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Title: The Customs and Traditions of the Aboriginal Natives of North Western Australia
Author: John G. Withnell
* A Project Gutenberg of Australia eBook *
eBook No.: 0607011h.html
Language: English
Date first posted: September 2006
Date most recently updated: September 2006
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The Customs and Traditions of the Aboriginal Natives of North
Western Australia
by
John G. Withnell
PREFACE.
THE object of this work is to preserve, before civilization has
made them obsolete, the traditions and customs of the aboriginal
natives of the North-West of Western Australia--particularly those of
the Pilbarra district--as accurately as possible, based upon upwards
of twenty years' observation. Since the discovery of gold and the
consequent influx of population the natives cannot carry out their
traditions as they used to do--most of the young men being in the
employment of the whites, prefer to imitate them, caring little or
nothing for their elders' teachings. So it is merely a matter of time
when they will become extinct. It is quite probable that the curse of
drink together with the supplanting of black children by mixed races
will eventually cause them to die out, for it is reasonable to
suppose that few intellectual persons will find companionship in the
natives, so they merely gain the evil part of the European element
from those who do associate closely with them.
Their Belief.
IT is a strange revelation to find that the natives believe in a
common Creator, and that their race sprang from one man and woman.
There is no mistake that this it; their belief. Their Creator's name
is GNURKER. They allow that he has a wife, who gave birth to the
first couple sent to populate the earth. When their God saw that this
earth was fit for man, and that all animal life and fishes were
plentiful, He caused an immense whirlwind, which reached from Heaven
to earth, and sent down him son and daughter with full instructions
in all manner of ceremonies. They were to name their children by four
tribal names--Banaka, Boorung, Paljarri, Kymera--and thus observe the
marriage laws. They were to strictly follow out His commands, and
when they died, their and their children's spirits would be received
into heaven. They were given control over the fishes of the waters,
the birds of the air, all animals, insects, and every living
thing--that by a ceremony of will they could cause them to multiply
and increase, they and their children for ever; and they were to set
apart a hallowed spot called Tarlow for this purpose. Their God gave
the men spears, throwing stick, and shields for protection and
purposes of hunting; to the women he gave wooden scoops and paper
bark from the Cajeput tree for the gathering of seeds and other uses.
They were given power even over rain, and provision was made that
every food they possessed should be held for the common good. As a
covenant of God's promises they were to circumcise their young men at
the age of fourteen years, and if they failed to carry out these laws
He would be angry with them, and cause their children to fight
against each other; whilst for breaking the marriage laws they should
be killed by their own kindred. But their God would never forsake
them, and would receive their spirit. It thus appears from their
showing that they are the direct children of the Creator, who is all
merciful to them, and that for any evil doing they are punished on
earth alone. It must not be thought that their worship in any way
resembles ours. On the contrary, all their modes are wild and
barbaric, and so far as I can gather they do not worship Him in the
same sense as we do. They have only to carry out the commands given
by God to His children, and since they do not hold that their first
parents sinned against Him in any way, they do not pray for
forgiveness; for their wrong doings they are punished by their elders
alone, and if they choose to overlook them they are forgiven. They
know nothing of any Fall such as the eating of the forbidden fruit.
At the same time although they do not at present have any direct form
of worshipping Him, it is quite possible in ages past they had, and
have fallen away in this respect; the tarlow ceremony (dealt with
elsewhere), the marriage laws, the circumcision, and others seem to
indicate that they had. They do not worship the moon, stars, sun, or
any images. So since they still, through tradition handed down from
generations, hold that they are the Creator's own children and will
return to Him in spirit, they must hold Him in respect though they do
riot fear Him. Although at times they are cruel to each other, yet
they are in general equally as kind as are we. The name of an angel
is Mulgarra--dwelling both on earth and heaven. They define heaven as
space. They have strong belief in the spirit world both for good and
evil. When the spirit has departed from the body it is called
"Coodoo," and the body is called "Coudo." Although strange, some of
their magicians maintain that they are able to leave their bodies in
a trance, and in spirit visit other lands and converse with
long-departed spirits.
