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 THE MYTHOLOGY OF THE EFATESE. 
 By Rev. Dr. MACDONALD, Efate, New Hebrides. 
 
 (Read before the Australasian Association for the Advancement of Science, 
 Friday, January 7, 1898.) 
 
 IN a paper read before the Australasian Association for the 
 Advancement of Science, at Hobart, 8th January, 1892, on 
 " Efate, New Hebrides," I made a few concluding remarks on 
 "Mythology," which I purpose now to expand. It will be o 
 interest to Polynesian scholars to compare the Efatese mythology 
 with that of other parts of Oceania, with a view to the solution 
 of problems familiar to all such scholars. My object in this 
 paper is simply to set forth what the mythology of the Efatese 
 really is, and that without professing to deal exhaustively with 
 the subject. 
 
 I. MAUI-TIKITIKI AND TAMAKAIA. 
 
 tr\ <VVAX<VV; - <""' 
 
 The Efatese say that these were the first men, the former being 
 the grandfather (tobtma), the latter his grandchild (sulina). There 
 seems to be a general notion that the story about them is best 
 known among the Efatese of the islets to the north of Efate, 
 called the Shipherd group, and a rock is shown to this clay on one 
 of these, Mai or Three Hills, to which the rope was attached by 
 which they drew up the islands from the sea, and which bears the 
 marks of the rope and of their feet. However, another version 
 of the story has it that the rock to which that rope was attached 
 is not on Mai, but on the top of a certain hill on the north side 
 of Efate. Not only is the site of the rock various, but the story 
 as told by different persons varies in particulars. Generally, 
 however, it is to the effect that Maui-tikitiki and Tamakaia dis- 
 puted as to which of them was the greater, and that Tamakaia 
 proved his superiority. I shall, therefore, give the story, not as 
 told to me by any individual, but as gathered from several 
 separate accounts. It may be observed by way of preliminary 
 that these names Maui-tikitiki and Tamakaia were obtained from 
 the Efatese by the first missionaries who visited the island. 
 Thus Mr. Gill, in his " Gems from the Coral Islands," says : " It 
 was found that these ignorant and degraded people needed not a 
 Divine revelation to teach them the existence of a God. In com- 
 mon with all the Polynesian tribes yet visited they believe in the 
 existence and dominion of a God, which they call Maui-tikitiki." 
 And my friend, the late Mr. Murray, in his " Missions in Western 
 
 33665 (9) A
 
 2 SECTION F. 
 
 Polynesia," says, "They worship two gods whom they call M.-uii- 
 tikitiki and Tamakaia, and to whom the'y trace the origin of all 
 things." If Maui-tikitiki and Tamakaia an- to 1..- railed " .- 
 they are no otherwise gods than other Natemale (literally, spirit - 
 of the dead), and it is quite erroneous to regard Maui-tikitiki as 
 the chief god, or object of worship of the Efatese. I hare only 
 found one man who knew anything about Maui-tikitiki la-ing 
 worshipped ; he said that Maui tikitiki's grave is on Mai, and 
 that he had heard of fowls l>eing sacrificed at his grave. The 
 Natemate were the deities of the Efatese, and their religion a 
 form of ancestor- worship. A general name " Supe" (' the ancients > 
 or the ancient, the ancestors or ancestor'), may be used either to 
 denote ancestors or ancients, considered as men in this world 
 (that is before they died), or as natemate dwelling in Hades (after 
 they died). And hence such mythological persons as Maui-tikitiki 
 are sometimes either individually or collectively spoken of under 
 this name. As this word occurs in some of the following stories, 
 what has just been said may suffice as to its meaning. We now 
 come to the story itself : 
 
