (AcMn)
Hurgronje, ii. 162; Malay, Adriani, 1902a, p. 429; Malay Peninsula
(Kelaiitan), Skeat, 1901, pp. 9, 12.,.

41. Celebes (Toradja), Adriani,' 1898, p. 356; id. 1902a, p, 432;
(Minahassa) Riedel, 3:869b, p. ' 311; Sangir Islands, Adriani, 1893,



OCEANIC MYTHOLOGY


336

p. 424; Halmahera (Loda), van Baarda, p. 470; Mentawei Islandsj
Morris, p. 95. Cf. Japan, Serrnrier,. in Adrian!, 1898, p, 3,57, note.


Chapter III

1. Adriani, 1898, p, 368.

2. Adriani, 1910, p. 297.

3. (Loda) van Baarda, p, 465.

4. Bezemer, pp, 46 if .

5. Cf. Melanesia, supra^ p, no.

6. Sumatra (Battak), Pleyte, 1894, pp. 117, 222; (AcMn) Hnr-
gronje, ii. 125; Mentawei Islands, Morris, p. 56; Borneo (Kayan),
Nieuwenhnis, i. 67; Celebes (Minabassa), Hickson, p. 264; (To^
radja) Adriani, 1898, p. 367; id. 1910, p, 297; (Tontemboan) Schwarz
and Adriani, pp. 91 ff,; (Tonmboeloe) P. N. Wilken, p. 326; Sangir
Islands, Adriani, 1894, p. 98; Temate, Riedel, in TNI HL v, part 2,
439 ff. (1871); Philippines (Visayan), Maxfield and Millington, 1907,
P* 95 ; (Igorot) Seidenadel, p, 548; (Tinguian) Cole, 1915, p. 108.

7. New Guinea (Nufoor), van Hasselt, p. 534; New Hebrides,
Codrington, pp. 172, 397; Suas, 1912, p, 54; Macdonald, 1892, p. 731,

8. See supra^ p. 64.

9. Celebes (Toradja), Adriani, 1910, pp. 226 ff.

10. This special form of charm is wide-spread, often in the form,
“If I am the son of a diwaia (Sanskrit devafd, ‘divinity’)/^ etc.,
etc. See for other examples Celebes (Toradja), Adriani, 1910, pp. 254,
300; Halmahera (Galela), van Dijken, pp* 395, 431; (Loda) van
Baarda, pp. 410, 451, 472; (Tobelo) Hueting, pp. 244, 246, 248, 259,
278; Sangir Islands, Adriani, 1894, p. 135; Pliilippmes (Subanun),
Christie, p. 97.

11. For other versions see Halmahera (Galela), van Dijken, p. 271 ;
(Loda) van Baarda, pp. 398, 407, 453, 461; Sangir Islands, Adriani,
1894, p. 13s; New Guinea (Nufoor), van Hasselt, p. 54S; Aiiiiaiii,
Landes, 1886b, p. 302.

12. Flalmahera (Galela), van Dijken, p. 398.

13. (Toradja) Adriani, 1898, p. 365.

14. See supra^ p. 188.

15. See supra^ p. 156,

,.,.,1,6. For other versions see Celebes (Minahassa), P. N. Wilken,
p. 323; (Bugi) Matthes, p. 441 ; Sumatra (Battak), Pleyte, 1894,
pp. 143, 158, 297; Soemba, Wielenga, p. 176; Kei Islands, Pleyte,
^^ 93 ? P* 563; Riedel, 1886, p. 217.

17. Chamberlain, pp. 1 19 ff.

18. F. Boas, Indianischs Sagen von der Nord^Pacifischen Kusie



NOTES 337

Amerikas^ Berlin, 1895, pp. 94, 99, 149, 190, 238, 254, 289, 352; cf.
Pelew Islands, Knbary, quoted by Boas, p. 352.

19. Halmahera (Loda), van Baarda, p. 444.

•20. For other versions (usually without this ending) see van Baarda,
p. 458; (Tobelo) Hueting, p. 274; Sangir Islands, Adrian!, 1894,
p* 160; Borneo (Dusun), Evans, p. 456; (Sea Dyak) Perham, in H. L.
Roth, 1896, i. 301; Nias, Sundermann, 1886, p. 317; New Guinea
(Nufoor), van Hasselt, p. 556.

