ON(.c;:>i Y OF 
 CALK-ORNIA 
 
 MHP.OPQi§§f 
 
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 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 Anthropology 
 IN MEMORY OF 
 
 Martha Beckwith 
 
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Digitized by the Internet Archive 
 
 in 2008 with funding from 
 
 IVIicrosoft Corporation 
 
 http://www.archive.org/details/folkloremannerscOOtaplrich 
 
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The Y 
 
 OLKJLORE, 
 
 MANNERS, CUSTOMS, AND LANGUAGES 
 
 South Australian Aborigines: 
 
 GATHERED FROM 
 
 INQUmiES MADE BY .AUTHORITY OF SOUTH AUSTRALIAN GOVERNMENT. 
 
 EDITED by the LATE REV. G. TAPLIN, of POINT MACLEAY. 
 
 
 ADELAIDE: 
 
 By Authority, E. Spiller, Acting Govkrnment Printer, North-terrack. 
 
 1879. 
 
Anthropology 
 
 GIFT 
 
V.1 
 
 ANTHROP. 
 LIBRARY 
 
 r 
 
 ABLE OF CONTENTS 
 
 P' 
 
 PAGK 
 
 List of the Illvstratioxs . . , . v. 
 
 Preface . . . . . . . , . . . . . . , . . . . . vii. 
 
 Introduction . . . . . . . . . . . . . . 1 
 
 Questions on Folklore, etc., of the Aborigines — List of . . .. 6 
 
 Ethnology of the Australian Aborigines . .- .. .. .. .. 8 
 
 Status of the Aborigines 8 
 
 Effects of Clanship 11 
 
 Origin of the Race . . . . . . . . . . . . . . 12 
 
 Answers to the "List of Questions" .. ,. .. .. .. 17-103 
 
 Maroura Tribe (Lower Darling), The . . .. .. .. .. 17 
 
 Overland Corner Tribe (River Murray), The .. .. .. .. 28 
 
 Moorundee Tribe (Mannum— Overland Corner), The . , . . 30 
 
 Xarrinyeri Tribe (River Miu-ray) , The . . . . . . . . . . 33 
 
 Estimated Number of the Tribe . . . . . . . . . . 42 
 
 Diseases, Midwifery, etc., in the Tribe . . . . . . . . 44 
 
 Goolwa Clan of the Tribe, The '^0 
 
 Measurements of Adults in the Tribe . . . . . . 53 
 
 Tatiara and South-eastern Tribes . . . . . . . . . . ^1 
 
 Padthaway Tribe (Salt Creek— Padthaway) 68 
 
 Xarracoorte and South-east Coast Tribes, The . . . . . . 59 
 
 Wallaroo Tribe (Yorke's Peninsula), The . . .. ., .. .. 61 
 
 Language of the Tribe, A List of Words in the 63 
 
 Flinders Range Tribes, The 64 
 
 Mount Remarkable Tribe, The 64 
 
 Dieyerie Tribe (Far North), The 66 
 
 Notes by the Editor on the Tribe 82 
 
 Lake Eyre Natives (met by Exploring Party), Notes on . . . . 83 
 
 Declension of Pronouns in Language of the Tribe . . . . 86 
 
 Nimbalda Tribe (Far North), The 87 
 
TABLE OF CONTENTS. 
 
 Answeks to the "List of Questions" (continued) — P'^'Jk 
 
 Antiikerrinya Tribe (Central Australia), The 89 
 
 Larrakeeyah Tribe (Northern Territory), The 92 
 
 Western District Tribes (Port Lincoln to Fowler's Bay), The . . 93 
 
 Additional Particulars respecting the Port Lincoln Tribe . . . . 102 
 
 Venus Bay Tribe .. .. 102 
 
 . Gawler Kanges Tribes . . . . 103 
 
 Fowler's Bay Tribe . . . . 103 
 
 Notes by the Editor on Answers respecting Diej'erie, Parnkalla, Venus 
 
 Bay, etc., Tribes 104 
 
 Photographs and Illustrations, The— Explanatory Notes .. lOc 
 
 Aboriginal CoRROBBEKY, Illustration OF 106 
 
 Appendix ^^^ 
 
 Teeth of the Aborigines, The 109 
 
 Table of Narrinyeri Words resembling Words in other Languages 112 
 
 Early Records of the Aborigines' Department 113 
 
 Letters written by Aborigines, Notes on the 124 
 
 Vocabulary of the Narrinyeri Language 125 
 
 Comparative Table of Words selected from 43 Aboriginal Languages 142 
 
 Table showing Authorities for the Cleanings of the Words in the 
 
 Comparative Table 153 
 
 Notes by the Editor on the Comparative Table 154 
 
 Kinship among the Aborigines, Comparative Table of . . . . 1 56 
 
 Genealogical Tables . . . . • . ■ • • • • • • 160 
 
 No. I Narrinyeri Tribe, Tararorn Clan of the 160 
 
 Xo. 2. EanguHnyeri Clan of the .. .. 162 
 
 Kinship Degrees among the Dieyerie Tribe . . . . . . . • 165 
 
 ■ Maroura Txibe .. .. .. .. 1&7 
 
 Meru Tribe 169 
 
 Port Lincoln Tribes 170 
 
 Notes by the Editor on the Kinship Systems l71 
 
 Addendum— The G-RAMMAR OF THE Narrinyeri Tribe 177 
 
 Index . . . . . . . . . . 25 
 
 Facsimiles of Letters Written by Aborigines 29 
 
y 
 
 1ST OF THE Illustrations. 
 