 Efate (or Mai, as the case may be; was at the beginning the 
 only land in existence, and Maui-tikitiki, his wife, and grandson, 
 were the only human beings in existence. Maui-tikitiki used to 
 give Tamakaia food, but concealed from him where he got it. 
 He determined to watch carefully and find out for himself. At 
 last he discovered that Maui-tikitiki had in a carefully enclosed 
 place, shut in above as well as around, one banana plant and one 
 yam plant. There were no other plants in existence, and, of 
 course, no weeds. When the banana bunch was plucked off this 
 plant, another bunch always replaced it, and so with the yam. 
 A yam taken away was immediately replaced by another. Maui- 
 tikitiki and Tamakaia bilulu ki nafanua that is, strove for 
 mastery in the world. Tamakaia said Namanau ba wora, " grass 
 (or vegetation), spring up," and it did so. When Maui-tikitiki 
 saw these plants growing where none had been before, he began 
 to pluck them up, but as he went on clearing they immediately 
 sprang up behind him again. Tamakaia charged him with being 
 lazy, and said he did not want on this account to have any plants 
 in the land except the one banana, and the one yam. Maui- 
 tikitiki replied, "You will be the master of the world, if you can 
 cover the face of the earth with vegetation (nafurafura)." Tama- 
 kaia did so. There was then a contest between them as to which 
 of them should be the master of birds and fishes. Tamakaia 
 called a bird, and in response to his call it came to his hand. 
 Maui-tikitiki called it in vain. Tamakaia in like manner called 
 to the fishes in the sea, and they came to his hand. Maui-tikitiki 
 tried this also in vain. The next point of contest was as to the 
 drawing up of the land out of 'the sea. Tamakaia made a
 
 THE MYTHOLOGY OP THE EPATESE. 3 
 
 tremendous swing of a long rope fixed to the sky. He sat in this 
 swing, and Maui-tikitiki swung him so that he went far out of 
 sight ; then from the swing he cast his hook, and, as the swing 
 swept backwards, hauled up a land from the sea. Maui-tikitiki 
 then took his place in the swing, and in like manner cast his hook, 
 
 ibut in vain. Tamakaia hauled up all lands If when hauling up 
 Natonga (distant or foreign lands, as Australia, England, &c.) his 
 hook broke. It should have been noted that just as Maui-tikitiki 
 had concealed his garden from Tamakaia, so the wife of Maui- 
 tikitiki, in conjunction with her husband, had concealed the sea 
 from him at first. It was shut in, in an enclosure, and he only 
 discovered it by watching her when she went to bathe in it. He 
 opened the door of the enclosure, and the sea, let loose, rushed 
 out and spread all over the world as we now see it. 
 
 In another version of this story, of which the above contains 
 the essential points, no mention is made of the swing. Tamakaia 
 went out to sea, and, looking down, saw the various lands beneath 
 the waters. Coming back to Maui-tikitiki he said, " Do you see 
 anything by which you can show your superiority over me ?" He 
 replied, " No ; and if you do, produce it, and you will be the 
 greater." 
 
 " Cast your hook," said Tamakaia, " and get me a fish." He 
 caught a turtle. 
 
 " Cook it," said Tamakaia, " that I may eat." He then drew 
 up Tongoa from the sea, and founded it upon the bones of the 
 turtle. 
 
 This process was repeated for every land. When Epi was 
 drawn up it touched heaven. Tamakaia knocked it down, hence 
 the great length of that island. 
 
 " Cast your hook," said Tamakaia, "and get me a fish." Maui- 
 tikitiki did so, and got a whale. 
 
 " Cook it," said Tamakaia, " that I may eat." He then drew 
 up Efate from the sea depths, and founded it upon the bones of 
 the whale. 
 
 " Cast your hook," said Tamakaia, "and get me a fish." Maui- 
 tikitiki did so, arid got a porpoise and a dugong. Their bones 
 were made by Tamakaia the foundation of Sydney (that is, of 
 Australia). 
 
 At this point the grey-haired heathen (it is nearly twenty years 
 ago) who was gravely narrating the story was interrupted by a 
 travelled native standing by, who said, "No Sydney; England." 
 
 In drawing up Sydney and England (Natonga), however, so 
 heavy was it with bulumakau (cattle), &c., that Tamakaia's rope 
 broke, and, but for that accident, there would now be overland 
 communication between Australia and the New Hebrides. 
 
 " Tamakaia then got the skin of a banana, and made a boat of 
 it, determined to go and see England," continued the old man.
 
 4 SECTION P. 
 
 " He went to England, and never returned. He is known there 
 as Jehovah. His banana-skin vessel became the white man's 
 ships and boats. To this day there remain on two rocks on Mai 
 two marks showing the truth of all this the mark of Tamakaia's 
 rope on the rock he used as a block, and the mark of his firmly- 
 planted feet, where he stood when engaged in drawing all lands 
 into visible existence. Maui-tikitiki died, and was buried on 
 Mai." 
 
