When there is a grub in a wattle-tree its diseased state, which produces excrescences, soon betrays this circumstance to the watchful eyes of a native, and an animal much larger than those found in the grass-tree is soon extracted; they seldom however find more than one or two of these in the same tree.
Grubs are either eaten raw or roasted; they are best roasted tied up in a piece of bark in the manner in which I have before stated that they cook their fish. If the natives are taunted with eating such a disgusting species of food as these grubs appear to Europeans they invariably retort by accusing us of eating raw oysters, which they regard with perfect horror.
HUNTING THE SMALLER ANIMALS.
The smaller species of animals are either caught by surprising them in their seats or by burning the bush. A native hunting for food has his eyes in constant motion and nothing escapes them; he sees a kangaroo-rat Sitting in a bush, and he walks towards it as if about to pass it carelessly, but suddenly, when on one side of it, he stamps on the bush with all his force, and crushes the little animal to death; should it be rapid enough in its movements to avoid this blow he hurls his dow-uk at it as it scampers off, and should he not hit it he runs after and tracks it to some dead hollow tree, lying on the ground, in which it has taken shelter, and with the aid of his spear, which is about ten feet long, he draws it out.
Another very ingenious mode of taking wallaby and the smaller kind of kangaroos is to select a thick bushy place where there are plenty of these animals; the bushes are then broken down in a circle round the spot where they intend to hunt, so as to form a space of broken scrub about ten feet wide all round a thick bush, they thus not only destroy the runs of the animals but form with the fallen bushes a place which so embarrasses and entangles them that they find great difficulty in passing it; indeed when these preparations have been made the natives fire the bush and the frightened animals, finding their runs stopped up, rush into the fallen branches, where every jump which they make upon their hind legs only involves them in greater difficulties, so that they fall an easy prey to their pursuers.
Some of the smaller animals such as the dal-gyte, an animal about the size of a weasel, burrow in the earth; these the natives surprise when they are feeding or dig them from their burrows. They are all cooked by having their fur singed off and being roasted on the fire; to the taste of a native the skinning a small animal would be an abomination, and I must really confess that a kangaroo-rat, nicely singed and cooked by them, is not a bad dish for a hungry traveller.
Although the natives could in many districts procure native salt, and most certainly from its abundance cannot be unacquainted with it, they never use it until they have seen Europeans do so, and even then do not at first like it. They also dislike mustard, sauces, etc., when they first eat them, and indeed nothing can be more ludicrous than their grimaces are the first time mustard is given to them upon a piece of meat.
ROOTS EATEN BY NATIVES. EDIBLE ROOTS AND SEEDS.
The roots eaten by the natives belong to the following genera:
Dioscorea, two species.
Haemadorum, several species, as the Mene, Ngool-ya, Mudja, etc.
etc.
Geranium, several species.
Boerhaavia, two species.
Typha, two species.
Orchis, several species.
RULES FOR GATHERING ROOTS AND PLANTS.
Some of these are in season in every period of the year and the natives regulate their visits to the different districts accordingly. Those plants which grow in a stiff soil cannot be dug up by their implements without great difficulty in the heat of the dry season, but those which grow in a loose sandy soil can be obtained at all times. The natives have however a law that no plant bearing seeds is to be dug up after it has flowered; they then call them (for example) the mother of Bohn, the mother of Mudja, etc.; and so strict are they in their observance of this rule that I have never seen a native violate it unless requested by an European, and even then they betray a great dislike to do so.
The abundance of these roots varies, of course, with the nature of the soil, etc., but when there is a scarcity of any one of them this is amply provided for by the abundance of others. In the Province of Victoria, as already stated, I have seen tracts of land, several square miles in extent, so thickly studded with holes where the natives had been digging up yams (Dioscorea) that it was difficult to walk across it. Again, in the sandy desert country which surrounds for many miles the town of Perth, in Western Australia, the different species of Haemadorum are very plentiful.
GATHERING AND COOKING ROOTS. MODE OF COOKING AND PREPARING THEM.
It is generally considered the province of women to dig roots, and for this purpose they carry a long pointed stick which is held in the right hand and driven firmly into the ground, where it is shaken so as to loosen the earth, which is scooped up and thrown out with the fingers of the left hand, and in this manner they dig with great rapidity. But the labour in proportion to the amount obtained is great. To get a yam about half an inch in circumference and a foot in length they have to dig a hole above a foot square and two feet in depth; a considerable portion of the time of the women and children is therefore passed in this employment. If the men are absent upon any expedition the females are left in charge of one who is old or sick; and in traversing the bush you often stumble on a large party of them, scattered about in the forest, digging roots, and collecting the different species of fungus.
The roots are eaten raw or roasted in the fire; in either case they are, most of them, very good. Some have the taste of a mild onion, and others have almost the taste and appearance of a small English potato, but of these only a single root is attached to each plant: the mene has rather an acid taste and when eaten alone is said, by the natives, to cause dysentery; they never use it in the southern districts without pounding it between two stones and sprinkling over it a few pinches of an earth which they consider extremely good and nutritious; they then pound the mould and root together into a paste, and swallow it as a bonne bouche, the noxious qualities of the plant being destroyed by the earth.
Many other roots are pounded between flat stones into a paste and are then made into a cake and baked. The two roots which taste the best, when cooked in this way, are the jee-ta and yunjid.
The former of these resembles in appearance and taste the unripe seeds of Indian corn; it is in season in June and is really very palatable. The latter is the root of a species of flag, and consists of a case enclosing a multitude of tender filaments, with nodules of farinaceous matter adhering to them. These are collected into a mass by pounding the root, and the cake formed from the paste is very nice. The natives must be admitted to bestow a sort of cultivation upon this root, as they frequently burn the leaves of the plant in the dry seasons in order to improve it.
EDIBLE FUNGI AND GUMS.
The different kinds of fungus are very good. In certain seasons of the year they are abundant and the natives eat them greedily.
Kwon-nat is the kind of gum which most abounds and is considered the nicest article of food. It is a species of gum-tragacynth. In the summer months the acacias growing in swampy plains are literally loaded with this gum, and the natives assemble in numbers to partake of this favourite esculent. As but few places afford a sufficient supply of food to support a large assemblage of persons these Kwon-nat grounds are generally the spots at which their annual barter meetings are held, and during these fun, frolic, and quarrelling of every description prevail.
POISONOUS NUTS.
No article of food used by the natives is more deserving of notice than the by-yu. This name is applied to the pulp of the nut of a species of palm which, in its natural state, acts as a most violent emetic and cathartic; the natives themselves consider it as a rank poison: they however are acquainted with a very artificial method of preparing it, by which it is completely deprived of its noxious qualities and then becomes an agreeable and nutritious article of food. Europeans who are not acquainted with this mode of preparing the nut, the stones of which they find lying about the fireplaces of the natives, are frequently tempted to eat it in its natural state, but they invariably pay a severe penalty for the mistake. The following extract, from Captain Cook's * first voyage, gives one instance of this:
(*Footnote. Volume 2 page 624.)
