Watkin Tench's 1788 (37 page)

Such is the general life of an Indian. But even he has his hours of relaxation, in seasons of success, when fish abounds. Wanton with plenty, he now meditates an attack upon the chastity of some neighbouring fair one; and watching his opportunity he seizes her and drags her way to complete his purpose. The signal of war is lighted; her lover, her father, her brothers, her tribe, assemble, and vow revenge on the spoiler. He tells his story to his tribe. They judge the case to be a common one and agree to support him. Battle ensues; they discharge their spears at each other, and legs and arms are transpierced. When the spears are expended the combatants close and every species of violence is practised. They seize their antagonist and snap like enraged dogs, they wield the sword and club, the bone shatters beneath their fall and they drop the prey of unsparing vengeance.

Too justly, as my observations teach me, has
Hobbes
defined a state of nature to be a state of war. In the method of waging it among these people, one thing should not, however, escape notice. Unlike all other Indians, they never carry on operations in the night, or seek to destroy by ambush and surprise. Their ardent fearless character seeks fair and open combat only.

But enmity has its moments of pause. Then they assemble to sing and dance. We always found their songs disagreeable from their monotony. They are numerous, and vary both in measure and time. They have songs of war, of hunting, of fishing, for the rise and set of the sun, for rain, for thunder and for many other occasions. One of these songs, which may be termed a speaking pantomime, recites the courtship between the sexes and is accompanied with acting highly expressive. I once heard and saw Nanbaree and Abaroo perform it. After a few preparatory motions she gently sunk on the ground, as if in a fainting fit. Nanbaree, applying his mouth to her ear, began to whisper in it, and baring her bosom, breathed on it several times. At length, the period of the swoon having expired, with returning animation she gradually raised herself. She now began to relate what she had seen in her vision, mentioning several of her countrymen by name, whom we knew to be dead; mixed with other strange incoherent matter, equally new and inexplicable, though all tending to one leading point—the sacrifice of her charms to her lover.

At their dances I have often been present; but I confess myself unable to convey in description an accurate account of them. Like their songs, they are conceived to represent the progress of the passions and the occupations of life. Full of seeming confusion, yet regular and systematic, their wild gesticulations and frantic distortions of body are calculated rather to terrify, than delight, a spectator. These dances consist of short parts, or acts, accompanied with frequent vociferations and a kind of hissing or whizzing noise. They commonly end with a loud rapid shout, and after a short respite are renewed. While the dance lasts, one of them (usually a person of note and estimation) beats time with a stick on a wooden instrument held in the left hand, accompanying the music with his voice; and the dancers sometimes sing in concert.

I have already mentioned that white is the colour appropriated to the dance, but the style of painting is left to everyone's fancy. Some are streaked with waving lines from head to foot; others marked by broad cross-bars, on the breast, back and thighs, or encircled with spiral lines, or regularly striped like a zebra. Of these ornaments, the face never wants its share, and it is hard to conceive anything in the shape of humanity more hideous and terrific than they appear to a stranger—seen, perhaps, through the livid gleam of a fire, the eyes surrounded by large white circles, in contrast with the black ground, the hair stuck full of pieces of bone and in the hand a grasped club, which they occasionally brandish with the greatest fierceness and agility. Some dances are performed by men only, some by women only, and in others the sexes mingle. In one of them I have seen the men drop on their hands and knees and kiss the earth with the greatest fervour, between the kisses looking up to Heaven. They also frequently throw up their arms, exactly in the manner in which the dancers of the Friendly Islands are depicted in one of the plates of Mr Cook's last voyage.
^††

Courtship here, as in other countries, is generally promoted by this exercise, where everyone tries to recommend himself to attention and applause. Dancing not only proves an incentive, but offers an opportunity in its intervals. The first advances are made by the men, who strive to render themselves agreeable to their favourites by presents of fishing-tackle and other articles which they know will prove acceptable. Generally speaking, a man has but one wife; but infidelity on the side of the husband, with the unmarried girls, is very frequent. For the most part, perhaps, they intermarry in their respective tribes. This rule is not, however, constantly observed, and there is reason to think that a more than ordinary share of courtship and presents, on the part of the man, is required in this case. Such difficulty seldom operates to extinguish desire, and nothing is more common than for the unsuccessful suitor to ravish by force that which he cannot accomplish by entreaty. I do not believe that very near connexions by blood ever cohabit. We knew of no instance of it.