 -s^*^?- 
 
 Frontiispieo© — A Camp of the Narrinyeri Trib© — 
 
 "Waldaninyeri," a Woman of the Narrinyeri Tribe 16 
 
 A Native Hunting Party . ' ••• 24 
 
 Weapons of the Narriiiyeri Tribe 32 
 
 A Native Hunting Scene ^^ 
 
 " Wewat-thelari," a Man of the Narrinyeri Tribe 48 
 
 A Native Encampment S6 
 
 Manufactures of the Narrinyeri Tribe — Mats, Baskets, etc.... 64 
 
 Native Warriors "72 
 
 " Ngunaitponi," a Man of the Narrinyeri Tribe SO 
 
 A Native War Dance 88 
 
 " Mimukulari," a Woman of the Narrinyeri Tribe 96 
 
 Music of a Narrinyeri "Corrobbery" 106 
 
 A Native War Dance 106 
 
 Natives Hunting Kangaroos 124 
 
 A Group of Animals 140 
 
 A Group of Native Warriors 168 
 
f 
 
 REFACE 
 
 The following pages are only a contribution towards the subject to 
 which they relate. No doubt a vast deal more may be gathered con- 
 cerning the folklore and customs of those tribes who inhabit the country 
 from Lake Eyre northwards to Port Darwin. It is intended that further 
 efforts shall be made to obtain the large amount of curious and instruc- 
 tive information which awaits inquiry. 
 
 It is of great importance that we should gain a knowledge of the cus- 
 toms and folklore of the aborigines. Not only is it useful as the subject 
 of scientific inquiry, but as a means of benefiting the natives themselves. 
 We shall deal Avith them much more easily if we know their ideas 
 and superstitions and customs. No doubt people have often given them 
 serious offence by unwittingly offending their prejudices. It is necessary, 
 also, that the missionary should be well acquainted with this subject. 
 If he does not know the religion of the people to whom he goes— and 
 the superstitions of the aborigines are their religion — he will never 
 successfully grapple with the difficulties which lie in his way. Or if he 
 despises these matters as mere heathen nonsense, and holds them in too 
 much contempt to inform himself of them, he will never get the attention 
 of the natives. And he will not find that aboriginal customs are always 
 to be cast away : some may be usefully retained, even after they becorae 
 educated and christianised. 
 
 In the following pages there will be seen to exist a deficiency of infor- 
 mation concerning the Adelaide tribe. Every effort was made to obtain 
 a knowledge of the manners and customs of this people, but without 
 success. Almost nothing is left in the records of the Aborigines' 
 Department about their folklore, superstitions, or language. Probably 
 papers have unwittingly been destroyed which contained such informa- 
 tion. 
 
 Our inquiries respecting the folklore of the aborigines have, in some 
 cases, met with disappointment: some persons whom we thought might 
 have assisted us failed to do so. 
 
PREFACE. 
 
 The police of this colony rendered very efficient help. It will be seen 
 that some interesting replies have come from intelligent and observant 
 troopers stationed in various parts of the colony. This fact speaks 
 highly for the character of the men of the force . 
 
 It will be noticed that the present is only the First Series on this sub- 
 ject. The inquiries which have been commenced will be continued, 
 in an extended and improved form. Advantage will be taken of past 
 experience to endeavor to make future volumes more and more valuable. 
 The field of research in this colony is new and inviting; and we hope for 
 greater success in bringing to light obscure particulars respecting the 
 aboriginal race. 
 
 The writer commends the following pages to those who seek for truth 
 respecting the human race, and who would gather up every contribution 
 which may cast light upon the natural history of mankind. 
 
 GEO. TAPLIN. 
 Point Macleay, 15th November, 1878. 
 
 '^^^B 
 
 5:»)V)® 
 
^ JEarair^j St^tcim^^ ai^iiS Eaungmagi^ 
 
 South Australian Aboi\igines, 
 
 intkoductio:dt. 
 
 In the year 1874 a circular and letter was received by His Excellency 
 Sir A. Musgrave, the Governor of this colony, from Dr. Bleek, of Cape 
 Town, proposing that, as inquiries had been made and interesting infor- 
 mation elicited respecting the manners and customs — and especially folk- 
 lore — of the aborigines of South Africa, similari nquiries should be insti- 
 tuted about the aborigines of South Australia. 
 
 The suggestion met with the Governor's approval, and inquiries were 
 made of some of the officers in the x\borigines Department as to the best 
 means of attaining this object. The editor of these papers advised that 
 a series of questions should be prepared, and distributed to all the 
 keepers of aborigines' denots throughout the colony, and to all persons 
 who are knowai to be acquainted with the manners, customs, and 
 languages of the aborigines. This advice "was followed ; and he was 
 requested to draw up such a list of inquiries as he thought to be 
 advisable. He did so, and the circular of questions was printed and 
 distributed throughout the colony. Necessarily a considerable time was 
 consumed in getting the circulars to their destinations and obtaining the 
 replies. Some had to be sent to the extreme far north, and some lo the 
 Northern Territory. Twenty-four of the circulars of questions were 
 filled up and replied to. Some of them have notes and information in 
 addition to the answers to the questions propounded. The reader will 
 find the list of questions on a succeeding page. It is proposed to 
 arrange these papers in such a form as that they may be useful for 
 reference to persons interested in ethnology and anthropology. The 
 following plan will be pursued: — 
 