21. Evans, p. 466.

22. This incident is known in other tales also: Celebes (Minahassa),
P. N. Wilken, p. 329; Hickson, p. 266; Borneo (Milanau), Low,
i. 334; (Sea Dyak) Gomes, p. 294.

23. For other versions see (Iban) Hose and Macdougall, ii. 146;
Sangir Islands, Adrian!, 1894, p, 77; Philippines (Visayan), Maxfield
and Millington, 1907, p. 98; (Tinguian) Cole, 191 5, pp. loi, 200; New
Guinea (Nufoor), van Hasselt, p. 541; Cham, Landes, 1900, pp. 235 ff.;
Cambodia, Leclere, p. 83; Annam, Landes, 1886b, p. 22.

24. (Dusun) Evans, p. 457.

25. (Tinguian) Cole, 1915, p. 33.

26. The appearance of fire or a bright light marking the presence
of a beautiful woman is an idea generally current in Malay and In-
donesian tales.

27. For other versions see Halmahera (Tobelo), Hueting, p. 257;
(Galela) van Dijken, pp. 391, 394; Soemba, Wielenga, p. 167; Biliton,
Riedel, 1868, p. 270; Sumatra (Battak), Pleyte, 1894, p. 94; Cham,
Landes, 1900, pp. 235 ff.; Malay Peninsula, Skeat and Blagden, ii. 343.

28. New Britain, von Pfeil, p. 151; Kleintitschen, p. 332; Meier,
1909, p. 35; New Guinea (Kai), Keysser, p. 168; (Goodenough Bay)
Ker, p. 131.

29. Halmahera (Loda), van Baarda, p. 433.

30. The appearance of this distmctly Indian element is, of course,
evidence that the tale is not wholly of native origin- The garudu
seems often to take the place of the cannibal ogre who figures in less
sophisticated stories from the tribes which were not so subject to extra-
Indonesian influences.

31. Cf. Sangir Islands, Adrian!, 1893, pp. 367, 384; Tahiti, Leverd,
1912, p. 2; Federated Malay States (Perak), Laidlaw, 1906a, p. 66,

32. For other examples of this incident see Halmahera (Galela),
van Dijken, p. 264; (Loda) van Baarda, p. 455; (Tobelo) Hueting,
p. 120; Celebes (ToradJ a), Adrian!, 1898, p. 373; Sangir Islands,
Adrian!, 1894, p. 55; Philippines (Bagobo), Benedict, p. 46; for
Ivlelanesian examples see New Guinea (Nufoor), van Hasselt, p. 526;
(Jabim) Zahn, p. 337; New Ireland, Peekel, p. 29. A variant type is
that where the impersonator-, is an inanimate object; Philippines


OCEANIC MYTHOLOGY


338

(Bagobo), Benedict, p. 43; Ftinafuti, David, p. 102; New Guinea
(Gape King William), Stok, p. 274; (Goodenough Bay) Ker, p. 232.

33* This incident of a hidden person, revealed by reflection in the
water, is wide-spread, not only in Indonesia, but farther east in Me-
lanesia. For other examples see Halmahera (Tobelo)^ Hueting, p. 236;
Celebes (Toradja), Adriani, 1902a, p. 461 ; Rotti, Jonker, 1905, p. 422;
Philippines (Tinguian), Cole, 1915, p. 189; New Guinea (Nufoor),
van Hasselt, p. 571; (Kai) Keysser, p. 164; New Britain, Meier,
1909, p. 85; Parkinson, p. 688; von Pfeil, p. 149; Torres Straits,
Haddon, 1904, p. 89; Gray, p. 657.

34. This incident of the deceitful reflection, for which a person
. dives in vain, is also wide-spread. For other examples see Halmahera
(Tobelo), Hueting, p. 237; (Loda) van Baarda, p. 410; Rotti, Jonker,
1905, p. 422; Philippines (Bagobo), Benedict, p. 41; (Tinguian) Cole,
1915, p. 189; New Guinea (Nufoor), van Hasselt, p. 371; (Cape
King William) Stolz, p. 264; Torres Straits, Haddon, 1904, p. 34;
New Hebrides, Suas, 1911, p. 908.

