There is a vast variety of these, both of a larger and smaller type, according to the varying uses to which they are put. In them a native man carries his little knick-knacks (goods and chattels), such as stones, string and ochre, as well as fat, meat and fish. Other types, also designated as billi, are worn partly as a decoration and partly as special insignia, while still others are worn whenever revenge is to be wreaked out. Some of these are: billimilki, billikirra, billiwanduru, billitjaputjapura, billibilpanta, billinindri, billikalku, billiminti, billiwarapi, billiwodawoda, billijama, billidundru, billikalukalu, billiwompa, billikulpuru, and billikabuluru. These various billi are manufactured partly of string made from punku type of flax, and partly of pared and twisted reeds (kalku).
These [weapons] were traded by Aborigines down the Diamantina River (Creek), in exchange for red ochre, etc. They were used to manufacture boomerangs and wooden articles in general.
Boughs or bushes are laid across each other in a semi-circle, or stuck [into the ground] on the windward side. Behind these protection is sought and obtained from the wind. It can be readily understood that a naked Aboriginal man, especially when he is on walkabout, selects a site for the night-camp, where he has sufficient firewood to burn for the night and where bushes are available for a katu, so that he is able to protect his body against the nocturnal cold. At home in the camp, in front of the doorway of his wurley, an Aboriginal man erects a katu wing, made of brush-wood, so that at every change of the wind he does not have to alter the doorway of his hut on account of the smoke. Here, too, on a still summer's night he sets up his place of rest. At other times this type of forecourt to his hut is reserved as sleeping quarters for the youths or young girls, the latter of whom are placed under the supervision of their elders. They may not sleep inside the hut alongside of married couples, nor loiter about here and there at will.
wurleys were covered with this [plant] and thus afforded shade.
This necklet is made of a species of grass (karingala). In Volume IX, No. 282 Reuther describes the karingarla as a herb with a pleasant aroma, which was used as a medicine for the sick and tied around the head or neck, according to where the pain was located. The blade of this grass, similar to a cornstalk, is cut up into pieces one-half to one inch in length. The individual pieces are [then] curled snakewise and threaded into a string. Ten to twenty of these strands together form a decoration, which is [greatly] admired and is draped around the neck in a double chain. Frequently the kaldrati is made use of as a mark of guarantee or as a token of assurance. For example, when a large number of people are gathered for a particular purpose, or are called together to do a certain thing, a kaldrati is sent along as a certifying mark of the occasion. It is displayed, merely to provide the onlooker with [a sense of] certainty. For example, a man may have reason, upon the death of his father, to suspect this or that person as having been the murderer, more accurately, the sorcerer. He now wants to kill him. As a token of assurance to his accomplices [in the act], he sends out his kaldrati as a sign to confirm [his intention]. This kaldrati, as an instrument of murder, is then placed in the grave upon the body of the victim. For a half-grown youth the kaldrati, when hung around his neck, is a sign that, as a kantala novice, he must withdraw [from the camp] on moral grounds.
Tree-roots were used as rings around the edge of a certain type of net (dundru).
Dried out patara box tree roots that are fired in the morning still glimmer and glow at night. Such firesticks are usually taken along on walkabouts. turu-kapara maniau, ngaldra dankubana wapala nganai fired root take along, we both tomorrow go will prepare a root for a firestick, for tomorrow we both want to go [walkabout]
used to chase rats etc. out of their holes. On a fairly long root of the malka bush some resin is attached to the narrow tip. This is then used to poke and rummage Here Reuther uses the non-Dictionary term, "hineinstoeckern", meaning stochern. around inside of the burrows. The rats etc. that may chance to be within, believing this to be a snake, scatter and scram out of every side-burrow, but in so doing fall a prey to the 'natives'. malka-kapara bakujamai, nanapara ngaldra kuruwitji In No.499-4 Reuther refers to the kuruwitja. He now changes the terminal vowel into an 'i'. ngankala nganai malka root dig up, this we both kuruwitji make will dig out a malka root; we will both make kuruwitji out of it
with which grubs are hooked out of [small] holes in trees. With this kapara jakara Reuther: "kleine Saugwurzeln" one prods and probes around inside the holes of the kudnijinka, hooking it into the grub and pulling it out.
made of a coarse hemp.
