XM593_ICDMS_lowres Beliefs

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Bunjil is also the Eaglehawk, but - nowhere is there that confusion of [?] locality or of nature which is found in the actor vis the tribal legends. Bunjil is represented as an old blackfellow, the benign ["Nurungaeta" -crossed out] or head man of the tribe. [He lived He had -crossed out] His two wives who were Gunawara (Black Swan) and according to some accounts his son is Binbial -(the Rainbow). Other accounts say that was his son. [A legend rela- crossed out] He [also -crossed out] is said to as well [given - crossed out] taught the members of the Kulin their arts of life and a legend [?reveals?] him in the distant past when the Kulin intermarried [word crossed out] regard to class distinction or the restriction of relationships, he gave his wisdom to the medicine men who had gone up to him, consulted him that the people should divide themselves into two parts, "Bunjil in this side and Waang was that side"., Thus accounting for the divisions of the community into two they exogamous intermarrying moieties which regulate Kulin marriage.

[Finally Boru- crossed out] Another Bunjil legend recounts how Bunjil went up to the sky with all his people, "sons" the legend says, in a whirlwind which the Musk Crow (Belin Belin) had thred [sic] up in a skin bag.

There they remain and were pointed out by the old men to the [young- crossed out] boys. A significant instance is that of Berak. When he was a boy "before his whiskers began to grow" his mother's brother took him out of the camp at night and pointing to a star with his spear thrower said "Look that one is Bunjil - you see him and he sees you. CommonlyBunjil was spoken of as "Munya ngain" that is "father-our" rather than by the other name. I have seen Berak use gesture signs indicating "old man - up there" to avoid [the using Lang- crossed out] speaking the word Bunjil; -

One thing has struck me in [these-crossed out] the legends which relate to this being namely the preponderance in [their- crossed out] him of the anthropomorphic element. [In the custom -crossed out]

Usually the actors in these tales combine the human [anthropomorphic- crossed out] and animal element so completely that one cannot tell where one begins and the other ends. But taking Bunjil as the example, he is in all cases the old blackfellow [remaining lines are too faded to read]

Last edit 26 days ago by ALourie
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When he was a boy "before his whiskers began to grow" he [?] [?] mothers brother took him out of the camp at night and pointing, [at?] a [star?] with his spearthrower said "See, that one is Bunjil - you will [look?] and he will see you: Commonly Bunjil was spoken of as "[Munga ngaiu?]" that is "father-son" rather than of the other name. I have heard both use [?] [?] in relating "old man - up there" to avoid [3 words crossed out] speaking the word Bunjil: -

One thing that struck me in the legend which relate to this being namely the preponderances in [crossed out - them] him of the anthropomorphic element. [crossed out - In the custom] Usually the actors in these tales combine the human [word crossed out] and the animal elements to completely tell one cannot tell who was [Bunjil?] and the [?] side. But taking Bunjil as the [?], he is in all cases the old blackfellow.

[Cannot read line]

in the [bat?]. Yet Bunjil is in nature the Eaglehawk, his [son?] is the Rainbow, thus all retaining a [?] character but with a [purpose?] human element. his brother is the star Antari Australis,

[Left hand margin note] his two wives as [Blackmans?] one [?] [?] actors/actions?

[words crossed out - The kurnai legends tell how] (quote the bullroarer)

Among the Kurnai, under the influene of the teachings of the initiation ceremonies the [?] of the [?] all being then in the equivlent to "[Munyari njain?'" [crossed out - with the Kurnai] is restricted to the initiated men. + if [?] at the last [?] such ceremonies that then the [totem?] of the [?] or name and are these contained with little to [?] " when they go back" that is to the camp, which they have [?] and heard. There being - [crossed out - only Kurnai, with ?] no other name than "[Munyari njain?]" "our father". [Rest of line crossed out] [Line crossed out]

Left hand margin + note] The old woman knew that [?] is not [?] being [Munyari njain?]but -

This legend is that he went up to [the sky?] where he still is. [cannot read line] [?] the "[?]" and its ceremonies. His son is the [Tūndūn?] the [Pupine?] [?] is this [manifested [?] came down at the ceremonies to make [the?] boys into men. One legend relates ([?] [?]) returning [words crossed out] where the [?] is seen ( [?] [?] them).