33. For other instances of the “Ariadne’^ theme see Halmahera
(Loda), van Baarda, pp. 425, 468; New Guinea (Cape King William),
Stolz, p. 275; (Kai) Keysser, p. 169.

36. For other versions of this incident see Sangir Islands, Adriani,
1893, p. 368; id. 1894, p. 43; Halmahera’ (Tobelo), Hueting, p. 272;
(Loda) van Baarda, p. 439.

37. Sangir Islands, Adriani, 1894, pp. 32 ff.

38. (Loda) van Baarda, p. 438.

39. For other comparable versions see (Tobelo) Hueting, pp. 75,
272; Sangir Islands, Adriani, 1894, pp. 43, fo; Annam, Landes, 1886b,
pp. 52 ff.; Cham, Id. 1900, pp. 235 ff.; New Guinea (Nufoor), van
Hasselt, p. 526,

40. van Dijken, p. 430.

41. (Tinguian) Cole, 1915, p. 94.

42. The incident of the husband being sent to a distant place to
get food or other objects of a special sort for his wife, who is about to
give birth to a child, is not uncommon. See for other examples
(Subanun) Christie, p, 96; Sumatra (Dairi Battak), see supray Part
III, Chapter I, Note 26; New Zealand, White, i. 68; Hawaii, For-
nander, ii. 16.

43. For other examples of a child born to a woman abandoned in a
tree or pit, cf. New Guinea ;(Tami), Bamler, p. 537; (Goodenough
Bay) Ker, p. 22; Funafuti, David, p. 107; and supray p. 12H.

44. In Tinguian tales this is the usual method in which a child is
born. For other examples see. Cole, 1913, pp. 38, 81, 87, 93, 151,
etc. Birth from a blister or boil, or from an unusual part of the
body, is a common incident, in Oceanic tales. For other instances



NOTES


339


see Micronesia, Naum, Hambruch, pp. 387, 451; Caroline Islands,
von Kotzebue, iii. 198; Melanesia, New Guinea (Wagawaga), Selig-
mann, p. 378; Fiji, Williams and Calvert, p. 171; Polynesia, Cook
Group, Gill, 1876, p. 10; Society Group, Moerenhout, i. 426; Annam,
Landes, 1886b, p. 174; India, D’Penha, p. 142.

45. This incident strongly resembles that of Maui’s return to his

brothers; see p. 42.

46. Cf. for other examples of the life-token Halmahera (Loda), van
Baarda, p. 484; Soemba, Wielenga, p. 61; New Guinea (Goodenough
Bay), Ker, p. 61 ; Torres Straits, Haddon, 1904, p. 34; New Hebrides,
Codrington, p. 401.

47. See Cole, 1915, p. 18, note i.

48. (Loda) van Baarda, p. 394.

49. For other examples of this incident see van Baarda, p, 459;
Philippines (Tinguian), Cole, 1915, p. 75; Annam, Landes, 1886b,
p. 184.

50. Cf. (Tobelo) Hueting, p. 293.

51. Celebes (Minahassa), P. N. Wilken, p. 304. For other versions
see (Toradja) Adrian!, 1898, p. 367; (Bugi) Matthes, p. 471; Halma-
hera (Tobelo), Hueting, pp. 249, 284; (Loda) van Baarda, p. 449;
Sangir Islands, Adriani, 1894, P* Philippines (Tagalog), Gardner,
pp. 266, 270.

52. For other versions of this incident see Celebes (Toradja), Adri-
an!, 1898, p. 370; Halmahera (Tobelo), Hueting, p. 251; (Loda) van
Baarda, p. 416; Bali, van Eerde, pp. 43, 47; Lombok, lb. p. 36;
Soemba, Wielenga, p. 255; Philippines (Bagobo), Benedict, p. 53;
Annam, Landes, 1886b, pp. 150, 174.


