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XM92_ICDMS_lowres Letter from John Bulmer 11 March 1904
Maamee Father Wahwee Brother. Theyalso look upon Bingyal as possessing all thingsThus the sun is Whyepook BingyalluGods sun. I have tried to get this from the Lake Tyers' men but they have no idea of thefatherhood of the Gnulambiu (the first) I daresay with them the Gnulambiu is a big KurnaiOf course that may be the idea of most of the blacksas they have not got so focus to understandthat God was Spirit. I wish you could have had a talk with Colin Hoodthat day. I was sorry we could not question him becausehe can give very intelligent accounts of the folklore of his peoples.I hope you will be able to read my scrappy letterif I have failed in giving you what you require itis not from want of will but from inability toget out of these fellows what is needed.With the kindest regards to Miss Howitt & yourselfI remainfaithfully yoursJohn Bulmer
hw0414 Notes on Mukjarawaint with a map
I obtained the following information from Johnny Connolly, a half-caste native of the Mukjarawaint tribe. He was brought up by his maternal grandfather’s brother until the age of [blank]. He subsequently was at the Lake Condah Mission. He speaks English thoroughly and with intelligence. I have recorded his information in the firstperson as many of his experioences werevery characteristic and I have endeavoured to follow as near as possible the words heused and as I noted them down atthe time.
"The Mūkjarawaint lived in the country between Ararat, Carrs Plainson the Buchaussan [?], Horsham andBrrehork [?] and extedned back into the Grampains. Each man and each woman living in that country wasMukjarawaint. The name is alsothat of a place now called Mūkpilli.I am unable to say what the meaning ofMūkjarawaint is - I only knowthat Mūk means "short".
I am a half caste my mother was never married to a blackfellow. She lived with a digger who found Pleasant Creek. My mothers [sisters husband - crossed out] brother was a Gartchuka andhe was also my maam (father) - my mothers sisterwas my baap (mother)
hw0391 Notes by Howitt on Kulin from Barak
A woman [who - crossed out] was killed in a [set - crossed out] fight between Buckley’s mob and another [went on a visit - crossed out] – which were camped together. The corpse was thrown upon a large fire and burned to ashes; the embers were raked together and the woman's yam stick was stuck upright in the heap at the head. p 33.
9 They dug two round graves with their sticks about four feet deep then coiled up the bodies, tying them in their skin rugs, and laying them in the holes with some boughs and filling them up with earth: a ring being made round each place by clearing away and lighting fires. After raking up the ashes over each, the sticks which [??] the dead women had used for digging roots were put over them as I have already described the spears of the men are who are killed – p 44
They have an idea that they will want them [again - crossed out] when they come to life again, and the fire left – they think will do for them to cook their roots with. Of this provision they generally leave a few days [fo -crossed out] supply and whenever they pass these graves they re-light the fires. The bodies are laid on their sides when they bury them, in the same manner as they mostly lie when living. p 45
10Buckley being almost famished during his wanderings reached a stream called Dooangawn where he found a broken spear stuck into the mound of a grave. Taking this he proceeded onward to Maamart where on the following day some native women seeing him lying helpless at the foot of a large tree brought their husbands to him. They called him Murrangurk – that being the name of the man who had been buried where Buckley found the broken spear which he still carried with him. Murrangurk was of the tribe to which these people belonged p 25, and had recently been killed in a fight. To him had belonged the broken spear carried by Buckley p 26.