 The following is given in Efate as the song of Supe (Tamakaia) 
 which he sang when pulling up the land from the sea : 
 
 Maui-tikitiki ko maurimai 
 
 Kumatuatna, / ^ & / 
 
 Kinan init.au ki tonga, 
 
 Tonga inau : 
 Serinmatau, serinmatau, 
 
 Serinmatau fe. 
 
 This song is sung by the people of Efate now in hauling up a 
 heavy canoe, in dragging heavy logs, or anything heavy. 
 
 In Efate, Maui-tikitiki is said to have drawn up the lands from 
 the sea, and little seems to be known about Tamakaia. 
 
 II. LEI MAUI-TIKITIKI. 
 
 In the above story the wife of Maui-tikitiki is mentioned. Lei 
 that is, female, Maui-tikitiki, is said by the Efatese to dwell in 
 the sky (heaven) ; more particularly what we call " the man in 
 the moon " is said to be Lei Maui-tikitiki me atenina, " Lei Maui- 
 tikitiki and her grandchild." 
 
 On Efate she is regarded as having been present when the 
 lands were drawn up from the sea. She saw the land in a 
 fluctuating condition, just after it arose from the waters, and 
 dashed the earthenware water pots, which she was carrying, 
 violently upon it, with such a shock as to make it fixed and 
 stable. But the pots were shivered into fragments, and hence 
 the fragments of pottery found strewn all over Efate are called 
 nabura mai ki Lei Maui-tikitiki, the shells of the water-pots of 
 Lei Maui tikitiki. 
 
 The art of making earthenware pots, which is still preserved in 
 Santo, had been lost by the Efatese before the advent of Euro- 
 peans. But these fragments of pottery are sometimes called 
 nabura ki Supe, the shells of the water-pots of Supe, where Supe 
 may denote either Lei Maui-tikitiki or the ancients, or ancestors. 
 Efatese axes used to be made out of shells and called karau. Now 
 that European axes have come upon the scene, these, discarded, 
 are found in the bush, near villages, and are called karau ki Supe, 
 the axes of the ancients.
 
 
 THE MYTHOLOGY OF THE EFATESE. 5 
 
 III. THE ADVENT OF LIGHT. 
 
 This story is told by a Mai man. There is a place on Mai 
 called Lim. Formerly there was no light, and a man living here 
 was annoyed at this, and at the consequent dampness and 
 muddiness that prevailed. He took a club called ta, or m/iltalia, 
 and smote at the sky, or floor of heaven. Five times he swung 
 his club, and five times missed. The sixth time his blow was 
 
 effective, splitting open the sky and letting in the Sun and Light. 
 
 ***s~ ' (/ 
 
 IV. THE SEPARATION OF THE SKY FROM THE EARTH. 
 
 In the primeval times, the sky was close to the earth. A woman 
 was raking the stones in her oven with a long pole. The top of . 
 
 the pole came against the sky, interrupting her work. Angry, lr 
 she smote the sky with the pole, bidding it, with a loud voice, 
 " Ascend !" The sky immediately began to ascend, and, not- 
 withstanding that she entreated it to stop, it kept on ascending 
 till it reached the position which it now occupies. 
 
 V. THE ADVENT OF NIGHT. 
 
 A chief of Meli had two children who were always crying, and 
 as the sun was always shining in that primeval time, he could get 
 no rest because they never went to sleep. He therefore set out 
 on a journey in quest of Darkness and Night. He went round 
 the island by way of Havannah Harbour, calling at .the various 
 villages. When he called at a village, the people (this part of 
 the narrative is sung) asked him where he came from 1 He 
 replied, " I come from the lower side of the island." " What 
 have you come in search of ?" " I have come in search of Night 
 and Darkness." He went on and on till he came near to the most 
 eastern point of the island, or south-eastern. Here the people 
 directed him to a jutting promontory, called Baulelo, as to where 
 he should obtain the object of his search. Provided with a 
 bamboo vessel, he lay in wait on this promontory, and having 
 seized Night-Darkness and enclosed it securely in his bamboo, 
 started triumphantly on his return journey. Again he called at 
 the various villages, and in return for the hospitality accorded 
 him, and at the end of the meal, sang a song of complete satis- 
 faction, took out from his bamboo a portion of the Night-Darkness 
 and covered the land with it. Then the sttpe, or ancestral chief, 
 wound up by falling into a sweet sleep. 
 