Tarlow.
A TARLOW is a stone or a pile of stones set apart as a hallowed
spot, dedicated to the ceremony of willing that certain things such
as children, birds, animals, insects, frogs, reptiles, fishes, and
grass seeds, etc., be made to multiply and increase, each living
thing having a separate tarlow, all of which belong to the head of
each family, as master of the craft, descending from father to son.
To make it clear, however, say that a family of the Banaka tribe had
the tarlow of the eagle hawk, and wished them to multiply. They must
journey to that shrine; for it cannot be done elsewhere. The head of
the family may be accompanied by any number of Banaka, men he pleases
to take part in the ceremony, but the spell would be broken if any
members of the other three tribes came to the spot. When the elder
Banaka dies, this tarlow would then descend to his sons, the eldest
in particular, who would, of course, be of the Paljarri tribe, which
would then have control in the Banakas' stead. Each of the Boorong,
Paljarri, and Kymera tribes have other tarlows dedicated to their
care, and do not intrude upon each other when such a mission is in
hand. They have not the power to will a decrease in these things, and
can only cause an increase. When a disease breaks out upon the young
children they place them in a special spot set apart for the purpose
in the hope that it may atone for and avert the evil. This place is
kept covered with cajeput bark. They all have a different ceremony in
willing each thing required; in some they hammer the cairn or boulder
with other round stones and go through many speeches but being an
outsider I unfortunately could not induce them to go through the
ceremony whilst I was present. They carry with them when on this
mission whatever weapons or utensils are used in gathering or
procuring the thing to be willed. For instance, if they are willing
grass seeds they take wooden scoops; if kangaroos, spears; if
turkeys, nets, etc. They all dress differently, and make free use of
feathers, charcoal, and white and red clays. The women also take part
and inherit these tarlows.
Infancy.
IN order to follow the life of the natives it is advisable to
commence from their birth. It is wonderful how hardy the native women
as a rule are. During the hottest part of the day they can be found
pounding at grass seeds out in the open without covering of any kind,
and as cooking is required in the preparation of the seeds they have
the heat of the fire in addition to that of the blazing sun. Thus
they labour in all conditions of life, and usually right up to the
time of their confinement. Immediately preceding confinement they are
accompanied while gathering grass seeds by an elderly woman. They
seldom rest before, arid walk a mile or two after the infant is born,
back to their camp, and rarely ever suffer any ill-effects. The child
when newly-born is of a light copper colour, but after a few hours it
is covered with grease and charcoal to keep the skin soft and prevent
suffering from exposure. It is usually covered with and carried in
cajeput bark. There is a small cry amongst the rest of the women in
camp, and their nearest neighbours always pay the mother a visit as
soon as the tidings reach them, bringing gifts of seeds or whatever
they may have. It must be borne in mind that the natives generally
live in families at various intervals of a few miles down the course
of each river and its creeks; while some journey down others go up to
the next waters; in fact they are small families constantly moving
camp a few miles in any direction they please. The same freedom is a
characteristic feature of the natives throughout. The parents are
very fond of their children, and indulge their every fancy. They
never chastise them, and the child often strikes its mother. I have
seen children fully four years old still nourished by nursing. They
have no toys, but their parents bring them small birds, etc., to play
with, which they torture greatly to their parents' delight. The girls
when about five years of age are promised to some man as wife by
their parents, and it is quite surprising how quickly they grow up,
budding into womanhood at about twelve. The children are all very
happy, and learn to swim when very young. Their life in general is
made up of one long holiday, with little to mark the days excepting
stories brought in by the young men from the hunting fields. When the
elders meet, the children are gathered round to pay attention to
ancient stories and traditions, and thus they are preserved through
ages. Up to about the age of fourteen the boys are allowed to eat
anything, but they are now recognised as young men and have to go
through the initiation of manhood, which they call "buckley," known
to us as CIRCUMCISION.
