[920] Strehlow, I, pp. 6-8. The work of Mangarkunjerkunja must be taken up again later among other heroes; for, according to a belief that is not confined to the Arunta, a time came when men forgot the teaching of their first initiators and became corrupt.
[921] This is the case, for example, of Atnatu (Spencer and Gillen, Nor. Tr., p. 153) and the Witurna (Nor. Tr., p. 498), If Tendun did not establish these rites, it is he who is charged with the direction of their celebration (Howitt, Nat. Tr., p. 670).
[922] Nor. Tr., p. 499.
[923] Howitt, Nat. Tr., p. 493; Kamilaroi and Kurnai, pp. 197 and 247; Spencer and Gillen, Nor. Tr., p. 492.
[924] For example, see Nor. Tr., p. 499.
[925] Nor. Tr., pp. 338, 347, 499.
[926] It is true that Spencer and Gillen maintain that these mythical beings play no moral rôle (Nor. Tr., p. 493); but this is because they give too narrow a meaning to the word. Religious duties are duties: so the fact of looking after the manner in which these are observed concerns morals, especially because all morals have a religious character at this period.
[927] The fact was observed as early as 1845 by Eyre, Journals, etc., II, p. 362, and, before Eyre, by Henderson, Observations on the Colonies of N.S. Wales and Van Diemen's Land, p. 147.
[928] Nat. Tr., pp. 488-508.
[929] Among the Kulin, Wotjobaluk and Woëworung (Victoria).