The third sort, which, like the second, is found only in the Northern parts, seldom grows more than ten feet high, with small pinnated leaves, resembling those of some kind of fern; it bears no cabbage, but a plentiful crop of nuts, about the size of a large chestnut, but rounder. As the hulls of these were found scattered round the places where the Indians had made their fires it was taken for granted that they were fit to eat; however those who made the experiment paid dear for their knowledge to the contrary, for they operated both as an emetic and cathartic, with great violence: still however it was not doubted but they were eaten by the Indians, and, in order to determine this more clearly, they were carried to the hogs, who might be supposed to have a constitution as strong as the Indians, although the ship's people had not. The hogs ate them indeed, and for some time apparently without suffering any inconvenience, but in about a week they were so much disordered that two of them died; the rest were recovered with great difficulty. It is probable however that the poisonous quality of these nuts may lie in the juice, like that of the cassada of the West Indies, and that the pulp, when dried, may be not only wholesome but nutritious.
MODE OF RENDERING THEM INNOXIOUS.
The native women collect the nuts from the palms in the month of March, and, having placed them in some shallow pool of water, they leave them to soak for several days. When they have ascertained that the by-yu has been immersed in water for a sufficient time they dig, in a dry sandy place, holes which they call mor-dak; these holes are about the depth that a person's arms can reach, and one foot in diameter; they line them with rushes and fill them up with the nuts, over which they sprinkle a little sand, and then cover the holes nicely over with the tops of the grass-tree; in about a fortnight the pulp which encases the nut becomes quite dry, and it is then fit to eat, but if eaten before that it produces the effects already described. The natives eat this pulp both raw and roasted; in the latter state they taste quite as well as a chestnut. The process which these nuts undergo in the hands of the natives has no effect upon the kernel, which still acts both as a strong emetic and cathartic.
I have taken some trouble to ascertain if any traditional notion exists amongst the natives which would in any way account for their having first obtained a knowledge of the means by which they could render the deleterious pulp of the Zamia nut a useful article of food; but in this, as in all other similar instances, they are very unwilling to confess their ignorance of a thing, and rather than do so will often invent a tradition. Hence many intelligent persons have raised most absurd theories and have committed lamentable errors.
ROVING HABITS DEPENDANT ON FOOD.
The other kinds of food which I have mentioned on the list scarcely require a particular description. They are collected by the people as they rove from spot to spot, and are rather used as adjuncts to help out a meal than as staple articles of provision; several of them are however much liked by the natives, and they always regulate the visits to their hunting grounds so as to be at any part which plentifully produces a certain sort of food at the time this article is in full season: this roving habit produces a similar character in the kangaroos, emus, and other sorts of game which are never driven more from one part than from another. In fact they are kept in a constant state of movement from place to place; but directly a European settles down in the country his constant residence in one spot soon sends the animals away from it, and although he may in no other way interfere with the natives the mere circumstance of his residing there does the man on whose land he settles the injury of depriving him of his ordinary means of subsistence.
EDIBLE PRODUCTIONS VARY IN DIPFERENT DISTRICTS. COMMON RIGHTS IN CERTAIN FOOD.
If the land of any native is deficient in any particular article of food, such as, by-yu, mun-gyte (Banksia flowers) etc., he makes a point of visiting some neighbour whose property is productive in this particular article at the period in which it is in perfection; and there are even some tracts of land which abound in gum, kwon-nat, etc., which numerous families appear to have an acknowledged right to visit at the period of the year when this article is in season, although they are not allowed to come there at any other time. This is a curious point and might throw some further light upon the subject of their families or lines of descent.
It must be borne in mind that the articles of food I have enumerated in this chapter belong only to a particular district of about two hundred miles in extent, for every degree of latitude some articles would disappear from the list, whilst other new ones would enter into it. For instance on the north-west coast they eat a species of oyster (unio) the almonds of the pandanus, wild grapes, guavas, the excellent fruit of a species of capparis, and many other articles which are not known upon the south-west coast; but these are procured and cooked in the same manner as the articles which I have already enumerated. My object being merely to give such an outline as would enable the reader to understand well the mode of life of an Australian savage, I did not think such particular details necessary as I should have been led into, had I enumerated all the sorts of food which I have seen eaten by the natives in Australia.
GENERAL PRACTICE OF SINGING. TRADITIONAL SONGS.
Like all other savage races the natives of Western Australia are very fond of singing and dancing: to a sulky old native his song is what a quid of tobacco is to a sailor; is he angry, he sings; is he glad, he sings; is he hungry, he sings; if he is full, provided he is not so full as to be in a state of stupor, he sings more lustily than ever; and it is the peculiar character of their songs which renders them under all circumstances so solacing to them. The songs are short, containing generally only one or two ideas, and are constantly repeated over and over again in a manner doubtless grating to the untutored ear of a European, but to one skilled in Australian music lulling and harmonious in the extreme, and producing much the same effect as the singing of a nurse does upon a child.
SONG OF AN OLD MAN IN WRATH. SCENE PRODUCED BY IT.
Nothing can give a better idea of the character of these people than their songs. In England an elderly gentleman, who has been at all put out of his way by encroachments and trespasses upon his property, sits over his fire in the evening, sipping his port and brooding over vengeance by means of the law; but the law is tortuous, expensive, and uncertain; his revenge is very distant from him; under these circumstances the more the elderly gentleman talks the more irate he becomes. Very different is the conduct of the elderly Australian gentleman. He comes to his hut at night in a towering passion; tucks his legs under him, and seats himself upon his heels before the fire; he calls to his wife for pieces of quartz and some dried kangaroo sinews, then forthwith begins sharpening and polishing his spears, and whilst thus occupied, sings to himself:
I'll spear his liver,
I'll spear his lights,
I'll spear his heart,
I'll spear his thigh,
etc. etc. etc.
After a while he pauses and examines the point he has been working at; it is very sharp, and he gives a grunt of satisfaction. His wives now chime in:
The wooden-headed,
Bandy-legged,
Thin-thighed fellows--
The bone-rumped,
Long-shinned,
Thin-thighed fellows.
The old gentleman looks rather more murderous but withal more pleasant, and as he begins to sharpen his second spear he chants out:
I'll spear their liver,
I'll spear their bowels,
I'll spear their hearts,
I'll spear their loins.
As he warms on the subject he ships his spear in the throwing-stick, quivers it in the air, and imitates rapidly the adventures of the fight of the coming day: then the recollections of the deeds of his youth rush through his mind; he changes his measure to a sort of recitative, and commences an account of some celebrated fray of bygone times; the children and young men crowd round from the neighbouring huts, the old gentleman becomes more and more vociferous, first he sticks his spear point under his arm and lies on his side to imitate a man dying, yet chanting away furiously all the time, then he grows still more animated, occasionally adjusting his spear with his throwing-stick and quivering it with a peculiar grace. The young women now come timidly up to see what is going on; little flirtations take place in the background, whereat the very elderly gentlemen with very young wives, whose dignity would be compromised by appearing to take an interest in passing events, and who have therefore remained seated in their own huts, wax jealous, and despatch their mothers and aged wives to look after the younger ladies. These venerable females have a dread of evil spirits, and consequently will not move from the fire without carrying a fire-stick in their hands; the bush is now dotted about with these little moving points of fire, all making for a common centre, at which are congregated old and young; jest follows jest, one peal of laughter rings close upon the heels of another, the elderly gentleman is loudly applauded by the bystanders, and, having fairly sung the wrath out of himself, he assists in getting up the dances and songs with which their evening terminates.
INFLUENCE OF THEIR SONGS.