 1. The answers to all the questions, except those relating to language 
 and kinship, will be given with the names of the writers attached. 
 Each particular will bear the same number as the question to which it is a 
 reply. After each series of answers the notes which have been added by 
 the writer v/ill be appended, and, following them, any notes which may be 
 considered requisite by the editor. The series of answers -will be given 
 
THE ABORIGINES OF SOUTH AUSTRALIA 
 
 in the order of the tribes to Avhich they relate, beginning at the extreme 
 cast of this colony, and going round by the south-east; then to the north, 
 and down round Spencer's Gulf to the western districts. The brief 
 answers from the Northern Territory wdll be put by themselves. 
 
 2. A comparative table of a certain number of words of the languages 
 of the aborigines will be given. 
 
 3. Grammatical notes, and a Grammar and Vocabulary of the " Xar- 
 rinyeri" language. 
 
 4. A comparative table of the system of kinship prevailing amongst 
 the aborigines. 
 
 In giving native words, the spelling of each waiter will be lollowed; 
 and there will be given any notes having reference to the value which he 
 attaches to the letters. 
 
 It will be noticed that in some instances the replies given are 
 manifestly insufficient, because the writer was not acquainted with the 
 imjiortance and bearings of the subject of inquiry. This remark 
 especially applies to the answers relative to the system of kinship. 
 Perhaps some of the writers did not see the necessity of these questions, 
 or were unaware of the probability of a different system of kinship from 
 our own. 
 
 The editor feels that he commits no imj^ropriety when he says that he 
 considers that much information has been elicited, and that most of the 
 papers show that the writers have used their powers of observation in an 
 intelligent manner. 
 
 It is desirable to give some idea of the number of the aborigines in 
 South Australia. It is difficult to gain any exact informat'on on this 
 point ; only an approximation can be arrived at. 
 
 Amongst the records in the aborigines' offices, we find the following 
 vstatement, made by Mr. M. Moorhouse, the Protector of Aborigines: — 
 
 Estimate of Aboriginal Population for 1851. 
 
 The Mumay, fiom Welhngton to the Eufus, taking 30 miles of 
 
 country on each side 900 
 
 From Wellington to the Maria Creek, on the south coast 600 
 
 From Maria Creek to Guichen and Rivoli Bays, including the Mount 
 
 Gambier district 450 
 
 Tatiara country 200 ' 
 
 Port Lincoln 460 
 
 Yorke's Peninsula 150 
 
 Bungaree, Hiitt and Hill Rivers, Mounts Remarkable, Brown, and 
 
 Arden, including the peninsular portion jutting into Lake Torrcns 400 
 
 Adelaide 220 
 
 Encounter Bay, Yankalilla, and Cm-rency Creek 330 
 
 3,780 
 
 Dated March 30tli, 1852. (Signed) M. Moorhouse. 
 
 Now there seems to the writer a great probability that this was an 
 under-estimate. A camp of aborigines containing a hundred souls 
 makes very little show, and would not be considered to have so many. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 From his acquaintance with the aborigines in the Encounter Bay and 
 lake districts about that very time, he feels persuaded that in those 
 localities there was a greater number than is stated by Mr. Moorhouse ; 
 and, judging from the knowledge which we have gained since then of 
 the country about Lake Torrens, the number given for the district is 
 below the probable aboriginal population: and the erroneous nature of the 
 above statement is also proved by the census of 1876. We find there the 
 number of aborigines in the settled districts only of South Australia stated 
 as 3,953. Now we have good reason to believe that they have dimi- 
 nished rather than increased in the fifteen years since Mr. Moorhouse's 
 statement was made. If so, his numbers must have been incorrect. 
 
 But, upon turning to the particulars of the census, we find that, 
 whereas the census of 1871 gave their numbers as 3,369, that of 1876 
 gives the aborigines within the same districts as 3,953, thus showing an 
 increase of 584 in five years. Is it true then that the aborigines are 
 increasing in numbers ? We doubt this ; but at the same time we 
 believe, and have always believed, that the aborigines maintain their 
 ground and preserve their numbers much better than is generally 
 supposed. The balance of deaths by births is much nearer than people 
 have thought. Even in places where they appear to have been swept 
 out of existence, it will be found that many have retired to other districts 
 and become amalgamated with other tribes. 
 
 Even the numbers given in the census of 1876 probably are less than 
 they ought to have been. As far as the districts which are known to 
 the writer are concerned, he is sure they are. To show this we notice 
 the following statements. In the counties of Hindmarsh, Sturt, Russell, 
 and Cardwell the following numbers are given , — 
 
 Hindmarsh Males, 22 Females, 21 Total 43 
 
 Stiu-t " 15 " 19 " 34 
 
 EusseU " 72 " 77 " 149 
 
 Cardnell ; "58 " 53 "111 
 
 Total 337 
 
 Now, in December 31, 1874, the editor of these papers made a careful 
 enumeration of all the aborigines in those counties, and in this he was 
 assisted by the natives. He took down the names of every man, woman, 
 and child amongst them, and has the list yet. Particulars of this enume- 
 ration will be found on a succeeding page. He found there w^ere 511 of 
 all ages ; thus showing that there were 174 more in these couniies than 
 the census gave. And this is not to be wondered at. The machinery by 
 which the census of the colonists is taken w^ uld not give correct results 
 when applied to the aborigines. Many a camp situated miles away from 
 any house would escape enumeration. 
 
