While the preparation of the Bora ground is in progress, the headman sends out messengers, as already stated, whom he selects from among his own people, a messenger being sent to each tribe required to be present. He is of the same totem as the sender of the invitation, and delivers it to a man of that totem in the tribe to which he is sent. Each messenger carries a bull-roarer (murrawan) and a number of kilts or "tails," and other articles comprising the simple dress of an Australian savage. He wears a painted head-band around his hair, in which are inserted small bunches of long green grass or leaves. Two are generally sent together, one of them being charged with the message, and carrying the sacred emblems, whilst the other merely keeps him company. When a messenger arrives near the camp to which he has been sent, he waits till the men have returned from their day's hunting, and then approaches the single men's quarters, close to which he and his companion sit down. Some of the men then go to the messengers and bring them into the camp. The headmen of the tribe are then brought together on the outskirts of the camp, and the messenger tells them where he has come from, at the same time producing the bull-roarer (murrawan) and other emblems of authority, which are handed round and inspected by all the old men present. The messenger remains with this tribe until the time arrives to start for the appointed meeting place. All the men, women, and children are then mustered up, and the journey commences towards the Bora ground—dances and songs being indulged in at the various camping places along the route.
On getting near the general camp, all the men paint and ornament their bodies, in accordance with the custom of their country, and the novices are painted red from head to foot. When within sight of the camp they give a shout, and march on to the boora ring, which they enter and call out the names of remarkable hills, waterholes, and camping places in their country. They also announce in the same way the totems of the principal men of their tribe. The local mob, and all the men who had arrived in previous contingents, are sitting round the ring, having assembled there when they heard the strangers approaching. They also now enter the circle and jump about, and, in turn, call out the names of important localities in their several districts, as well as the totems to which they belong.
Everyone then comes out of the circle, and the men of the newly-arrived mob go and assist their women to put up their quarters on the side of the main camp nearest their own country. After this, all the men of the combined concourse proceed along the pathway to the goonaba ring. The strangers are shown the images of Baiamai and Gooberangalnga, the gomee, the marked trees, and everything on the sacred ground. Two old men, having their bodies smeared with human blood, then ascend the wardengahlee, and stand on the top of the roots beating two nulla-nullas together. A number of men are standing around swaying a burning brand in one hand and a boomerang in the other. After this is concluded, all the men disperse to their respective camps.
Several days may intervene between the arrival of the various tribes who are summoned to be present; and in order to occupy and amuse the people during this time, corroborees are held every fine night by the light of the camp fires, each tribe present taking its turn to provide the evening's amusement.
