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Updated: May 15, 2025
A wirreenun can assume the shape of his yunbeai; so if his yunbeai were, for example, a bird, and the wirreenun were in danger of being wounded or killed, he would change himself into that bird and fly away. A great wirreenun can substitute one yunbeai for another, as was done when the opossum disappeared from our district, and the wirreenun, whose yunbeai it was, sickened and lay ill for months.
Her excuse for failing was that a great wirreenun up the creek was so angry with the white people who were driving away all emu, kangaroo, and opossums, the black fellow's food, and yet made a fuss if their dogs killed a sheep for them sometimes, that he put his rain-stone in a fire, and while he did that no rain would fall.
When they were all camped round the edges of this plain, Wirreenun and his fellow rainmaker made a great rain to fall just over the plain and fill it with water. When the plain was changed into a lake, Wirreenun said to the young men of his tribe: "Now take your nets and fish." "What good?" said they.
Then an old wirreenun gave him a small white gubberah, which he was bidden to keep concealed for ever from the uninitiated and the women, and he must be ready to produce it whenever called upon to do so. The result of failure would be fatal to him.
As soon as this big, heavy, rainladen looking cloud was stationary overhead, the old people went into the bough shed and bade the young people wake up and come out and look at the sky. When they were all roused Wirreenun told them to lose no time, but to gather together all their possessions and hasten to gain the shelter of the bark dardurr.
The patient may be lying down, when up will come one of the tribe, most likely a wirreenun with a big piece of bark. He strikes the ground with this all round the patient, making a great row; this is to frighten the sickness away. What seems to me a somewhat peculiar ceremony is the reception a coming baby holds before its birth. The baby is presumably about to be born.
In an old German story a pair of lovers about to part chose each a tree, and by the tree of the absent one was the one left to know of his wellbeing or the reverse. In time his tree died, and she, hearing no news of him, pined away, her tree withering with her, and both dying at the same time. Well, that is just what a wirreenun would believe about his Minggah.
In a wirreenun's Minggah, too, are often secreted shadow spirits stolen from their owners, who are by their loss dying a lingering death, for no man can live without Mulloowil, his shadow. Every one has a shadow spirit which he is very careful not to parade before his enemies, as any injury to it affects himself. A wirreenun can gradually shrink the shadow's size, the owner sickens and dies.
The hair is taken to the Boogahroo a bag of hair and gooweeras which is kept by one or two powerful wirreenuns in a certain Minggah. The wirreenun on receiving the hair asks to whom it belongs. Should it belong to one of a tribe he is favourably disposed towards, he takes the gooweera or hair, puts it in the bag, but never sings the I death song' over it, nor does he warm it.
Two very powerful wirreenuns gave him a new yunbeai, piggiebillah, the porcupine. His recovery began at once. The porcupine had been one of his favourite foods; from the time its spirit was put into him as his yunbeai, he never touched it. A wirreenun has the power to conjure up a vision of his particular yunbeai, which he can make visible to those whom he chooses shall see it.
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