But indeed the women are in all respects treated with savage barbarity. Condemned not only to carry the children but all other burthens, they meet in return for submission only with blows, kicks and every other mark of brutality. When an Indian is provoked by a woman, he either spears her or knocks her down on the spot. On this occasion he always strikes on the head, using indiscriminately a hatchet, a club or any other weapon which may chance to be in his hand. The heads of the women are always consequently seen in the state which I found that of Gooreedeeana. Colbee, who was certainly in other respects a good tempered merry fellow, made no scruple of treating Daringa, who was a gentle creature, thus. Baneelon did the same to Barangaroo, but she was a scold and a vixen, and nobody pitied her. It must nevertheless be confessed that the women often artfully study to irritate and inflame the passions of the men, although sensible that the consequence will alight on themselves.

Many a matrimonial scene of this sort have I witnessed. Lady Mary Wortley Montague, in her sprightly letters from Turkey, longs for some of the advocates for passive obedience and unconditional submission then existing in England to be present at the sights exhibited in a despotic government. A thousand times, in like manner, have I wished that those European philosophers whose closest speculations exalt a state of nature above a state of civilisation, could survey the phantom which their heated imaginations have raised. Possibly they might then learn that a state of nature is, of all others, least adapted to promote the happiness of a being capable of sublime research and unending ratiocination. That a savage roaming for prey amidst his native deserts is a creature deformed by all those passions which afflict and degrade our nature, unsoftened by the influence of religion, philosophy and legal restriction: and that the more men unite their talents, the more closely the bands of society are drawn and civilisation advanced, inasmuch is human felicity augmented, and man fitted for his unalienable station in the universe.

Of the language of New South Wales I once hoped to have subjoined to this work such an exposition as should have attracted public notice and have excited public esteem. But the abrupt departure of Mr Dawes, who, stimulated equally by curiosity and philanthropy, had hardly set foot on his native country when he again quitted it to encounter new perils in the service of the Sierra Leona company, precludes me from executing this part of my original intention, in which he had promised to co-operate with me; and in which he had advanced his research beyond the reach of competition. The few remarks which I can offer shall be concisely detailed.

We were at first inclined to stigmatise this language as harsh and barbarous in its sounds. Their combinations of words in the manner they utter them frequently convey such an effect. But if not only their proper names of men and places, but many of their phrases and a majority of their words, be simply and unconnectedly considered, they will be found to abound with vowels and to produce sounds sometimes mellifluous, and sometimes sonorous. What ear can object to the names of
Còlbee
(pronounced exactly as Colby is with us),
Bèreewan, Bòndel, Imèerawanyee, Deedòra, Wòlarawaree
, or
Bàneelon
, among the men; or to
wereewèea, Gòoreedeeana, Milba
,
^***
or
Matilba
, among the women.
Parramàtta, Gwèea, Càmeera, Càdi
, and
Memel
, are names of places. The tribes derive their appellations from the places they inhabit. Thus
Càmeragal
means the men who reside in the bay of Cameera;
Càdigal
, those who reside in the bay of Cadi; and so of the others. The women of the tribe are denoted by adding
eean
to any of the foregoing words. A
Cadigalèean
imports a woman living at Cadi, or of the tribe of Cadigal. These words, as the reader will observe, are accented either on the first syllable or the penultima. In general, however, they are partial to the emphasis being laid as near the beginning of the word as possible.