Prior to this season the women store a large quantity of grass
seeds, etc., so in to have a supply in readiness for the feast, which
is a feature of this ceremony. The families then meet at some given
spot, the time being arranged by the stages of the moon, as "new" or
"full," until the company present is of vast numbers. They then
gather round and of one accord the youths are seized by the elders, a
cord of span hair being fastened around the arm, while the
"coolardie" is swung vigorously in the camp by other men. The
coolardie is a flat, carved, wooden shield--an ancient relic--having
a hole in the one end through which is; fastened a cord of spun hair.
The end of the hair is held in the hand, and so the shield is swung
round, making a noise like the roar of a bull. The elders then teach
the novices fully and clearly all the ancient traditions, and what is
expected of them on this occasion. The latter are then given about
three days in camp to learn the chants and dances in connection with
this important initiation. These consist of a chant and dance by the
aged women only, called "Tunbagey," and another by the men only,
known as "Una." They are intended for hunting, and are used when very
much in need of food. The natives believe that these chants and
dances were given them by their God through His son. The novices are
then taught the chants or hymns called "Nambey" and "Wallawollangoe,"
which are sung on circumcision day. During this time they cannot
converse with young women or children, using the coolardie to warn
them out of the way, and are escorted everywhere by two men as
guardians. After these few days in camp their guardians go out on a
mission of collecting all those who have not come in, and bring
everyone they possibly can in to the ceremony and feast, which they
call "Nurka." When they have all come in, which should be within the
month, they prepare a couch of boughs near a flat stone at some spot
dedicated to the purpose of circumcision. Probably they may have as
many as eight or ten youths to initiate, who, with the men only,
proceed to the spot, the men being dressed in full war paint and
chanting the "Nambey" and "Wallawollangoe"; the youths swinging their
coolardies, and having feathers on their arms, a band of spun hair
around their brow and waist (the latter ornamented with leaves). and
the body coloured red. The women cry afar off. The operation is done
with a piece of yellow flint kept for the purpose by each family, and
known as "Candemerrah." Of course the parents do not operate on their
own children. This is done by their uncles or tribal relatives. The
mode of procedure is that the youths are held down by four or five
men and the operators perform their work. The skin is tied into the
youth's hair. They then all journey back to camp and a great feast is
partaken of by them and aged women alone. The younger women and
children are not allowed to be present, but have their feast some
distance away. The young "buckleys" as they are called, may now leave
camp, but on approaching it they swing their coolardie to warn young
women and children out of the way, as it is their belief that if they
are looked upon by them they will suffer greatly. The closing part of
this performance is: After about a month, or when the "buckley" has
recovered, they, in company with their elders, journey into some back
creek, where, after further rites, the elders remove the skin that
had been previously fastened in the "buckley's" hair and now dried,
and after raising the bark of a young tree they force the skin
between the wood and bark, the bark closing back over it. They then
express the hope that the youth may flourish like the green tree, and
the coolardies and flints are returned to their proper places among
the rocks until again required.
PROHIBITED FOOD.
From this stage in his life the youth is not allowed to eat emu or
turkey until he has been speared or the elders, considering him a
man, invite him to eat with them. Young damsels are also prohibited
from eating emu and turkey until they attain the age of twenty-one or
become mothers.
A Nude People.
THE natives in their wild state have no covering for their bodies
and are perfectly nude, possessing no shame. As ornament they fasten
rats' tails, or twist and spin up their relatives' hair, with which
they dress their own, binding it together at the back of the head to
prevent it from falling over their eyes, as they wear their hair long
and greasy, rubbing emu fat, etc., on it. This hair dress is not at
all picturesque. For, owing to continual grease and dirt it forms
into knots, each often matted into five pounds weight, as they have
no substitute for a comb. They also dress their beard in a similar
manner. They spin hair into belts, in which they hang small game,
coyleys, etc., when hunting. They are particularly fond of greasing
their bodies and rubbing on decayed ironstone (ochre), white chalk,
and charcoal. They also use these in painting their shields, and as
colouring for all purposes.
Marriage Laws
As we have seen before, the marriage laws are very strict, and are
by tribe as follows:-
1. BANAKA marries BOORONG.
Their children are PALJARRI.
2. PALJARRI marries KYMERA.
Their children are BANAKA.