Is a native afraid, he sings himself full of courage; in fact under all circumstances he finds aid and comfort from a song. Their songs are therefore naturally varied in their form; but they are all concise and convey in the simplest manner the most moving ideas: by a song or wild chant composed under the excitement of the moment the women irritate the men to acts of vengeance; and four or five mischievously inclined old women can soon stir up forty or fifty men to any deed of blood by means of their chants, which are accompanied by tears and groans, until the men are worked into a perfect state of frenzy.
NATIVE POETS.
A true poet in Australia is highly appreciated. Simple as their songs appear, there are in them many niceties which a European cannot detect; it is probable that what is most highly estimated by this people is that the cadence of the song, and the wild air to which it is chanted, should express well to their ideas the feelings and passions intended to predominate in the mind at the moment in which it is sung: hence we find that the compositions of some of these poets pass from family to family, and from district to district, until they have very probably traversed the whole continent; the natives themselves having at last no idea of the point where they originated, or of the meaning of the words which they sing, successive changes of dialect having so altered the song that probably not one of the original words remains; but they sing sounds analogous to these, to the proper air. And this is not confined to Western Australia, for Mr. Threlkeld, in his Australian Grammar,* says:
There are poets among them who compose songs which are sung and danced to by their own tribe in the first place, after which other tribes learn the song and dance, which itinerates from tribe to tribe throughout the country, until, from change of dialect, the very words are not understood by the blacks.
(*Footnote. Page 90.)
A family seldom make a distant friendly visit to other tribes, but they bring back a new song or two with them, and these, for a time, are quite as much the rage as a new fashionable song in England. Occasionally the songs also bear the name of the poet who composed them, though this is not often the case; there are however two or three poets in Australia who enjoy a great celebrity, but whether they are living, or belonged to ancient times, or whether they are merely imaginary beings I have never been able to discover.
DISREGARD OF EUROPEAN MUSIC. NATIVE OPINION OF EUROPEAN SINGING.
Their own songs are, according to their idea, the very perfection of harmony, rude and discordant as they are to our ears; perhaps no more extraordinary instance of the force of habit and diversity of taste than this could be advanced. A native sings joyously the most barbarous and savage sounds, which rend asunder the refined ears of the European, who turns away in agony from the discordant noise while the surrounding natives loudly applaud as soon as the singer has concluded. But should the astounded European endeavour to charm these wild men by one of his refined and elegant lays they would laugh at it as a combination of silly and effeminate notes, and for weeks afterwards entertain their distant friends, at their casual meetings, by mimicking the tone and attitude of the white man; an exhibition which never fails to draw down loud shouts of applause.
Some of the natives are not however insensible to the charms of our music. Warrup, a native youth who lived with me for several months as a servant, once accompanied me to an amateur theatre at Perth, and when the actors came forward and sang God save the Queen he burst into tears. He certainly could not have comprehended the words of the song, and therefore must have been affected by the music alone.
ADAPTATION OF DANCES TO THEIR SONGS.
The only accompaniment to their songs used in the southern parts of the continent is the clapping of hands or the beating of a short round stick against the flat board with which they throw their spears; in this latter case the rounded stick is held in its centre, between the fingers and thumb of the right hand, and its ends are alternately struck against the flat board in such a manner as to produce a rude kind of music, in time to the air they are singing. Although this appears to be so very simple an instrument it requires some practice to beat the time accurately, and by young men who desire to have the reputation of being exquisites this is considered to be a very necessary accomplishment.
Some songs have a peculiar dance connected with them; this however is not always the case, and I have occasionally seen the same dance adapted to different songs.
Having given this general outline of their songs I will now add such a selection of them as will convey some idea of the character of their poetry, at the same time there is reason to believe that a good deal of it is traditional, and may date its origin from a very remote epoch. Some of their dances have also a very peculiar mystical character about them, and these they very unwillingly exhibit in the presence of Europeans.
The following is a very favourite song of the natives to the north of Perth; it is sung to a wild and plaintive air, and relates to some action of a native who lived in that part of the continent, of the name of Warbunga. A little boy, a descendant of his, is still living, who bears the same name.
SPECIMENS OF SONGS. EXAMPLES OF SONGS FOR VARIOUS OCCASIONS.
Kad-ju bar-dook,
War-bung-a-loo,
War-bung-a-loo.
Kad-ju bar-dook,
War-bung-a-loo,
War-bung-a-loo,
War-bung-a-loo.
They then commence again, constantly repeating these words in the same order.
TRANSLATION.
Thy hatchet is near thee,
Oh Warbunga,
Oh Warbunga.
Thy hatchet is near thee,
Warbunga-ho,
Warbunga-ho,
Warbunga-ho.
A favourite song of the natives in the district of the Murray in Western Australia is:
Kar-ro yool, i, yool-a!
Kar-ro yool, i, yool-a!
etc. etc. etc.
And these words they go on singing for an hour together, in the event of the absence of any of their relatives or friends upon a hunting or war excursion.
TRANSLATION.
Return hither, hither ho!
Return hither, hither ho!
The following is a very good specimen of one of their comic songs. It is often sung by the natives in the vicinity of King George's Sound.
Mat-ta, mat-ta,
Yungore bya,
Mat-ta, mat-ta,
Yungore bya,
etc. etc. etc.
TRANSLATION.
Oh what legs, oh what legs,
The Kangaroo-rumped fellows,
Oh what legs, oh what legs,
etc. etc. etc.
FUNERAL CHANT.
Nothing can awake in the breast more melancholy feelings than the funeral chants of these people. They are sung by a whole chorus of females of all ages and the effect produced upon the bystanders by this wild music is indescribable. I will give one chant which I have heard sung upon several occasions.
The young women sing: Kar-dang.
The old women sing: Mam-mul.
Together: gar-ro.
Me-la nad-jo
Nung-a-broo.
Kar-dang.
Mam-mul.
Together: gar-ro.
Me-la nad-jo
Nung-a-broo.
etc. etc. etc.
TRANSLATION.
My young brother
My young son
(again)
In future shall I
never see.
My young brother
My young son
(again)
In future shall I
never see.
WAR-CHANTS. INFLUENCE OF SONGS IN ROUSING THE ANGRY PASSIONS OF THE MEN.
In this chant the old and young women respectively sing "my young son," and, "my young brother:" the metre and rhyme are also very carefully preserved, and the word Kardang is evidently expressly selected for this purpose; for were they speaking in prose they would use a term denoting eldest brother, youngest brother, second brother, or some similar one; whilst I have heard the word Kardang always used in this chant whether the deceased was the first, second, or third brother.
The men have also certain war-chants or songs; these they sing as they go walking rapidly to and fro, quivering their spears in order to work themselves up into a passion. The following is a very common one:
Yu-do dan-na,
Nan-do dan-na,
My-eree dan-na,
Goor-doo dan-na,
Boon-gal-la dan-na,
Gonog-o dan-na,
Dow-al dan-na,
Nar-ra dan-na.
etc. etc. etc.
TRANSLATION.
Spear his forehead,
Spear his breast,
Spear his liver,
Spear his heart,
Spear his loins,
Spear his shoulder,
Spear his thigh,
Spear his ribs,
etc. etc. etc.
Thus rapidly enumerating all the parts in which they intend to strike their enemies.
