To punish transgressions of his law is not the essence of a malevolent being. Darumulun 'watched the youths from the sky, prompt to punish, by disease or death, the breach of his ordinances,' moral or ritual. His name is too sacred to be spoken except in whispers, and the anthropologist will observe that the names of the human dead are also often tabooed. But the divine name is not thus tabooed and sacred when the mere folklore about him is narrated. The informants of Mr. Howitt instinctively distinguished between the mythology and the religion of Darumulun.[9] This distinction-- the secrecy about the religion, the candour about the mythology--is essential, and accounts for our ignorance about the inner religious beliefs of early races. Mr. Howitt himself knew little till he was initiated. The grandfather of Mr. Howitt's friend, _before the white men came to Melbourne_, took him out at night, and, pointing to a star, said: 'You will soon be a man; you see _Bunjil_ [Supreme Being of certain tribes] up there, and he can see you, and all you do down here.' Mr. Palmer, speaking of the Mysteries of Northern Australians (mysteries under divine sanction), mentions the nature of the moral instruction. Each lad is given, 'by one of the elders, advice so kindly, fatherly, and impressive, as often to soften the heart, and draw tears from the youth.' He is to avoid adultery, not to take advantage of a woman if he finds her alone, he is not to be quarrelsome.[10] At the Mysteries Darumulun's real name may be uttered, at other times he is 'Master' (_Biamban_) or 'Father' (_Papang_), exactly as we say 'Lord' and 'Father.' It is known that all these things are not due to missionaries, whose instructions would certainly not be conveyed in the _Bora_, or tribal mysteries, which, again, are partly described by Collins as early as 1798, and must have been practised in 1688. Mr. Howitt mentions, among moral lessons divinely sanctioned, respect for old age, abstinence from lawless love, and avoidance of the sins so popular, poetic, and sanctioned by the example of Gods, in classical Greece.[11] A representation is made of the Master, Biamban; and to make such idols, except at the Mysteries, is forbidden 'under pain of death.' Those which are made are destroyed as soon as the rites are ended.[12] The future life (apparently) is then illustrated by the burial of a living elder, who rises from a grave. This may, however, symbolise the 'new life' of the Mystae, 'Worse have I fled; better have I found,' as was sung in an Athenian rite. The whole result is, by what Mr. Howitt calls 'a quasi-religious element,' to 'impress upon the mind of the youth, in an indelible manner, those rules of conduct which form the moral law of the tribe.'[13]