3. BOORONG marries BANAKA.
Their children are KYMERA.
4. KYMERA marries PALJARRI.
Their children are BOORONG.
It will thus be seen that brothers' children can not inter-marry,
neither can sisters' children. The only consanguinous marriages
allowed are brothers' and sisters' children, who may be relative
cousins or only tribal cousins, in which case they are entitled to
each other under the rights of "Nuba"--meaning tribal wife or tribal
husband. And so a man could not marry any other relative than an
aunt's daughter or a tribal cousin. He could not marry a tribal
granddaughter though she were of the right tribe and age; for a
tribal granddaughter is a tribal daughter's daughter, and not a
tribal aunt's daughter. When the young people are betrothed the
nephew or future son-in-law must not converse or associate with his
aunt or future mother-in-law, who is called "Tuer"; and when
necessity compels them to speak to each other, they stand with their
backs turned, and the interview is as short as possible. After the
marriage this rule is not quite so strict. Should death occur to the
man, the next in right takes his wife. This fortunate person is very
often the deceased's brother, who may already have two or more wives
and does not care to take upon himself another responsibility; for
surely it is so, seeing he has to avenge their affronts and defend
them; in which case he has the right to pass her on to one of his
younger brothers or any tribal "Nuba." Should she not care to accept
the choice he has made for her, a term is arranged in which the
"Nuba" may try to win her, and it usually transpires that she accepts
him. In some cases another man of the right tribe runs away with her,
and this nearly always brings about a quarrel in which many kinsmen
of both sides are wounded. Sometimes the elders allow this man to
keep her after Spearing him, and at others they take her away. Should
the lover not be of the right tribe, they always kill him, and the
woman is taken by right as captive so long as the captor is of the
marriageable tribe. The captor is usually the "Nuba" who has been
chosen previously by her people. The captive woman is generally
chastised. The women generally find it. better to have no heart in
marriage, and thus save much fighting and suffering. Every woman is
always subject to ill-treatment by her man when he is of a cruel
disposition. They always have to gather and prepare the grass-seeds
for their families' uses. There is no marriage ceremony. When the man
considers it is time that he should take the damsel promised to him,
he makes a demand to her father or uncle, and they order the girl to
go to his camp, called "Youllo," which is pitched some short distance
away, and formed by a few boughs laid on the ground in a half circle.
It is merely a break-wind, and is moved in the direction of the wind
each night. The natives have no permanent place of habitation, and
only stay a few days at each water hole. They, however, do not go far
off the rivers, and by means of this frequent moving about they get
game more readily. They have no shelter from the storms, except that
found among the hills or caves. It must not be thought that the women
possess any chastity or virtue towards their husbands, beyond waiting
upon him, attending to all his wants, and living with him. It is true
the men quarrel over the women, but the motive is jealously and not
honour--for there is no stain on the woman's character
thereby--though her man ill-treats her to maintain his brute force. A
man may marry two or more sisters.
The following are the native names for relatives:-
RELATIVES.
"Mumerdie"--Father"
"Nungerdie"--Mother
"Marinna"--Son
"Thalbyina"--Daughter
"Cooder"--Brother
"Thoodo"--Sister
"Cucker"--Uncle
"Tuer" or "Yaro"--Aunt
"Mialie"--Grandfather
"Cundarie"--Grandmother
"Tamey"--Grandfather-in-law
"Cobbalie"--Grandmother-in-law
"Nuba"--Husband or wife
"Murkeno"--Brother-in-law
"Chillia"--Children
"Buckley"--Young man
"Buckelo"-Maiden
"Coorie"--Woman without children
"Niader"--Male
"Mungguella"--Female
"Boothong"--Woman that has had children
The Procuring of Food.
THE men do the hunting for such as turkey, or emu, kangaroo,
&c. In the case of birds or wildfowl, they are experts in
snaring. This is done by placing a light frame of sticks over the
birds' nests, or if snaring small game over a water-hole. A net made
for this purpose from the reeds that grow by the water's edge, with
meshes varying in size up to three inches square according to the
nature of the game, is fastened over the frame, leaving an opening
for the bird to enter. The native hides some few yards away, and as
soon as the bird enters, the native rushes up to the opening and
secures it.
