carried to his father to be given to those who were to perform the rite of circumcision on him. Then was heard the muffled sound of the Kirha being struck, and, shortly after, the sisters of the Yuri-ulu came forward, and commenced their dance in parties of four each, one of the elder girls and one of the younger. At the end of this the men carried each other about on their backs.
About midnight the women were driven away from the ground to their main camp, the Ngandri only remaining behind, at a little distance, forming a connection between the men at the ground and the women at the camp, but also keeping the latter quiet and seeing that none of them watched the ceremonies, the great Pirha was struck several times, and replied to by the Ngandri striking their stomachs with the open hand.
The boys were now taken to the camp of the Ngaperi, and there carefully watched by their Kami and Kadi, so that they should not sleep, being shaken up into wakefulness when they dozed off. Then the Woningaperi and the Taru (father-in-law) came up to them, decked with feathers, and three Neyi of each boy placed themselves together so that the boy could be laid on their backs, and there circumcised by their Taru. This being done, their Woningaperi, Kadi, Kami, and especially the Taru, were placed before 
DIAGRAM XXXI. them and the last named gave to each a bundle of the hair of one of his daughters as a sign that she should be his promised wife. The boys were then taken back to their Katu.
The subjoined diagram, which was drawn on the ground by the informant to explain his narrative of the legend, shows the positions of the places referred to.
