\ * Memoirs of THE Queensland Museum * VOL II. -V • % BRISBANE: ISSUED DECEMBER lO, 1913. EDITED BY THE DIRECTOR, R. HAMLYN-HARRIS, D.Sc., F.L.S., F.R.M.S., F.Z.S., &c. CONTENTS. Ethnographical Notes of Torres Strait, illustrated by specimens page.. in the Queensland Museum Collections — Plate II and text figure 1 ~ - - — ' . — ' — — — - R. Haralyn-Harris, D.Sc., &c* - 1-6 A Papuan Mosquito Net— Plate III - - - . ~ R. Hamlyn Harris, D,Sc., &c. - 7-S Some Papuan Ceremonial Appurtenances used at the Kaiva Kuku and Semese Dances, illustrated from speciinensin the Queensland Mxiseum Collections — Plates IV to XI ~ - R. Hamlyn -Harris, D,Sc., £o. - 9-24 Sacred Sticks or Bull -roarers, as exemplified by specimens in :•* - ; / Queensland Museum Collections — Plates X TT to XVII - R. Hamlyn-Harris, D.Sc., &c. - 25-38 Hcrpetological Notes — Parti: Systematic, including the description of One Now Species Part II : Ethologies! - - - - - - H. A. Longman - - - 39-45 A Re-examination of Macleay's New Guinea and Queensland ; Frog Types - - ~ - - - — Dene B. Fry - - - 46-50 The Scales of Some Queensland Fishes - - - - - Professor T. D. A. Cockerell, The Edible Fishes of Queensland — i Part I : Family Pempheridse— Plates XVIII and XIX Part. II : The Gadopseiform Percoids —Plate XX - - University of Colorado - J. Douglas Ogilby - 51-59 - 60- SO 1 On Six New or Rare Queensland Fishes — Plates XXI to XXIII J. Douglas Ogilby - 81-89 Ichthyological Notes - - . — - - - Notes on Portheus australis, A. S. Woodward- ~ - - J. Douglas Ogilby H. A. Longman - : 1 - 90-93 - 94-95 Some Field Notes on Queensland Insects - - - - . H. Hacker - - 96-100 Australian Hymenoptera Chalcidoidea I : Supplement — Trichogramraatidse - - ' ~ - - - - A. A. Girault - ‘ _ -a- 101-106 Australian Hymenoptera Chalcidoidea II : Supplement — Myraaridse - - - - ~ ~ _ - A. A. Girault - ' ’ ^ 107-129 Australian Hymenoptera Chalcidoidea III : Supplement — Elasmidfo - - - - - - - - A, A, Girault - 130-139' Australian Hymenoptera Chalcidoidea IV : The Family Eulo- p hid as with descriptions of New Genera and Species — - A. A. Girault _ _ 140-296 Australian Hymenoptera Chalcidoidea V : The Family Peri - lampidse witli the description of One New Genus and Four Species — - - - ■ — _ _ _ ' r v 'it'T' A. A. Girault - 297-302 Australian Hymenoptera Chalcidoidea VI : The Family Pteromalidac with descriptions of New Genera and Species Some South Queensland Proetotrypoidea - - - - A. A. Girault Alan P. Dodd . - ■ - ' “ ^ 303-334 335 33a MA-nC.HAL.MU3 £ .J Y M t Australian Aboriginal Life. A Room-case (25 ft. by 13 ft.), recently opened in the Queensland Museum, illustrating Australian Aboriginal Life. The view shown is from the left side ; the exigencies of photographing not permitting a front aspect. Mr. A. Alder, Artist-Taxidermist. MEMOIRS OF THE QUEENSLAND MUSEUM i VOL. II. WITH PLATES AND FIGURE IN THE TEXT, EDITED BY THE DIRECTOR R. Hamlyn-Harris, D.Sc., F.L.S., F.R.M.S., F.Z.S., &c. ISSUED DECEMBER 10, 1913. BY AUTHORITY : ^ ANTHONY JAMES CUMMING. GOVERNMENT PRINTER. BRISBANE. QUEENSLAND Brisbane EVOLUTION. THE TRANSMUTATION OF SPECIES. O RGANIC EVOLUTION is ihe science o( the facts, processes and laws involved in the cl ranges of organisms. It teaches that all living things, plants and animals, have come Irom earlier forms. It is the study of the tor< es winch govern the derivation of species Irom ancestral organisms. According to Evolution there is no break in the chain of life. Everything has come Irom something else, and, in a wide sense, all living things form one family. In su> cessivo periods in the history of the wmld higher and higher animals came into bring In thr Silurian, hdn s made their appearance. Amphibians in the Carboniferous, Reptiles in the Permian, Birds in the -Jurassic. Later came Mammals, and then Man himstfff. In Us widest sense Evolution treats of the history of every form of matter and force in the universe f he term Darwinism is sometimes used as synonymous with Evolution, because Charles Darwin did so much to explain the process. The word Evolution often suggests philosophical assumptions with which science has nothing to do TheDoctnne of Descent is thus a prelerable term for the general theory 1 of Organic Evolution, whilst the word Bionomics (Bios, life, Nomos, order or custom), First suggested hv Prof. Patrick. Geddes, is also coming into use The doctrine is illustrated by a large number of fads, taken from every branch of science, among which may be summarised : — ANATOMICAL DATA: The facts of classification that species lades Into species, that genus is linked to genus, that genealogical trees are suggested. Remarkable cornier ting links give "an impression of otTiljalion" between groups. A recognition of homologies that is, of structural and developmental similarities. Thus the wing of a bird, the fore-leg of a horse,, the flipper of a whale, the wing of a bat. the arm ol a man, show homologies not only as regards the bones, but also as to muscles, nerves and blood vessels. Vestigial structures, to which the 4 * Doctrine of Descent is the only key. Die anatomist Wiedersheim has recorded 180 of these structures in man, among which may be mentioned the verrniloim appendix and the muscles of the external ear. The splint bone of the horse and the useless vestiges of limbs in certain snakes air familiar examples of funclionless structures in animals. PAL/EONTOLOGICAL DATA: I lie historical evidence ol the lineage ol the horse Irom ancestors with lour toes* is illustrated in this Museum Another convincingly clear ancestral