Another very successful method practised by the Shaw River natives
is to find a small water-hole some distance from other water, which
is easily done in our stretches of dry river bed, and place two
semi-circles of boughs around the water, thus leaving an open space
at each end for the kangaroo to enter and pass on to the water. After
a few nights, the animals get accustomed to this, and make quite a
pad through. The natives will then place two upright poles at one
entrance with a cross bar above the height of a kangaroo's head, Upon
this bar is fastened a bag net, about 8 ft. by 4 ft., which is tied
down by reeds, ready for snaring. The kangaroo comes in by the other
entrance, and when he has passed by, the natives (there are generally
two of them) spring from their hiding place. The kangaroo makes up
the pad to the other end he knew so well, only to be bagged in the
net. The natives then kill him with their clubs. They catch three or
more in this way in a night.
The natives have enormous appetites. Many of the stronger men
boast they can eat a kangaroo--usually weighing about 30 lbs.--in
three meals, and from personal observation I quite believe it. Their
method of curing flesh when the supply is greater than the appetite
is to cook the flesh, and, after it becomes cold, part it into thin
steaks or cutlets, and place them in the sun to dry, turning them
regularly. The meat cures very well, although very hard and dry in
appearance. To prepare this, they have to place it in the fire for a
few minutes and then pound it between two stories, when it readily
becomes as mince-meat. Strange to say, they never use salt or
seasoning of any kind.
Another method these natives have of catching large game, is by
digging a round hole about 4 ft. deep by 6 ft. in circumference on
the pads to water. They place a few light twigs across this, cover it
with a thin sheet of paper-bark and sprinkle loam or sand on the
surface. As soon as pressure is placed on this spot the twigs break,
and the game falls into the pit which is purposely made narrow as to
prevent the animal getting out.
The manner in which they kill hawks shows how they can exercise
patience. They procure a small rat and tie it to a small rod about 2
ft. long. They then light fires, which attract the hawks, and hide
themselves in it large bunch of spinifex or "torrida grass" The rod
is gently moved in the open with the left hand; in the right they
hold a club called "Wakaboora." The hawk swoops down for the rat, and
receives the club instead. I have seen them get fully a dozen in this
manner in a few hours.
They make their nets for fishing front very coarse spinifex. They
collect all the sharp heads and tie them in small bundles of about 15
inches in circumference, which are then dried in the sun. These are
soaked in water and beaten between two smooth stones when they
readily thread into flax. They then twist them into twine, which is
very strong and lasts a long time. The meshes of the net are formed
with the fingers. For a needle they use a light stick split down
about two inches at each end, and steamed so as to set the points out
to hold the twine at a gauge (sic--jbh) which will pass comfortably
through the size mesh adopted in the net. The knot is exactly similar
to the one used by our fishermen.
It must not be thought that their food is limited, for it is quite
the contrary. They have a variety of roots, berries, and vegetable
leaves. Their method of cooking some of these I thought rather novel.
They tear off a piece of bark from the cajeput tree and place therein
the leaves, which are then sprinkled freely with water. In a fire
close by are stones heated to red-heat. These stones are placed
amongst the leaves, and the latter are turned with a stick. When the
stones have lost some of their fierce heat and have produced a large
amount of steam, the bark is closely folded round to keep the steam
in, and after about twenty minutes the leaves are cooked. In cleaning
grass seeds the women are experts at sifting the foreign matter, such
as the husks and sand, from the grain. They use a large wooden scoop
called a "Thardo," and by a peculiar motion of the wrist and fingers
the substances readily divide a stream of pure grass seeds coming out
at one end and the refuse at the other. I have given them equal parts
of sugar and sand to divide as a test, and the result was the
same--the sugar was quite clear of sand, whilst the operation was
accomplished in a very short time. If the natives were sufficiently
resourceful they could store enough grass seeds to last them through
a drought, but they make very little provision in this way. They do,
however, gather small quantities in heaps, which they cover with
bark, and they find even this a great stand-by. They can light a fire
by means of two sticks. One of these, with a hole and grooved partly
on one side, is laid on the ground. Then an upright piece is worked
in the hole by downward pressure of the palms of the hands, and the
friction produces fire. For the purpose of lighting tires they carry
amongst their belongings the most suitable sticks they can
obtain.