 Probably, then, we have in the settled districts at least 3,500 aborigines. 
 And probably^also within the limits of South Australia proper, in the 
 Far North, aitd outer districts, there are as many more. This w^ould 
 lead one to think it not very unlikely that there may be also at least 
 10,000 more in the Northern Territory. 
 
THE ABORIGINES OF SOUTH AUSTRALIA : 
 
 It is right to mention here that ever since the colony was founded the 
 settlers and the Government have shown a disposition to treat the 
 aboriii:ines with kindness and justice. A protector of aborigines was 
 appointed— M. Moorhouse, Esq. — and an Aborigines Department of the 
 Government constituted. Sums of money have been voted by the Legis- 
 lature every year to be expended for their welfare, and considerable 
 portions of land set apart for their benefit. Several missionaries have 
 labored for their education and civilisation, and have been supported, 
 to a certain extent, in their labors by the Government. Three institu- 
 tions exist at the present time, having for their object the education, 
 civilisation, and evangelisation of the aborigines. One situated near 
 Port Lincoln, and called Poonindie, was founded by Archdeacon, now 
 Bishop Hale. The others are situated at Point Macleay, on Lake 
 Alexandrina, and at Point Pierce, on Yorke's Peninsula. There are also 
 tvvo liUtheran mission stations in the Far North. The Government in 
 assisting these institutions provide all that is necessary for the physical 
 wants of the aborigines connected with them ; requiring that the mission- 
 aries, being ministers of religion, shall be supported by the voluntary 
 subscriptions or the peojue of the colony. 
 
 Mr. Moorhouse he'-d the oiBce of Protector of Aborigines until 1857. 
 After an interval, J. \Valk( r, Esq., L.li.C.S.E., was appointed, and held 
 the office until his death on September 26th, 1858. These gentlemen 
 labored earnestly for the welfare of the aborigines. They had to contend 
 with the inevitable difficulties which will always be found when colonisa- 
 tion takes place in a country previously held by tribes of savage hunters. 
 But their efforts very much mitigated many of the evils which arose. No 
 doubt to their labois — especially those of Mr. Moorhouse — we owe it that 
 the instances of ill treatment of the aborigines bj white settlers, or of 
 outrages by natives, have been so few and unimportant in the history of 
 South Australia A determined spirit of humanity has always been 
 evinced by the leading men of the colony, and they have thus supported 
 the efforts of those whose duty it was officially to care for the aborigines. 
 
 There are now in connection with the Aborigines' Department fifty-six 
 depots for the distribution of blankets, rations, and medical comforts to 
 the aborigines. 'Jhey are situated as follows : — 
 
 South- Eastern District 12 
 
 Yorke's Peninsula 4 
 
 !Murray River 5 
 
 Northern Distiict G 
 
 Far Northern District 18 
 
 Western District 11 
 
 Total _56 
 
 These depots are attended to by respectable and trustworthy settlers, 
 or by the police. 
 
 The sum voted on the last Estimates of this colony for the item 
 "xiborigines" was £5,254. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 QUESTIONS ON ABORIGINAL FOLKLORE, ETC 
 
 {^Amicers to ivhieh appear in the subsequent poffes.] 
 
 1. Name of the person who answers the questions, and locality where he resides. 
 
 2. What is the came of the trihe of ahorigines to which his answers will relate ? 
 By " tribe," is meant all those ahorigines who speak one language. The subdivisions 
 of the trihe should be called clans. 
 
 3. What tract of country is inhabited by the tribe ? 
 
 4. Ts the tribe divided into clans ? If so, how many are there, and what are their 
 
 names? , ,. • • ^ 
 
 5. Has each clan a totem ? [That is some beast, bird, or other living or inanimate 
 thing which is the symbol of the tribe ? ] 
 
 6. Are there class-names, or a kind of castes in the tribe '? 
 
 7. Do the different clans only intermarry with each othtr, and do marriages never 
 take place between members of the same clan ? Or are the marriages regulated by the 
 class names? Do natives of different class-natues only intermarry? If so, give 
 names, aud state m hat class-names the children of such intermarriages bear ? 
 
 8. What are the man-iage customs and ceremonies ? Who gives away the female to 
 her husband ? Are marriages arranged by the clans ? 
 
 9. Are the childten of the father's tribo or the mother s ? 
 
 10. Is polygamy practised ? 
 
 11. What is the system of kinship in thy tribe ? Give names for following relation- 
 ships : — 
 
 My father My younger sister 
 
 My father's brother My fither's bro'.lier's child 
 
 My mother's sister's husband My mother's d-ter's child 
 
 My mother My father's father 
 
 My mother's sister My father's father's brothers and sisters 
 
 My father's second wife My father's mother 
 
 My stepmother Her broth- rs and sisters 
 
 My father's sister My mother's molher 
 
 My mother's brother's wife Her brothers and sisters 
 
 My mother's brother My mother's father 
 
 My father's sister's husband His brothers iuid sisters 
 
 My son or daughter My father's sister's child 
 
 My brother's child ("I" being male) My mother's brother's child 
 
 My brother's child (-'I" being female) A father and child 
 
 My sister's child ("I" being male) A mother and child 
 
 My srister's child ("I" being female) A widow 
 
 My brother A widower 
 
 My sister A fatherless child 
 
 My elder brother A moth* liess child 
 
 My elder sister A person bereaved of a brother. 
 My younger brother 
 [jNote. — Give the name of the relationship in each case, no matter whether it be 
 the same word as one before mentioned or not.] 
 