It is very rarely that any remarkable circumstance occurs but songs are composed in order to perpetuate the remembrance of it. For example, when Miago, the first native who ever quitted Perth, was taken away in H.M. surveying vessel Beagle in 1838, the following song was composed by a native and was constantly sung by his mother (at least so she says) during his absence, and it has ever since been a great favourite:
Ship bal win-jal bat-tar-dal gool-an-een,
Ship bal win-jal bat-tar-dal gool-an-een.
etc. etc. etc. etc.
Whither is that lone ship wandering,
Whither is that lone ship wandering,
etc. etc. etc. etc.
Again, on Miago's safe return, the song given below was composed by a native after he had heard Miago recount his adventures:
Kan-de maar-o, kan-de maar-a-lo,
Tsail-o mar-ra, tsail-o mar-ra-lo.
etc. etc. etc. etc.
Unsteadily shifts the wind-o, unsteadily shifts the wind-o, The sails-o handle, the sails-o handle-ho.
I will now add several other songs which are composed in different dialects; these will serve both as examples of their metre and style of poetry and as specimens for the purpose of comparison with the songs of the natives of the other portions of the continent.
Number 1.
One voice:
Djal-lee-lee-na.
Chorus:
Mong-a-da, mong-a-da,
Mong-a-da, mong-a-da,
Mong-a-da, mong-a-da.
One voice:
Eee-dal-lee-na.
Chorus:
Wun-a-da, wun-a-da,
Wun-a-da, wun-a-da,
Wun-a-da, wun-a-da.
etc. etc. etc.
They all join in the chorus of:
Mong-a-da, etc. etc.
Wun-a-da, etc. etc.
And clap their hands in time to the air to which this chorus is sung, so that the effect produced is very good. I am unable to render this song into English.
Number 2.
Dow-al nid-ja kotiay bool-a,
Woor-ar wur-rang-een,
Dow-al nid-ja kotiay bool-a,
Woor-ar wur-rang-een
Dow-al nid-ja kotiay bool-a,
Woor-ar wur-rang-een.
These lines are repeated three times more, and then follows the chorus:
Chorus:
Ban-yee wur-rang-een,
Koong-arree, wur-rang-een,
Ban-yee wur-rang-een,
Koong-arree, war-rang-een.
etc. etc. etc.
Number 3.
Kat-ta ga-roo,
Ngia
Bur-na-ri-noo.
Yar-dig-o-roo,
Ngia
Bur-na-ri-noo.
etc. etc. etc.
Number 4.
Yerib-a-balo, may-il boyne ga-ree,
Yerib-a-balo, may-il boyne ga-ree.
etc. etc. etc.
Number 5.
Mar-ra boor-ba, boor-ba nung-a,
Mar-ra gul-ga, gul-ga nung-a.
SONGS AND EXTEMPORANEOUS CHANTS.
These songs give however no idea of the manner in which they chant forth their feelings. When irritated by any passionate emotions they then pour out with the greatest volubility torrents of reproach, all in a measured cadence and with at least the same number of syllables in each line, but even the rhyme is generally preserved; the two following translations of chants of this sort are rendered as literally into English as the great difference between the languages permits.
CHANTS OF JEALOUSY AND REPROACH.
The reader must imagine a little hut, formed of sticks fixed slanting into the ground with pieces of bark resting against them, so as to form a rude shelter from the wind; underneath this were seated round a fire five persons--an old man, and his four wives; one of these was considerably younger than the others, and being a new acquisition, all but herself were treated with cold neglect. One of her rivals had resolved not to submit patiently to this, and when she saw her husband's cloak spread to form a couch for the newcomer she commenced chanting as follows, addressing old Weer-ang her husband:
Wherefore came you, Weerang,
In my beauty's pride,
Stealing cautiously
Like the tawny boreang,*
On an unwilling bride.
'Twas thus you stole me
From one who loved me tenderly:
A better man he was than thee,
Who having forced me thus to wed,
Now so oft deserts my bed.
Yang, yang, yang, yoh--
Oh where is he who won
My youthful heart,
Who oft used to bless,
And call me loved one:
You Weerang tore apart,
From his fond caress,
Her, whom you now desert and shun;
Out upon thee faithless one:
Oh may the Boyl-yas** bite and tear,
Her, whom you take your bed to share.
Yang, yang, yang, yoh--
Wherefore does she slumber
Upon thy breast,
Once again to-night,
Whilst I must number
Hours of sad unrest,
And broken plight.
Is it for this that I rebuke
Young men, who dare at me to look?
Whilst she, replete with arts and wiles,
Dishonours you and still beguiles.
(*Footnote. Boreang is the word for a male native dog.)
(**Footnote. Boyl-ya is the native name for a sorcerer.)
This attack upon her character was more than the younger female could be expected to submit to, she therefore in return chanted:
Oh, you lying, artful one,
Wag away your dirty tongue,
I have watched your tell-tale eyes,
Beaming love without disguise:
I've seen young Imbat nod and wink,
Oftener perhaps than you may think.
What further she might have said I know not; but a blow upon the head from her rival, which was given with the stick the women dig up the roots with, brought on a general engagement, and the dispute was finally settled by the husband beating several of his wives severely about the head with a hammer.
The ferocity of the women when they are excited exceeds that of the men; they deal dreadful blows at one another with their long sticks, and if ever the husband is about to spear or beat one of his wives the others are certain to set on her and treat her with great inhumanity.
CHANT EXCITING TO REVENGE.
The next translation is that of a chant sung by an old woman to incite the men to avenge the death of a young man who died from a natural cause, but whose death she attributed to witchcraft and sorcery; the natives, who listened to her attentively, called her chanting goranween, or abusing. She stood with her legs wide apart, waving her wanna, or long digging stick in the air, and rocking her body to and fro, whilst her kangaroo-skin cloak floated behind her in the wind. She was thus quite the beau ideal of a witch. The following is the sense of the words she used, at least as nearly as it is possible to express their force and meaning in English.
The blear-eyed sorcerers of the north,
Their vile enchantments sung and wove,
And in the night they issued forth,
A direful people-eating drove.
Feasting on our loved one,
With gore-dripping teeth and tongue,
The wretches sat, and gnawed, and ate,
Whilst their victim soundly slept.
Yho, yang, yho yang, yang yho.
Aye--unconsciously he rested
In a slumber too profound;
The vile boyl-yas sat and feasted
On the victim they had bound
In resistless lethargy.
Mooli-go, our dear young brother,
Where is another like to thee?
Tenderly loved by thy mother,
We again shall never see
Mooli-go, our dear young brother,
Yho, yang yho, ho, ho.
Men, who ever bold have been,
Are your long spears sharpened well?
Is the keen quartz fixed anew?
Let each shaft upon them tell.
Poise your meer-ros long and true:
Let the kileys whiz and whirl
In strange contortions through the air;
Heavy dow-uks at them hurl;
Shout the yell they dread to hear.
Let the young men leap on high,
To avoid the quivering spear;
Light of limb, and quick of eye,
Who sees well has nought to fear.
Let them shift, and let them leap,
When the quick spear whistling flies;
Woe to him who cannot leap!
Woe to him who has bad eyes!
FEMALE ENERGY IN CHANTING.
