The Folk-Tales of tlie Kiivai Päpuans. 145 



Ndbeamuro ran along the beach and began to attack whomsoever he saw, children who 

 were playing there, and grown up people who had stayed in the village — he killed them all and 

 eut off their heads. The rest of the people were in the bush, ignorant of what was happening. 

 NÉbeamuro put all the heads in a canoe, provided himself with fire and provisions, and sailed 

 away. He summoned the east wind and sailed över to Wodddo. There he killed all the people 

 except a few who escaped to the bush, and cutting off the heads he put them in the canoe. The 

 same took place at Dâmera-kôromo. After a time the old heads at the bottom o{ the canoe began 

 to decay underneath the fresh ones which were put on top. 



The Mâubo peoplf returning from the bush found the bodies of their slain relatives: „Oh, 

 ground he full up ne (excréments), full up body belong man ! Oh, what name (why) Gumäru been 

 bring bad man, kill we!" The people were angry with Gumaru, and a fight with bovvs and 

 arrows began. The parents identified the bodies of their dead children, vvhose heads had had been 

 eut off, and buried them. 



Continuing his journey Näbeamuro arrived at Waboda, where he killed the people and 

 eaptured their heads. He travelled on night and day. He came to Gowobüro and killed the 

 people there, proceeded to Purütu and killed more people. The heads at Ihe bottom of the canoe 

 smelled horribly („Uh, fly walk about on top head !•')** The canoe was so full of heads that 

 Näbeamuro had to stand with his feet on them. He went to Gebäro, killed the people, and took 

 more heads. The skin and Hesh began to fall off from the old heads, so that only the skulls 

 remained. 



The Åbo people alone resisted Näbeamuro. They were very strong and wild, and he 

 had to flee before them. He threw away his stone club, beheading knife, and head-carrier and 

 ran into the water, where he was carried away by the tide. His canoe and weapons and all 

 the eaptured heads were left behind. When he arrived at Sümai he hid himself in the bush, 

 frightened as a woman, for he had lost his weapons. He stole fire and food from the Siimai people, 

 prepared a meal, and ate. In the middle of the night he went to Kubira. He saw a woman 

 there who came out to defeeate^* and caught hold of her. She eried, „Who you?" and Näbea- 

 muro concealing his own name said, „My name Dipcmiu." He induced her to have connection 

 with him and afterwards told her, „I make fool you. My name Näbeamuro. I go Kiwai now." 

 The woman eried out, „Oh, Näbeamuro there, he go, he humbug me, make fool me, gammon 

 speak, 'Me Dipömu.'" But Näbeamuro was gone. 



At läsa he heard his brother lasamüba erying and went into his house. läsamüba hear- 

 ing his footsteps called out, „Who that?" The two brothers met and embraced eaeh other, saying, 

 „Oh, brother, oh, brother, I been think they been kill you." And they lived together. 



After a time the Kubira people came and wanted to kill the two brothers. Näbeamuro 

 had no weapons, and when the enemy came near the two brothers ran into the sea. Näbeamuro 

 became a dugong and läsamiiba a porpoise, and both remained for ever in the water. (Menégi, 

 Mawäta). 



A. A Paära man named Gumäru neglected his first wife, Epäru. She was much offended 

 when he once sent another man to her to fetch his food instead of coming himself, and scolded him 

 the next time they met. „Every afternoon, every morning you no come see me — I first woman you 



N:o 1. 19 



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