 VI. MAN, THE LORD OF CREATION. 
 
 In the beginning, it was still undecided whether man or some 
 other should be superior in the world. They tied up man as if
 
 
 6 SECTION F. 
 
 lie were a pig, and let the pig go as if it were a man. The pig 
 unit roiiming about all day, and, caring only for itself, ivturneil 
 at night with its stomach well filled. It took no thought for the 
 man, and cared not that IK- was hungry. Man ta)i</i*i NtreJ 
 pitied man, seeing him in this evil case, and sundered the cords 
 by which he was bound. He, seeing how inhumanly selfish ;m<l 
 unfit to have authority over others the pit,' was, ordained that 
 man should be man having the lordship, and that pig should be 
 put in subjection, as we now see it. 
 
 tfv 
 
 VII. THE ADVENT OF DEATH. 
 
 At the first, it was not settled whether men should die (mni< ), 
 or rein-wing their youth perpetually be immortal (mulu). Some 
 said, " Let us die " ; others said, " Let us be immortal (inulu)." 
 Man taw/isi nerei wished this latter to prevail ; but Pi/ake burst 
 in upon them while the deliberation was going on, and exclaimed, 
 "You are deliberating about what? (the matter is practically 
 settled). I have just buried my father and my mother. Beget 
 offspring instead of them" (or to take their places). Man t<ut</i*i 
 nerei wept, bewailing us (tangisi -nyita), so that his eyes are red 
 to this day. Thus was established the existing order of things in 
 which are set Death and Birth, the one over against the other, 
 ; fc. and in which as one generation goeth another cometh. 
 
 There are two little birds in Efate called respectively Pilake 
 and Man tangisi nerei. The word Pilake signifies to be in mortal 
 terror. Pilake is a dingy -looking bird, afraid of man, and keej>in;_' 
 at a distance from him. Man tangisi nerei denotes, literally, 
 " bird bewailing man" that is, loving, pitying, and weeping over, 
 or bewailing them involved in misery and death. . Man tangisi 
 nerei is a bird something like robin red-breast, venturing near the 
 dwellings of men. It has beautiful bright red marks under its 
 eyes ; these are the marks said to have been caused by " weeping 
 for men." 
 
 With respect to the word mulu in the above story it may be 
 remarked that the Efatese explain its meaning in this connection 
 in the following way : The serpent, they say, casts its skin that 
 is, it mulus. By casting its skin it, so to speak, renews its youth. 
 The old worn-out withered husk is slipped off and cast away, and 
 the animal comes forth from it as if new-born, at once delivered 
 from the effects of the wear and tear of time, and endowed afresh 
 with youthful beauty, vigour, and life. If at the dawn of the 
 world Man tangisi nerei had prevailed, and the decision of the 
 fates had been that men should nmlu, they should have never died. 
 
 The first man who buried the first dead in the beginning of the 
 world is called Maka Tqfaki. This, however, throws little light 
 on the matter, as tafaki is from qfaki, to bury. 
 
 A/ (
 
 THE MYTHOLOGY OP THE EPATESE. 7 
 
 VIII. HADES. 
 
 A chief of Bau was making an intamate (heathen feast), and 
 searched for Nabnma Nakabu to be his aure (singer, or bard) at 
 it. They told him that Nabuma Nakabu had gone to Tukituki, 
 tke_west point of Efate, where is^tbjj entrance to Hades. He * 
 went to Tukituki and was told that Nabuma Nakabu had died, \r 
 and been buried, and gone to JJokus. He went down to Bokas 
 (the first stage of the under-world), and was told that Nabuma 
 Nakabu had died, and been buried there, and gone to Magapopo ^ 
 (next lower stage of Hades). He went down to Magapopo, and 
 was told that Nabuma Nakabu had died, and been buried there,- ^ 
 and gone to Magaferafera. He went down to Magaferafera and 
 was told that Nabuma Nakabu had died, and been buried there, ^ 
 and had gone to Maganaponapo. He went down to Maganapo- 
 napo and was told that Nabuma Nakabu had died, and been (p . 
 buried there, and had gone to Matika (the lowest stage of the 
 under-world). He went down to Matika and inquired for Nabuma 
 Nakabu, and they said to him, " Behold, there are his bones at 
 the foot of a nalas " (a dark-leaved plant). He went and gathered 
 his bones into a basket, and, reascending into the world carried 
 them to Bau to the Malel (the napea, or dancing and singing 
 ground of the intamate). The drums were beaten, and as the 
 (to Efatese ears) inspiriting, measured sounds thundered forth, 
 the bones of Nabuma Nakabu, heaped together in the basket, 
 burst forth into sincing ! 
 
