But little real affection consequently exists between husbands and wives, and young men value a wife princ.i.p.ally for her services as a slave; in fact when asked why they are anxious to obtain wives, their usual reply is, that they may get wood, water, and food for them, and carry whatever property they possess. In 1842 the wife of a native in Adelaide, a girl about eighteen, was confined, and recovered slowly; before she was well the tribe removed from the locality, and the husband preferred accompanying them, and left his wife to die, instead of remaining to attend upon her and administer to her wants. When the natives were gone, the girl was removed to the mission station, to receive medical attendance, but eventually died. In the same year an old woman who broke her thigh was left to die, as the tribe did not like the trouble of carrying her about. Parents are treated in the same manner when helpless and infirm. [Note 77 at end of para.] In 1839 I found an aged man left to die, without fire or food, upon a high bare hill beyond the Broughton. In 1843 I found two old women, who had been abandoned in the same way, at the Murray, and although they were taken every care of when discovered, they both died in about a week afterwards. No age is prescribed for matrimony, but young men under twenty-five years of age do not often obtain wives, there are exceptions, however, to this: I have seen occasionally young men of seventeen or eighteen possessing them. When wives are from thirty-five to forty years of age, they are frequently cast off by the husbands, or are given to the younger men in exchange for their sisters or near relatives, if such are at their disposal.

[Note 77: "Practised by the American Indians."--Catlin, vol. i. p. 216.

"The early life of a young woman at all celebrated for beauty is generally one continued series of captivity to different masters, of ghastly wounds, of wanderings in strange families, of rapid flights, of bad treatment from other females amongst whom she is brought a stranger by her captor; and rarely do you see a form of unusual grace and elegance, but it is marked and scarred by the furrows of old wounds; and many a female thus wanders several hundred miles from the home of her infancy, being carried off successively to distant and more distant points."]

Women are often sadly ill-treated by their husbands or friends, in addition to the dreadful life of drudgery, and privation, and hardship they always have to undergo; they are frequently beaten about the head, with waddies, in the most dreadful manner, or speared in the limbs for the most trivial offences. No one takes the part of the weak or the injured, or ever attempts to interfere with the infliction of such severe punishments.

Few women will be found, upon examination, to be free from frightful scars upon the head, or the marks of spear-wounds about the body. I have seen a young woman, who, from the number of these marks, appeared to have been almost riddled with spear wounds. Upon this point Captain Grey remarks, vol. ii. p. 249.

The menses commence to flow among the native females at an earlier age than among Europeans, frequently beginning at about twelve; they are also subject to many irregularities in their periodical return, arising probably from the kind of life they lead and the nature of the diet upon which they live. I have known cases where this irregularity has extended to three months. Child-bearing does not commence often before the age of sixteen, nor have I ever noticed pregnant women under that age. In inquiries conducted by Mr. Moorhouse among the natives of Adelaide, that gentleman ascertained, that as many as nine children have occasionally been born to one woman; that the average number is about five; but that each mother only reared an average of two. At childbirth, the placenta, which is considered as sacred, is carefully put away from the reach of the dogs as soon as thrown off from the uterus, and the female is up and following her usual avocations a very few hours after the accouchement.

Instances have occurred of women sitting up, and asking for food an hour after confinement, though wet with rain, and having very little fire. Two days after it, I have seen a woman walking two or three miles, and going out to look for food in her usual manner. Infanticide is very common, and appears to be practised solely to get rid of the trouble of rearing children, and to enable the woman to follow her husband about in his wanderings, which she frequently could not do if enc.u.mbered with a child.

The first three or four are often killed; no distinction appears to be made in this case between male or female children. Half-castes appear to be always destroyed.

The nomenclature of the natives is a subject of considerable difficulty, and is at present involved in much obscurity and uncertainty, so many different practices obtaining, and so many changes of name occurring to some individuals during the course of their life. In the Adelaide district, and among the tribes to the north, Mr. Moorhouse has found that numerical names are given to children when first born, in the order of birth, a variation in the termination const.i.tuting the distinction of name for male or female, thus:--

IF MALE. IF FEMALE.