A weed which grows amongst the rocks the natives use as tobacco.
After breaking it up fine they mix it with hot ashes and a few drops
of water, rolling it up in a light covering of fibres that are
obtained from the roots of some grasses. They chew the quid,
swallowing the juice. After each man has taken a few draws--which is
generally sufficient--it is passed on to the women.
The natives of these parts--I am referring to civilized ones--are
very dirty in their habits. They have a great love for new clothes,
especially for those of brilliant colors. It is with the greatest
difficulty they are made to keep themselves clean, even when they are
sufficiently domesticated to become housemaids.
They have no cooking utensils such as pots and pans, all the
cooking being done in the ashes or coals or by heated stones.
It is most wonderful how these natives know each others tracks by
some peculiarity they detect in the impression. It is impossible to
deceive them, as they have only to see ones footprints a few times to
know them, and they can pick out any natives' tracks from dozens of
others. This they can do also with horses and other stock.
They have a name for every hill, river and its branches, and for
everything. The cajeput tree they call "Talgue," the trunk they call
"Cuddarah," the roots "Culka," the branches "Gualle," the twigs
"Gnallera," the leaves "Barngher," the flower "Cullobin," the nut
"Buller," the bark "Millie." They also have every portion, bone, and
organ of the body named.
Amusements.
WHENEVER the natives congregate for an purpose they always have
amusements of all kinds and a grand ball called a "Corroborie," which
everyone attends. The men dress as follows: The body is greased, and
then stripes of white down feathers, red ochre, white pipe clay, and
charcoal are affixed to and painted on the body perpendicularly, but
on the thighs the stripes are horizontal. The hair is dressed with
white feathers and wood shavings. In each hand is carried a stick
about two feet long with shavings along them at regular intervals.
They wear a bunch of emu feathers on each arm and a larger bunch
fastened as an appendage to the back of the belt. The master of
ceremonies is also in full dress, but has his head-dress of shaved
sticks, laced and interlaced with spun hair, to which are adhered
down feathers. The songster has two flat smoothly-hewn thin
half-circles of wood called "Coyleys." These are held one in each
hand and beaten together like the rattling of bones in a christy
minstrel performance, excellent time being kept. When the song starts
the men are about twenty feet away. The M.C. rushes out to the front
followed by the whole company in single file, who then dance into a
square. At times they are four deep and at others eight, and they are
clever in forming squares and changing into lines so readily. They
have no partners. Each raises his foot at the same moment about two
feet high and brings it down with great force. The soil is usually
soft, and the thud caused by so many feet striking the earth at the
same time can be heard some distance away. The women join in the
dance on the outer edge, but they do not lift their feet as the men
do, keeping time by gliding from right to left, their arms swinging
to time also. The women do not dress for the occasion. At the close
of the dance the men shake their bodies as though shivering with
extreme cold, and whoever can thus rid himself of the most feathers
is considered the best dancer.
For pastime they throw the coyleys, which owing to their peculiar
shape return to the spot from whence they were thrown after taking
two or more complete circles in the air. They also throw their spears
for practice at something soft, such as a light sheet of bark at
about 15 to 20 yards. Their game, however, is usually speared at a
much shorter range. They pick sides and throw blunted miniature
spears at each other. They can either dodge these spears or turn them
off with a small stick held in the left hand, and they seem to enjoy
this sport immensely. After sharpening these spears they throw along
the ground round pieces of gum bark with all the speed they can, and
as the bark passes by, those on the opposite side have to spear it
while in motion, but as they have no way of counting neither side
wins or loses. They cannot count above three, their numeration being
as follows: "Cungerie," one; "Coothera," two; "Bruggo," three. They
also find amusement in a programme of songs in which all take part.
