European influence.[1] That European influence has penetrated even into the mysteries we find indisputably from the fact that among the sacred figures prepared for the ceremonies by the Kamilaroi is that of a bullock, an animal unknown before the advent of the whites.[2]
Having regard to Baiame's family life, we may suspect that among the Kamilaroi, the title of "Father" is to be taken in a much more literal sense than we do with reference to God. Mr. Matthews does not report them as declaring that he created "the country and all that is in it for their use;" only that he gave it them, after which he and Gunnanbeely went away. In what manner the departure took place we are not told; but we may guess, from the examples of Daramulun and Bunjil, that it was not quite voluntary. Unless I have overlooked the passage, it does not seem that Baiame is worshipped by the Kamilaroi, even by the utterance of his name, although they sing a song called "Baiame's Song," the words of which Mr. Matthews promises to give at a future time. How far the principles of conduct laid down for the benefit of the neophytes at the Bora may be properly described as "ethical conformity to his will" we will consider hereafter. Whether they are sanctioned by threats of divine inter-
- ↑ It is not wholly without significance in this connection that in the legends of the Noongahburrahs, a tribe on the Narran River in New South Wales, Baiame is regarded simply as a great wizard or doctor (Wirreenun), the "mightiest and most famous of the Wirreenun." We are told that "alone in a thick scrub, on one of the Noondoo ridges, lives this old man, Byamee, the mightiest of Wirreenun." He had two wives, Birrahgnooloo and Cunnunbeillee. They were once swallowed by two alligators, but rescued and brought back to life by their husband. He retired to his present abode after certain strange events at a great Bora. (Mrs. Parker, Australian Legendary Tales, pp. 11, 94.) No doubt this is "folklore," and not part and parcel of the mysteries. Perhaps, therefore, Mr. Lang will seek to put it out of court, as "a kind of joke with no sacredness about it." But the odd thing is that it treats Baiame with more seriousness and respect than much of the solemn instruction of the mysteries.
- ↑ Journ. Anthr. Inst., vol. xxiv., p. 416.
