Many tribes I have met with in different parts of Australia, have no tattooing at all, others are marked on the breast by singular looking scars, occupying a s.p.a.ce of six or eight inches each way upon the chest, these are called "renditch" in the Murray dialect, and are made by fire; but I have never been able to obtain any satisfactory information respecting them. These scars are confined to particular tribes whom I have only met with occasionally, and for a period which did not allow me the opportunity of making much inquiry into their origin.

At Encounter Bay, instead of plucking out the hair of the p.u.b.es, the incipient beard is pulled out by the roots, and the youth, as at the Murray, is smeared from head to foot with red ochre and grease.

Among the females the only ceremony of importance that I am aware of is that of tattooing the back, a long and very painful operation. [Note 79 at end of para.] The method of performing the operation is as follows: the person whose back is to be tattooed is taken out early in the morning and squatted on the ground with her back towards the operator (always a male), and her head bent down between the knees of a strong old woman who is sitting on the ground for that purpose; the back is thus presented in the best position to the operator, and the girl, as long as her head is kept firmly in its position, cannot possibly arise until all is over. The man who performs the ceremony then commences by taking hold of a fold of the flesh on the girl's right side, just above the breech, with his left hand, whilst with his right he holds a piece of flint or sh.e.l.l, and cuts perpendicular gashes an inch long, three-sixteenths of an inch deep, and about half an inch apart, in horizontal lines from right to left quite across the back, the rows being half an inch or three-quarters distant from each other.

[Note 79: Hoc plerumque menstruis jam primum venientibus factum est: saepe autem puellis propter timorem statum suam celantibus, aut aliqua alia ex causa, opus quod tempore menstruali fieri prorsus necessarium est, in proxima differtur.]

This is carried up the whole way from where he commences to the shoulders, and when freshly done, presents one of the most dreadful spectacles imaginable, the blood gushes out in torrents, and though frequently wiped away with gra.s.s by some of the women present, is scarcely removed before the crimson stream flows as profusely as ever.

During the time of the ceremony the mother and other female relations lament and mourn, whilst they lacerate their bodies with sh.e.l.ls. When the incisions are all made, gra.s.s or boughs are warmed at the fire, to wipe off the blood. The whole scene is most revolting and disgusting; the ground near where the poor creature sits is saturated with blood, and the whole back is one ma.s.s of coagulated gore. In one case, where I saw this operation performed upon a girl belonging to the Paritke tribe, she seemed to suffer much pain. At first, until nearly a row of scars had been made across the lower part of the back, she bore the operation well, but as it proceeded, her cries were piteous and unceasing, and before it was concluded, they became the most heart-rending screams of agony. From the position in which she was held, however, by the old woman on the ground (and who, by the way, was her mother,) it was impossible for her to stir or escape; indeed, had she attempted it, she would probably have been most cruelly beaten in addition.

The ceremony occupied three-quarters of an hour, but it was two hours before the wounds had ceased to bleed, and even then, the dried blood was not washed off. Two kangaroo teeth, and a tuft of emu feathers were tied to the girl's hair, and she was smeared over with grease and red ochre, but was still forbidden to touch food until the morning.

Many weeks elapse before the wounds heal, and the inconveniences attending them are removed.

In another case that I saw, the girl bore the operation most stoically, until about two-thirds over, when she could stand it no longer, but screaming out in agony, applied her teeth and nails with such good effect to the thighs of the old lady who held her down, that the latter was compelled to release her grasp, and the poor girl got up, vowing she would not have another incision made. Of course all resistance would have been futile, or probably have only brought down a fearful chastis.e.m.e.nt upon her if she had been alone with her tribe in the bush; but she took advantage of my presence, and escaped with nearly one-third of the incisions deficient. At this ceremony many other natives of both s.e.xes, and of all ages were standing looking on; but so little did they commiserate the poor creature's sufferings, that the degree of her pain only seemed to be the measure of their laughter and merriment.

The girls, however, are always anxious to have this ceremony performed, as a well tattooed back is considered a great addition to their other charms, and whenever I have offered to protect them from the cruelty of their tribe for refusing to submit to it, they have invariably preferred submitting to the operation.

The only other ceremonies undergone by the females, are those of having the belly or arms tattooed, and of having the hair plucked from the p.u.b.es after the death of a child, and sometimes from other causes.