 12. Are blood relations allowed to intermarry ? 
 
 13. What is the form of government ? 
 
 14. How is justice administered ? Is there any form of trial for suspected offenders ? 
 If so, who are the judges ? 
 
THE ABORIGINES OF SOUTH AUSTRALIA 
 
 15- What punishments are put in force against offenders r 
 
 16. What kinds of sorcciyare practised!' Describe them. 
 
 17. What funeral customs are there ? 
 
 18. How does property dose nd 'i 
 
 19. Have the aborigines any ideas of a future state ? If so, what are they r 
 
 20. Have they any belief in gods, demons, or supernatural beings ? If so, what are 
 they ? 
 
 21. Arc there any legen'^ls or traditions amongst them? If so, please relate some 
 of them r If possible, give one in the native language with a literal translation. 
 
 22. Whence do traditions lead you to suppose they came !' Where were the original 
 seats of the race ? 
 
 23. Are there any proofs of their having been more civilised in past ages than they 
 are now, and if so, Mhat are th^y r 
 
 24. Are they cannibals h What is their custom in cannibalism P 
 
 25. What are their weapons r 
 
 26. Do they make nets, twim-, fishing lines, mats, or baskets .' 
 
 27. What tools or implements do they possess— or did they possess, before Europeans 
 came here r 
 
 28. Can you describe any ceremonies or peculiar customs practised by this people ? 
 
 29. What do they call their language ? 
 
 30. Has their language any arti' les ? If S'^, what are they ? Are forms of the 
 pronoun used as articles h 
 
 31. What is the form of th(i declension of nouns P In the case of the word for 
 "man," how do they say '* of a man," " to a man," "by a man" [as an agent], "by 
 a man" [situated near a man], "from a man," or "a man" objectively P 
 
 32. Is tli^re a dual fonn of the noun — i.e.^ is thire not only a word for man and men^ 
 but a word for two men ? 
 
 33. What is the form of declension of pronouns P Give tl;e full declension of the 
 personal pronouns. 
 
 34. Is there an abbreviated f. rm of the pronoun, for the sake of euphony, used in 
 composition P 
 
 35. Is there any gender to pronouns P 
 
 3<I. Has the verb an}' indicative mood P or has the verb only a participial construc- 
 tion ? Is the form in which the verb is used in the indicative the form in which the 
 same word is used adjectively P Give a specimen. 
 
 37. What tenses has the verb ? Is there not only a past tense, but a remote past 
 tense P Is there a reciprocal terse — as, for in'-tance, "I cut myself," "We two cut 
 each other P" ^ Is there a repetitive tense — as, for instance, not only " I strike," but 
 " I strike again P" 
 
 38. How is the passive form of the verb constructed P 
 
 39. Is there any verb " to be " or " to have " in the language P 
 
 40. Is the letter s used in the language, or/, r, z ?- 
 
 41. What are the numerals P How high can natives count in their own language P 
 
 42. Give a few specimen sentences of the language with a literal translation. 
 
 43. What are the native words for the following English words P — 
 
 Sun 
 
 Sea 
 
 Dav 
 
 Husband 
 
 Blood 
 
 We 
 
 Moon 
 
 Tiee 
 
 :sight 
 
 Wife 
 
 Live 
 
 Ye 
 
 Star 
 
 Canoe 
 
 Great 
 
 Head 
 
 Die 
 
 They 
 
 Cloud 
 
 Fish 
 
 Small 
 
 Mouth 
 
 Hear 
 
 This 
 
 Heavens 
 
 Dog 
 
 Good 
 
 Hand 
 
 See 
 
 Who 
 
 Kain 
 
 Kangaroo 
 
 Bad 
 
 Eye 
 
 Sit 
 
 One 
 
 Heat 
 
 Fire 
 
 Man 
 
 Tongue 
 
 Make 
 
 Two 
 
 Cold 
 
 House 
 
 Woman 
 
 Teeth 
 
 Give 
 
 Three 
 
 Hill 
 
 Spear 
 
 Boy 
 
 Ear 
 
 I 
 
 Four 
 
 Land 
 
 CJub 
 
 Girl 
 
 Foot 
 
 Thou 
 
 Dual 
 
 Stone 
 
 Wommera 
 
 Father 
 
 Nose 
 
 He, She, It Plural. 
 
 W^ater 
 
 Boomerang 
 
 Mother 
 
 Hair 
 
 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 44. What diseases are most prevalent amongst the aborigines of the tribe where you 
 reside ? 
 
