[1208] Nor. Tr., pp. 227, 248.
[1209] Here are the terms of Spencer and Gillen in the only passage in which they speak of a possible connection between the Wollunqua and rain. A few days after the rite about the hillock, "the old men say that they have heard Wollunqua speak, that he was satisfied with what had passed and that he was going to send rain. The reason for this prophecy was that they, as well as ourselves, had heard thunder rolling at a distance." To such a slight extent is the production of rain the immediate object of the ceremony that they did not attribute it to Wollunqua until several days later, and then after accidental circumstances. Another fact shows how vague the ideas of the natives are on this point. A few lines below, thunder is spoken of as a sign, not of the Wollunqua's satisfaction, but of its discontent. In spite of these prognostics, continue our authors, "the rain did not fall. But some days later, they heard the thunder rolling in the distance again. The old men said that the Wollunqua was grumbling because he was not contented" with the way in which the rite had been celebrated. Thus a single phenomenon, the noise of thunder, is sometimes interpreted as a sign of a favouring disposition, and sometimes as a mark of evil intentions.
However, there is one detail of the ritual which, if we accept the explanation of it proposed by Spencer and Gillen, is directly efficient. According to them, the destruction of the hillock was intended to frighten the Wollunqua and to prevent it, by magic constraint, from leaving its retreat. But this interpretation seems very doubtful to us. In fact, in the very case of which we were speaking, where it was announced that the Wollunqua was dissatisfied, this dissatisfaction was attributed to the fact that they had neglected to take away the debris of the hillock. So this removal is demanded by the Wollunqua itself, and in no way intended to intimidate it and exercise a coercive influence over it. This is probably merely one case of a more general rule which is in force among the Warramunga: the instruments of the cult must be destroyed after each ceremony. Thus the ritual ornamentations with which the officiants are decorated are violently torn off from them when the rite is terminated (Nor. Tr., p. 205).
[1210] Nor. Tr., pp. 207-208.
[1211] Ibid., p. 210.
[1212] See, in the list of totems drawn up by Strehlow, Nos. 432-442 (II, p. 72).
[1213] See Strehlow, III, p, 8. Among the Arunta there is also a totem Worra which greatly resembles the "laughing boy" totem of Warramunga (ibid., and III, p. 124). Worra means young men. The object of the ceremony is to make the young men take more pleasure in the game labara (for this game, see Strehlow, I, p. 55, n. 1).
[1214] See above, p. 373.
[1215] A case of this sort will be found in Nor. Tr., p. 204.
[1216] Nat. Tr., p. 118 and n. 2, pp. 618 ff.; Nor. Tr., pp. 716 ff. There are some sacred ceremonies from which women are not wholly excluded (see, for example, Nor. Tr., pp. 375 ff.); but this is exceptional.