In the mode of disposing of the dead, and the ceremonials attending it, there is a difference in almost every tribe. Among the Adelaide natives as soon as a person dies, a loud wailing cry is raised by the relations and friends. The body is immediately wrapped up in the skin or clothing worn during life, and in the course of a day or two, it is placed upon the wirkatti or bier, which is made of branches crossed so as to form the radii of a circle, an examination is then entered upon as to the cause of death, in the following manner. The bier is carried upon the shoulders of five or six persons, over places where the deceased had been living; whilst this is going on, a person is placed under the bier, professedly in conversation with the deceased. He asks, what person killed you? If the corpse say no one, the inquest ceases; but if it states that some person has, the bier moves round, the corpse is said to produce the motion, influenced by kuingo (a fabulous personification of death). If the alleged murderer be present, the bier is carried round by this influence, and one of the branches made to touch him. Upon this a battle is sure to ensue either immediately, or in the course of a day or two.

At the time of burial the body is removed from the bier, and deposited, with the head to the west, in a grave from four to six feet deep.

Children under four years are not buried for some months after death.

They are carefully wrapped up, carried upon the back of the mother by day, and used as a pillow by night, until they become quite dry and mummy-like, after which they are buried, but the ceremony is not known to Mr. Moorhouse.

In the Encounter Bay neighbourhood, four modes of disposing of the dead obtain, according to Mr. Meyer:--old persons are buried; middle-aged persons are placed in a tree, the hands and knees being brought nearly to the chin, all the openings of the body, as mouth, nose, ears, etc. being previously sewn up, and the corpse covered with mats, pieces of old cloth, nets, etc. The corpse being placed in the tree, a fire is made underneath, around which the friends and relatives of the deceased sit, and make lamentations. In this situation the body remains, unless removed by some hostile tribe, until the flesh is completely wasted away, after which the skull is taken by the nearest relative for a drinking cup.

The third mode is to place the corpse in a sitting posture, without any covering, the face being turned to the eastward, until dried by the sun, after which it is placed in a tree. This mode is adopted with those to whose memory it is intended to shew some respect. The fourth method is to burn the body; but this is only practised in the case of still-born children, or such as die shortly after birth.

Another method practised upon Lake Alexandrina, is to construct a platform [Note 80 at end of para.], or bier upon high poles of pine, put upright in the ground upon which the body is placed, bandages being first put round the forehead, and over the eyes, and tied behind. A bone is stuck through the nose, the fingers are folded in the palm of the hand, and the fist is tied with nets, the ends of which are fastened about a yard from the hands; the legs are put crossing each other.

[Note 80: "They often deposit their dead on trees and on scaffolds."

--Catlin's AMERICAN INDIANS, vol. ii. p. 10--vide also vol. i. p. 89]

The lamentations are raised by the natives around, fires are made below, so that the smoke may ascend over the corpse, and the mourners usually remain encamped about the place for a great length of time, or until the body is thoroughly dry, after which they leave it. Mr. Schurman says, "At Port Lincoln, after the body is put in a grave, and a little earth is thrown on it; the natives place a number of sticks across its mouth, over which they spread gra.s.s or bushes to prevent the remaining earth from falling down, so that an empty s.p.a.ce of about three feet in depth is left between the body and the top earth."

At the Flinders river (Gulf of Carpentaria), Captain Stokes observes, "At the upper part of Flinders river, a corpse was found lodged in the branches of a tree, some twenty feet high from the ground; it had three coverings, first, one of bark, then a net, and outside of all a layer of sticks."

On the Murray river, and among the contiguous tribes, many differences occur in the forms of burial adopted by the various tribes. Still-born children are buried immediately. Infants not weaned are carried about by the mother for some months, well wrapped up, and when thoroughly dry, are put into nets or bags, and deposited in the hollows of trees, or buried.

Children and young people are buried as soon as practicable after death, and a spearing match generally ensues.

Old people are also buried without unnecessary delay. I have even seen a man in the prime of life all ready placed upon the bier before he was dead, and the mourners and others waiting to convey him to his long home, as soon as the breath departed.