tree has been tracer! of the elephant, with its long tusks, Irom lapir-like ancestors with ordinary incisor Uelh In the Tnassic section of the Mesozoic cases in the Possil Court of this Museum is shown a cast of the Archaeopteryx, usually accepted as a link hetweeri the Birds and Reptiles EMBRYOLOGICAP DATA It is generally recognised that an animal of plant is apt to reproduce, during its embryonic development, some of the stages of its ancestry in past linn- 1 bus there are residues of gill-clefts in the development ol every reptile, bird and mammal, and teeth in the baleen whale which never cut the gum. BLOOD RELATIONSHIP : When the blood of a Imrs is Ifanslused into an ass, that ol a hare into a rabbit, or that of an orang into a gibbon, or that of a man into a chimpanzee, there is a harmonious mingling of the two. Bui when human blood is transfused into an eel, pigeon, horse, dog, cat. lemur or non- anthropoid ape, there is no harmonious mingling The human blood serum behaves in a hostile way to the other blood, causing a disturbance, marked, for instance, by the destruction of red blood corpuscles The difference in the two sets ol cases is that in the first the organisms are closely related ; in the second they are not. EVOLUTION TO-DAY : Evolution is in actual profess, to-day. as is. shown by the develop- ment of cultivated plants, such as new cereals, plums, berries, &c. Organs and organisms are still changing With the separation of individuals by barriers of land and water and varying climate, differing lines of descent are brought into existence Owing to a necessarily limited period of observation, the majority of these changes escape definite notice. METHODS OF EVOLUTION. There is no unanimity of ©pinion imong Biologists as to the Factors or Methods of Evolution. Some scientists believe that the production of new forms is a function ol variation, and that species do not arise slowly, but by sudden changes. Others lay stress on what are known as Lamarckian factors — that changes in environment directly bring about changes in the habits of animals. I he best known theory is that of Naiural Selection, which may be summarised as follows: NATURAL SELECTION : Living creatures are very prolific.. More organisms are born than can survive. Thr maionty rife young. No two individuals of the same species are exactly alike Variations are of common oc cu trnce, and some of them are transmissible. I here is a ceaseless struggle for food and place a struggle for > xistc-n c The Survival of the Fittest. IS the outcome. . Natural Selection tends to maintain the balance of living things and the r surroundin'. s. When the environment changes, living NATISMAL MUSF UM MElHGURNE ETHNOGRAPHICAL NOTES OF TORRES STRAIT. Illustrated by Specimens in the Queensland Museum Collections. By R. Hamlyn-H arris, D.Sc., Etc. (Director). (Plate II and one text-figure.) / THE LEGEND OF PATRAETER. The Ethnological Collection from Torres Strait has recently been enriched by the addition, through purchase, of a very fine specimen of a Darnley Island god made of lava, bearing the name of Patraeter, and fashioned in a truly realistic manner into a figure representing a man in a squatting position with its hands brought up to its chin in a prayerful attitude. There can be no doubt that the contours of the original piece of lava were particularly adapted for this sculpturing, but the figure, nevertheless, displays considerable ability on the part of the unknown artist. A great resemblance in workmanship exists between this image and those of a similar nature described by Professor ITaddon in his ci Myths and Folktales.”* Tradition, dating back to proto-historic times, has it that this very god was found by the natives of Darnley Island (Erub), having been previously deposited there by the famous Soiida (or Sida), a mythical super-man credited with creative faculties of no mean order. f The accounts of Soiida \s doings vary in a remarkable way with the different islands, and this may be best explained by the view that the legends have been handed down from generation to generation by word of mouth, giving ample scope for the imagination of the natives to run riot. SOIIDA AT MER. According to Mr. P. G. H. Guilletmot, from whom the specimen was obtained, and who has very kindly furnished me with the particulars here published and which were verified by several of the oldest men in the island, Soiido (pronounced Soydo) originally came from New Guinea and made his first halt on the island of Murray (“ Mer ”) for the purpose of making the hitherto barren island fruitful. After a very brief stay he was instrumental in causing the abundant growth of bananas, cocoanuts, yams, etc. FISH-TRAPS ON MER. Fish-traps were also built by him round the island of Mer ( see text figure). A. E. Hunt! refers to a “ big fish enclosure” (Sai), evidently the * A. G. Haddon, Anthropological Expedition to Torres Strait, Cambridge, 1908, vol, vi. t The Story of Sidor, by E. Beardmore, Joum. Anth. Inst., vol. 19, 1890, p. 465. Also, Anthropological Expedition to Torres Strait, vol. v., 1904, pp. 28, 31, 35. Also, Rev. A. E. Hunt in Ethnographical Notes on the Murray Islands, Torres Straits, Journ. Anth. Inst.., vol. 28 (new series 1), 1899, p. 5. { A. E. Hunt, Ethnographical Notes, etc., Joum. Anth. Inst., vol. 28, p. 17. 2 MEMOIRS OF THE QUEENSLAND MUSEUM. same.