The 1st child would be called Kertameru Kertanya 2nd child would be called Warritya Warriarto 3rd child would be called Kudnutya Kudnarto 4th child would be called Monaitya Monarto 5th child would be called Milaitya Milarto 6th child would be called Marrutya Marruarto 7th child would be called w.a.n.gutya w.a.n.gwarto 8th child would be called Ngarlaitya Ngarlarto 9th child would be called Pouarna Ngarlarto

These are given at birth; but a short time after another name is added, which is derived from some object in nature, as a plant, animal, or insect. This name continues until after marriage and the birth of the first child, upon which the father takes the name of this child, and has the word binna or spinna, (an adult,) affixed, as Kadli; name of a child, Kadlitpinna, the father of Kadli; the mother is called Kadli ngangki, or mother of Kadli, from ngangki, a female or woman. The names of the father and mother are changed at the birth of every child in the same manner.

At Moorunde, and among many other tribes, I have not found any numerical names to be given at birth, the first name usually being that derived from some object in nature. This is occasionally changed after marriage and the birth of a child; as among the Adelaide or northern natives, the father taking the name of the child with the affix of imbe or nimbe (implying father), as Kartul, a child's name, Kartulnimbe the father of Kartul, Memparne, a child's name, Memparnimbe the father of Memparne.

This paidronymic is not, however, always adhered to in preference to the original name; thus Memparnimbe is as often called by his former name of Tenberry as his paidronymic; he is also called occasionally Worrammo, from his being left-handed. Neither have I found the name of the parent change at the birth of every child; thus Memparnimbe has other children, younger than Memparne, as Warrulan, Timarro, etc. yet he is never called Warrulanimbe, Timarronimbe, etc. The mother's name, similarly to that of the father, is also occasionally altered to that of the child, with the affix of arwer, or emarwer, as Kartulemarwer, the mother of Kartul, Memparnemarwer, the mother of Memparne, yet is the original name of the mother as often used as the paidronymic. Old men are frequently called by the name of the place which belongs to them, with the affix of bookola thus Mooroondooyo Bookola is the old man who owns Mooroonde, etc.

At other times nicknames are given to natives, and so generally made use of by the others that the proper or original name becomes almost lost.

Thus a native named Marloo, from a habit he had of looking about him and saying, "I see, I see," is called Nairkinimbe, or the father of seeing.

Another named Ngalle-ngalle is called Eukonimbe, the father of eukodko, from his being very fond of the crayfish of that name, and so on. Other local appellations are given referring to some peculiarity of personal appearance, Parn-gang-gapko, the baldheaded, Tow.a.n.g Makkeroo, the broken-thighed, etc. Others again refer to family bereavements, as Roo ptootarap, a father without children, Parntomakker, a childless mother, Parnko, an orphan, Wirrang, one who has lost a brother, Rockootarap, one whose wife is dead, Thaltarlpipke, an unmarried man, Rartchilock, one who owns a wife, Rang, a widow, Waukerow, an unmarried woman, etc. These are all distinctions, which though readily discoverable by a person tolerably well versed in the dialect, or long resident among the same natives, present many difficulties, and lead to many mistakes, amongst casual inquirers, or those whose pursuits do not keep them long at the place of their inquiries. There are others which are still more difficult to be understood, from the almost utter impossibility of learning (with any reasonable sacrifice of time) the language with sufficient accuracy to enable the inquirer thoroughly to comprehend the meanings of the proper names, and deduce the roots from which they are derived.

Even among the Adelaide tribes, where there appears to be a greater uniformity in the system of nomenclature than I have met with any where else, and where Mr. Moorhouse has devoted more time and attention to the subject than perhaps any other person, there are still difficulties and uncertainties. Thus an Adelaide boy about the age of ten, is called by the name of Koar (the crow), from early infancy, but between ten and twelve, after undergoing one of their ceremonies, the name was changed to Mannara, (which I believe means the crow's nest). According, however, to the usual system adopted, this boy's name ought to have remained Koar, until, by becoming a married man and a father, it gave way to a paidronymic.

There is another subject somewhat a.n.a.logous to that of nomenclature, and about which still less is known;--that of every native adopting some object in creation as his crest, or tiende. The same thing is noticed by Captain Grey in his narrative (vol. ii. p. 228).

"But as each family adopts some animal or vegetable, as their crest or sign, or KOBONG as they call it, I imagine it more likely, that these have been named after the families, than that the families have been named after them.

"A certain mysterious connection exists between a family and its KOBONG, so that a member of a family will never kill an animal of the species, to which his KOBONG belongs, should he find it asleep; indeed, he always kills it reluctantly, and never without affording it a chance to escape.

This arises from the family belief, that some one individual of the species is their nearest friend, to kill whom would be a great crime, and to be carefully avoided. Similarly, a native who has a vegetable for his KOBONG, may not gather it under certain circ.u.mstances, and at a particular period of the year."