 Acccording to the Efatese every man dies six times, each time 
 passing down to a lower stage, till he reaches_Matika, and finally 
 
 . 
 
 IX. KAKISIBJJ.lt, AND MAKA TAFAKI. 
 
 The people of the sky perceiving that the tide was out and the 
 reef bare, as it is at low water, came down and took off their 
 wings (literally " thin sails "- inlaifaita) t which were white, and 
 proceeded to fish with torches along the shore. Sosoan (a bird 
 whose song begins at dawn) began to sing (like one at "cock- 
 crow"), when they immediately came together, and, having laid 
 down the fish they had taken, put on their wings. Then all 
 joined in singing, and the wind rising blew them for a time back- 
 wards and forwards, till ascending they went on up into the sky. 
 
 This they often repeated. One night they came down and laid 
 aside their wings, as usual, in order that they might fish along 
 the shore. A man of the country, who had been watching them, 
 saw where they had laid their wings, and when they were out of 
 sight took the wings of one and hid them in a banana stem. In 
 the morning, at the earliest dawn, they came together, laid down
 
 S SECTION P. 
 
 the fish they had taken, and began to put on their wings pre- 
 paratory to (heir return ascent. All did this hut one whose \\in^s 
 could not he found after (lie iimM anxious search, and wh" 
 therefore left lieliind. She proved to be a woman, and the man 
 who had stolen and hidden her wings came and took her for his 
 wife. They lived peaceably together and hail two sons. The man 
 said to his wife "Let us give them names.'' The woman said 
 "No, let them call each other what they please." One day the 
 two youths were playing with hows and arrows, the one inside, 
 the other outside the house, when the one called to the other 
 "Majta Tafaki," who responded to his brother, addressing him as 
 " Karisi Bum." Thus they received their names. 
 
 By-and bye trouble arose in the hitherto peaceful household. 
 The man illtreated his wife, and said to her, "You are a wicked 
 woman, cause of trouble and sorrow ; go back to your own 
 country." This made her heart sore, and she sighed for the lost 
 wings, that she might fly away from all this turmoil and be at rest. 
 One day she and her two sons were out. By accident the youths 
 discovered a white thing in a banana stern. It was the thing 
 their father had hidden there. Their mother was overjoyed. 
 Determined to go, she first gave to her sons some information 
 about her kindred, expecting that they would eventually see them. 
 Then, putting on her wings, she sang the appropriate song, 
 swinging backwards and forwards a few times while doing so, and 
 went swiftly into heaven. They went home and told their 
 father. 
 
 The two brothers grew up and became exceedingly clever and 
 successful men. They excelled in everything, and became richer 
 than any of the people of the land. They were therefore envied. 
 They were told that they did not belong to that country at all, 
 and bidden go in search of their mother's country. Their riches 
 were the principal cause of this ill-will. The aborigines, no doubt, 
 expected to possess these by driving them away. These brothers, 
 however, were not to be trifled with. They did things that made 
 them both renowned and feared. For example, on one occasion 
 they "beat the winds" with a club. For this purpose they 
 climbed a high nieru tree (casuarina), and lay in wait for the 
 winds. First came Suepate (' s^ta,' to come down from), the trade 
 wind, at which they aimed a terrible blow but missed. 
 Then came Tokelan, the east wind, which they also missed. 
 So with some others. Finally came Mastan, the south-west wind. 
 This was their last chance, and they determined to make the most 
 of it. On came the towering wind in all its pride ; down came the 
 club on its forehead with thundering crash, and it fell with a 
 shriek, lifeless and prone. And this is the reason that, while all 
 the other winds blow rude and strong, the south-west wind blows 
 gently, or at any rate, soon dies away.
 