In the case of a middle-aged, or an old man, the spearing and fighting contingent upon a death is always greater than for younger natives. The burial rites in some tribes a.s.similate to those practised near Adelaide; in others I have witnessed the following ceremony:--The grave being dug, the body was laid out near it, on a triangular bier (birri), stretched straight on the back, enveloped in cloths and skins, rolled round and corded close, and with the head to the eastward; around the bier were many women, relations of the deceased, wailing and lamenting bitterly, and lacerating their thighs, backs, and b.r.e.a.s.t.s, with sh.e.l.ls or flint, until the blood flowed copiously from the gashes. The males of the tribe were standing around in a circle, with their weapons in their hands, and the stranger tribes near them, in a similar position, imparting to the whole a solemn and military kind of appearance. After this had continued for some time, the male relatives closed in around the bier, the mourning women renewed their lamentations in a louder tone, and two male relatives stepped up to the bier, and stood across the body, one at the head, and one at the foot, facing each other.

Having cut above the abdomen the strings binding the cloths which were wound round the body, they proceeded to cut a slit of about ten inches long, through the swathing cloths above the belly; through this opening, they removed the arms, which appeared to have been crossed there, laying them down by the sides, inside the wrappings (for no part was unwound); having warmed a handful of green boughs over a fire, they thrust them in through the opening in the cloths, upon the naked belly of the corpse; after a little while these were removed, and one of their sorcerers made an incision of about eight inches long in the abdomen. Having pulled out the entrails and peritoneum, they were turned over, and carefully examined, whilst the women kept wailing and cutting [Note 81 at end of para.] themselves more violently than before, and even the men themselves lamented aloud. When this had been continued for some time, a portion of the omentum was cut off, wrapped in green leaves, and then put carefully away in a bag. The entrails were now replaced, a handful or two of green leaves thrust in above them, the cloths replaced, and the body again bound up ready for interment.

[Note 81: Also an American custom.--Catlin, vol. i. p. 90. Lacerating the flesh at death was expressly forbidden in the Jewish dispensation. It is practised also in New Zealand.--Vide Dieffenbach.]

A relative of the deceased now jumped up, with his weapons, violently excited, and apparently with the intention of spearing some one; but he was at once restrained by his friends, who informed me that the investigation had satisfied them that the man had not died through the agency of sorcery; if he had, it is imagined that a cicatrice would have been found upon the omentum. Two men now got into the grave, spread a cloth in the bottom, and over that green boughs. Other natives turned the bier round, and lifting up the body, gave it to the two in the grave to lay in its proper position, which was quite horizontal, and with the head to the west [Note 82 at end of para.], the grave being dug east and west: green boughs were now thrown thickly into it, and earth was pushed in by the bystanders with their feet, until a mound had been raised some height above the ground. All was now over, and the natives began to disperse, upon which the wild and piercing wail of the mourners became redoubled.

[Note 82: This appears to be a very general custom, and to be of Eastern origin. Catlin describes it as always being attended to at the disposal of the dead by the American Indians. In South Africa, however, Moffat states (p. 307), "that the corpse is put exactly facing the north."]

Upon the mounds, or tumuli, over the graves, huts of bark, or boughs, are generally erected to shelter the dead from the rain; they are also frequently wound round with netting. Many graves being usually in one vicinity, and an elevated dry place being selected, the cemeteries often present a picturesque appearance. Graves are frequently visited by the women at intervals, for some months, and at such times the wail is renewed, and their bodies lacerated as at the interment. At Boga Lake, I saw a grave with a very neat hut of reeds made over it, surmounted by netting, and having a long curious serpentine double trench, of a few inches deep, surrounding it; possibly it might have been the burial place of the native mentioned by Major Mitch.e.l.l, as having been shot by his black, Piper, at that lake.

Nets, but not implements, are sometimes buried with the natives; nor do the survivors ever like to use a net that has belonged to a man who is dead.

There are not any ceremonies attending the burial of young children; and the male relatives often neglect to attend at all, leaving it altogether to the women.

The natives have not much dread of going near to graves, and care little for keeping them in order, or preventing the bones of their friends from being scattered on the surface of the earth.

I have frequently seen them handling them, or kicking them with the foot with great indifference. On one occasion when out with an old native looking for horses before it was daylight, I came to a grave of no very old date, and where the boughs and bushes built over in the form of a hut were still remaining undisturbed; the weather was extremely cold, and the old man did not hesitate to ask me to pull down the boughs to make a fire, but would not do it himself.