* Tlicse fish-traps, which are still visible to-day, were made with lava arranged in a semicircular fashion, with curved walls to ensure a better capture of fish. The natives, when asked for a reason for this particular method, say “ To make fish silly, ” and it requires very little imagination to understand how the fish would wander round and round such an enclosure very much in the same fashion as a caged wild beast would parade the narrow limits of its prison home, ultimately becoming tired out and “ silly” with its vain endeavours to gain the sea and liberty. SEA Fig. 1 Vish Trap - Darnlejf Island. SOIIDA AT ERUB. Soiido’s efforts at Mer having thus been crowned with success, he next visited the island of Darnley (Erub), repeating his endeavours to fertilize the island, and whilst there he was seen by natives who consulted him about the “ evil spirits” believed to have existed in and around the island, with the result that he made this god, and left immediately afterward. / PATRAETER DEPOSITED ON ERUB. The god was deposited in a certain place on the island, so that he might be available for purposes of consultation with regard to the removal of the evil spirits through the instrumentality of the heads of the clans or tribes. This god became very antagonistic towards the evil spirits and demanded their removal — each evil spirit being represented by definite stone figures. Obedient Stone * See A. C. Haddon, Anthropological Expedition, vol. vi. ABORIGINES OF THE TORRES STRAIT. Plate IJL A Darnley Island God — Patraeter. Specimen No.: Q.M. E. 13/212. Face page 2 N* USUAL MUSE Uiy M£'LHCUh’l\'E ETHNOGRAPHICAL NOTES OF TOPEES STRAIT.— HAMLYN -HARRIS. 3 to the wishes of Patraeter, they removed to a neighbouring sandbank and asked if they were far enough away, to which the god replied, “No; go further. 7 7 This was repeated over and over again until the evil spirits had reached the black rocks known as Bramble Cay, in the Great North-East Passage, about 26 miles from Darnley, when the god professed himself satisfied. Bramble Cay is still visible to-day to passers-by as a rock representing a human figure (probably a female) holding an infant in its arms. In reality a considerable amount of imagination is required to confirm this. Through the kindness of Dr. Tosh we have the following from an Erub native, Speah ; this is not so reliable, Speah being from all accounts a much younger man with a more vivid imagination : — il On Darnley were four of these stone figures — the name of each being Patraeter; they seem to have been used as land marks or rather property marks in turtle-fishing, and to have possessed the powers of the usual mythical super- man. A man named Py dug up or fashioned similar figures in the creek just south of his house. This seemed to trouble Patraeter, for lie insisted that they be taken away. So Py packed the two figures (or more) on a canoe and set off. Some of the earth carried with them fell overboard a little to leeward of Darnley and there formed a sandbank — Diaul ; then Py and his people shouted to Patraeter, to know if they should leave them there, but the ‘ god 7 answered, 4 Take im more far. AVe savvy pole, we savvy pole.* Take em more. 7 This was repeated (including formation of sandbank) at Meradi, Tot, and Kep. “ At last Bramble Cay was reached, and Patraeter was satisfied that they be left there. tc Two figures are especially named Py-wer and his picaninny Burwak. And ever after, when Py and his people went turtle-fishing on Bramble Cay, there was much ceremony. First Py went ashore alone and all canoes drew back into deep water. Having assured himself by private interview with Py-wer that all was well, he signed*)* to his people to come ashore. There they fished for some days, and sun-dried much turtle meat, and laid in stock of fresh turtles for transport to Darnley. 'When all are ready to depart, Py takes some turtle grease and anoints the head of Py-wer, beseeching him to send a favourable wind. Py is the last to leave. 77 SOIIDA AT OOGAR. Soiido, after making the islands fertile in the prescribed way, proceeded to Stephens Island (“ Oogar 77 ) and repeated his performances there. From Oogar he went to New Guinea, where he met a beautiful woman (as he had done on the other islands) , who was so struck with his handsome demeanour that she fell in love with him straight away and asked him to elope. Soiido, however, * That is, “ Pole a canoe.” t Made sign, te Plenty turtle here,” by half squatting down and raising the arms. 4 MEMOIES OF THE QUEENSLAND MUSEUM. denied her the request, and informed her that he could never marry a mortal. This is indirectly opposed to the Kiwai version of Sida,* when Sida married' Sagaru. He wandered to and fro from place to place, allowing her to accompany him until full moon came, when he took a certain seed from his dilly-bag and planted it in the ground. Assisted by certain incantations and weird noises lie- caused the seeds to germinate. The seed grew into a large tree, Soiido seating himself with the woman on different branches, and as the tree grew higher and higher they were carried up to the moon, where Soiido left her; but the woman’s face is still visible in the moon until this day, going away on the wings of a cloud. LEGEND OF THE DOIOM (ERUB). Professor Haddon has made lengthy references to the small “ weather- gods” of Torres Strait known by the local name of “ Doiom” (Doyom),f but one or two additional details in connection with a specimen recently acquired by us are worth recording. About three months previous to the North-West Season, when universal drought prevails, the rain-maker (or rain-man) envelopes the “ Doyom ” in so-called “ bush medicine ” consisting of herbs, etc., and lowers the weather-god by