Spears were traded in by the Ngamani tribe [and exchanged] with the Jelujanti people higher up on the Cooper. The Diari people mostly offered ochre and stone knives in exchange [for them].
During a fight the spear is hurled with a kalti in such a way that it does not fatally wound, but merely disables [for further fighting]. The upper thigh is the prime target for this. The Aborigines are so adept at spear-throwing, that they do not strike the head or the chest (that is, the upper part of the body) but [only] the upper portion of the thigh. If an aim miscarries, so that a man falls dead to the ground, [the deed] must be avenged by a similar death. Of this a man was afraid. During a duel, if the opponent is struck in the upper part of the thigh, so that he falls to the ground, he is considered beaten. After the victorious party believes to have maintained his rights, he is now prepared, in the interests of goodwill, to accept a stab in the upper part: of the thigh from his vanquished partner. He says: kalala dakamai ngana, jidni ngadani ngundraiati in revenge stab me, you afterwards otherwise think of it as I stabbed you, so you stab me now in retaliation So that you don't need to try to do it again later on. In most instances the vanquished party complies. Then both are reconciled again.
The kakabilli is a hair-net made of an indigenous flax. It was worn for two reasons: (1) Since a man was keen to let his hair grow long, so as to be able to twist it into string later on, he stuffed it into this bag, so that it should not fall down over his face; (2) When 'uncle' had no more hair, an occasion that often gave rise to harmless jokes, he wore a hairnet stuffed with maltara short emu feathers, in order to cover his bald pate. One did not dare to ridicule a bald-head in an unkindly way, for this, as an act of contempt for the aged, was punished by death. When this net is stuffed with bird-down and short emu feathers, it is called a kapuluru [sic].
This head-covering is worn when a man is involved in arguments and fighting. If the net [or cap] is woven into a peaked [shape], so that it hangs down over the head with a tassel at the end, it is called [a kalbuluru].
It signifies as much as [something that] hangs down. This type [of cap] is worn by the men as a decoration. The women also wear similar ones and call them wanubilli. See billi No. 18.
All these various types of resin are used for different purposes, [for example]: (a) with it axe-heads and stone-knives are fastened to their handles; (b) with it a sort of knob is stuck on to the thick end of a magic pointing-bone; (c) with it both ends of a hollow bone, in which chewing-tobacco is stored, are sealed shut; (d) even 'rain-bones,' in which rain-water is stored for the prevention of rain, have both ends stuffed shut with it; (e) a spear that has cracked [along the grain] is smeared with kandri and then bound with sinew, so that it will hold [together] again; (f) a lump of resin is fastened to the kutuwanta, (a type of long stone-knife to which no wooden handle is attached), so that it can be guided in the hand.
String-bags are usually hung on trees, so that the dogs cannot get to them.
Boomerangs were traded in by members of the Marula tribe for the exchange of red ochre, hair-string, black ochre, and stone knives. An old boomerang that is found may be picked up and used only by the old [men].
from some prehistoric animal, which comes as a trade [article] from the Marungarli tribe and is found in their territory. Some were also cut out and ground to shape Reuther: "zurechtschleifen". from broad animal-bones. The kuripikiri, then, is found in the district of the Marungarli tribe, is passed on as an article of trade to the Karanguras, then to the Ngamanis, coming down finally to the Diaris, and is dearly paid for in kind, The animal, from which it is derived, is CHECK to the 'native' people. This [broad, flat] bone serves as a special mark of distinction, in that a hole is bored into [the top of] it, to hang it up. [For example], the ringleader of a blood-avenging troupe carries it in his beard, while a youth about to be circumcised carries it around his neck when he invites people to attend his circumcision.
On one end of a long sharp stone [a lump of] resin is attached, to enable a firm grip. This knife is used for hand-to-hand fighting. With it an effort is made to gash the hollow of the opponents knee so that he is forced to the ground, or to inflict a wound in the thigh or on the back so as to render him immobile. The Aborigines are very scared of this hand-weapon of an opponent, because by it a man can be maimed and crippled for the rest of his days.
