the thick meat of the leg three times, while someone else cleans the larger intestines and makes a sausage from the blood that has collected in the chest cavity. After this has happened, the stones are pulled out of the embers and the smaller ones are put partly into the chest and abdominal cavity, partly into the slit thighs, mixed with the leaves of the small rubber tree for seasoning. Branches from the same tree are now placed both on the coals immediately below and on top of the kangaroo; The legs, the tail, the sausage, together with the noble parts of the entrails, are then stuck into the branches above and the whole thing is then covered with glowing stones. Meanwhile someone has peeled off a piece of bark from a neighboring tree, large enough to cover the kangaroo from head to tail, which is placed on the roast. The gaps between the bark and the edge of the hole are now filled with earth so that no air can penetrate. We now rest comfortably for half an hour, then the grave is opened and the most plentiful, delicious braised meat is pulled out. The butcher's business is now to play the rugger again, as he is a little less clean ( 126 ) and uses the club (wodna) pointed at one end more than the knife. With the former he tears the ligaments of the joints in a very clever manner, dividing the whole thing into about 8 - 10 large pieces. When everyone has satisfied their appetite to some extent, they pack up the rest in order to continue eating it the following evening and morning with the entourage, which consists of women, children and a few men, and which does not take part in the hunt, but simply moves from one campsite to the other, looking for roots and similar edible plants.

Today's roasting site was so far away from the camp site and we set off so late that we only arrived at the latter when it was already completely dark. Since it was too dark to set up our own sukkah, we had to decide to sleep in a native's hut and by the fire. The surprise and joy that Br. Teichelmann and I wanted to accompany them was initially very great; No less did the supply of meat bring merriment to the crowd, so that they sang in their tune until late into the night. On this occasion I have collected some of the recitations which the natives are wont to recite in their songs, and which are remarkable because ( 127 ) they contain the impression which the appearance of the Europeans has made on the minds of the natives. The first thing which had been told me was: "Waiene numa, Barlokka witte", which means "Fear very much the big cattle"; how differently: "Pindi mai birkibirki", that means "(a) foreign food (are) the peas", and so on.

September 10th, 1839.
The next morning the natives advised us to turn back, ostensibly because they would go very far, but in fact because they feared we would eat too much of their flesh. Br. Teichelmann, as it seemed to me, was motivated to turn back out of extreme sensitivity and the inconveniences of the previous night, but I persisted in my resolution all the more so as not to allow the natives to break their word, since they had promised to give us kangaroo meat. It seemed to me that there was a weakness in Br. Teichelmann's behavior that encouraged self-interest and breaking one's word and therefore had to have a detrimental effect. No matter how completely the natives saw the injustice of their desire, it was evident not only