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 wife he had no right to, having lived with her, he could keep her, if he came unhurt from the trial he had to stand; he only having a shield to defend himself with, the men of the stolen woman's kin threw weapons at him. Only the men of her kin are assailants, not as in a murder trial, when the men of all kins can throw at the guilty man. Should he defend himself successfully, he can keep the woman on the understanding that a woman of his family is given to a man of hers, to square things. A man who stands his trial is called a Booreenbayyi.

Kindliness towards the old and sick is strictly inculcated as a command of Byamee, to whom all breaches of his laws are reported by the all-seeing spirit at a man's death, and he is judged accordingly. Sir Thomas Mitchell, writing in 1837 his experiences of the blacks during his explorations, notices as very striking their care and affection for the aged of their race.

At his second Boorah a man is allowed to see the carvings on the trees and to hear the legends of them. Also to hear the Boorah song of Byamee, which Byamee himself sang; and to hear the prayer of the oldest wirreenun to Byamee, asking him to let the blacks live long, for they have been faithful to his charge as shown by the observance of the Boorah ceremony.

The old wirreenun says words to this effect several times imploringly, his head turned to the east; facing this direction the dead are mostly buried.

Though we say that actually these people have but two attempts at prayers, one at the grave and one at the inner Boorah ring, I think perhaps we are wrong. These two seem the only ones directly addressed to Byamee. 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. I think if we really understood and appreciated the mental attitude