means of an attached string into a hole specially prepared to receive it. The cord is left only partially visible after the hole has been filled up. After the “ Doyom” has been allowed to remain for at least three days and three nights undisturbed in the ground, the rain-maker visits the spot fully dressed in ceremonial finery, and approaching from the weather side indulges in incantations until, by the rehearsal of magic ritual only under- stood by themselves, the weather-god is pulled out by the cord. It has been a belief amongst them that the fumes given off by the fermented herbs reach the “ medicine man ” and affects the testes, which swell in consequence. Rain follows next day after severe winds. STORY OF BAEXIS (ERUB). I am also indebted to Mr. Guilletmot, whose kind assistance in many ways I desire to gratefully acknowledge, for the following information: — There is a belief in 4 4 Erub” that, there is in existence a so-called “ dog” as large as a cow, which appears either on or before the death of men of importance (only) — ■ “ Big men” — called ct Awle.” The natives who have seen it say that it is black and white and abides at Stephens Island (“ Oogar”). Additional colour has been lent to the belief by some natives, who are still living, declaring that it was repeatedly seen by them at Darnley during the epidemics of dysentery prevalent in 1912, when it caused great consternation amongst the inhabitants. The so-called “ dog” is supposed to land on the north-west side of Darnley,. * A. C. Haddon in Folktales, Anthropological Expedition to Torres Strait, vol. v, 1904, p. 35. t A. 0. Haddon, Anthro. Exped. Torres Strait, vol. vi., 1908, p. 194, etc. ETHNOGBAPHICAL NOTES OF TOBBES S TBAI T . — EAMLYN-EABBIS. 5 leaving its tracks on tlie shore to proceed along the public road wandering about, calling at the front doors of houses, and finally returning to the place from whence it came. The apparition is said to have been seen by other native races of the South Seas, who also go so far as to say that it is 4 ‘ as true as god,” but dare not molest it for fear of misfortune. Dr. Tosh gives the following version obtained from Speah, the Erub native before mentioned: — “ Baexis is a beast like a dog, as big as a cow, spotted black and white, ■ one side of face white, one side black: thought to be a devil or spirit that comes for the souls of the departed. “ The men who owned this dog were two brothers, Imai and Dowai, sons of Kanorr, who used to live at the village of Apro, or Gibbo, or Zighis on Stephen Island. Baexis is invisible when not on duty, no one knowing where he lives. Speah has seen him twice here (Darnley) ; once as he passed, and once on the occasion of the death of a native at Stephen Island. The woman died in the evening, and all through the night three men watched by the door of the grass house where she lay. One of these was Speah. At midnight the dogs barked as they became aware of the presence of Baexis. He came right up to the door where the men sat, then quickly turned his tail to the door and stood looking seawards. The men beheld him in fear and trembling. At last he •departed along the sand-beach. When in the morning the people came out of their houses, the tracks of Baexis were visible on the sand.” A SUPPOSED AEROLITE FROM SAIBAI. Through the instrumentality of His Excellency the Governor of Queensland, Sir William MacGregor, a large stone weighing just upon 4 cwt. was sent to the Queensland Museum for examination and report. According to local tradition the stone was supposed to be an aerolite, which had fallen on the hard ground (formed of pisolite, iron, etc.), near the sea on the island of Saibai. Subsequently it was rolled away to assist in the reclamation of the swamp area, and when taken it was nearly covered with soil. The presence of this stone was all the more noticeable owing to the fact that there is no stone of any kind on Saibai. It is common belief in the island amongst the oldest men that, in the days of their fathers, it fell from Heaven near a man sitting on the hard ground on which the village now stands ; he rose and fled. It is said that a second one fell in Danan and killed a number of people there (Danan, I believe, is granitic). Mr. Charles Niebel, the Government Teacher on Saibai, sends me the following particulars relating to this supposed aerolite, and I here reproduce them for what they are worth: — “ Moigi, a man of about sixty years of age, says that when he was a boy his father Kubid told him the story, which he had heard from his father Ausi, .that the stone in question had fallen from the sky, and did not belong to this 6 MEMOIRS OF THE QUEENSLAND MUSEUM. world. Ausi (the grandfather of Moigi) had not seen it fall — it did not fall during his lifetime, but he had the story as it had been handed down from father to son by his (Ausi’s) forefathers. The story being already traditional during the childhood of the grandfather of one of our oldest men, points to the fact that the stone is more than a century old; perhaps considerably more. The stone was allowed to lie where it fell, and, during the childhood of those who are now old men, parents used to forbid their children from touching it, for fear that if they touched it more stones would fall. When the first missionaries came they said their God was the only god and that the stone could not hurt them, and suggested burning it. Then five men — Gari, Dagi, Aina, Janaur, and Kinaur — put fire round the stone, and managed to chip off the outer shell for stone clubs, but could make no impression on the inner portion. By this means they reduced the diameter of the stone by about six or eight inches. After that the stone lost its sanctity and children used to play freely round it and climb on to it.” Unfortunately, however, the composition of the stone is not that of a meteorite, so that it is very hard to bring facts already stated into line with what we now know of its nature. At my request Mr. J. B. Henderson, the Queensland Government Analyst, has very kindly supplied me with the analysis of a piece of this rock, which is as follows : — Per Cent. Moisture at 100°G . . . . . . . . . , 0*3 Loss on ignition . . . . . . . . . . . . 