From the foregoing quotation, it is apparent that very little difference exists in the custom as practised in Western and Southern Australia. In the former, however, there appears to be an unwillingness to destroy the object represented by the kobong or tiende that I have never observed in the latter. But very little appears to be known on this subject at present, as far as regards the reason for a.s.suming the tiende, or its connection with the individual or family it may represent. The same tiende seems to descend from a father to his children; but I have been told occasionally of instances where such has not been the case. There are several striking differences between the customs and habits of the Aborigines of Western Australia, narrated by Captain Grey, and those in force among the tribes I have myself been best acquainted with in Southern or South-eastern Australia. One singular peculiarity is described by Captain Grey.

"One of the most remarkable facts connected with the natives, is that they are divided into certain great families, all the members of which bear the same names, as a family or second name: the princ.i.p.al branches of these families, so far as I have been able to ascertain, are the

Ballaroke Tdondarup Ngotak Nagarnook Nogonyuk Mongalung Narrangur.

"But in different districts the members of these families give a local name to the one to which they belong, which is understood in that district, to indicate some particular branch of the princ.i.p.al family. The most common local names are,

Didaroke Gwerrinjoke Maleoke Waddaroke Djekoke Kotejumeno Namyungo Yungaree.

"These family names are common over a great portion of the continent; for instance, on the Western coast, in a tract of country extending between four and five hundred miles in lat.i.tude, members of all these families are found. In South Australia, I met a man who said that he belonged to one of them, and Captain Flinders mentions Yungaree, as the name of a native in the Gulf of Carpentaria.

"These family names are perpetuated, and spread through the country, by the operation of two remarkable laws:--

"1st. That children of either s.e.x, always take the family name of their mother.

"2nd. That a man cannot marry a woman of his own family name."

From this it appears that the natives of that part of the country have in addition to their other ordinary names a family or surname, which is perpetuated through successive generations on the mother's side. This is not the case as far as my observations and inquiries have enabled me to ascertain among the numerous tribes frequenting the Murray river, and Mr.

Moorhouse a.s.sures me that he has been equally unable to detect any coincidence of the kind among the tribes frequenting the district of Adelaide.

The division, numbers, and names of the various tribes are also subjects of difficulty and uncertainty. As far as my researches have yet extended upon this point, it appears to me, first, that groups of natives have a distinctive or a local appellation, derived from the particular place they belong to, as Barmerara maru, the natives frequenting the lake called Barmera: Moolyoolpero maru, the natives frequenting the lagoon called Moolyoolko, and so on. Secondly, a general or tribal name, as Narwijjerook, a native of the tribe so called, which includes the natives of Barmera and various others in that neighbourhood. Karn-brickolenbola, a native of the tribe so called, and which includes various groups around Mooroonde. Thirdly, it appears that wherever a change occurs in the name of the tribes to which contiguous groups of natives may belong, there is a corresponding change in the dialect or language spoken; thus the Narwij-jerook speak a dialect called Narwijjong, the Karn-brickolenbola tribe the Aiawong dialect, and so on.

In many of these dialects there appears to be little more difference than exists among the counties in England. Such is the case up the course of the Murray from Lake Alexandrina to the Darling; and such Captain Grey found to be the case throughout a great part of Western Australia. In others the dialects are so totally unlike one another, that natives, meeting upon opposite sides of a river, cannot speak to or understand a word of what each other say, except through the medium of a third language, namely that spoken by the natives of the river itself, and which is totally unlike either of the other two.

This is the case at Moorunde, where three different dialects meet, the Yakk.u.mban, or dialect spoken by the Paritke tribe, or natives inhabiting the scrub to the west and north-west of the Murray. The Boraipar or language of the Arkatko tribe, who inhabit the scrub to the east of the Murray, and the Aiawong or river dialect, extending, with slight variations, from the junction of the Murray and Lake Alexandrina to the Darling.

Chapter V.

CEREMONIES AND SUPERSt.i.tIONS--FORMS OF BURIAL--MOURNING CUSTOMS--RELIGIOUS IDEAS--EMPIRICS, ETC.

The ceremonies and superst.i.tions of the natives are both numerous and involved in much obscurity; indeed it is very questionable if any of them are understood even by themselves. Almost all the tribes impose initiatory rites upon the young, through which they must pa.s.s from one stage of life to another, until admitted to the privileges and rights of manhood. These observances differ greatly in different parts of the continent, independently of local or distinctive variations indicative of the tribe to which a native may belong.

