wathi called him Tha-tha-puli, and the Ta-tathi Tulong. They say that he came from the far north, and now lives in the sky. He told each tribe which language they were to speak. He made men, women, and dogs, and the latter used to talk, but he took the power of speech from them. According to the Wathi-wathi, it was Tha-tha-pulli who changed the Bookoomurri (the primitive beings) into animals. Another legend says that they transformed themselves, and that as animals they felt an interest in the new race of human beings which Tha-tha-pulli created after their change.[1]
The conception of Baiame may be seen from Ridley's statements, and so far as I now quote them, may be accepted as sufficiently accurate. I have omitted the colouring which appears to be derived from his mental bias as a missionary to blacks. He says that Baiame is the name in Kamilaroi of the maker (from Biai, "to make or build") who created and preserves all things. Generally invisible, he has, they believe, appeared in human form, and has bestowed on their race various gifts.[2]
The following is the statement of one of the early settlers in the Kamilaroi country, and, I think, gives the aboriginal idea of Baiame free from any tinge derived from our beliefs. If you ask a Kamilaroi man "Who made that?" referring to something, he replies, "Baiame deah," that is, "Baiame, I suppose." It is said that Baiame came from the westward long ago to Golarinbri on the Barwon, and stayed there four or five days, when he went away to the eastward with his two wives. They believe that some time he will return again.[3]
In proceeding with this branch of my subject I must turn from the inland to the coast tribes, recommencing with the Coast Murring.
The belief in Daramulun, the "father," and Biamban, or "master," is common to all of the tribes who attend the Yuin Kuringal. I have described them at length in Chapter IX., and may now summarise the teachings of the ceremonies. Long ago Daramulun lived on the earth with his