0'2 Silica (SiO„) 59’ 5 Iron oxide (Fe„0 3 ) . . . . . . . . . . 6‘8 Alumina (A1 2 0 3 ) .. .. .. .. .. 18*4 Oxide of manganese (MnO) . . . . . . . . 0*4 Oxide of titanium (TiO 2 ) .. .. .. .. 0 6 Lime (CaO) . . . . . . ... . . . . 6*5 Magnesia (MgO) .. .. .. .. .. .. 1*9 Alkalies (Na 2 0K 2 0) .. .. .. .. .. 5*0 Sulphur . . . . . . . . . . . . . . Nil Phosphoric acid . . .. .. .. .. .. Nil 996 It has been remarked that the words “fell from Heaven” suggest Christian teaching rather than heathen superstition, so that Dr. Anderson’s report (Australian Museum, Sydney) on the subject is all the more forcible : — Structurally and chemically the supposed aerolite has all the character- istics of an ordinary terrestrial rock, and none which are recognised as distinctive of meteoritic bodies. Unless its fall was actually observed by reliable witnesses, I am afraid that the meteoritic origin of this specimen would not be accepted on the evidence of legendary reports. It would be unsafe to say that a body with the characteristics of andesite might not reach the earth from space, but possibilities, are not probabilities, and such a substance would have to furnish unexceptional credentials before it would be admitted amongst meteorites.” Whatever view may be taken as to the character of the stone, the ethno- logical significance of the belief is still of interest. 4 PAPUAN MOSQUITO NET.— HAMLYN-H APHIS. 7 A PAPUAN MOSQUITO NET. By R. Hamlyn-Harris, D.Sc. (Director), (Plate III.) During his term of office as Administrator of British New Guinea, His Excellency the Governor of Queensland, Sir William MacGregor, whilst on a visit to the Mekeo District, came across a native mosquito ‘ ‘ net 7 7 erected in one of the houses, and was fortunate enough to secure it for the famous MacGregor collection which he made and w r hich is now housed in the Queensland Museum in Brisbane. The “ net 77 takes the form and shape of a bag, 15 ft. 5 in. long by 5 ft. 3 in. wide, and is suspended with cords from the rafters of the native houses somewhat in the fashion shown in the figure, Plate No. 111. Long strips of cocoanut bark, that withered portion so common around the blossoms and the leaves, are sewn together, and closed on three sides, the fourth being available for entrance and exit. This u net, 77 though suspended, rests in the main on the floor of the houses on native mats, the frayed edges of the entrance closing automatically and sufficiently to act as an effective bar to mosquitoes. The heat and closeness of the interior must be intense, since practically no ventilation is possible, and the bag is used by the various members of the family who repose there for the night. The writer is indebted to His Excellency for kindly drawing his attention to this rare and unique specimen and for the assistance given in deciding its identity, which had been lost many years ago. It is no wonder that such should have been the case, for one would never think of recognising, in this cocoanut fibre bag, so useful an article as a native mosquito “ net. 77 Ilis Excellency does not recollect ever having seen another of its kind, and tells me that the par- ticular part of Mekeo where the “ net 77 was actually in use — one of the villages on the river — was so infested with mosquitoes that devices had to be invented to prevent great suffering to the natives. He remembers that the boys w r ho worked his boat up the river had to wrap up their limbs and take other pre- cautions against the attacks of these pests ; and so it is not to be wondered at that the Papuans of that part should construct such a serviceable protection for themselves whilst asleep. In this connection it may not be out of place to recall 8 MEMOIRS OF TEE QUEENSLAND MUSEUM. the case of the Nile fishermen who successfully kept off mosquitoes by hanging up’ their fishing-nets around their beds at night. Herodotus refers to them as follows : — “ Against the innumerable mosquito they have these devices. Those that live above the marshes are protected by the towers into which they climb to sleep; for the mosquitos are unable to fly high from the ground in the breeze. But those who dwell about the lagoons have another device in place of the towers. Every man of them has a net in which he catches fish by day, and in the night uses it thus on his bed : He rigs up the net round his bed, gets in under it, and so goes to sleep. If he sleeps with his cloak or a sheet wrapped round him, the mosquitos bite clear through the covering; but they don’t ever try to bite through the net. ’ If fishing-nets were successful agencies in securing to their owners nights free from the molestation of mosquitoes, we have no reason to doubt the thorough effectiveness of the Papuan mosquito “ net ” for the purpose for which it was intended. * Herodotus, Book 2, Ch. 95. PAPUANS OF THE MEKEO DISTRICT. Plate IIP Top. Closed end. Open end. A Mosquito Net used by the Papuans of the Mekeo District, British New Guinea. Hanging by cords, but base resting on floor. Specimen No.. N.G.E. 13/315. Face page 8, APPURTENANCES, KAIVA KUEU AND SEMESE DANCES.