When one of these old hags has entered upon a chant of this kind nothing but complete exhaustion induces her to stop, and the instant she pauses another takes up the burden of her song. The effect some of them produce upon the assembled men is very great; in fact these addresses of the old women are the cause of most of the disturbances which take place. The above translations, without being exactly literal, are as near the original as I could render them. As they are entirely uttered on the spur of the moment there is generally abundant evidence of passion and feeling about them; and although I might have added a great variety, I think that the above will give the English reader as good an idea of the peculiar mode of address of this people as it is in my power to do.
DEATH AND BURIAL OF A NATIVE NEAR PERTH.
Friday June 14 1839.
Yenna came to me this afternoon to tell me that Mulligo was now so ill there was but little chance of his living for many hours longer, and further to request that I would accompany him to see the sufferer. Nearly two months had elapsed since Mulligo had severely injured his spine by a fall from a tree; and immediately after the occurrence of this accident he had completely lost the use of his lower extremities, and had day by day declined until he was now reduced to a perfect skeleton. I was therefore but little surprised at the intelligence which Yenna brought me; and as I was anxious to see the ceremonies that would accompany his last moments I at once started for the native encampment.
CONTENTION FOR MULLIGO'S WIDOWS.
Mulligo was a Ngotak and had two wives, Kokoobung and Mugarwit, both of the Ballaroke family, and neither of them deficient either in youth, or in such personal charms as find favour in the eyes of the natives. I anticipated therefore that from some quarter or the other objections would be raised to allowing Miago, the uterine brother of Mulligo (and therefore also a Ngotak) to carry off unmolested two such attractive young widows. According to native custom however they of right, upon their husband's death, became the wives of Miago.
On approaching the point where Mulligo was lying, distant about a mile from Perth, I found that my anticipations were correct. I fell in with the encampment of the friends of a native named Bennyyowlee, of the Tdondarup family. This native had signified his intention of asserting his claims to the possession of one of these young women, and even some of Miago's friends were disposed to favour him. Bennyyowlee was absent at the Canning River with a party of natives for the purpose of procuring spears, and thus preparing himself for coming events. His friends however had constructed their huts within a few hundred yards of those of Mulligo's relatives, so that in the event of the arrival of the Murraymen, who they were apprehensive would make an attempt to carry off Mulligo's wives, they might be able to assist Miago in his endeavours to prevent such an outrage, whilst at the same time their proximity to his party enabled them to see that no foul play took place.
As I passed them they endeavoured to impress upon my mind that one wife was enough for Miago, and that if he surrendered the other to Bennyyowlee they would assist him against the Murraymen. I however resolved not to interfere in the business, and thus telling them I bent my steps to the other encampment.
DYING SCENE IN HIS TENT.
On my arrival I found poor Mulligo sinking fast; his two wives and his mother were watching by his side. He just recognised me, and faintly and slowly said, "men-dyke boola nganya" (I am very ill.) The native women near him were much alarmed because he could not swallow, and to support him were slowly dropping water into his ear. His last moment was evidently near at hand, and, after having felt his pulse and paid him a few little attentions, which always gratify them much, I turned away to examine the dispositions of the encampment.
I found that Miago's hut was close to Mulligo's, and he himself was present, ready to assert his right to the wives of his dying brother should anyone appear to dispute his claims; he was evidently well supported, for the Nagarnook family mustered strong around his hut, and the two half-brothers of one of the ladies in dispute were members of it. Weyup, the half-brother of the other native girl, was also present, and therefore evidently favoured Miago's cause. They were all in anxious expectation of the return of Moorroongo, who had gone off with a party for the purpose of cutting spears, with which the friends of his stepson (Miago) might be able to act either offensively or defensively as circumstances should require. As I conceived that there was every possibility of Mulligo's having sufficient strength left to linger through the night, and as the evening was fast closing in, after a little casual conversation with the natives I returned home.
MOURNING WOMEN. THEIR SONGS AND CEREMONIES.
June 15.
Soon after daybreak I reached the entrance of Mulligo's hut: he was alive but his respiration was scarcely visible. His head rested on his mother's knees, and her withered breasts now rested on his lips as she leant crying over him; other women were seated round, their heads all verging to a common centre over the wasted frame of the dying man; they were crying bitterly and scratching their cheeks, foreheads, and noses with their nails until the blood trickled slowly from the wounds. The men in the front of the huts were busied in finishing off their spears, ready for the coming fight.
I stood for some time watching the mournful scene, but other native females soon began to arrive; they came up in small parties, generally by threes, marching slowly forward with their wan-nas (a long stick they use for digging up roots) in their hands; the eldest female walked first, and when they approached within about thirty or forty yards of the hut in which the dying man lay they raised the most piteous cries, and, hurrying their pace, moved rapidly towards the point where the other women were seated, recalling the custom alluded to by Jeremiah (9:17, 18) Call for the wailing women that they may come, and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters.
CEREMONY ON MULLIGO'S DEATH.
As they came up to the bark hut many of them struck it violently with their wan-nas, producing by the blow a dull hollow sound; they then seated themselves in the circle, scratching their faces and joining in mournful chants, of which the one already given above was that most frequently uttered, and which, as I sat by the young men's fire, they slowly repeated to me.
The female relatives standing in the relation of mothers to Mulligo, sang:
Mam-mul, Mam-mul,
My son, my son.
Those in the relation of sister, sang:
Kar-dang, kar-dang.
And the next part was sung indifferently by both of them:
Garro. Nad-joo,
Meela,
Nung-a-broo.
Again, I shall
Not see in future.
Then one of the women, having worked herself to a pitch of frenzy, would now and then start up and, standing in front of the hut whilst she waved her wan-na violently in the air, would chant forth dire imprecations against certain boyl-yas, or magicians, or rather wizards, who she believed to be the cause of the death of poor Mulligo. Whilst thus chanting she faced and addressed her words to the men who were grouped around their huts, and it was strange to see the various effects produced on their minds by these harangues working in their savage countenances: one while they sat in mournful silence; again they grasped firmly and quivered their spears; and by-and-bye a general "Ee-Ee" (pronounced in their throat with the lips closed) burst forth as sign of approbation at some affecting part of the speech.
Time wore on. Each withered beldame by turns addressed the party, whilst the poor wretch, the tranquillity of whose dying moments was interrupted by these scenes, gradually sank. At last the vital spark departed, and that moment an old woman started up, mad with grief and rage, tore the hut in which he had lain to atoms, saying, "this is now no good;"* and then poured forth a wild strain of imprecations against the before-mentioned boyl-yas.
(*Footnote. Burckhardt remarked a similar custom among the Bedouin Arabs. He says: If the deceased have not left any male heir, or that the whole property is transferred to another family, or if his heir is a minor, and goes to live with his uncle or some other relative, the tent posts are torn up immediately after the man has expired, and the tent is demolished. Travels in Arabia page 58.)
As she proceeded the men became more and more excited, and at last Moondee, the most violent of them, started forward and was on the point of spearing one of Mulligo's wives; none of the men attempted to interfere with him; but, as I anticipated, the women seized him, and held him, so as to prevent him from executing his purpose. This conduct on his part at first appeared to me to arise from passion alone, but the reason of it was soon explained.
SUPPOSED CAUSE OF HIS DECEASE.