Thus at the Gulf of Carpentaria, the rite of circ.u.mcision is performed; at Swan River, King George's Sound, and nearly three hundred miles to the eastward of the latter place, no such rite exists. Round the head of the Great Australian Bight, and throughout the Port Lincoln Peninsula, not only is this rite performed, but a still more extraordinary one conjoined with it. [Note 78: "Finditur usque ad urethram a parte inferaa p.e.n.i.s."]

Descending the east side of Spencer's and St. Vincent's Gulf, and around the district of Adelaide, the simple rite of circ.u.mcision is retained. Proceeding but a little farther to the banks of the Murray, and its neighbourhood, no such ceremony exists, nor have I ever heard of its having been observed any where on the southeastern, or eastern parts of the continent.

So also with respect to tattooing; in one part of the continent it is adopted, in another it is rejected; when it is practised, there are many varieties in the form, number, or arrangement of the scars, distinguishing the different tribes, so that one stranger meeting with another any where in the woods, can at once tell, from the manner in which he is tattooed, the country and tribe to which he belongs, if not very remote. In the Adelaide district, Mr. Moorhouse has observed, that there are five stages to be pa.s.sed through, before the native attains the rank of a bourka, or full grown man. The first is, that from birth to the tenth year, when he is initiated into the second, or Wilya kundarti, by being covered with blood, drawn from the arm of an adult; he is then allowed to carry a wirri for killing birds, and a small wooden spade (karko) for digging grubs out of the ground. At from twelve to fourteen, the third stage is entered, by having the ceremony of circ.u.mcision performed, which takes place in the following manner. Early in the morning, the boys to be circ.u.mcised are seized from behind, and a bandage is fastened over the eyes of each; they are then led away from the presence of the women and children to a distance of half a mile, when they are laid on the ground, and covered with a cloak, or skin, so as not to see what is pa.s.sing amongst the adults, who proceed with the ceremony.

Three of them now commence limping, and making a peculiar groaning noise, until they arrive opposite one of the boys, upon whom they seize. The individual laid hold of, jumps up, and runs off at full speed, as if he intended to escape; the three, before occupied in limping and groaning, run with him to prevent this, and after three or four races, all four run over the place where the boys are covered up, and the boy, who had been trying to escape, is caught, and laid down near the other boys, and covered with dust. He is now supposed to be in a state of enchantment, from which he is aroused by being lifted up by the ears, at the same time that loud noises are made into them. All the men now, except the sick, form themselves into a circle, and keep walking round in single file, the first individual having a katto, or long stick held down his back. After a few circles this is given to another; a short rest is taken, and then the whole party rise, except the sick, the inspired men, or sorcerers, and those upon whom the operation is to be performed, and proceed to a short distance, the man with the katto down his back leading. When a.s.sembled, they form into a line, and at word of command commence the peculiar stamping and groaning, beginning at the far end of the line, and gradually advancing towards the other. During several rounds of this noise, they advance at each, a little nearer to the boys, who when they are very near, have their eyes uncovered that they may see the men approaching. The first man who held the katto, fastens it in the ground, and all the others coming up, take hold of it, and fall down into a heap.

The boys are then thrown upon the heap of men, and the operation is performed by men who are supposed to be inspired, or sorcerers.

Immediately after the operation, the boys are taken away from the presence of all females, and kept upon a vegetable diet until recovered from its effects. The head is covered with grease, and red ochre, with a bandage pa.s.sed round it, and is ornamented with tufts of feathers. The Yudna, or pubic covering, is worn by the circ.u.mcised for some months after the operation.

The fourth stage (Wilyaru) is entered about the age of twenty, when the back, shoulders, arms and chest, are tattooed. He is called ngulte, at the time of the operation; yellambambettu, when the incisions have begun to discharge pus; tarkange, when the sores are just healed; mangkauitya, at the time the cuts begin to rise; and bartamu, when the scars are at their highest elevation. Each tribe has a distinctive mode of making their incisions. Some have scars running completely across the chest, from one axillar to the other, whilst others have merely dotted lines; some have circles and semicircles formed on the apex of the shoulder, others small dots only.

The fifth stage is bourka or full man, and is only attained when the individual is getting grey-headed.