— EAMLYN -RADIUS. 9 SOME PAPUAN CEREMONIAL APPURTENANCES USED AT THE KAIVA KUKU* AND SEMESE DANCES. Illustrated from Specimens in the Queensland Museum Collections. R. Hamlyn-Harris, D.Sc., Etc. (Director). (Plates IV. to XI.) *Dr. C. G. Seligman: The Melanesians of British New Guinea (Kaiva Kuku), 1910, p. 299 10 MEMOIRS OF THE QUEENSLAND MUSEUM. Plate IV. A double-headed head-dress worn at Kaiva Kuku ceremonial dances at Orokolo,. Gulf of Papua. The figure supported on the lower mask is that of a crocodile with a human head— seen sideways; total height 4 ft. iy 2 in., width 2 ft. ll 1 /^ in., length 7 ft. The whole object is mounted on a cane framework, which is covered with either cocoanut or sago palm fibre, and ornamented in red, white, and black. The frames are made of lawyer cane, previously dried in the sun and scraped and split into the various thicknesses required, many kinds of grasses being used for binding purposes. The sago-bark is well beaten out, cleaned and dried in the sun, and laid aside ready for use, but is again thoroughly washed in water when put on the frame, so that when finished a good tight surface is obtained. The colours used are generally white lime, obtained from crushed shells, charcoal, a yellow colour made from the leaves of a yellow croton, and a red bark powder or lime stained. Strips of fibre and leaves with white feathers decorate the sides of the animal. The masks take usually from three to four months in the making. Specimen No. : Q.M. E. 13/215. HNsnrww 'flfMsnwivfiautfi Plate IV. THE PAPUANS OF THE GULF DISTRICT, BRITISH NEW GUINEA. A Head-Dress worn at the Kaiva Kuku Ceremonies at Orokolo. Specimen No. : Q.M. E. 13/215. Face page 10. NATICUALtouSt UV. ;; J £ & 12 MEMOIRS OF TEE QUEENSLAND MUSEUM . Plate V. Pig- 1- — A double-faced Papuan head-dress (same history). Total height 4 ft. 8 in., greatest width 4 ft. across. The materials used and the mode of manufacture of this head-dress is the same as that adopted in all specimens of the same kind from this locality. Pig. 2. — The same mask, tilted, to show the second human face underneath. Specimen No. : Q.M. E. 13/245. THE PAPUANS OF THE GULF DISTRICT , Plate V. Face page 12, Ceremonial Head-Dress with Two Faces, worn at the Kaiva Kuku Dances at Ohokolo. pqual s* u iV ;K'N r - 14 MEMOIRS OF TEE QUEENSLAND MUSEUM. Plate VI. Four Papuan ceremonial head-dresses (same history). Fig. 1. — Height 2 ft. 7 in. Specimen No.: Q.M. E. 13/231. Fig. 2. — A mask supporting an imitation banana tree. The broad leaves are provided with streamers. The bunch of bananas, hanging about midway, is somewhat obscured by drapings from above. Total height 4 ft. 11 in. Specimen No.: Q.M. E. 13/239. Fig. 3. — Mask with liair-pad. The human hair is matted together with burrs. Total height 2 ft. 3 in. Specimen No.: Q.M. E. 13/236. Fig. 4. — The upper portions of this head-dress are decorated with native bark cloth, painted similarly to tappa cloth, and dyed grass fringes ; the whole is finished off with a crest and slit forming an imitation of the cassowary’s comb or helmet. Unfortunately this is not shown in the figure, the helmet-like crest only coming to light after the photograph had been taken. Specimen No.: Q.M. E. 13/241. THE PAPUANS OF THE GULF DISTRICT. Plate VI. Ceremonial Head-Dresses worn by the Kaiva Kuku at Orokolo. Face page ]4~ UATIGNALMUSEUV. M t lB G U ^ ■'•E 1G MEMOIRS OF THE QUEENSLAND MUSEUM. Plate VII. Five head-dresses of the Kaiva Kuku (same history). Fig. 1. — A mask slightly incomplete. The uppermost portion should be provided with bunches of rattling seed-pods, which keep up a continual noise whilst the performer’s body is in motion. Height 3 ft. 2 in. Specimen No.: Q.JYL E. 13/238. Fig. 2. — Small head-dress, without a top. Dimensions, 7% in. X TV 2 in. Specimen No. : Q.M. E. 13/227. Fig. 3. — A fish emblem, seen sideways, mounted on a mask. Total height 4 ft. 7 in., length of fish 4 ft. 5 in. Specimen No. : Q.M. E. 13/216. Fig. 4. — A simple mask made from a long strip of fibre bark and turned over into two equal parts, the sides of which are then sewn together. Total height with fringe of leaves, 2 ft. 1 in. X 12 in. across. Specimen No. : Q.M. E. 13/247. Fig. 5. — A double-faced head-dress, standing 4 ft. 5 in. in height, the greatest width being 3 ft. 5 in. from wing to wing. Strips of bark-cloth hang down over framework. The upper and smaller head is provided with a supply of human hair, matted together with burrs, which are in reality fragments of the echinate capsules of a Euphorbiaceous plant. Specimen No. : Q.M. E. 13/240. THE PAPUANS OF THE GULF DISTRICT. Plate VII. Face page 16. Ceremonial Head-Dresses worn at the Kaiva Kuku Dances at Orokolo. HAT’CtlAi-MUSE U V MELBOURNE B 18 MEMO IBS OF TEE QUEENSLAND MUSEUM. Plate VIII. Fig. 1. — Ceremonial head-dress with two wings mounted on a cane brim. Height 2 ft. 6 in., width 2 ft. 3 in. Used at the Kaiva Kuku dances, Orokolo, B.N.G. Specimen No.: Q.M. E.13/233. Fig. 2. — Head-dress with a garfish-like mouth. Height 3 ft. 11^ in. ; 1 ft. 11 in. in widest part. Worn at the “ Semese” dances at Waipua, Purari Delta, British New Guinea. The 4 £ Semese” are not ancestral dances as the Kaiva Kuku appear to be, but are more elaborate and exclusive, and undoubtedly war dances. These commence usually about 10 or 11 o’clock at night. A party marches along the beach fully armed, with