 45. Have they any methods of treating or curing disease or injury among them- 
 selves, and what are they } 
 
 46. What rites and ceremonies are used in the initiation of youths to the state of 
 manhood ? 
 
 47. Do the natives knock out any of the front teeth ? 
 
 48. Is circumcision practised amongst them ? 
 
 Note 1. — Native words should be spelt according to the following rules : — 
 
 I. The consonants to be sounded as in English, only the g is always to be hard. 
 II. The vowels are to be sounded thus : — 
 
 A as ff in father ; ah E as in they 
 
 Ai has the sound of long i I as t in fatigue 
 
 as in old U as in rude, or as oo in mood 
 
 Au is sounded like ow in cow. 
 
 Note 2. — Precise answers to question No. 11 are important. A correct reply will 
 determine the system of kinship prevailing. The word for each relationship should be 
 carefully ascertained. It is also desirable; to discover whether there is not a slight 
 variation of the word according as it is borne or attributed to the speaker ; for instance, 
 a variation for mu father, your father, his father, »S:c. 
 
THE ABORIGINES OF SOUTH AUSTRALIA 
 
 ETHNOLOGY OF THE AUSTRALIAN ABORIGINES. 
 
 NOTES, by the EDITOR. 
 
 1. Status of the Australian Aborigines. — It is of importance 
 that we should have a clear idea of the relative social condition of the 
 aboriginal races with which we, as British colonists, are brought into 
 contact. There is a danger of our regarding, like the old Greeks, all 
 nations not having Euroj^ean culture as barbarians. We are liable to 
 forget that there is a great difference between tribes who are all, com- 
 pared with ourselves, to be regarded as uncivilised. The term savage 
 has been too freely used by us. Races, as far apart as the semi-civilised 
 Samoan and Tongan of Polynesia is from the low aborigines of the Aus- 
 tralian mallee scrub, have all been called savages. The fact has been 
 overlooked that the difference between these people is as great as that 
 which exists between the poHshed European and the superior class of 
 barbarians. It is a question of deep interest then, as to how we are to 
 determine the place of tribes on the scale. What is the zero of humanity? 
 If we can determine that, we shall be able to form a clearer idea of the 
 series above it. Now we think that the facts elicited concerning the Aus- 
 tralian aborigines enable us to determine this question. Man sinks to 
 his lowest when he most nearly approaches the brute creation. Let us 
 for a moment consider Avhat is impHed by this assertion. What are 
 usually called irrational animals have all their powers of obtaining a 
 subsistence in themselves. They need not to contrive implements for 
 taking their prey, or to cultivate the soil which is to produce their food. 
 The aquatic birds are furnished naturally with such a conformation of 
 their organs as will enable them to obtain what they need for sustenance. 
 The swan has its long neck to enable it to graze on the water plants at 
 the bottom of the lake ; the pelican its bag net to capture the small fish 
 which it delights to swallow. So also is it with quadrupeds; wherever 
 we turn we see them furnished with natural organs suitable for captur- 
 ing or obtaining their food. The carnivora have the tooth and claw and 
 light m.uscularlimb; the graminivora, the lengthened and sinewy neck; 
 the burrowing animals the claws and natural development necessary to 
 get a livelihood from that M^hich instinct leads them to choose. But 
 man, in order to get his living, must have an implement. Herein he 
 seems to be at a disadvantage as compared with the brute ; but in this 
 very necessity" lies all the capacity of man for unlimited advances in 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 social condition. The improvement of the human race has its origin in 
 this necessity for the use of an implement. We have appended below, 
 as a note, the words of the Duke of Argyll on this subject, in which he 
 demonstrates this.^' It will be evident then that man most nearly ap- 
 proaches the brute when he exists with the least j)ossible use of imple- 
 ments. The "zero of humanity" will be the tribe which has the fewest 
 and rudest tools, the most imperfect weapons, and which obtains its 
 subsistence most from the spontaneous productions of the country where 
 it lives. In order, therefore, to determine the position of a people in the 
 human family we have to enquire what are their weapons, tools, means 
 of subsistence ? How do they find shelter ? What regulations exist 
 amongst them, having for their object the welfare and health, and fecun- 
 dity of the race ? How nearly do they approach the brute, in merely 
 seeking the spontaneous products of nature, and in herding together in a 
 promiscuous manner as far as the sexes are concerned ? We have en- 
 
 * Extract from '^Frimeval Man,'''' by the Buke of Argyll, pages 105 and 147. — 
 ' ' There are many facts which go far to prove that man has, and must always have 
 had, instincts which afford all that is required as a starting- ground for advance in the 
 mechanical arts. Few persons have reflected on how much is involved in the most 
 purely instinctive acts, such as the thi'owing of a stone, or the wielding of a stick as a 
 weapon of offence. Both these simple acts involve the great principle of the use of 
 artiiicial tools. Even in the most rudimentary form the use of an implement fashioned 
 for a special purpose is absolutely peculiar to man and arises necessarily and instinc- 
 tively out of the structure of his body. The bodies of the lower animals are so 
 constructed that such instruments as they are capable of directing are all supplied 
 in the form of bodily organs. But between these rudiments of intellectual perception 
 and the next step — that of adapting iind fashioning an instrument for a particular 
 pm-pose — there is a gidf in which lies the whole immeasurable distance between man 
 and the brutes. In no case whatever do they ever use an implement made by them- 
 selves as an intermediate agency between their bodily organs and the effect which they 
 '^'ish to produce. But this necessity, which in one aspect is a physical disability, is 
 co-related with a mind capable of invention and with certain implanted instincts vrhich 
 involve all the rudiments of mechanical skill. The man who first lifted a stone and 
 threw it practised an art which not one of the lower animals is capable of practising. 
 This is an act which, in all probability, is as strictly instinctive and natural to man as 
 it is to a dog to bite, or to a bull to charge. Yet the act involves the idea and the 
 knowledge of projectile force, and of the arts by which directions can be given to that 
 force. The wielding of a stick is, in all probability, an act equally of primitive 
 intuition ; and from this to the thro^\ang of a stick, and the u.=e of javelins, is an easy 
 and natm-al transition. Simple as these acts are, they involve both physical and 
 mental powers capable of all the developments which we see in the most advanced 
 industrial arts. These acts involve the instinctive idea of the constancy of natural 
 causes, and the capacity of thought which gives men the conviction that what has 
 happened under given conditions will, under the same conditions, happen again. There 
 are some very curious cases among the lower animals of a near approach to the 
 principle involved in the use of tools, that is to say the use of natural force through 
 artificial means. Thus, the common grey or hooded crow is constantly in the habit of 
 Hfting shell fish to a certain height in the air, and then letting them fall upon the 
 rocks of the shore in order to break the shells. Some species of monkey will even use 
 any stone which may be at hand for the pui-pose of striking and brealdng a nut. The 
 elephant tears branches from the trees and uses them as an artificial tail to fan himself 
 and to keep off the flies.' ' 
 