For keeping time they use their throwing stick, which has a number of
small notches on its side for this purpose. With a two-pronged stick
they scrape three beats, as up, down, up, along the small notches. At
other times they mark time by clapping their hands together.
ROCK CARVINGS.
They have very many rock carvings; every hill that has suitably
hard stone will have some kind of figure tattooed thereon. They do
not choose the softer rocks, and mainly prefer the basalt and
granite. The method adopted is to draw the outline with chalk or
ochre and with a sharp hard stone hammer within the outline until the
rock is fretted away about one-eighth of an inch deep. Some of the
figures are very large, whilst others are small. None of the outlines
show much aptitude for drawing. The head is round, then a straight
line much smaller than the head represents the trunk of the body. A
slighter line on each side represents the arms, with a bend for the
elbow, and a large ball at the end of each of these line, represents
the hands. Each leg is the same size as the body, with enormous feet,
the whole being greatly out of proportion. Some, however, are done a
little better, but others so badly that they require explaining. The
carvings are mainly representative of men, kangaroos, rats, opossums,
emus, turkeys, fishes, spears, shields, native weapons of all kinds,
and many men and women in a variety of vulgar attitudes.
Battle.
THEIR mode of fighting is most cruel. They have long spears barbed
in rows and, sometimes double rows for one foot from the point. In
the case of a quarrel between two men, they stand about 20 paces
apart, and each throws his spears at the other's thighs. For warding
off these spears each warrior has a shield made of light wood, which
is used with the utmost dexterity. After a few turns they close in,
and each man offers first his left thigh to the other to be stabbed
with the larger spear. This they continue in turns, and the one who
falls first is the vanquished, but often the combat ends in a free
fight in which many men are wounded. The relatives grow angry and
resentful as the combat proceeds, and then clubs, firesticks, stones,
etc., as well as spears are used. The victims are sometimes crippled
for a few weeks and suffer greatly. Charcoal is rubbed over the
wounds to keep the flies off. The fragments of the spears which have
broken off in the flesh cause festers, but the rapidity with which
the wounds heal is marvellous. In these "camp fights" it is the law
to avoid spearing each other above the thigh, though of course in
tribal battles this does not apply.
The natives are divided into many tribes, having their boundaries
defined. They are in constant dread of being killed, and do not allow
that any man dies from natural causes, holding that his death is
occasioned by the evil spirit or witchcraft of some other tribe,
which must be revenged. No doubt by this means they keep the fighting
strength of the tribes fairly equal. The method of deciding which
tribe has, worked this spell is as follows: All the warriors gather
round at a cleared patch of ground, dressed in full war paint--that
is, their bodies greased, then red ochre daubed all over with
occasional strips of white down feathers in the hair, red being the
predominant color. A lock of hair taken from the dead man's head is
curled and twisted up tightly by one of the magicians, who after a
lengthy address suddenly releases the hair, which owing to the
twisting it has received spins round in all directions. The victim
for revenge is considered to be located in the direction which the
pointed end of the hair finally indicates. The warriors accordingly
set out, and will travel for days, gathering strength as they go. The
other tribes, upon hearing of this, all muster for protection; and
should the two armies meet by mischance there is a battle. But this
the avengers try to avoid, as their mission is to kill one man
isolated from the rest and who is in all probability quite unaware of
their loss. Among the many tribes of the North-West district, a few
are as follows:--
The GNALOUMA.
near Roebourne.
KYREARA.
on the Yule River.
NAMEL.
on the Shaw River.
YINGIEBANDIE.
on the Tableland.
PULGOE
PEDONG
head of the DeGrey and Oakover and Fortescue Rivers.
