The FoJk-Tales of /he Kiwai Papuans. 133 



Nugu prepared gdinoda for Mesede mixing it with Aiidi (a plant used for poisoning fish), but he 

 did not mix any of the drug in his own g/iiiioifa. Meséde became drunk and lay as if dead, 

 and Nugu pushed him, pretending to vvake him up, „You get up," he called out, „house he burn 

 now, you gel up!"^^ But Meséde did not stir, he only snored in his sieep. Niigu thought, „More 

 better I steal that thing now," so he took Mesede's bow and bündle of arrows and ran avvay to 

 the bush, not stopping till he reached Giiruru. 



Meséde vvoke up and looked for his friend: „Eh, pana (hiend) where you go, pana, eh \" 

 He turned round and missed his bow and arrows: „Oh, Nugu been leave no gnod gagdre and tére 

 (wooden-pointed arrow) belong him, he been steal my good gagàre and ù'na (bone-pointed arrow)." 

 He ran after Nugu but lost his way and did not find him. So he returned and taking Nügu's 

 bow and arrows vvent on to Di'biri. Ever since then the Dibiri people have bad bows and arrows 

 because of those Meséde brought with him. 



Nügu, with Meséde's fine bow and arrows, went to Mdsingära, and the people asked him, 

 „Where you get him that good thing.'" „I been steal from pana, Meséde, come from Dfbiri." 

 Since then the Mäsing.ira people make bows and arrows like Nügu's. He also taught the Badu 

 men how to make them, and the bushmen in Däudai have fine bows and arrows too. 



Kükapi'a, a mythical man of Güruru, once appeared to Nügu in a dream and taught him 

 the carvings and marks with which to decorate arrows. He also taught him how to get leaves of a 

 tree called tuärakdra when starting on a huntlng or fighting expedition, some of which he was 

 to carry in his arm-guard, and some he was to chew, spitting the juice over his arrows. This 

 is the origin of a custom still practised by the people, and when following it they call out Nügus's 

 name. By this expédient their arrovx's will never miss the mark. If another man's arrow fiies 

 in their direction and they call out „Nugu!" it will turn anside. (Gaméa, Lisa). 



A. The theft of Mescde's bow by Nügu is lold by iwo other narrators in the same way as 

 in the preceding version. Nügu has been seen by some people, and also appears in dreams, teaching 

 the people how to prépare „medicine" for dögs and how to plant gardens. He cannot be compelled 

 to come in a dream but only appears of his own accord. (Amüra and Nàmai, Mawi'da). 



B. Nügu's scrotum was so large that he could not walk about, and he summoned a bushman, 

 Sàwainmo, to bring him food and prépare it l'or him. They dränk gänwiia together, and when Nügu 

 feil asleep, the bushman stole his good bow and arrows, leaving his own bad weapons in their place. 

 Nügu was angry at his loss but could not do anything. (Kaiku, Mawdta). 



EPISODES ABOUT ABERE. 



51. Abére was travelling from Dibiri westward. At each place she asked a man to give 

 her a passage in his canoe to the next place. She had a fine grass skirt on and every time 

 tempted the man who came with her by sitting badly, for she was a „devil-woman — make fool 

 along man, he ivy who strong, who no strong." At Manävete she asked a man named Bâda- 

 bâda to take her over to Düdi. They went together, and she sat „no good" in the canoe. Ba- 

 dabäda, looking at her, thought to himself, „Oh, long way yet vvhat place me go, more better I 

 N:o 1, . 