Among the Murray natives and contiguous tribes, instead of the rite of circ.u.mcision, a ceremony called wharepin, is performed upon youths from fourteen to sixteen. Early in the morning some of the male friends of the boy about to be operated upon, go behind him to seize him, upon which he sets off running as hard as he can, as if to escape; but being followed by his pursuers is soon captured and thrown down; he is then raised up and surrounded by several natives, who hold him and smear him from head to foot, with red ochre and grease; during this part of the ceremony, a band of elderly women, generally the mother and other near relatives, surround the group, crying or lamenting, and lacerating their thighs and backs with sh.e.l.ls or flints, until the blood streams down. When well ochred all over, the novice is led away by another native, apart from the rest of the tribe, or if there are more than one, they stand together linked hand in hand, and when tired sit down upon bunches of green boughs brought for that purpose, for they are neither allowed to sit on the ground, nor to have any clothing on; and when they move about they always carry a bunch of green boughs in each hand.

They are now ready for the ceremony, which is usually performed by influential natives of distant tribes, and which generally takes place at the meetings of these tribes, as in the case of the meeting of the Moorunde natives, and the Nar-wij-jerook tribe described in Chapter II.P.220. On that occasion, there were three Moorunde natives to be operated upon. As soon as the ceremonial of the meeting of the tribes had been gone through, as already described, the Nar-wij-jerook natives retired about a hundred yards, and sat down on the ground, the Moorunde people remaining standing. The three spears which had little nets attached to them, and which had been brought down by the Nar-wij-jerooks, were now advanced in front of that tribe, still seated and stuck in a row in the ground. Three men then got up and seated themselves at the foot of the three spears, with their legs crossed. Two other natives then went over to the Moorunde people, to where the three novices stood shaking and trembling, like criminals waiting for their punishment, seizing them by the legs and shoulders, and carefully lifting them from the ground, they carried each in turn, and laid them on their backs at full length upon green boughs, spread upon the ground in front of the three men sitting by the spears, so that the head of each rested on the lap of one of the three. From the moment of their being seized, they resolutely closed their eyes, and pretended to be in a deep trance until the whole was over. When all three novices had been laid in their proper position, cloaks were thrown over them, but leaving the face exposed, and a Nar-wij-jerook coming to the side of each, carefully lifted up a portion of the covering and commenced plucking the hair from the p.u.b.es. At intervals, the operators were relieved by others of both s.e.xes, and of various ages; little children under ten, were sometimes but not frequently officiating. When all the hair had been pulled out, that belonging to each native was carefully rolled up in green boughs, the three lots being put together, and given to one of the wise or inspired men to be put properly away; bunches of green boughs were now placed under each arm of the boys as also in their hands, after which several natives took hold of them, and raised them suddenly and simultaneously to their feet, whilst a loud gutteral Whaugh was uttered by the other natives around. They were then disenchanted and the ceremony was over, but for some time afterwards, the initiated are obliged to sleep away from the camp, and are not allowed to see the women; their heads and bodies are kept smeared with red ochre and grease, and tufts of feathers and kangaroo teeth are worn tied to the hair in front. One of the most singular circ.u.mstances connected with this ceremony, is that the natives who have officiated never afterwards mention the name of the young men, nor do the latter ever mention the names of the individuals who have operated upon them; should the name of either be accidentally mentioned in the presence of the other, they are greatly annoyed, and at once put the hand up to the mouth to signify that it must not be spoken. It is thus often very difficult to find out the names of particular natives, and strangers would make many mistakes, imagining that they were putting down the name, when in reality they were marking some phrase, signifying that his name could not be mentioned by the one applied to. They have no objection to meet each other after the ceremony, nor do they decline speaking, but there is this peculiarity in their conduct that if one gives food, or any thing else to the other, it is either laid on the ground for him to take, or is given through the intervention of a third person, in the gentlest and mildest manner possible, whereas to another native it would be jerked, perhaps much in the same way that a bone is thrown to a dog. There are other instances in which the names of natives are never allowed to be spoken, as those of a father or mother-in-law, of a son-in-law and some cases arising from a connection with each other's wives. In speaking, therefore, of one another, or introducing persons to distant natives, a very round about way of describing them has often to be adopted, yet so intimately are neighbouring tribes acquainted with the peculiar relations subsisting between the members of each, that there is rarely any difficulty in comprehending who the individual is that is alluded to. Among the Adelaide tribes, there is no circ.u.mstance but death that makes them unwilling to mention the name of any of their acquaintances, and this cause of unwillingness I believe extends equally all over the continent.

The ceremony of tattooing is practised among the tribes of the Murray and its neighbourhood with great circ.u.mstantial variety. Some are tattooed all over the back or breast in rows, some only one half of each or of one, some are only dotted, others have rings or semicircles round the upper part of the arms and some are tattooed on the belly, etc.