10 THE ABORIGIXES OF SOUTH AUSTRALIA 
 
 dcavored to pursue such enquiries in tlie following questions; and the 
 answers will contribute towards determining the social position of the 
 aborigines of South Australia. It will be seen that there is a great dif- 
 ference between the various tribes considered with regard to their human 
 status. 
 
 We have made tiie following observations in pursuing this inquiry : — 
 
 1. The human savage can never descend to the perfect brute state, 
 because before he becomes thus completely degraded he dies. There is 
 no country in the known world where man can live without hnplement 
 or weapon. And when man is reduced to a desperate battle for 
 existence, having only the rudest appliances for his purpose, he drops 
 all those wholesome customs, and moral observances, and obedience to 
 law, which are absolutely indispensable for his health, and continuance 
 as a race, and social well being: his bodily vigor decreases, and he 
 becomes the prey of scrofula, dies of dirt and savagery. Man's highest 
 state of heallh and vigor is only compatible with high civilisation and 
 pure morality. The writer has had proof of this amongst the Narrinyeri. 
 There was a little family residing on Lake Alexandrina, the members of 
 which were as nearly brutes as they could be. There was only a father 
 named Lillywur, a mother named Wuntinyeri, and a child (a boy), 
 Ycrarajiinyeri ; they subsisted on roots and native fruits, and such fish 
 and game as came into their hands by means of the simplest contrivances, 
 the thrown waddy or the simple noose — and they were regarded by their 
 own people as very low. They would not even make a break-wmd, or 
 shelter, but cowered under bushes and in holes ; and yet it could not but 
 be evident how far they were above the brute ; the man could make 
 twine, the woman a rush basket. The writer knew them for twenty 
 years, and he noticed their low condition of bodily vigor. The boy no 
 sooner reached puberty than his system gave way, and he died of 
 scrofula ; and no doubt the others would have died too but for the food 
 sujjplied to them by the Government. 
 
 2. We observe, too, that the introduction of improved imjilements are 
 a means of elevation to savages as far as their intellectual life is con- 
 cerned. The Australian hunter becomes the better man for getting a 
 gun and learning how to use it. The needle and thread, the twine, the 
 fish hooks, the boats with sails and oars, given to him by the European 
 colonist, are all a means of improvement. What a pity it is that his 
 moral elevation does not correspond with his intellectual. This is the 
 cause of the extinction of the race. They are ruined by drunkenness 
 and sexual impurity. 
 
 3. It is observed as a remarkable development of human nature, that 
 the lower savages are the more completely self-conceited and proud they 
 become. The nearer man approaches the brute the easier will he be 
 satisfied with his way of life, and the more difficult will it be to raise him 
 out of it. When you converse with him you will find that he regards 
 his manner of living as perfect, or nearly so ; indeed, according to him, 
 it would be quite so were it not for the malefic sorceries of some of his 
 fellows. Now this is strictly according to the analogy of animal life. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. \\ 
 
 The brute exhibits no desire for improvement in his circumstances — any- 
 thing of the kind must come from without, from a superior intelligence ; 
 and therefore the nearer man approaches the brute, the more incapable 
 and disinclined will he be to improvement. One cf the results of this 
 condition is the extinction of the faculty of invention : savages do not 
 invent. There is a certain degree of degradation in the human race 
 when the ability to contrive anything new dies out ; and the nearer man 
 approaches to the brute the closer will he be to this condition. There 
 will be no fresh origination of weapon, implement, custom, or law ; the 
 whole tendency will be to forget and lose what they already have — to 
 lose, never to regain. The beginning of improvement in *^ condition, 
 whether socially, intellectually, or morally, must come from without if it 
 is to come at all. 
 
