of the blacks, we should find more in their so-called incantations of the nature of invocations. When a man invokes aid on the eve of a battle, or in his hour of danger and need; when a woman croons over her baby an incantation to keep him honest and true, and that he shall be spared in danger, surely these croonings are of the nature of prayers born of the same elementary frame of mind as our more elaborate litany. I fancy inherent devotional impulses are common to all races irrespective of country or colour.
When the prayer was over the old men chanted Byamee's song, which only the fully initiated may sing, and which an old black fellow chanted for us as the greatest thing he could do.
There seemed very little in this song, for no one can translate it, the meaning having been lost in the 'dark backward,' if it was ever known to the Euahlayi.
'Byamee guadoun.
Byamee guadoun.
Byamee guadoun.
Mungerh wirree.
Mungerh wirree.
Mungerh wirree.
Birree gunyah, birrie gunyah.
Dilbay gooran mulah bungarn.
Oodoo doo gilah.
Googoo wurra wurra.
Bulloo than nulgah delah boombee nulgah.
Delah boombee. Nulgah delah boombee boombee.
Buddereebah … Eumoolan.
Dooar wullah doo. Boombee nulgah delah.'
The old fellow said wherever Byamee had travelled this song was known, but no one now knew the meaning of the whole, not even the oldest wirreenuns.
Another stone was given to a Boorahbayyi when he first heard this song.
The wirreenuns, they say, swallow their stones to keep them safe.