PART IV
Chapter I

1. Kubary, passim. ,

2. Walleser, p. 609; Cantova, p. 224.

3. Girschner, 1.912, p. 187.

4. Newell, 1895a, p. 231.

5. See supra, p. 19.

6. Erdland, p. 308.

7. Walleser, p. 609.

8. St John, i. 213; Chalmers, in H. L. Roth, 1S96, i. 307*

9. See supra, p. 159.

10. Hambruch, p, 381. ^ ^

11. Cf. supra, p. 37.


340


OCEANIC MYTHOLOGY


12. Hambruch, p. 385.

13. Cf. Samoa (see supra^ p. 20) and Borneo (see supra, p. 165).

14. a. supra, p. $1.

15. Erdland, p. 310; cl supra, p. 17.

16. Cantova, p. 223.

17* Girschner, 1912, p. 187,
ik Girschner, 1912, p. 188.

19* Von Kotzebue, iii. 198.

20. Erdland, p. 309.

21. Hambruch, pp. 387, 451.

22. Cf. also for other examples Part III, Chapter III, Note 44.

23. See p. 157.

24. Parkinson, ii. 104.

25. Erdland, p. 311.

26. Kubary, p. 45.

27. Parkinson, ii. 106.

2K Hambruch, p. 382.

29. Kubary, p. 47.

30. Girschner, 1912, p. 191.

31. Walleser, p. 611.

32. Cantova, p. 224.

33. Kubary, p. 44.

34. Parkinson, ii. 104.

35. Kubary, p. 47.

36. Girschner, 1912, p. 185.

37. Cf. supra, p. 47.

38. Hambruch, p. 442.

39. a. supra, p.

40. Cf. Polynesia, supra, pp. 47 fF.

41. Hambruch, p, 388.

42. Cf. Samoa, Stair, 1896, p. 57; Pritchard, p. 116; Turner, 1861,
p. 254; Stuebel, p. 65; Marquesas, Radiguet, p. 230.

43. See supra, pp. 47 ff.

44. Walleser, p. 620.

45. Borneo (Iban), Dunn, p. 17.

46. Cf. Borneo (Sea Dyak), Perham, in H. L. Roth, 1896, i. 301;
(Dusun) Evans, p. 470.

47. Kubary, p. 46. ?

Chapter II

1, Girschner, 1912, pp. 188 ff.. See also, for another version, von
Kotzebue, iii. 198. '

2 . supra, pp. 122 ff.



NOTES


341


3. See supra^ p. 65.

4. Cf* Melanesia, Nauru, Hambruch, p. 391; New Guinea,
DempwolfF, p. 74; Hagen, p. 282; Solomon Islands, Fox and Drew,
p. 204; Funafuti, David, p. 107.

PART V
Australia

I. Schmidt, 1912, 1913, passim.

Chapter I

1. See, for example, (Loritja) Strehlow, 1908, p. 2; New South
Wales (Yuin), A. W. Howitt, p. 495.

2. New South Wales (Kamilaroi), Greenway, p. 242; Ridley,
P* 135; (Wailwun) Greenway, p. 249; (Ilawarra) Ridley, p* 137;
South Australia (Marura), Taplin, 1879b, p. 27; (Narrinyeri) id.
1879a, p. ss; Wyatt, p. 166; Northern Territory (Larakia), Foelsche,
p. 15.

[Prometheus]

3. Spencer and Gillen, 1904, p. 492.

4. Spencer and Gillen, 1899, p. 388; Strehlow, 1907, p. 2.

5. Spencer and Gillen, 1899, chh. x, xi, passim; id. 1904, ch. xiii,
passim; Strehlow, 1907, p. 3, and passim; id. 1908, p. 2, and passim;
Howitt and Siebert, p. 102.

6. Spencer and Gillen, 1904, p. 408.

7. Smyth, i. 424, note.

8. Spencer and Gillen, 1899, p. 388. For another version see
Strehlow, 1907, p. 3.

9. (Loritja) Strehlow, 1908, p. 4; (Dieyeri) Gason, 1874, p. 13;
Howitt and Siebert, p. 102; A. W. Howitt, p. 779; (Kaitish) Spencer
and Gillen, 1904, p. 399; (Unmatjera) ib. p. 403.