The natives' physicians are supposed to be able to cure their
illnesses and drive away the evil spirits of other tribes, providing
they have not used any exceptional witchcraft. When his attendance is
required the physician stands over the patient and groans aloud, and
then makes a noise resembling the hushing of a child to sleep. Next,
he stands with one foot upon the affected part, and then briskly rubs
and squeezes it with his hands. When he considers this massage has
been sufficient he puts his mouth over the affected part and proceeds
to draw out the evil spirit, calling it a "Warloo." After all the
evil spirits have been drawn out he runs some little distance with
them in his hand and carefully buries them; then be returns, puts his
hand to his side, draws out a good spirit, and inserts it into the
patient. The physician makes a clicking noise presumably with his
finger nails--which the natives of course believe is the spirit being
drawn out. When they have rheumatism, neuralgia, or headache they
bind the affected part with runners or creepers, but have very few
decoctions of herbal remedies.
The natives tell me that the tribes used to wage war against each
other, the victors taking away the women and children, and that there
are many battlefields in the district. The weapons used were spears,
coyleys, shields, and clubs. Many would be slain on the field, and
the weaker side would have to flee for their lives. As they took no
prisoners and gave no quarter, all the wounded enemy would be slain,
and parts of them eaten, whilst their women would be taken captive.
Those who ran away would gather forces again and set out to overtake
the victors, have their revenge, and bring back their women. The
retreating force would consequently have to leave the rivers and
plains and work their way home through the hills and ranges, and in
this way were not always overtaken. The natives have to keep their
women fairly near them when marching to battle, as if they were left
behind a tribe from some unexpected quarter might kidnap them. They
offer up some portion of their slain kinsmen--usually the arm--to
fire, and go through a ceremony of sacrifice to will that plague and
disease may overtake their enemy. They do not bury the dead, but
leave them on the field. It must be borne in mind that, all the
natives of the North are cannibals. and eat some portion of their
victims. Sometimes when kinsmen meet they cut a vein in each other's
arm, collecting and mixing the blood therefrom in a shell or other
vessel, and pass it around, each taking a deep draught.
Death.
WHEN a death occurs in the camp the men and women throw themselves
on the ground, run a few paces, and prostrate themselves again,
beating their heads with shells and stones,--the men using the ends
of their throwing-sticks, in each of which is set a piece of flint
for cutting purposes with spinifex wax called "Bulga." It is quite
usual to see streams of blood pouring from their heads. They lie upon
the body to signify they would like to restore life. The near
relatives cut off and keep the deceased's hair, often dressing their
own hair and beard with it. In memorial they gather round and cry
every time that stage of the moon returns, as they mark the time by
new and full moon. This is done every month until the season changes,
as although they cannot count, they know the periods of summer and
winter--not only by the heat and cold, but by the difference in the
vegetation. They have no regular hour of burial. The body is placed
in a grave about four feet deep, generally in a sitting posture
facing the direction of its birthplace, and is covered over with
paper bark. Then the grave is filled in with earth. If the deceased
has been a good warrior they encircle the grave with boughs and
decorated with a few relies. All men attending the burial are in war
paint, and on some occasions the body is similarly dressed. If the
deceased has been a good sportsman they often place his body among
the rocks, and after a time his family circle gather and keep in
their possession his small bones, which are supposed to impart to
them his skill in hunting. The near relations, as a semblance of
mourning, refrain from eating fish or kangaroo, unless the latter is
a very small one. This they call being "Chadgie" until the season has
passed, when one of the elders terminates the observance by rubbing
them across the mouth with a piece of kangaroo flesh, when the fast
is broken.
On some occasions all the elders are through unavoidable causes
not present at the death and burial, and on their arrival a very
interesting display of sympathy is witnessed. The visitor, who is
fully armed but not in war paint, approaches within about thirty
yards of the camp and awaits the coming of an elder, who is likewise
armed. They assume attitudes of defiance, and parley over the cause
of death until the visitor is in possession of all the circumstances.
They then drop their weapons and rush into each other's arms, weep
together in a loud voice, and finally the younger thrusts his hand
under the thigh of the elder, whilst the relatives gather round and
offer their legs to the visitor to spear. He takes his spear and
after a mock attack touches or pricks their legs with the point.
Sometimes, however, if he finds anyone is directly responsible for
the death, the visitor spears him severely. The women gather with
their visitors, sitting in a close circle on the ground, crying
loudly together, and striking each other gently on the neck. They
sing no chants or songs in connection with a death or burial.
THE END
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