8 and in explaining this to him the meaning of the varied performances what are gone through by the men
The magic camp [the magic camp underlined] A camp was formed on the small quarry glade, in the centre of which the "magic fire" was built up [crossed out - in and lighted by] of pieces of ground arranged in a conical heap and then set fire to. Round this several shelters were erected with sheets of bark stripped from trees growing near at hand. The people present were [crossed out - again] disposed of in four of their shelters representing the four principle divisions of the tribe attending the ceremonies. The novices and their guardians occupied a fifth shelter. These shelters surrounding the unlit fire left a clear space of about half an acre for what all small bushes, sticks, bark about were carefully cleared.
The novices closelyattended by their Kabos were caused to lie down side by side on a couch of boughs closely covered over by the boys in blankets. This couch of boughs is intended to keep them off the ground, they being during the ceremonie perfectly naked, the blanket or rug with which they had been shrouded being used for a covering which not only kept them warm but also [crossed out - prevented them from knowing which arrangements were being made, and] kept them secluded until the arrangements were completed.
A constant succession of ceremonies, of pantomimic representations, magic dances, songs interspersed with the inverted speeches and the accompanying "Yah!" now continued until far into the night, even until near day break. Throughout all this there was during the dances a constant display by the medicine men of their magic Joeas. Occasionally when late at night the men became somewhat tired and seem inclined to fall asleep, the mŭdji is swung in the gloom of the forest and its roaring sound rouses the men to renewed efforts.
[in left margin linked sentence ending 'fifth shelter' in 'Magic camp' paragraph] which was placed in such a function that they were farthest from their own friends and nearest to those men from that place most distant from their own country in order that being away for the countenance of their kindred and friends they may have men easily impressed by that which they see and hear.
[on top right of page, numbers written sideways - appears to be sums for costs] 5/3 3 1/2 1 -8 1/2 6 2 - 2 1/2
9 The Mudgi is held to have bee first made and met by Daramulun when in the beginning of things he instituted these ceremonies and instititued the aboriginal society as it exists. The noise made by it is the voice of Daramulun [crossed out - which is also the thunder] calling together the intitiated, and moreover it also represents the thunder which is said to have its voice "calling to the rain to fall and make the grass grow up green". (1)
Throughout this time the novices are kept in a constant state of excitement and uncertainty. The performances, songs and dance are performed alternately by the two tribal moieties one performing and the other witnessing, although the medicine men of both sides do their parts indiscriminately with either, or when the totems are represented as referred [crossed out - I shall] to further on, when men from either moiety necessarily take part since the "moiety" in this instance represents the "local organization" and not the "social organization" (2)
At the end of each of the "Acts" if I may use the term there is a short halt for rest. The men sit in thier camps and talk and smoke or even snatch "forty winks". The novices are told to lie down in such words as these "Now we have finished. You can go to sleep till morning - Yah!" No sooner have the novices been settled under their rugs by their guardians [crossed out - that] and [crossed out maybe] might be supposed to be dozing than some old man rushes into the magic ring and commences a fresh set of performances, and the novices are at once rousted up and brought back to the fire.
The ceremonial performances [the ceremonial performances is underlined] All the men during these performances are, or should be, entirely naked and rubbed over with charcoal powder and grease. Of the ceremonies perhaps the greatest is that of the extraction of the tooth, for looking at the Būnan variation of the [crossed out - cerem] Kuringal - it is clear that [crossed out - when] the time when the novices are taken away from the circle and conveyed to the lesser enclosure after which the tooth is knocked out in another sacred spot this marks that stage in the proceedings when the women are no longer permitted even to participate in a slight degree in the ceremonies - [crossed out - and] In the Kadja nalung variation the same stage is marked by the abduction of the boys from their mother by the Kabos and the commencement of the procession for the encampment [crossed out - camp] to the secret place when the tooth is knocked out.
[in left side margin] (1) These were the very words used by [crossed out - Umba] my old friend Umbara the [crossed out - minstrel and] tribal bard and improvisatore when speaking to me of these things during the Kuringal ceremonies
(2) see pp.-
10 Some further analogue may be noticed before proceeding with the description of these interesting and even impressive ceremonies which are common to both the varieties of the Kūringal.
The reception of the contingent arriving the accounts of the localities thus represented, the taking of the boys from their mothers' custody by men of the other moiety of their tribe are all parts of the two procedures differently carried out the procession of the novice & their guardian with the initiated men along the path and by different stages marked by magical practices from great Bunan to the lesserBunan is the analogue of the procession from the [crossed out - camp] encampment to the magic camp by a series of stages marked by magical practice. The further press from them