On another occasion when a poor old woman had been deserted by the natives of Moorunde, and died a few days after being brought up to the station, I had great difficulty in getting the other natives to bury her, they would on no account touch the body; but after digging a hole, they got a long wiry branch of a tree, and one man taking hold of each end they bent the middle round the old woman's neck, and thus dragged her along the ground and threw her into the pit like a dog, all the time violently and continually spitting out in every direction to ward off, as they said, the infection.

[Note 83: "He tied a thong to her leg, avoiding the touch of that form which gave him birth, dragged the corpse to some bushes, and left the thong because it had been in contact with the body of his mother."

--Moffat's South Africa, p. 306.]

Sometimes it happens that when a death occurs, the nearest grown up male relative, whose duty it would be to take the princ.i.p.al part in the ceremonies, or inflict punishment if evil agency is suspected to have caused the death, may be absent. In this case he would have to discharge these duties upon the first occasion of his meeting with the supposed aggressors. The following is an instance which I witnessed.

A relative of Tenberry, one of the princ.i.p.al natives of the Murray, had died when he was absent, and the son of the deceased was too young to revenge the sorcery which it was imagined had caused his father's death, it therefore became Tenberry's duty to do this upon the first occasion that offered. I was with him when the parties first came into the neighbourhood, and I witnessed the proceedings. Notice having been sent by Tenberry the evening before, to warn them to be ready, I accompanied him early in the morning towards the encampment of the natives, situated in a hollow near the water; when within about a hundred yards we saw from the rise all the natives seated below us in the valley. Tenberry now halted, and having taken a hasty survey of the group hung down his head upon his breast and raised a low mournful lamentation; after a time it ceased, and the wail was at once replied to and continued by women's voices in the camp: he now hastily went down to the camp still uttering his lamentations, and the whole body rose at his approach, and formed a large open circle around him. The natives who were supposed to have caused the death of his friend, formed a part of the circle and were armed with spears; behind them stood the orphan son of the deceased, probably in the light of an accuser; and behind the son were the widows, wailing and lamenting bitterly.

After taking the centre of the circle, Tenberry called for a spear, but no one offered one, he therefore took a long one from a native in the ring, who had evidently brought it for that purpose and yielded it unresistingly. Pacing with this weapon furiously up and down the circle, he advanced and retreated before the accused, brandishing the spear at them, and alternately threatening and wailing. No one replied, but the melancholy dirge was still kept up by the widows in the rear.

After sufficiently exciting himself in this manner for some time, he advanced with uplifted spear, and successively repeating his blows speared four or five persons among the accused natives in the left arm, each of them pushing forward his arm unflinchingly for the blow as he advanced upon them. Tenberry now again hung down his head and took up his lamentation for a short time, after which he paced about rapidly, vehemently haranguing, and violently gesticulating, and concluded by ordering all the natives present to separate their camps, and each tribe to make their own apart.

Mourning is performed by the men by cutting their beards [Note 84 at end of para.] and hair, and daubing the head and breast with a white pigment; among the women, by cutting and burning the hair close off [Note 85 at end of para.] to the head and plastering themselves with pipe-clay.

In some cases, hot ashes are put upon the head to singe the hair to its very roots, and they then literally weep "in dust and ashes." Among some of the Murray tribes, a mourning cap is worn by the women, made two or three inches thick of carbonate of lime. It is moulded to the head when moist around a piece of net work; the weight is eight pounds and a half. (Pl. 1, fig. 17.)

[Note 84: The custom among the Australians of putting dust or ashes on the head, of shaving the head, of clipping the beard, and of lacerating the body at death or in sign of mourning, appears very similar to the practices among the Israelites in the time of Moses. Vide Leviticus xix. 27, 28; Leviticus xxi. 5; Jeremiah xiviii. 30, 31, 32; Revelations xviii. 19, etc.]

[Note 85: The women among the American Indians also cut off the hair close to the head as a sign of mourning.--Vide Catlin, vol. i.]