10. New South Wales (Yuin), A. W. Howitt, p. 484;' (Wathi*
wathi) Cameron, p. 368.

11. West, iL 89.

12. South Australia (Adelaide and Encounter Bay), Wyatt, p. 166;
(Narrinyeri) Taplin, 1879a, p. 55; Victoria, Ridley, p. 137; (Yarra)
Smyth, i. 425; New South -Wales (Marura), Taplin, 1879b, P...27.;
(Kamilaroi) Ridley, p. 135;' Greenway, p. 242; (Wailwu'n) -ib. p..249-;.
Northern Territory (Larakia), Foelsche, p. 15.

13. Smyth, i 424. .

14. Proserpine River, W. E. Roth, p. 16.

15. Encounter Bay, H. A. E. Meyer, 1879, p. 201.; cf. Queensland
(Princess Charlotte Bay), W. E. Roth, p. 15.


342


OGEANIC MYTHOLOGY


16. Thomas, p. 65 (quoted in Smyth, i. 427).

17. (Kaitish) Spencer and Gillen, 1904, p. 499.

18* Smyth, i. 428. Ci Micronesia, p. 252.

19. Parker, 1898, p. 28.

: 20. Beveridge, 1883, p. 60; Stanbridge, 1861, p. 301; cl Melane-
sia, Woodlark Island, Montrouzier, p. 371.

21. Spencer and Gillen, 1899, p. 561; id. 1904, p. 624; Strehlow,
X907, p. 16.

22. (Loritja) Strehlow, 1908, p, 8.

23. H. A. E. Meyer, 1879, P* ^too.

24. Pennefether River, W. E. Roth, p. 8*

25. Smyth, i. 430.

26. Spencer and Gillen, 1899, p. 564; Strehlow, 1907, p. 17. The
moon seems to be regarded here as an object, not as a person; but
cf. Spencer and Gillen, 1904, p. 625.

27. Cf. also Northern Territory (Mara), Spencer and Gillen, 1904,
p. 627.

28. Princess Charlotte Bay, W. E. Roth, p. 7.

29. (Wongibon) Matthews, 1904, p. 359.

30. Cf. Polynesia, supra, Chapter III, Note 91, and Indonesia,
supra, Chapter III, Note 32.

31. Cf. Victoria, Stone, p, 463.

32. Spencer and Gillen, 1899, p. 564; cf. (Loritja) Strehlow, 1908,
p. 8; New South Wales (Kurnu), Matthews, 1904, p. 358.

33. Spencer and Gillen, 1904, p. 626.

34. For other moon-myths see Northern Territory (Kaitish),
Spencer and Gillen, 1904, p. 625; Central Australia (Dieyeri), M. E.
B. Howitt, p. 406; South Australia (Narrinyeri), H. A. E* Meyer,
1879, p. 200; Victoria, Smyth, i. 431; Queensland (Boulia), W. E.
Roth, p. 7.

35. See jT-zipfiS:, pp. in.

36. Dawson, p. 106.

37. Cf. New South Wales (Kamilarol), Matthews, 1904, p. 354.

38. Victoria (Lake Tyers and Kurnai), Smyth, i. 429, 478; for
other tales of the origin of the sea see Victoria, Smyth, i. 429, note;
Queensland (Pennefether River) W. E. Roth, p* ll.

39. See infra, pp. 281, 284, , .

40. Cf. Queensland (Princess Charlotte Bay), W. E. Roth, p. 12.

41. Victoria (?), Dunlop, p. 23; cf, Melanesia, New Guinea (Ber-
linhafen), Schleiermacher, p. 6;. Indonesia, supra, pp. 180 ff.

42. Brown, p. 509.

.43. (Wongibon) Matthews, 1904, p* 351.

' 44. Cf. (Euahlayi) Parker,; 1896, p. 24; Cameron, p. 368; South
Australia (Encounter Ba5^), H. A. E. Meyer, 1879, p. 203; Vic-



NOTES 343

toria (?), Dunlop, p. 25; Dawson, p. 54; Smyth, i, 458; Queens-
land (Pennefether River), W. E. Roth, p. II.