It appears that some two or three months before this period Weenat, a native of the upper part of the Swan, had stolen a cloak belonging to Miago, Mulligo's brother, and had, according to their belief, from malicious motives given this cloak to one of the native sorcerers, or boyl-yas, who by this means acquired some mysterious power over either Miago or his brother, but selected the latter for his victim, when he fell and broke his back. Another of these boyl-yas (according to the usual custom) was called in to give his advice, and he applied fire to the injured part. This treatment not succeeding, and the poor fellow wasting daily away, the natives became convinced that the unfriendly boyl-yas were in the habit of rendering themselves invisible, and nightly descending for the purpose of feasting on poor Mulligo's flesh whilst he slept, and being under the influence of a charm he was not aware of what was taking place; but Moondee chose to imagine that if his wife had been more vigilant the boyl-yas might have been detected, and hence intended to spear her in the leg as a punishment for her imputed neglect.
As I have before stated the women prevented this outrage from having effect, and the two trembling girls, neither of whom could have been more than fifteen, fled into Perth, to take refuge in some European's house. The native men and women, after their departure, indulged in the most unlimited abuse of boyl-yas in general, and of the Guildford boyl-yas in particular, against whom, according to the idea of the natives, they had very strong presumptive evidence from the circumstance of the cloak having been stolen by a Guildford man. It was still very doubtful what boyl-yas were the actual perpetrators of the crime, so they were contented with vowing to kill a great many of them in some direction or the other, as soon as anyone could detect that in which the suspected ones retired. This resolution having been formed the men went into Perth in order to see that no strange natives stole either of the young widows, whilst the women lay weeping over the dead body.
PREPARATIONS FOR THE FUNERAL. FORMATION OF THE GRAVE.
I accompanied the men into Perth, and in the course of an hour was summoned by the natives to witness the funeral ceremony. They had moved the body about half a mile from the spot where the man died; the women still leant over it, uttering the words, yang, yang, yang, and occasionally chanting a few sentences.
There were but few men present, as they were watching the widows in Perth. Yenna and Warrup, the brothers-in-law of Mulligo, were digging his grave, which as usual extended due east and west; the Perth boyl-ya, Weeban by name, who, being a relation of the deceased, could of course have had no hand in occasioning his death, superintended the operations. They commenced by digging with their sticks and hands several holes in a straight line, and as deep as they could; they then united them, and threw out the earth from the bottom of the pit thus made; all the white sand was thrown carefully into two heaps, nearly in the form of a European grave, and these heaps were situated one at the head and the other at the foot of the hole they were digging, whilst the dirty-coloured sand was thrown into two other heaps, one on each side. The grave was very narrow, only just wide enough to admit the body of the deceased. Old Weeban paid the greatest possible attention to see that the east and west direction of the grave was preserved, and if the least deviation from this line occurred in the heaps of sand, either at the head or foot, he made some of the natives rectify it by sweeping the sand into its proper form with boughs of trees.
Before the digging of the grave was completed many Europeans had arrived at the spot for the purpose of witnessing the ceremony; the natives were not a little annoyed at this, however they proceeded rapidly in their work, occasionally employing a spade, but from the extreme narrowness of the grave, it was by no means easy to make use of this tool. During the process of digging, an insect having been thrown up, its motions were watched with the most intense interest, and as this little animal thought proper to crawl off in the direction of Guildford, an additional proof was furnished to the natives of the guilt of the boyl-yas of that place.
SUPERSTITIOUS RITES.
When the grave was completed, they set fire to some dried leaves and twigs, then throwing them in they soon had a large blaze in it: during this part of the ceremony old Weeban knelt on the ground at the foot of the grave with his back turned towards the east, and his head bowed to the earth, his whole attitude denoting the most profound attention; the duty he had now to perform was a very important one, being no less than to discover in which direction the boyl-yas, when drawn out of the earth by the fire, would take flight. Their departure was not audible to common ears or visible to the eyes of ordinary mortals, but his power of boyl-ya gaduk enabled him to distinguish these sights and sounds which were invisible and inaudible to the bystanders.
The fire roared for some time loudly in the grave, and every eye rested anxiously on old Weeban; the hollow, almost mysterious, sound of the flames as they rose from the narrow aperture evidently had a powerful effect upon the superstitious fears of the natives, and when he suddenly raised his meerro and then let it fall over his shoulder in a due east direction (the direction of Guildford) a grim smile of satisfaction passed over the countenances of the young men, who now knew in what direction to avenge the foul witchcraft which they felt assured had brought about the death of their brother-in-law.
THE BURIAL.
The next part of their proceedings was to take the body of Mulligo from the females: they raised it in a cloak; his old mother made no effort to prevent its being removed, but passionately and fervently kissed the cold rigid lips, which she could never press to hers again. The body was then lowered into the grave and seated upon a bed of leaves which had been laid there directly the fire was extinguished, the face being, according to custom, turned towards the east. The women still remained grouped together, sobbing forth their mournful songs, whilst the men placed small green boughs upon the body until they had more than half filled up the grave with them; cross-pieces of wood of considerable size were then fixed in the opposite sides of the grave, green boughs placed on these, and the earth from the two side heaps thrown in, until the grave was completed; which then, owing to the heaps at the head and foot, presented the appearance of three graves, nearly similar in size and form, lying in a due east and west direction.
The men having now completed their task the women came with bundles of blackboy tops which they had gathered, and laid these down on the central heap so as to give it a green and pleasing appearance; they placed neither meerro nor spear on the grave, but whilst they were filling in the earth old Weeban and another native sat on their hams at the head of it, facing the one to the north, and the other to the south, their foreheads leaning on their clasped hands, which rested on one end of a meerro whilst the other end was placed on the ground. The ceremonies having been thus concluded I returned to Perth.
WATCHING THE GRAVE.
Sunday June 16.
This evening I walked out to Mulligo's grave and found his old mother seated there, crying bitterly. She had indeed good reason to weep, for those infamous boyl-yas, not content with eating the flesh of her son during his lifetime, and thereby causing his death, had been detected by her in the very act of sitting round his grave for the purpose of preying on his miserable remains. There could, it appears, be no doubt of the truth of this strange fact, for the poor old lady triumphantly pointed out their tracks, at the spot from whence they sprang into the air, in the direction of Guildford; but my eyes unfortunately were not good enough to detect the slightest vestige of any traces, either human or spiritual. However much this might have made me suspect the old lady's veracity it had no such effect upon the natives, and being now firmly convinced that the Guildford boyl-yas were the guilty parties, they announced their intention of starting in a few days for the purpose of putting Weenat to death.
CONTEST FOR MULLIGO'S WIDOWS.
June 17.
Miago ought, according to custom, to have allowed three full days to elapse before his brother's widows entered his hut, but as Bennyyowlee appeared resolved not to renounce his intention of claiming the hand of one of the ladies Miago's friends thought it more prudent to bring matters to a speedy issue, lest, in the interim, his rival might carry of Mugawit, the young lady he was desirous of possessing. On Monday evening therefore when I went to the native encampment I found that the first forms of the marriage ceremony had taken place, which were as follows:
Miago ordered the two widows of his brother to prepare his hut, that as soon as the sun had set he might sleep there. Bennyyowlee, who, with his friends and supporters were encamped within a few yards of the other party, went up to Mugawit and ordered her to follow him to his Mya, or bark hut; this she declined doing, and he immediately speared her in the thigh. Miago now, as in duty bound, threw a quartz-headed spear at Bennyyowlee, which, if the latter had not most dexterously avoided, must have proved fatal. A general disturbance would have taken place had not I and several other Europeans come up at the same moment and pacified Miago, whilst Bennyyowlee took advantage of this temporary calm to evacuate the field, followed by insulting shouts of laughter from Miago's friends.