The lamentations for the dead do not terminate with the burial; frequently they are renewed at intervals by the women, during late hours of the night, or some hours before day-break in the morning. Piercingly as those cries strike upon the traveller in the lonely woods, if raised suddenly, or very near him, yet mellowed by distance they are soothing and pleasing, awakening a train of thoughts and feelings, which, though sad and solemn, are yet such as the mind sometimes delights to indulge in. The names of the dead are never repeated by the natives among themselves, and it is a very difficult matter for a European to get them to break through this custom, nor will they do it in the presence of other natives. In cases where the name of a native has been that of some bird or animal of almost daily recurrence, a new name is given to the object, and adopted in the language of the tribe. Thus at Moorunde, a favourite son of the native Tenberry was called Torpool, or the Teal; upon the child's death the appellation of tilquaitch was given to the teal, and that of torpool altogether dropped among the Moorunde tribe.

The natives of New Holland, as far as yet can be ascertained, have no religious belief or ceremonies. A Deity, or great First Cause, can hardly be said to be acknowledged, and certainly is not worshipped by this people, who ascribe the creation to very inefficient causes. They state that some things called themselves into existence, and had the property of creating others. But upon all subjects of this nature their ideas are indistinct and indefinite, as they are not naturally a reasoning people, and by no means given to the investigation of causes or their effects; hence, if you inquire why they use such and such ceremonies, they reply, our fathers did so, and we do it; or why they believe so and so, our fathers told us it was so. [Note 86 at end of para.] They are not fond of entering upon abstruse subjects, and when they are induced to do it, it is more than possible, from our imperfect acquaintance with their language, and total ignorance of the character and bent of their thoughts upon such points, that we are very likely to misunderstand and misrepresent their real opinions. It appears to me that different tribes give a different account of their belief, but all generally so absurd, so vague, unsatisfactory, and contradictory, that it is impossible at present to say with any certainty what they really believe, or whether they have any independent belief at all. Mr. Moorhouse, who has taken great pains in his inquiries among the natives around Adelaide upon questions of this nature, states that they believe in a Soul or Spirit (itpitukutya), separate and distinct altogether from the body, which at death goes to the west, to a large pit, where the souls of all men go.

When all are dead, the souls will return to their former place of residence, go to the graves of their forsaken bodies, and inquire, are these the bodies that we formerly inhabited? The bodies will reply, "we are not dead, but still living." The souls and bodies will not be re-united; the former will live in trees during the day, and at night alight on the ground, and eat grubs, lizards, frogs, and kangaroo rats, but not vegetable food of any description. The souls are never again to die, but will remain about the size of a boy eight years old.

[Note 86: "For that practice, they are, as far as I could learn, unable to give any other reason than that of its being the custom of their forefathers which they are therefore bound to follow."--Burch.e.l.l's Bichuana tribes, vol. ii. p. 531.]

The account given me by some of the natives of the Murray of the origin of the creation, is, that there are four individuals living up among the clouds, called Nooreele, a father and his three male children, but there is no mother. The father is all-powerful, and of benevolent character. He made the earth, trees, waters, etc., gave names to every thing and place, placed the natives in their different districts, telling each tribe that they were to inhabit such and such localities, and were to speak such and such a language. It is said that he brought the natives originally from some place over the waters to the eastward. The Nooreele never die, and the souls (ludko, literally a shadow) of dead natives will go up and join them in the skies, and will never die again. Other tribes of natives give an account of a serpent of immense size, and inhabiting high rocky mountains, which, they say, produced creation by a blow of his tail. But their ideas and descriptions are too incongruous and unintelligible to deduce any definite or connected story from them.

All tribes of natives appear to dread evil spirits, having the appearance of Blacks (called in the Murray dialect Tou, in that of Adelaide Kuinyo).

They fly about at nights through the air, break down branches of trees, pa.s.s simultaneously from one place to another, and attack all natives that come in their way, dragging such as they can catch after them. Fire [Note 87 at end of para.] appears to have considerable effect in keeping these monsters away, and a native will rarely stir a yard by night, except in moonlight, without carrying a fire-stick. Under any circ.u.mstances they do not like moving about in the dark, and it is with the greatest difficulty that they are ever induced to go singly from one station to another, a mile or two distant, after night-fall.

Notwithstanding this dread of they don't know exactly what, the natives do not let their fears prevent them moving about after dark, if any object is to be gained, or if several of them are together. By moonlight they are in the habit of travelling from one place to another, as well as of going out to hunt opossums.

[Note 87: Fire is produced by the friction of two pieces of wood or stick--generally the dry flower-stem of the Xanthorrea. The natives, however, usually carry a lighted piece of wood about with them, and do not often let it go out.]