 THE MYTHOLOGY OF THE EFATESE. 9 
 
 The brothei-s, continually taunted with being adventurers, 
 longed to get way to their mother's country. One day they were 
 shooting birds with arrows. An arrow went up into heaven and 
 stuck fast in the roots of a namanya (banyan) tree. Another 
 arrow sent after it stuck in the end of its shaft, and so on and so 
 on, until the chain of arrows reached from heaven down to the 
 brothers' foreheads. They took hold of the nearest and pulled. 
 
 It was firm. They climbed up to heaven. On getting up and 
 climbing in over the roots of the banyan tree, they saw an old blind 
 woman cooking six yams. They immediately thought, " Perhaps k x 
 this is our grandmother of whom our mother used to tell us."^ 
 Being blind she counted the six yams by feeling them with her 
 hands. They went forward without making any noise, and took 
 one away. She again went over the yams, counting them, and 
 could make outonly five. " Perhaps," thought she, "my grandsons, 
 of whom my daughter told me, have come and taken the sixth." 
 Remembering their names as they had been told to her, she called 
 out, "MakaTafaki! Karisi Bum !" They immediately replied, "It's 
 we." Thus ended their troubles. 
 
 According to another version of this Efatese story, the mother of 
 Maka Tafaki, and Karisi Bum, was called Taurere. Before leaving 
 her home in the world on account of the ill-treatment to which /| 
 she was subjected by her husband, she comforted her two 
 sons, and told them not to cry but to watch for a long rope 
 that should be let down from heaven till it reached the foot 
 of a banyan tree. They kept on watching, till one day the *-f &A 
 rope appeared as their mother had said. One of them first 
 climbed up far out of sight into heaven, and shook the rope as a 
 signal to his brother below of his safe arrival. The other then f 
 climbed up also. They saw their old blind grandmother and 
 addressed her as Lata ! She, on her part, had been forewarned by 
 her daughter of their coming, and being requested to entertain 
 them kindly, giving them sugar-cane, flesh, and yams to eat. After 
 eating they said to her, " The skin of this sugar-cane is sharp for 
 cutting. We will cut open your eyes with it that you may see. 
 This they did. She said, " Oh children, you have made me all 
 right ; I am well." When finally they resolved to go down, again 
 to the earth they made a big kawa (woven basket), and put into 
 it all things we now see in the earth, as fowls, pigs, male and female, / 
 and all the different kinds of food, one by one. They let down 
 this loaded kawa from heaven by means of a long rope. At the 
 end of this rope it kept swinging in the air over every land 
 (or all lands), but the mountains at .none of them were high 
 enough (so that it might touch them). They hauled it up, and 
 finally lowered it down at Utanilangi, in a valley called Papalaba, 
 between two high mountains, so that the mountains should over- 
 hang the kawa and prevent it from swinging off into space. At 
 
 33665 (9)-B
 
 10 i 
 
 1'apalaba tin- brothers took all the thing-; out (if tin- i 
 ( >n tliis account (th;it is, it'aki landed hen-). 
 
 t \'<ikiiiti'i>i;/'t In*! M<ik<i. the tribe that begets children entitled to 
 the prefix najnc M<ik<t (or M<i/.<>), dwell at rtanilangi. 
 
 \. I. MTI MKTA. 
 
 Lautaumeta was making an tntamofe in hca\en. There 
 
 no animals (a> ]>i.u[.s) for saerifices, hut only food (yam-/. All the 
 dillereiit kinds of yams were at. that time in hca\en. There \\a> 
 only one kind in the earth then called //>//</////. ( lUit the; 
 - twenty-seven different kinds of yatiiB*) L-mtaumeta \\-;is looking 
 out for an aurc to sing at his iiif<tiinif>-, and heard that tin i 
 one on the earth called Nabuma Xakabn. This latter was 
 to act as dun', and having consented vent nji to heaven to the 
 niiifi'.l of Lautaumeta. (It should be understood that Laataumcta, 
 and Xaliuma Nakahu are both yams.) Maka Tafaki, and Karisi 
 I '.inn said, "Let us beat for them the napecaf (di-ums. i Tiny 
 did so, and Xabuma Nakabu sang. Then all the ditt'emit 
 iKtkaiiKtija nnni (tribes, or kinds of yams) came and danced in 
 the ninlrl, till they stumbled and fell broken to pier 
 Tafaki and Karisi Bum gathered all the broken yams into a 
 basket, and, when the song was ended, carried them down to the 
 earth. 
 
 Sydney: William Applegate Gullick, Government Print'
 
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