A circumstance strongly illustrating the peculiar family customs of this people occurred this evening. Moorroongo, Miago's stepfather, was a Tdondarup, and as such stood in the relation of matta-gyne to Bennyyowlee; his hut stood therefore amongst those of this native's friends, and Miago's future wives remained in the care of his mother, and of course amongst the friends of his rival. When however Bennyyowlee departed Miago's mother and the two native girls went over to the Ngotak and Nagarnook party, who were, on this occasion, united. They then built a hut for Miago and lighted a fire; the old mother herself swept out the hut, so as to make it perfectly clean and nice; the brides then laid down in it, one on each side, so as to leave a vacant place in the centre for their new lord and master; and Miago's mother, having seen all these arrangements completed, returned once more to the hut of her husband. This was a remarkable instance of a stepfather and son being by custom compelled to espouse opposite sides of a quarrel because they bore different family names.
BURIAL OF A NATIVE IN THE LESCHENAULT DISTRICT. BURIAL AT THE VASSE.
As these forms of interment have considerable interest and are somewhat varied in their details in different localities, I have subjoined the following account of the burial of a native, as described in an extract of a letter from Mr. Bussel, a gentleman resident near the Vasse River in Western Australia:
PROCESSION TO THE GRAVE.
The funeral is a wild and fearful ceremony. Before I had finished in the stockyard the dead man was already removed and on its way to the place of interment, about a quarter of a mile from where the death took place,* and I left our house entirely guided by the shrill wailing of the female natives as they followed, mourning, after the two men who bore the body in their arms.
(*Footnote. He had been murdered by his countrymen whilst tending Mr. Bussel's cattle.)
The dirge, as distance blended all the voices, was very plaintive, even musical; nor did the diminution of distance destroy the harmony entirely; some of the chants were really beautiful, but rendered perhaps too harsh for our ears in actual contact: for as I joined myself to the procession, and became susceptible of the trembling cadence of each separate performer--the human voice in every key which the extremes of youth and age might produce, there was a sensation effected which I cannot well describe--a terrible jarring of the brain. The fact that the involuntary tears rolled down the cheeks of those infants who sat passively on their mothers' shoulders, not appreciating the cause of lament, but merely as listeners, must prove that these sounds are calculated to affect the nervous system powerfully.
CEREMONIES ON INTERMENT.
The procession moved slowly on and at length arrived at the place fixed upon for the burial. There had been a short silence previous to coming thus far, as if to give the voice a rest; for as the body touched the ground, and the bearers stood erect and silent, a piercing shriek was given, and as this died away into a chant some of the elder women lacerated their scalps with sharp bones until the blood ran down their furrowed faces in actual streams. The eldest of the bearers then stepped forward and proceeded to dig the grave. I offered to get a spade, but they would not have it; the digging stick was the proper tool, which they used with greater despatch than from its imperfect nature could have been expected at first sight. The earth being loosened with this implement was then thrown out with the hands with great dexterity, in complete showers so as to form, in the same line with the grave, at both ends, two elongated banks, the sand composing them so lightly hurled as to seem almost like drift-sand on the seashore. In the throw, if perchance the right limit was outstepped, the proper form was retained by sweeping.
The digging, notwithstanding the art displayed, was very tedious: they all sat in silence, and there were no chants to understand, or to fancy one understood, or perhaps to make meanings to.
But at length the grave was finished, and they then threw some dry leaves into it, and, setting fire to them, while the blaze was rising up, everyone present struck repeatedly a bundle of spears with the mearu which they held with the butts downwards, making a rattling noise. Then, when the fire had burnt out, they placed the corpse beside the grave, and gashed their thighs, and at the flowing of the blood they all said, "I have brought blood," and they stamped the foot forcibly on the ground, sprinkling the blood around them; then, wiping the wounds with a wisp of leaves, they threw it, bloody as it was, on the dead man; then a loud scream ensued and they lowered the body into the grave, resting on the back, with the soles of the feet on the ground and the knees bent; they filled the grave with soft brushwood, and piled logs on this to a considerable height, being very careful all the time to prevent any of the soil from falling into the apertures; they then constructed a hut over the woodstack, and one of the male relations got into it and said, "Mya balung einya ngin-na" ("I sit in his house.") One of the women then dropped a few live coals at his feet, and, having stuck his dismantled meerro at the end of one of the mounds, they left the place, retiring in a contrary direction from that in which they came, chanting.
BURIAL AT KING GEORGE's SOUND.
The two foregoing descriptions exhibit the native funeral ceremonies as practised at Perth, and at the Vasse on the sea-coast to the south of Perth. I shall now add a third description of the usages at King George's Sound as given by Mr. Scott Nind in the first volume of the Journal of the Royal Geographical Society page 46:
Their funeral solemnities are accompanied by loud lamentations. A grave is dug, about four feet long and three wide, and perhaps a yard in depth; the earth that is removed is arranged on one side of the grave in the form of a crescent; at the bottom is placed some bark, and then small green boughs, and upon this the body, ornamented and enveloped in its cloak, with the knees bent up to the breast, and the arms crossed.* Over the body are heaped more green boughs and bark, and the hole is then filled with earth. Green boughs are placed over the earth, and upon them are deposited the spears, knife, and hammer of the deceased, together with the ornaments that belonged to him; his throwing-stick on one side, and his curl (kiley) or towk (dowak) on the other side of the mound. The mourners then carve circles in the bark of the trees that grow near the grave, at the height of six or seven feet from the ground; and, lastly, making a small fire in front, they gather small boughs and carefully brush away any portion of the earth that may adhere to them. The face is coloured black or white, laid on in blotches across the forehead, round the temples, and down the cheek bones, and these marks of mourning are worn for a considerable time. They also cut the end of the nose, and scratch it for the purpose of producing tears.
(*Footnote. Charlevoix, in describing the funeral of the North American Indians, says: Le cadavre est expose a la porte de la cabanne dans la posture qu'il doit avoir dans le tombeau, et cette posture en plusieurs endroits est cela de l'enfant dans la sein de sa mere. Nor was this custom confined to these races, for, in the words of Cicero: Antiquissimum sepulturae genus id fuisse videtur, quo apud Xenophontem Cyrus utitur; redditur enim terrae corpus, et ita locatum ac situm, quasi operimento matria obducitur. De Legibus 11 66.)
CUSTOMS OF SELF-LACERATION, AND OF REMAINING WATCHING AMONG THE GRAVES.
The foregoing relations of the ceremonies practised at a native funeral exhibit some instances of the way in which they lacerate themselves in the exercise of certain superstitious rites, a custom very prevalent throughout all the yet known parts of Australia, and according with those described in the first book of Kings chapter 18 verse 28: And they cried aloud, and cut themselves after their manner with knives and lancets till the blood gushed out upon them.
And again, Jeremiah chapter 48 verse 37: For every head shall be bald, and every beard clipped; upon all the hands shall be cuttings, etc.
The natives of many parts of Australia when at a funeral cut off portions of their beards, and, singeing these, throw them upon the dead body; in some instances they cut off the beard of the corpse, and, burning it, rub themselves and the body with the singed portions of it.
