8

5
When at a distance from the camp the boys are rubbed over
with red ochre and fat and each is closely covered with
a rug or blanket so disposed that nothing but his face is visible.

The ceremonial procession now commenced and each Kabo [is - crossed out] was deeply
engaged in giving his boy a preliminary instruction on their duties,
which may be summed up as follows:-
(1) He is on no account to stare about him, but to walk with
his eyes fixed on the ground, excepting when told by his guardian
to look at something.
(2) He is not to laugh nor to show the slightest signs of being conscious
of that which he sees or hears, or that which is done to him.
(3) He is however to pay the greatest attention to all that he is told
and he is moreover told that for disobedience of these commands he
may be struck down instantly if not killed by the magic power of
the old men.

It is the duty of the guardians to watch over their charge
to care for him in every way, to give him food and drink
when these are allowed to the novice, and above all to explain
fully the ceremonie [sic]; to teach him the name and attributes
of Daramūlŭn and in every way to be to him "a guide, philosopher
and friend (1)

The proceedings may be divided into three parts; the procession
the encampment, the return: and as a matter of convenience
I shall deal with the ceremonies in that order. Before proceeding
with my description I must however make some general
statements which apply to the whole from beginning to end.
So soon as the initiated men with the novices are out of
sight and hearing of the camp where the women and children have
been left under guard, or have left the
Bunan circle where that has been made, it becomes lawful
to openly speak of these things which elsewhere are not spoken of
at all, or only in a hushed tone. Even in some respects the
language is altered for many words are now used for which
at other times and in other places quite different ones are
used. The principle underlying this is that all things belonging to
these ceremonies are so intimately connected with Daramūlŭn
that they may not be elsewhere spoken of without risk of displeasing
him, and words which imply these ceremonies or anything
connected with the are therefore forbidden. For instance the
name Daramūlŭn may now be freely spoken, in what manner I shall
shortly show, - whereas at other times he is only allowed to by
the general name of Biamban = master (2) a Papang - father (3)

[in left side margin]
(1) among the Wiraijuri
the novice was shrouded
as I have described, leaving
the face uncovered, but
among the Theddora (Omeo) the
rug was arranged that a flap
hung down to low over the face
that the novice could see nothing
but the heels of his "jambi" whom
he closely followed.

[footnote at the bottom of the page]
(2) coast language
(3) Ngarego language - see p.

5
When at a distance from the camp the boys are rubbed over
with red ochre and fat and each is closely covered with
a rug or blanket so disposed that nothing but his face is visible.

The ceremonial procession now commenced and each Kabo [is - crossed out] was deeply
engaged in giving his boy a preliminary instruction on their duties,
which may be summed up as follows:-
(1) He is on no account to stare about him, but to walk with
his eyes fixed on the ground, excepting when told by his guardian
to look at something.
(2) He is not to laugh nor to show the slightest signs of being conscious
of that which he sees or hears, or that which is done to him.
(3) He is however to pay the greatest attention to all that he is told
and he is moreover told that for disobedience of these commands he
may be struck down instantly if not killed by the magic power of
the old men.

It is the duty of the guardians to watch over their charge
to care for him in every way, to give him food and drink
when these are allowed to the novice, and above all to explain
fully the ceremonie [sic]; to teach him the name and attributes
of Daramūlŭn and in every way to be to him "a guide, philosopher
and friend (1)

The proceedings may be divided into three parts; the procession
the encampment, the return: and as a matter of convenience
I shall deal with the ceremonies in that order. Before proceeding
with my description I must however make some general
statements which apply to the whole from beginning to end.
So soon as the initiated men with the novices are out of
sight and hearing of the camp where the women and children have
been left under guard, or have left the
Bunan circle where that has been made, it becomes lawful
to openly speak of these things which elsewhere are not spoken of
at all, or only in a hushed tone. Even in some respects the
language is altered for many words are now used for which
at other times and in other places quite different ones are
used. The principle underlying this is that all things belonging to
these ceremonies are so intimately connected with Daramūlŭn
that they may not be elsewhere spoken of without risk of displeasing
him, and words which imply these ceremonies or anything
connected with the are therefore forbidden. For instance the
name Daramūlŭn may now be freely spoken, in what manner I shall
shortly show, - whereas at other times he is only allowed to by
the general name of Biamban = master (2) a Papang - father (3)

[in left side margin]
(1) among the Wiraijuri
the novice was shrouded
as I have described, leaving
the face uncovered, but
among the Theddora (Omeo) the
rug was arranged that a flap
hung down to low over the face
that the novice could see nothing
but the heels of his "jambi" whom
he closely followed.

[footnote at the bottom of the page]
(2) coast language
(3) Ngarego language - see p.