Thus, in each society there are a certain number of rites which are distinguished from all the others by their homogeneity and their generality. So noticeably a harmony seemed to be explicable only by a unity of origin. So they imagined that each group of similar rites had been founded by one and the same ancestor, who came to reveal them to the tribe as a whole. Thus, among the Arunta, it was an ancestor of the Wild Cat clan, named Putiaputia,[914] who is thought to have taught men the way of making churinga and using it ritually; among the Warramunga, it was Murtu-murtu;[915] among the Urabunna, Witurna;[916] it was Atnatu among the Kaitish[917] and Tendun among the Kurnai.[918] Likewise, the practice of circumcision is attributed by the eastern Dieri and many other tribes[919] to two special Muramura, and by the Arunta to a hero of the Alcheringa, of the Lizard totem, named Mangarkunjerkunja.[920] To this same personage are ascribed the foundation of the matrimonial institutions and the social organization they imply, the discovery of fire, the invention of the spear, the buckler, the boomerang, etc. It also happens very frequently that the inventor of the bull-roarer is also considered the founder of the rites of initiation.[921]
These special ancestors cannot be put in the same rank as the others. On the one hand, the sentiments of veneration which they inspire are not limited to one clan, but are common to the whole tribe. On the other hand, it is to them that men ascribe all that is most esteemed in the tribal civilization. For this double reason, they became the object of a special consideration. For example, they say of Atnatu that he was born in heaven at an epoch even prior to the times of the Alcheringa, that he made himself and that he gave himself the name he bears. The stars are his wives and daughters. Beyond the heaven where he lives, there is another one with another sun. His name is sacred, and should never be pronounced before women or non-initiated persons.[922]
Yet, howsoever great the prestige enjoyed by these personages may be, there was no occasion for founding special rites in their honour; for they themselves are only rites personified. They have no other reason for existence than to explain existing practices; they are only another aspect of these. The churinga and the ancestor who invented it are only one; sometimes, both have the same name.[923] When someone makes the bull-roarer resound, they say that it is the voice of the ancestor making himself heard.[924] But, for the very reason that each of these heroes is confounded with the cult he is believed to have founded, they believe that he is attentive to the way in which it is celebrated. He is not satisfied unless the worshippers fulfil their duties exactly; he punishes those who are negligent.[925] So he is thought of as the guardian of the rite, as well as its founder, and for this reason, he becomes invested with a veritable moral rôle.[926]
IV
However, this mythological formation is not the highest which is to be found among the Australians. There are at least a certain number of tribes who have arrived at a conception of a god who, if not unique, is at least supreme, and to whom is attributed a pre-eminent position among all the other religious entities.
The existence of this belief was pointed out long ago by different observers;[927] but it is Howitt who has contributed the most to establishing its relative generality. In fact, he has verified it over a very extended geographical area embracing the State of Victoria and New South Wales and even extending up to Queensland.[928] In all this entire region, a considerable number of tribes believe in the existence of a veritable tribal divinity, who has different names, according to the district. The ones most frequently employed are Bunjil or Punjil,[929] Daramulun[930] and Baiame.[931] But we also find Nuralie or Nurelle,[932] Kohin[933] and Mangan-ngaua.[934] The same conception is found again farther west, among the Narrinyeri, where the great god is called Nurunderi or Ngurrunderi.[935] Among the Dieri, it is probable that there is one of the Mura-mura, or ordinary ancestors, who enjoys a sort of supremacy over the others.[936] Finally, in opposition to the affirmations of Spencer and Gillen, who declare that they have observed no belief in a real divinity among the Arunta,[937] Strehlow assures us that this people, as well as the Loritja, recognize, under the name Altjira, a veritable "good god."[938]
The essential characteristics of this personage are the same everywhere. It is an immortal, and even an eternal being, for it was not derived from any other. After having lived on earth for a certain length of time, he ascended to heaven, or else was taken up there,[939] and continues to live there, surrounded by his family, for generally he is said to have one or several wives, children and brothers,[940] who sometimes assist him in his functions. Under the pretext of a visit he is said to have made to them, he and his family are frequently identified with certain stars.[941] Moreover, they attribute to him a power over stars. It is he who regulates the journey of the sun and moon;[942] he gives them orders.[943] It is he who makes the lightning leap from the clouds and who throws the thunder-bolts.[944] Since he is the thunder, he is also connected with the rain:[945] it is to him that men address themselves when there is a scarcity of water, or when too much falls.[946]
They speak of him as a sort of creator: he is called the father of men and they say that he made them. According to a legend current around Melbourne, Bunjil made the first man in the following manner. He made a little statue out of white clay; then, after he had danced all around it several times and had breathed into its nostrils, the statue became animated and commenced to walk about.[947] According to another myth, he lighted the sun; thus the earth became heated and men came out of it.[948] At the same time that he made men,[949] this divine personage made the animals and trees;[950] it is to him that men owe all the arts of life, arms, language and tribal rites.[951] He is the benefactor of humanity. Even yet, he plays the rôle of a sort of providence for them. It is he who supplies his worshippers with all that is necessary for their existence.[952] He is in communication with them, either directly or through intermediaries.[953] But being at the same time guardian of the morals of the tribe, he treats them severely when these are violated.[954] If we are to believe certain observers, he will even fulfil the office of judge, after this life; he will separate the good from the bad, and will not reward the ones like the others.[955] In any case, they are often represented as ruling the land of the dead,[956] and as gathering the souls together when they arrive in the beyond.[957]
As the initiation is the principal form of the tribal cult, it is to the rites of initiation that he is attached especially; he is their centre. He is very frequently represented by an image cut on a piece of bark or soaked into the ground. They dance around it; they sing in its honour; they even address real prayers to it.[958] They explain to the young men who the personage is whom this image represents; they tell them his secret name, which the women and the uninitiated cannot know; they relate to them his history and the part attributed to him in the life of the tribe. At other times they raise their hands towards the heaven where he is thought to dwell, or else they point their arms or the ritual instruments they have in hand in this direction;[959] this is a way of entering into communication with him. They feel his presence everywhere. He watches over the neophyte when he has withdrawn into the forest.[960] He is attentive to the manner in which the ceremonies are celebrated. The initiation is his cult. So he gives special attention to seeing that these are carried out exactly: if there are any faults or negligences, he punishes them in a terrible manner.[961]
Moreover, the authority of each of these supreme gods is not limited to a single tribe; it is recognized equally by a number of neighbouring tribes. Bunjil is adored in nearly all of Victoria, Baiame in a considerable portion of New South Wales, etc.; this is why there are so few gods for a relatively extended geographical area. So the cults of which they are the object have an international character. It even happens sometimes that mythologies intermingle, combine and make mutual borrowings. Thus the majority of the tribes who believe in Baiame also admit the existence of Daramulun; however, they accord him a slighter dignity. They make him a son or brother of Baiame, and subordinate to this latter.[962] Thus the faith in Daramulun has spread in diverse forms, into all of New South Wales. So it is far from true that religious internationalism is a peculiarity of the most recent and advanced religions. From the dawn of history, religious beliefs have manifested a tendency to overflow out of one strictly limited political society; it is as though they had a natural aptitude for crossing frontiers, and for diffusing and internationalizing themselves. Of course there have been peoples and times when this spontaneous aptitude has been held in check by opposed social necessities; but that does not keep it from being real and, as we see, very primitive.