Beyond them occupying the whole of Gippsland with the
exception of the dense jungles and [??] mountains of Croajingaling
lying back from the coast, were the five clans of the Kurnai
[whom which - crossed out] whose local organization I have already described
at pp. 78. This tribe had no class system and no
totems such as those which I have described. But there is
some evidence which justifies the belief that at one time
they had the classes + totems of the Kulin tribes.’

The Kurnai dialects are [strongly allied to the - crossed out] from the same stock as the
Būnworung + Woeworung languages. The legends [of both the K ?? - crossed out]
of [these - crossed out] the Kurnai and Woeworung both speak of the same
supernatural anthropomorph Loän who migrated from the Woeworung
country into south Gippsland. Bunjil the great supernatural Being of the
Kūlin tribes whom they called “Mamenjalō’ or "our father"
reappears in the Kurnai legend as ["Mungan ngar" - crossed out] “our father”
(Mŭnjan ngaar). But the class name Bunjil has disappeared
and is only recognizable as a name which attaches to men of
a certain age as a personal [?depictor?] accompanied by some special name,
and what might be freely [??], such as Bunjil Gworun – 'Mr" Thunder referring to the deep voice of this man
so named, or Bunjil Barlajan "Mr" platypus" referring to this man’s
skill in killing that monotreme animal. The totem names maybe recognized
in the names of beasts, birds, fishes +c which men inherited
by the sons from their fathers as Wambat, Sea Salmon,
Sandpiper, +c.

As there were no classes or totems there could not be any
law of marriage regulated by them, but the restrictions which in
other tribes attached to marriage, [were - crossed out] arose among the Kurnai out of
locality. Thus the men of each locality was restricted in [its - crossed out] their choice of
wives to certain other localities as I have [?indicated?] in the
table on p 6A. The local restriction [was - crossed out] acted in the same

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