southeast Australia Mr. Howitt thinks it cannot be alleged that they
have, though their beliefs are such that they might easily have
developed into an actual religion (p. 507). Now one of the tribes of
southeast Australia is that of the Dieri. With them rain is very
important, for periods of drought are frequent; and "rain-making
ceremonies are considered of much consequence" (p. 394). The
ceremonies are symbolic: there is "blood to symbolise the rain" and two
large stones "representing gathering {162} clouds presaging rain," just
as the New Caledonian sends up clouds of smoke to symbolise
rain-clouds, and the Masai, we have conjectured, throw ol-kora into the
fire for the same purpose. But the New Caledonian not only performs
the actions prescribed for the rite, he also invokes the spirits of his
ancestors; and the Masai not only go through the proper dance, but call
upon the god of the rain-cloud. The Dieri, however, ought to be
content with their symbolic or sympathetic magic and not offer up any
prayer. But, being unaware of this fact, they do pray: they call "upon
the rain-making _Mura-muras_ to give them power to make a heavy
rainfall, crying out in loud voices the impoverished state of the
country, and the half-starved condition of the tribe, in consequence of
the difficulty in procuring food in sufficient quantity to preserve
life" (p. 394). The _Mura-muras_ seem to be ancestral spirits, like
those invoked by the New Caledonian. If we turn to the Euahlayi tribe
of northwestern New South Wales, we find that at the Boorah rites a
prayer is offered 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" (L. Parker, _The Euahlayi {163} Tribe_, p. 79).
That is the prayer of the community to Byamee, and is in conformity
with what we have noted before, viz. that it is with the desires of the
community that the god of the community is concerned. Another prayer,
the nature of which is not stated by Mrs. Parker, by whom the
information is given us, is put up at funerals, presumably to Byamee by
the community or its representative. Mrs. Parker adds: "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.
When a man invokes aid on the eve of battle, or in his hour of danger
and need; when a woman croons over her baby an incantat