, 02 2007 
509 
^§eon and Friarbird Revisited 
tlc sounds reflect visual and other perceptual prop- 
^dies of natural kinds. By contrast, this paper has 
°cused on the way features of avian form and be- 
av iour, as well as equally empirical vocal qualities 
birds, inform not ethno-omithological nonten 
ure but the symbolic value of birds. The main 
Product of this comparative analysis has been a 
e Rionstration of the formative role empirical prop- 
e hies play in the attribution of symbolic value to 
c °ntrasting natural kinds. Both vocal and visual 
P er cepts can in fact be seen to affect symbolic val- 
es to an extent comparable to their influence, ex- 
, lively documented by Berlin and his followers, 
the ethnotaxonomic ordering of zoological cate- 
s°nes. Once again, then, while ethnotaxonomy and 
yrnbolic classification - as this latter term is most 
c r °htably employed (Forth 2004: 63) - represent 
^hasting ways of conceptualizing natural conti- 
k ltl es and discontinuities, the empirical basis of 
s °th explains not only their common coincidence in 
, cultures, but similarities, often quite remark- 
0v e ’ in animal symbolism encountered the world 
¡¡¡PPendix: Eastern Indonesian Variants 
he Myth of the Pigeon and the Friarbird 
An t 
itid' ts are trans l ate d by the author except where 
Qlc ated. 
(C 
Flores; told to the author by M. Meze Pawe, 
^2') lW ° ot h er Nage variants are recorded in Forth 
Pig^ the sky was close to the earth. The Imperial 
be en n said seven men and seven women would 
^ U §h (to populate the earth). But the friarbird (koka) 
^eopj e an y should be bom and many should hatch out. 
let n S h° u ld die continually and be bom continually. 
•o\v’> . e °Pi e give birth again; the dead shall proceed be- 
t i a,c ^ the friarbird). As regards bamboo, the pigeon 
l be b at the top there should be just one node, and at 
s ty in J u st one node. The friarbird then responded, 
'1'he ere should be numerous nodes. 
%ht s u pl § e ° n said night should last one year and day- 
^ght S ' ULdd i ast one year. But the friarbird stated that 
tlUi ck|y n0 A Uld pass 9 uic kly and the day should also pass 
Nf ul s for rice, the pigeon said “one piece for one 
ir d res?, 06 grain f° r a whole earthen vessel.” The friar- 
spi n P n ° nded ’ “cook a great deal, eat a lot.” Regarding 
^ JUst nia § of thread, the friarbird said “simply spin 
Press. ’ The pigeon then said “only red and only 
black (thread).” The friarbird again spoke, saying “just 
become tired, just become exhausted, simply tie and sim 
ply bind.” 
Then the pigeon, with a hateful heart, seized the 
friarbird and went to sell him in Goa Jawa. The sunbird 
(tiwe) had pity on the friarbird. The sunbird did not 
listen to voices (heed the opinion of others). He went 
and ransomed the friarbird, bringing fruits from all trees 
that the pigeon liked to eat. But the sunbird was unable 
to carry the fmit of the banyan tree. He said “goodness, 
I cannot carry these banyan fmits as they are as big as my 
own body.” The sunbird then told the two birds, “you two 
must search for your own food, until soil bears fmit and 
rocks begin to blossom” (that is, until the end of time). 
“But you, Friarbird, you must affirm your proposal, since 
you are the one who will provide the sign of daylight.” 
Thus it is that, when the friarbird calls, people know that 
the time of daylight has arrived. 
Keo 
(Central Flores; told to the author by R Suta Ndike, in the 
village of Bo’a Ora, western Keo, 1992.) 
The Imperial pigeon ('rawa) said that if one cooked just 
one grain, it would be sufficient to fill a whole pot. He 
said “night one year, daylight one year.” For this reason, 
the friarbird {koka) challenged him to the utmost. He said 
“night pass quickly, day pass quickly.” The friarbird said 
that if we put many (rice grains in the pot), then we shall 
also eat a lot. If we put in only a little, then we shall 
certainly get little. “Night pass quickly, daylight pass 
quickly,” the friarbird said, “it is sufficient that nighttime 
last only one night.” Now it is twelve hours; daylight 
too is only twelve hours. If we wanted to sleep, how 
long should we sleep; we should have great difficulty. We 
would not know if someone were dead or alive because 
(the night) would be too long. 
Riung 
(Central Flores; from German translations of texts 
recorded by P. Arndt 1935: 345 f.) 
a) The bird Ciko Cako (Koa Kezok) contested with the 
bird Girgemk. In the earliest times, when Ndival and 
Lobak [two early ancestors] lived, the two birds fought 
over the longevity of mankind. According to the Girgemk 
all humans should live forever, should wear no clothing, 
and each day should eat just one kernel of maize and 
thereby be sated. However, Ciko Cako said that this must 
not be. Humans should bear children and then die. They 
should labour and should thereby become hungry and 
then satiate themselves. 
After they had argued back and forth for a long time, 
the Girgemk was defeated. Humans must be bom and 
the mothers must therefore die. Humans must also work