warlike antics and beating of drums, wandering sometimes for two or three miles from the Eravos before commencing the advance ; a warlike party from another Eravo goes in an opposite direction, subsequently meeting them for the final onslaught. Specimen No. : Q.M. E. 13/226. Fig. 3. — Dancing object made in imitation of a shield; cane frame covered on one side only with cocoanut fibre cloth and ornamented in red, black, and white. Dimensions, 2 ft. 7 in. X 1 ft. 8 in. Used at the Kaiva Kuku dances, Orokolo. Specimen No.: Q.M. E. 13/225. Fig. 4. — Imitation of a bird, representing a booby or gannet bird (Sula sp.). Used at the Kaiva Kuku ceremonials, Orokolo. Length 2 ft. 2 in. X 2 ft. y 2 in. across from wing to wing. Specimen No. : Q.M. E. 13/234. Fig. 5. — A double-headed crocodile. Black with white spots ; 6 ft. long, girth of body 2 ft. lCB/o in. (Same history.) Specimen No. : Q.M. E.13/214. * The meaning of ‘ ‘ Semese 7 ? in Papuan dialect is ‘ ‘ Warrior. ’ ’ 0 Plate VIII. THE PAPUANS OF THE GULF DISTRICT. Face page 18 . Ceremonial Appurtenances. ?1AT' „,lmuseuv 20 MEMOIRS OF TILE QUEENSLAND MUSEUM. Plate IX. Five head-dresses (same history). Fig. 1. — With hair-pad; 1 ft. 3 in. high and 1 ft. 1% in. across. Specimen No. : Q.M. E. 13/235. Fig. 2. — A true mask. The hack of this head-dress is provided with a piece of bark cloth, which hangs and covers the neck of the performer. Dimensions, 1 ft. 10% in. X 1 ft. 4 in. Specimen No. : Q.M. E. 13/228. Fig. 3. — With hair-pad. Dimensions, 1 ft. 5 in. X 1 ft. 2% in. Specimen No.: Q.M. E. 13/242. • Fig. 4. — Mask with wings. Dimensions, 3 ft. 1 in. X 1 ft. 1 in. Specimen No.: Q.M. E. 13/232. Fig. 5. — Mask with a few tufts of hair scattered here and there on surface, provided with hanging leaves round edge. Dimensions, 1 ft. 1 in. X 10 in. Specimen No.: Q.M. E. 13/243. THE PAPUANS OF THE GULF DISTRICT. Plate IX. Face page 20. HATICtlAL MUSEUM MELBOURNE 22 MEMOIRS OF TEE QUEENSLAND MUSEUM. Plate X. Fig. 1. — Dancing head-dress, measuring 3 ft. 11 in. X 1 ft. 4 x /2 in., provided with a fisli-like mouth and two prominent round spaces for the eyes. The two sticks to which mask is attached at the back are held in the hand. Used at the “Semese” dances. Locality: Purari Delta, British New Guinea. Specimen No.: Q.M. E.13/246. Fig. 2. — ITead-dress with a representation of the hornbill on top, side view. Dimensions: Total height 4 ft. 4 in., length of bird 3 ft. 4 in., from wing to wing 4 ft. 0%in. Worn at the Kaiva Kuku dances, Orokolo, B.N.G. Specimen No. : Q.M. E. 13/217. Fig. 3. — Head-dress with cap ; 2 ft. 8 in. high, 9 in. across. Worn at the Kaiva Kuku ceremonies, Orokolo, B.N.G. Specimen No. : Q.M. E. 13/229. Notes. — These appurtenances are held in great reverence; strangers are only allowed to inspect them under protest and disfavour, and they are kept in the Eravos which are religiously shut up. The ceremonies are often kept up incessantly for days and nights together, and when the dances are over practically all the masks, &e., are gathered into a large heap, perhaps some 200 or 300 of them, and burnt. It is consequently with great difficulty that these objects can be obtained ; the Papuans do not like parting with them at all, but will occasionally do so (of late years) after the ceremonial glamour has worn off. Women and children are never allowed under any circumstances to see the ceremonial appurtenances. Should they, however, do so, death is said to follow as a natural consequence — probably as the result of superstition and fear. Mr. S. G. Macdonell, of Orokolo, to whom I am indebted for this infor- mation, tells me that there is, however, a form of Kaiva Kuku dance in which women and children are allowed to participate, but only a small mask is used, the number of them being restricted to two or three. THE PAPUANS OF THE GULF DISTRICT. Plate X. CO Face page 22. NATIONAL MUSE LI V MELBGUKNE MEMO IBS OF THE QUEENSLAND MUSEUM. Plate XI. Pour ceremonial ‘ ‘ Hohaus ’ ’ — carved shield-like tablets. Used principally in the decoration of the “Eravos ” (club-houses), and are supposed to keep away evil spirits. All are made of comparatively soft wood and are burned into shape with hot stones and trimmed with tomahawks. The surface of the under side is quite plain, and has no ornamentation of any kind. The carving is picked out in red, white, and black. Fig. 1.— 3 ft. 6% in. X 9% in. Specimen No.: Q.M. E.13/223. Fig. 2. — 2 ft. 5 1 -. in. X 5% in. Specimen No.: Q.M. E. 13/224. Fig. 3. — 3 ft. 2 1 / 4 in. X 9% in. Specimen No.: Q.M. E. 13/221. Fig. 4. — Provided with nose-ring ; 2 ft. 11 in. X &V 2 in- Specimen No. : Q.M. E. 13/222. - Face page 24V tivrin'inL MUSEUM M SAC BED STICKS OB BULL-BO ABEBS. — EAMLYN-EABBIS. 25 SACRED STICKS OR BULL-ROARERS. As exemplified by specimens in the Queensland Museum Collections. By R. Hamlyn-Harris, D.Sc., &c. (Director). (Plates XII to XVII.) So much has been published about Bull-roarers that it is quite superfluous to reiterate all that has been written or even give a brief summary of their significance. My object here is rather to assist the student who may some day feel disposed to bring all our knowledge upon this subject up to date and incorporate it in a useful whole. I thus place on record illustrations of our principal bull-roarers, all, with the exception of two New Guinea specimens (the two last noted), coming from (Queensland, and bearing a very marked and general resemblance to whirlers from other parts of Australia. The ethnological student is constantly made to realise that the various