Of compound words they seem fond. Two very striking ones appear in the journal to the Hawkesbury. Their translations of our words into their language are always apposite, comprehensive, and drawn from images familiar to them. A gun for instance they call
goòroobeera
, that is,
a stick of fire
. Sometimes also, by a licence of language, they call those who carry guns by the same name. But the appellation by which they generally distinguished us was that of
bèreewolgal
, meaning
men come from afar
. When they salute any one they call him
damèeli
, or
namesake
, a term which not only implies courtesy and goodwill, but a certain degree of affection in the speaker. An interchange of names with anyone is also a symbol of friendship. Each person has several names; one of which, there is reason to believe, is always derived from the first fish or animal which the child, in accompanying its father to the chase or a fishing, may chance to kill.

Not only their combinations, but some of their simple sounds, were difficult of pronunciation to mouths purely English. Diphthongs often occur. One of the most common is that of ‘ae', or perhaps, ‘ai', pronounced not unlike those letters in the French verb
haïr
, to hate. The letter ‘y' frequently follows ‘d' in the same syllable. Thus the word which signifies a woman is
dyin
; although the structure of our language requires us to spell it
deein
.

But if they sometimes put us to difficulty, many of our words were to them unutterable. The letters V and V they never could pronounce. The latter became invariably ‘w', and the former mocked all their efforts, which in the instance of Baneelon has been noticed; and a more unfortunate defect in learning our language could not easily be pointed out.

They use the ellipsis in speaking very freely; always omitting as many words as they possibly can, consistent with being understood. They inflect both their nouns and verbs regularly; and denote the cases of the former and the tenses of the latter, not like the English by auxiliary words, but like the Latins by change of termination. Their nouns, whether substantive or adjective, seem to admit of no plural. I have heard Mr Dawes hint his belief of their using a dual number, similar to the Greeks, but I confess that I never could remark aught to confirm it. The method by which they answer a question that they cannot resolve is similar to what we sometimes use. Let for example the following question be put:
Waw Colbee yagoono?
—Where is Colbee today?
Waw, baw!
—Where,
indeed!
would be the reply. They use a direct and positive negative, but express the affirmative by a nod of the head or an inclination of the body.

Opinions have greatly differed whether or not their language be copious. In one particular it is notoriously defective. They cannot count with precision more than
four
. However as far as ten, by holding up the fingers, they can both comprehend others and explain themselves. Beyond four every number is called great; and should it happen to be very large,
great great
, which is an Italian idiom also. This occasions their computations of time and space to be very confused and incorrect. Of the former they have no measure but the visible diurnal motion of the sun or the monthly revolution of the moon.

To conclude the history of a people for whom I cannot but feel some share of affection. Let those who have been born in more favoured lands and who have profited by more enlightened systems, compassionate, but not despise their destitute and obscure situation. Children of the same omniscient paternal care, let them recollect that by the fortuitous advantage of birth alone they possess superiority: that untaught, unaccommodated man is the same in Pall Mall as in the wilderness of New South Wales. And ultimately let them hope and trust that the progress of reason and the splendour of revelation will in their proper and allotted season be permitted to illumine and transfuse into these desert regions, knowledge, virtue and happiness.

*
Their native hardiness of constitution is great. I saw a woman on the day she was brought to bed, carry her newborn infant from Botany Bay to Port Jackson, a distance of six miles, and afterwards light a fire and dress fish.

†
Source unidentified.

**
They broil indiscriminately all substances which they eat. Though they boil water in small quantities in oyster shells for particular purposes, they never conceived it possible until shown by us, to dress meat by this method, having no vessel capable of containing a fish or a bird which would stand fire. Two of them once stole twelve pounds of rice and carried it off. They knew how we cooked it, and by way of putting it in practice they spread the rice on the ground before a fire, and as it grew hot continued to throw water on it. Their ingenuity was however very ill rewarded, for the rice became so mingled with the dirt and sand on which it was laid, that even they could not eat it, and the whole was spoiled.