45. Smyth, i. 459; cf. (Kamilaroi) Ridley, p. 137.

46. Spencer and Gillen, 1899, p. 446; cf* South Australia (Narrin-
yeri), Eylmann, p. 92,

47. Matthew, p. 186.

48. See supra, p. 113,

49. See supra, p. 47.

50. Lake Condah, Smyth, i. 462.

51. Cape Grafton, W. E. Roth, p. ii; cf. Victoria, Stanbridge,
1861, p. 303.

52. (Euahlayi) Parker, 1896, p. 24.

53. (Kulkadoan) Urquhart, p. 87.

54. Gf. Northern Territory, Spencer and Gillen, 1904, p, 619.

55. Milligan, p. 274.

56. Cf* Central Australia (Arunta), Spencer and Gillen, 1899,
P- 445 -

57. See supra, p. 278*

58. Parker, 1896, p. 8; for another version see South Australia
(Narrinyeri), Taplin, 1879b, p. 51-

59. (Arunta) Strehlow, 1907, p. 32; (Loritja) id. 1908, p. 4.

60. But cf. Polynesia, supra, p. 29, and Indonesia, pp. 159,

166.

Chapter II

1. Parker, 1896, p. i; cf. Queensland (Pennefether River) W. E.
Roth, p. 13 ; and supra, p. 146.

2. Smyth, i. 449.

3* Princess Charlotte Bay, W. E. Roth, p. 12.

4. (Narrinyeri), Taplin, x879a, p. 62; Victoria, Matthews, 1907,
p. 44* ,

5* Parker, 1897, pp. 70 ff.

6. Parker, 1898, p. i.

7. (Narrinyeri) Taplin, 1879a, p. 56; H. A. E. Meyer, 1879, p. 201*

8. See supra, p. 274.

9. (Euahlayi) Parker, 1898, p. ii.

10. Wyatt, 1879, P* ^'66*

' II. See supra, p. 139.

12. Dunlop, p. '33* No locality. is given, but Victoria seems to be
indicated.

13. (Euahlayi) Parker, 1898, p. 43.'

14. (Euahlayi) Parker, i8g6, p. ii.

IS- ilatthews, 1904, p..37S. Ci Philippines (Tinguian), Cole,. 191,5,
p. 1 18; (Tagalog) Gardner,' pp. 270, 272; India, D'Penha, p. '142. : ::


344


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BIBLIOGRAPHY

I. ABBREVIATIONS


Am. Antiq

Arch. f. Anth. * . .
Austr. Assoc. Adv. ScL

BTLF ......


FCM

InL Arch. Eth

JAFL

JAI

JPS

JRSNSW ........

JSBMAS'

MNZG

PJS' ......... .

Proc. N. Z. InsL ......

TNI

TTIF

Ti^PRSf ........

Ti^PMSSA . : . .

FerL Bat Gm. W. .


American Antiquarian.

Archiv fiir Anthropologic.

Australian Association for the Ad-
vancement of Science (Reports).

Bijdragen tot de Taal-, Land- en
Volkenkunde van Nederlandsch-
Indie.

Anthropological Series, Field Co-
lumbian Museum.

Internationale Archiv fiir Ethno-
graphic.

Journal of American Folk-Lore.

Journal of the (Royal) Anthropolo-
gical Institute of Great Britain
and Ireland.

Journal of the Polynesian Society.

Journal of the Royal Society of New
South Wales.

Journal of the Straits Branch of the
Royal Asiatic Society.

Mededeelingen van wege het Neder-
landsche Zendeling-Genootschaap,

Philippine Journal of Science.

Proceedings of the New Zealand
Institute.

Tijdschrift voor Nederlandsch Indie.

Tijdschrift voor indische Taal-, Land-
en Volkenkunde. ,

Transactions and Proceedings of the
Royal Society of Victoria.

Transactions and Proceedings of the
Royal Society of South Australia.

Verhandelmgen van der Bataviaasch
Genootschaap van Kunst en Wet-
enschapen.'



348 OCEANIC MYTHOLOGY ,

Ferh. BerL Ges. Verhandlungen der Berliner Gesell-

schaft fur Anthropologie.

Verh. Ges. Erdk. BerL . . . Verhandlungen der Gesellschaft fiir

Erdkunde zu Berlin.


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