These millstones are brought from Jidniminka for purposes of trade. The Jandruwonta and Jauraworka people are the owners of this stone-pit, which is of great importance to them for the bartering trade. A good millstone passes for a considerable fortune. In the first place, one has to pay heavily for it; what is more, it is not a trifling matter to have to carry such a [large and heavy] stone on the head. Many an older brother has traded his sister for a good millstone. Thus a certain Tjerkilina carried such a millstone from Pirikundi on behalf of Pajawalana, who thereupon gave him his sister as wife. Anyone who did not have a stone was called bakubaku. These bakubaku folk bring their seed into the camps of those who possess stones, and pound it there, but the stone may not be taken outside of the wurley. If the camp is deserted, the stone is buried. Owners [of millstones] are called marda-kapara stone proprietor. Several weeks ago an old Christian by the name of Simeon bequeathed his millstone to me; I consider this a great honour to myself. As an heirloom, this stone is often passed on to the youngest brother [of the deceased]. Children should not possess their father's millstone, because thereby they would ever and again be reminded of their father. If no younger brother is [still] alive, then the children smash their father's millstone. Before the stone is lifted from the stone-pit on to a man's head, it is told: Mai! mankara ngundrau, nani karari ngamai ngurani, ngauariau! nurujeli ngaldra wapai mankaraia now, think of the girl living in the camp (to which I am going to carry you); think of that, and make yourself light! we will both hurry to the girl The purpose of this is that the stone should not weigh down too heavily on the head.
This is the name given to the people, in whose tribal area these stones are to be found.
cf. the toas.
Frequently only a [piece of] string is tied around the waist for a belt, and this is retained even at night. At other times a ring of [plaited] reeds is tied around with black and white string.
This is made from animal sinews, and is set up directly across the climbing path of animals, which [thus] get caught in it, (like a hare in a noose).
When these leaves are green, they are broiled Reuther: "gebrueht", respectively "bruehen". (or cooked) on the ashes and eaten. Flax is obtained from the withered stem. The seed [from this bush] is named wirlapiri. Reuther inadvertently wrote widlapiri; however, the spelling of the word in No. 1570 cf. also No. 2839-15 is taken as correct.
made of animal-skin.
This is done by ramming uprights [into the ground], on which meat can be placed so that the dogs don't steal it.
These are tied into bundles and used: (1) for chasing away flies; amd (2) for [purposes of] decoration.
After being rubbed in with fat, it is placed into moist earth, and weighted down.
It is likewise rubbed in with fat, and strutted on the inner side with [short] sticks.
woven of flax and used during the pounding of seed, so that [none of] the seed is wasted.
Here boomerangs are inserted. between the hair-belt and the skin. [The term has now been borrowed to mean] pocket].
The skins of these [birds] are utilized for [making] rugs, while the bag is used for carrying water. They lay their eggs at the Kunki Is this name possibly synonymous with the well-known "Coongie" Lake on a branch of the Cooper's Creek some 60 to 70 miles N.W. of Innamincka? and Blanche Lakes.
to check time and again during the making, to see if it is straight.
This is a wind-break built in semi-circular shape.
See the names of the various toa on the pictorial illustrations. Reuther: "auf den Bildern". The original "Bilder" or illustrations were depicted in their original colours on cards by the Killalpaninna school-teacher, Henry James Hillier, at Rev. Reuther's request. They are now preserved among the Reuther collection in the South Australian Museum. These toa are a type of sign-language. After they are made, they are placed inside [one of the] camp wurleys, so that they are not discoloured (washed out) by rain that may chance to fall. The 'native' visitor perceives from the various colours, from the toa's shape, or from the things that are pasted on the top [of it], whither the people have moved. The feathers, bones, or different plant [samples], etc. correspond to the place-name, [while] the colours and shapes indicate the nature of the terrain. For an explanation of the various place-names and of the toas, see in another book. . In the latter part of Vol. XI. Moreover, Vols. XII and XIII are particularly devoted to the Toas.
Made of fur and stuffed with grass, this [ball] is used for playing games.
Its sinews are used for [making] nets as well as [twisted] yarn for the sewing of rugs. The flesh is eaten; the furs are used for rugs.