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I have been told by an old native, as will be shown later, that prayers for the souls of the dead used to be addressed to Byamee at funerals; certainly not a practice derived from Protestant missionaries. Byamee is supposed to listen to the cry of an orphan for rain. Such an one has but to run out when the clouds are overhead, and, looking at the sky, call aloud 'Gullee boorboor. Gullee boorboor.
This stone, they said, has to be well guarded, as it has the power of self-movement, or rather, the devil in it can move it. The greatest of local landmarks is at Brewarrina; this is the work of Byamee and his giant sons, the stone fisheries made in the bed of the Barwon. At Boogira, on the Narran Lake, is an imprint in stone of Byamee's hand and foot, which shows that in those days were giants.
This spirit, known variously as Gayandi, or Darramulun, went to the Boorah, but when he was to knock out the front tooth, he began to eat the boys' faces. He was too strong; he would not do to preside over, Boorahs. Byamee transformed him into a large piggiebillah-like animal, though instead of being covered with spines, thick hair grew over him; he has since been known as Nahgul.
The bodies of dogs, and the heads of pigs, and the fierceness and strength of devils. And gone is the life of a man who meets in a scrub of Noondoo an earmoonan, for surely will it slay him. Not even did Byamee ever dare to go near the breed of his old dog. And Byamee, the mighty Wirreenun, lives for ever. But no man must look upon his face, lest surely will he die.
And Byamee was so pleased with her for always having food for the hungry that, when at length she died, he allowed her to revisit her old gahreemai, or camp, her spirit returning in the form of the little honey-eater bird, Durrooee; and all women after her had a like privilege if they had done their duty in life. These birds are sacred; no one must harm them, nor even imitate their cry.
Old Byamee said to his two young wives, Birrahgnooloo and Cunnunbeillee, "I have stuck a white feather between the hind legs of a bee, and am going to let it go and then follow it to its nest, that I may get honey. While I go for the honey, go you two out and get frogs and yams, then meet me at Coorigel Spring, where we will camp, for sweet and clear is the water there."
But perhaps it is his indirect aid which is otherwise invoked. Daily set prayers seem to them a foolishness and an insult, rather than otherwise, to Byamee. He knows; why weary him by repetition, disturbing the rest he enjoys after his earth labours? But a prayer need not necessarily be addressed to the highest god.
At length Byamee, mightiest and most famous of the Wirreenun, rose, strode over to the camp of Mahthi, and said fiercely to them: "I, Byamee, whom all the tribes hold in honour, have thrice bade you Mahthi cease your chatter and laughter. But you heeded me not. To my voice were added the voices of the Wirreenun of other tribes. But you heeded not.
There was a third figure not so large as the other two but like them, apart from the figures near the path and the Bunbul; this was Baillahburrah, according to some, Dillalee according to others, the supernatural son of Byamee or as some say, brother not born of woman, having lived before the human race existed, before Byamee travelled as Creator and culture hero through Australia.
Byamee is the originator of things less archaic and important than totemism. There is a large stone fish-trap at Brewarrina, on the Barwan River. It is said to have been made by Byamee and his gigantic sons, just as later Greece attributed the walls of Tiryns to the Cyclops, or as Glasgow Cathedral has been explained in legend as the work of the Picts.
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