the Kurnai, but his mother was a Ngarigo woman. He was therefore free of her tribe, and was the recognised means of communication between the Krauatungalung and the Ngarigo. He spent his time mostly between the two places, and had thus become known to the Yuin and attended their ceremonies.
If the message related to a corrobboree, the Ngarigo messenger carried a man's kilt (Buran), a head-band (Ngunumila), and nose-peg (Elangantu). If it related to an expiatory fight, he carried a shield for spear-fighting (Birkumba); but if it was to call a war-party together, he carried a jag-spear (Jerumbuddi). In relation to the initiation ceremonies the token was a bull-roarer (Mudji) and also a spear, boomerang, and shield. A messenger carrying the tidings of the death of some person had his face painted with a white streak from each eye down to the lower jaw.
In the Wiradjuri tribe there is a Headman for each totem, who is the oldest man of the name. Important messages, such as those relating to the Burbung ceremonies, are sent by a Headman. The messenger must be of the same totem as the sender, and the message is sent to the oldest man in the same totem in the locality to which the messenger goes. This oldest man is the head of his totem at that place. In one case within my knowledge, such a message was sent by a Headman of the Kubbi sub-class and the red kangaroo totem, and his messenger was of the same sub-class and totem. The message is thus sent on by men of the same totem from place to place.
All kinds of messages are sent on in this manner, and the messengers are regarded as sacred, and may safely travel anywhere, so long as they possess the proper sign or emblem of their office.
The practice of the Kamilaroi tribes may be taken as that of the tribe which lived nearest to Maitland in New South Wales, about fifty years back. In each clan there was one man who was the herald, and had an official designation. He was well known in all the adjoining tribes, and could go in safety between them, even when