"It may be also remarked," says Major Mitchell,* "that a superstitious custom prevailed among the Gentiles in mourning for the dead. They cut off their hair, and threw it into the sepulchre with the bodies of their relations and friends, and sometimes laid it upon the face or breast of the dead as an offering to the infernal gods, whereby they thought to appease them, and make them kind to the deceased." See Maimonides de Idol 112 1, 2, 5.
(*Footnote. Australian Expedition volume 1 page 254 note.)
It is enjoined in Deuteronomy chapter 14 verse 1: Ye are the children of the Lord your God, ye shall not cut yourselves, nor make any baldness between your eyes for the dead. Now the native females invariably cut themselves and scratch their faces in mourning for the dead; they also literally make a baldness between their eyes, this being always one of the places where they tear the skin with the finger nails.
The custom of remaining amongst the graves is found among the natives of nearly all known portions of Australia. A similar practice is reprehended in Isaiah chapter 45 verses 4 and 5: A people that provoke me to anger continually to my face, that sacrificeth in gardens, and burneth incense upon altars of brick, which remain among the graves, and lodge in the monuments. See also on this subject, Lewis's Origines Hebraeae, volume 3 page 381.
In Australia the object supposed to be obtained by this custom is a revelation as to what individual caused the death of the deceased; this revelation is made either by the means of actual visions or by dreams.
MYSTERIOUS BONES.
Although the natives of the different portions of Australia have various modes of effecting the discovery of the sorcerers who caused the death of the deceased, as well as different modes of avenging his death, I feel sure that they have all one common object in view. In another part of this work I have given an account of an old woman watching by a grave with this intention; I have frequently however seen their sorcerers fulfil this duty; and the following extract from Mr. Threlkeld's Vocabulary will show the prevalence of this custom on the eastern side of the continent:*
Mur-ro-kun, the name of a mysterious bone which is obtained by the Ka-ra-kul, a doctor or conjuror, three of which sleep on the grave of a recently interred corpse; when in the night, during their sleep, the dead person inserts a mysterious bone into each thigh of the three doctors, who feel the puncture not more severe than that of the sting of an ant. The bones remain in the flesh of the doctors without any inconvenience to them, until they wish to kill any person, when by unknown means, it is said and believed, they destroy in a supernatural manner their ill-fated victim by the mysterious bone, causing it to enter into their bodies, and so occasion their death.
(*Footnote. Threlkeld's Vocabulary page 88.)
THE BOYL-YAS OR NATIVE SORCERERS.
I have already had occasion to mention incidentally, on more than one occasion, the Boyl-yas, or native sorcerers, and their supposed powers have a mighty influence upon the minds and actions of the natives of Western Australia, in whose superstitious belief the boyl-yas are objects of mysterious dread. It is supposed that they can transport themselves through the air at pleasure, and can render themselves invisible to all but other boyl-yas. If they have a dislike to a native they can kill him by stealing on him at night and consuming his flesh. They enter him like pieces of quartz, and the pain they occasion is always felt. Another boyl-ya has however the power of drawing them out and curing the affected person by certain processes of disenchantment. When this operation is effected the boyl-yas are drawn out in the form of pieces of quartz, which are kept and considered as great curiosities by the natives. All natural illnesses are attributed to these boyl-yas, or to the Wau-guls, hence the reason of some native being killed when another dies. The individual dies either by the hands of another native, from the effects of accident, or from some natural cause. In the first case his death is avenged on his murderer, or on some near relative of his; in either of the other two cases it is avenged on some connexion of the supposed boyl-yas against whom they have a spite.
KAIBER'S ACCOUNT OF THE BOYL-YAS.
Interested by an account I had received of the boyl-yas from the women, after Mulligo's death, I endeavoured to obtain from Kaiber a more ample statement of their belief relative to these people. The difficulty I laboured under upon this head, as well as the dread they entertain of these sorcerers, will be best shown by the following account of his answers to my questions, together with his incidental remarks:*
(*Footnote. His words were nearly as follows:
Boyl-ya yongar boyl-ya gaduk. Djerral, way-lo, wor-rar ngin noween; Boyl-ya windoo; boko-djee wattoo; boorda nganya men-dyke ngoomon. Boyl-ya yongar boola ngan-noween, kalla moquoin, boorda ngin-nee nganya men-dyke ngoomon. Boyl-ya donga gaduk, boorda gurrang ngoomon, nadjoo nginnee wangow broo.
Boyl ya kote yan-na, ngin-nee bid-jar, bal-goon kote yan-na; kote yool yannow boyl-ya. Boyl-ya windoo-buk; boorda nganneel men-dyke ngoomon; nadjoo wanga-broo. Goodjyte yool yannow. Boyl-ya wunja nginnee? Nganya goree katta mendyke. Boorda nginnee nganya goodjall waingur; Yoongar nungow broo. Boyl-ya bakkan broo kote ngan-now. Ko-tdje ngannow broo. Yel-line ngan-now (ngin-nee nganya yonga, nadjoo wattoo yan-na.) Boyl-ya yoongar bogal boola ngin-now. Yoongar mendyke, boyl-ya wal-byne, wal-byne, wal-byne, etc. etc. boorda bar-rab-a-ra yoongar.)
The boyl-yas are natives who have the power of boyl-ya; they sit down to the northward, the eastward, and southward; the boyl-yas are very bad, they walk away there (pointing to the east). I shall be very ill presently.
The boyl-yas eat up a great many natives, they eat them up as fire would; you and I will be very ill directly. The boyl-yas have ears: by-and-by they will be greatly enraged. I'll tell you no more.
The boyl-yas move stealthily, you sleep and they steal on you, very stealthily the boyl-yas move. These boyl-yas are dreadfully revengeful; by-and-by we shall be very ill. I'll not talk about them.
They come moving along in the sky, cannot you let them alone. I've already a terrible headache, by-and-by you and I will be two dead men.
The natives cannot see them. The boyl-yas do not bite, they feed stealthily; they do not eat the bones, but consume the flesh. Just give me what you intend to give, and I'll walk off.
The boyl-yas sit at the graves of natives in great numbers. If natives are ill, the boyl-yas charm, charm, charm, charm, and charm, and by and by the natives recover.
I could learn nothing further from him.
The Wau-gul is an imaginary aquatic monster, residing in fresh water and endowed with supernatural power which enables it to consume the natives, although it generally attacks females. The person it selects for its victim pines away almost imperceptibly and dies.
SUPERSTITION AND THEIR OPINION REGARDING THE NIGHTMARE.
The natives believe that the nightmare is caused by some evil spirit. The way in which they get rid of this evil being is by jumping up, seizing a lighted brand from the fire, twirling it round the head, and muttering a variety of imprecations; they then throw the stick away in the direction they conceive the spirit to be in. Some of them have explained this custom to me by stating that this evil spirit wants a light, and that when he gets it he will go away. They however also take the precaution of moving their position and getting as far as they can into the group of natives who are sleeping round the fire.
If they are obliged to move away from the fire after dark, either to get water or for any other purpose, they carry a light with them and set fire to dry bushes as they go along.
VENERATION FOR CRYSTAL STONES.
The natives of South-western Australia likewise pay a respect, almost amounting to veneration, to shining stones or pieces of crystal, which they call Teyl. None but their sorcerers or priests are allowed to touch these, and no bribe can induce an unqualified native to lay his hand on them.