divisions of Australia into States are only arbitrary, and have nothing whatever to do with the distribution of tribes, clans, &c., since the natives knew no bounds except the bounds produced by distance and by inability to cover the enormous •distances on foot. Even the most casual glance at the plates (Nos. XII to XVI) will convince the reader of this ; indeed, so remarkably similar are some of them ( see Plate XII, fig. 1) to the wooden Churingas described by Spencer and Gillen, # that one might almost suppose the Queensland specimens to have come from the same localities. Bull-rearers are universal throughout Queensland. The belief in them as sacred objects seems to have been comparatively simple, though as objects of tabu to women, children, and perhaps to the uninitiated they have ever been regarded as mysteries calculated to give their owners, using them, increased power and privilege. t Dr. Both, speaking of North-West- Central Queensland, tells us that the smaller whirring boards of about 4 inches in length and no gravings on them, sometimes red-ochred, are used as toys or playthings indiscriminately by either sex and at any age. The graved and larger varieties of about 8 inches are used in the initiation ceremonies, and in the Yaroinga tribes of Queensland are put to the special use of love-charms. * Spencer & Gillen: The Native Tribes of Central Australia, 1899, chap, v.; also Across Australia, 1912, vol. 1, p. 208. t W. E. Both : Ethnological Studies among the North-West-Central Queensland Aborigines, p. 129, Brisbane, 1897. 26 MEMOIRS OF THE QUEENSLAND MUSEUM. * In Bull. 11, North Queensland Ethnography, Dr. Roth also figures two whirlers from Butcher’s Hill used in rendering a baby ‘ 4 tabu.” The use of such an implement for purposes of this kind is not universal. With regard to the British New Guinea Bull-roarers I have little to say. Apparently social conditions and ceremonial life do not demand the use of such an implement, except rarely; as Mr. Douglas Rannie has pointed out to me,, in those islands of the Pacific where most of the ceremonies take place in the “tabu” or “Carnal” houses no sacred implements such as the Bull-roarer are necessary, since no women or children would ever dream of going near such an abode of the mystic rites, and hence the sounding of the whirler would be superfluous. This is doubtless also the case among the Papuans of British New Guinea, except where ritual dances and observances are held out of doors, when the Bull-roarer is swung to render the ceremonial ground tabu to females. t Seligman speaks of bull-roarers in use in Southern Massim at the Walaga Feast, but, since these are used on this occasion only and have no apparent utility, one is rather inclined to regard them as a dying relic of the past. For the remainder the specimens will speak for themselves. * W. E. Roth: North Queensland Ethnography, Bulletin No. 11; Records of the- Australian Museum, vol. vii., No. 2, 1908. f Dr. Seligman: The Melanesians of British New Guinea, 1910, p. 592. ■28 MEMO IBS OF THE QUEENSLAND MUSEUM. Plate XII. BULL-ROARERS OR WOODEN CHURINGAS OE THE QUEENSLAND ABORIGINES. Figure 1. Dimensions : 366 mm. X 51 mm. The larger of the two, wrapped up and shown in Figure 2. Ornamented with numerous circles, which are in their turn connected by lines to the larger central concentric circles, and provided with a rough semicircular curve at each ■end. Reverse side similar (suggestive of a frog totem). Red ochre. Locality: Glenormiston, North- West- Central Queensland. Specimen No.: Q.E. 13/256.1. Figure 2. Two (figures 1 and 3) wrapped in old piece of pituri cloth (old sacking) and tied with the human hair cord attached to the whirlers. As carried about from place to place. Locality : Glenormiston, N. W. C. Queensland. Specimen No. : Q.E. 13/256. Figure 3. Dimensions : 356 mm. X 49 mm. Lesser of the two shown in figure 2, wrapped up. Ornamented with down cemented with human blood (both sides). Red ochre. Locality : Glenormiston, N. W. C. Queensland. Specimen No. : Q.E. 13/256.2. Figure 4. Two bull-roarers in tea-tree bark sheath (dilapidated). Specimen visible has no markings on reverse side. Locality: Glenormiston, N. W. C. Queensland. Specimen No. Q.E. 13/250. Figure 5. Dimensions : 241 mm. X 36 mm. One of the two shown in figure 4 enclosed in a tea-tree bark sheath, with three sinuous lines running down the centre, suggestive of a snake-totem. The semicircles are arranged facing one another, the significance of which must not be lost sight of. No reverse markings of any kind. Red ochre. Roughly figured in Edge-Partington, p. 118 (Australia), No. 8.* Locality: Glenormiston, N. W. C. Queensland. Specimen No.: Q.E. 13/250.1. * Edge-Partington : Ethnographical Album of the Pacific Islands, third series, August, 1898. Note. — In using the terms 11 obverse ’ 9 and “reverse,” it is understood that the obverse side is the one figured. — R.H.H. QUEENSLAND ABORIGINES . Plate XII, Face page 28.. Bull-Roarers or Whirlers. UAIlDNALMUSfc 30 MEMOIRS OF THE QUEENSLAND MUSEUM. Plate XIII. BULL-ROARERS OR WOODEN CHURINGAS OF THE QUEENSLAND ABORIGINES. Figure 1. Dimensions : 290 mm. X 52 mm. Native name “ Wilmurra/’ Kalkadoon tribe. Roughly finished, concavo- convex, crude ornamentation in form of badly cut lines (in threes) on one side of the whirler only. Wood (very dark), though hard, splits easily in direction of grain. Provided with human hair cord, which is attached to hole and cemented with gum cement. Roughly figured in Edge-Partington (Australia), p. 118, No. 10; erroneously called