All I can say as to the belief of the [?] is [during?] from an old woman in [?] [?] woman, who when I said that who [?] replied " Are those about [?] is that he been up the [Murray?] and not he coming from walk a [?] [?] to make the boys not them/men. [cannot read rest of line]

The belief in [Daramulun?] the "[Biamban?]" [words crossed out] the ([?]) to [Biamban?] is common and to this tribe is which alluded at the tribal [?].

The teaching to [Daramulun?] are

Last edit 15 days ago by ALourie
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[Rock art with circles and human figures]

(1)

These beliefs extended to the Wolgal who to the north [word crossed out] to [??] the Wiradjuri (?) where [?]

[Under art, first 3 lines crossed out - Still further out to the northward and from] of the [crossed out - ceremony in which Daramubau is the "[??] ] [crossed out - "Diambau" or "great master", (p) there is the entirely]

[text inserted - ceremonies hence [??] the]

analagose belief in Biame. [words crossed out on right side]

[text inserted - cannot read]

I have found some traces of the same belief still further away [word crossed out], but my informants know no more than their black boys, [crossed out - would be able] to tell to [crossed out - any [contacts?]].

[text inserted - [??] [??] one of them [??]].

With the Chipara (p - ) it was "the supernatural being Maaruba who was [sappered?] to be and the Medicine man ([Briyirmu?] or [Brijirimi?]) at the Bora", this being [??] that which would be said of a medicine man excited by frenzy by the [majral? or mayoral?] dance at the [Bunau?] in Karingal.

In the Maryborough tribe ([??]) [crossed out - the] a legend attributed to Biral the formation of the whole earth in which he planted trees and these placed the blacks. Biral appears [??] home in an island further to the north, to which the blackfellow after death [??] [??] under ground, and where there was feasting and dancing.

And time at (1)

Last edit about 2 months ago by Christine
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Last edit about 2 months ago by Christine
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These beliefs in the customs of the human [?] [crossed out - self concsious,is the [??] to the [??] ] of each after death I have found them very wide spread, [?] by unusual, any the [Australian?] native tribes. The

Yambo, Murup - a Brabralong - - -on whether he may claim to [??], clearly represents during life the self consciousness of the individual. The apparent ability of this self consciousness to leave the body during sleep for a time, leads up naturally to a further belief that death is merely its permanent separation from the body. Moreover as during dreams the "ghosts" of others who were dead were apparently perceived the belief is natural that the individual still exists after death, although generally invisible to the living. This was brought out very clearly to me by the argument of one of the Kurnai, whom I asked whether he really thought his Yambo could " go out" during sleep. He said "This must be so, for when I sleep I go to distant places, I see distant people; I never see and speak with those that are dead."

[Crossed out - such beliefs are thus explained]

[Faint text] Out of the southern parts they speak of the tribe to [crossed out - must be] speak of the dead but the [??] of the [??] there being individual might be [??] to [??]

[Underlined]

Out of this arises the belief in ghosts, [crossed out - in] where [crossed out - such] abiding place may be in the earth so [crossed out - legend the] in the sky country.

There [crossed out - into] [??] appear to live a life much as do the [dead?] below in time of peace are [crossed out - which] hunting, feasting and festive gatherings. This would necessary require the presence of the elders and any therefore of ones who are these tribe in earth would be the "great one" - "or guest man" [crossed out - that in the] the Biambau of the [word crossed out] tribe (p).

Such a one is evidently [crossed out - the Mungsn] pictured in all the series from [Nurete?] to Baiame.

Last edit 15 days ago by ALourie
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