the Palpara song. He saw them a long way off, but was afraid to go near; so he rested a while, and went on to Kadlikua, where two old men sat at the edge of the water throwing in their nets. But still he travelled further, scattering good and bad nardoo seed as he went, and calling the places where he left the latter Nardoo-molku (bone nardoo).
At Kuyuna he stuck his spear into the ground, and it grew into a huge tree, and after he had wandered to Narimaia lake and the Pitchei country, he turned back and went to his own place and his own people.
Notes by the Rev. O. Siebert.
Arufolkandu means "making white or grey" from the quantity of dust there.
Macumba from "maka" fire, because the Mura-mura Makata-kaba there burned a large camp.
Utyia = a spring.
Pandi is to the north-west of Katitandra where the Macumba enters Lake Eyre. Pandi refers to a beast of legendary times, which was much feared.
Kadla kupa, a little creek or river, from the Wonkanguru kadla = creek or river bed, and kupa = child.
Kuyuna, the Diamantina River.
Narimaia is not a lake, but a wide creek bordered with trees, north of the Cattle Lagoon, and west-south-west fromi Birdville.
Pitcheri is the Duboisia Hopwoodi, the leaves and twigs of which are dried and chewed. It is procured to the north of Lake Eyre.—M. E. B. Howitt.]
VIII. Ngatani-Maru-Maru and Ngatani-Maralye. A Legend of the Dieri Tribe.
At Ngatani-maru-maru once lived a woman who had several dark-skinned children, and at Ngatani-maralye lived a woman whose children were lighter in colour.
The Ngatani-maralye mother longed for the dark-skinned children of the Ngatani-maru-maru mother; and one day when the latter had gone out to gather nardoo, leaving her children in the camp that they might not hinder her in her work, the Ngatani-maralye came with her light-coloured children and took away the dark-coloured children, leaving her own behind.