 ^ 4i. One of the results of such a life of savagery is indolence. In 
 civilised man there is always hope, and a prospect of making better his 
 condition. But in the savage it is not so ; he is so low down that all 
 human life is to him a dead level, and he cannot see any condition 
 superior to that of his fellows around him ; consequently he gives himself 
 up to take his ease as much as his circumstances and customs will allow; 
 Avhile he will labor hard to carry out a tribal observance, and exhibit a 
 spirit of tremendous energy in the chase on occasion, yet he dearly loves 
 to be lazy if he can. It is to him the highest good to have plenty to eat 
 and nothing to do ; he endeavors to enjoy the greatest pleasures of which 
 his appetites are capable, and to live as easily as he can. If he adopts 
 any contrivance which is offered to him, it will strongly recommend itself 
 to him if it be a means of increasing his opportunities to indulge his in- 
 dolence. 
 
 2. Effect of Clanship.- It will be seen from the following papers 
 that a kind of clanship is universally prevalent amongst the aborigines of 
 this colony. There is the tribe speaking one language, using the same 
 customs, but embracing w^ithin itself many clans. Each clan has its own 
 symbol and name, and every member of it regards all the other men, 
 women, and children belonging to it as blood relations. Marriage does 
 not take place within this circle ; the aborigines, as a rule, are strictly 
 exogamous. It is this clan life which is the cause of the peculiar 
 national character of these Australian tribes. In the clan there' can be 
 no personal property — all implements, weapons, &c., &c., belong to the 
 members collectively; every individual regards them as possessions of 
 his clan, and to be emi3loyed for its welfare and defence as occasion may 
 require. If he has a weapon, or net, or canoe, which is in some sense 
 his own, he knows that his property in it is subject to the superior 
 rights 01 his clan. Every man is interested in his neighbor's property, 
 and cares for it because it is part of the wealth of the family collectively. 
 The writer has often remarked with what solemnity a fisherman will call 
 his friends to a consultation over the repairs of a canoe or a fishing-net ; 
 with similar gravity will he also get them to deliberate over his family 
 
12 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 affairs — the marriage of his son, or the betrothal of his daughter. He is 
 surprised that you should expect him to act on his own unaided judg- 
 ment ; to him this would be dishonestly ignoring the rights of others. 
 Every one of the clan feels interest in that which is used by his neighbor 
 because he has a share in it. Only let sufficient occasion arise and he 
 has a right to use it himself. 
 
 One effect of this state of things is a lack of the grace of gratitude. 
 If a man be in danger or injured, any one of the same clan w^ho succours 
 him is supposed to do it more for the sake of the clan than from 
 personal regard. Indeed it is often the case that a man will give all the 
 help he can to one whom he dislikes. His personal feelings must be 
 sunk for the common good ; and if any kindness be shown to one of the 
 clan it is felt to be shown to the whole. 'J'o allow an injury to a single 
 individual is to permit damage to befal the whole. Consequently the 
 feeling of personal giatitude is lost, as it were, in the sense of clanship. 
 A service done by one of a clan to another person of the same clan earns 
 no thanks ; but, at the same time, every man and woman wdll stand up 
 for every other individual of their name as against every one else, no 
 matter whether they be right or wrong. The writer was once warned 
 by an old officer of Government in the Aborigines' Department never to 
 expect a blackfellow to take his side against another aboriginal. "They 
 will stick up for their own people," he said, "although they may know 
 that they are in the wrong." This has been found to be true. It is the 
 effect of clanship. 
 
 All the members of the clan are held to be equal, except in so far as 
 they may by custom have an official superiority. This can only be 
 gained by holding a place in the councd of the clan. A man may obtain 
 authority by. virtue of physical strength, or by force of his reputation as 
 a sorcerer; but, by birth, all are equal. Every one must yield to the law 
 or custom of his people. 
 
 This aversion to acknowledge superiority is a great evil when the 
 aborigines come in contact with colonists. They wdll never permit one 
 of their own people to be placed over them as a ganger or overseer ; 
 they always resent the payment of superior wages to one man because 
 he is a better workman than another, and never will allow that he is 
 more worthv of it than themselves. 
 
 3. The Origixal Country whence the Aborigines came. — A 
 great deal has been said about the autochthony of aboriginal races. 
 The writer, while he does not venture to treat with disrespect the 
 theories of some anthropologists, yet must express his dissent from the 
 doctrine of evolution as it has been propounded with reference to man- 
 kind. Autochthony remains a word only. We have no example in 
 history or experience of anything of the kind. To say, as some have 
 done, that the aborigines had their origin in the soil of this continent is 
 unphilosophical and contrary to sound reasoning. It is to be feared that 
 it is a departure from that system of induction which has led to such 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. I3 
 
 excellent results in other fields of inquiry. Before we propound such a 
 theory, let us see what we can gather from various sources indicative of 
 the origin of these Australian tribes. 
 
 Facial contour or bodily peculiarities are not to be relied upon as indi- 
 cations of race. Wo have great reason to believe that climatic influences 
 and the condition of life in which a people exists will produce the 
 peculiar physiognomy — hair, color, Sec. — which they possess. It seems 
 to be a law of animal life that change of climate and circumstances 
 should be followed by an alteration of physical condition. It is so with 
 beasts and birds, and man follows the same law. The fact then that a 
 people have negro features, or woolly hair, does not prove any connection 
 with Africa, but only that they have lived in a country which had the 
 same climate and peculiarities as that which produces the negro race — 
 it may be thousands of miles away from Africa. 
 
 Neither is language to be regarded as an infallible guide in this 
 inquiry. We see that it is very easy for a tribe to drop the language of 
 their ancestors, and adopt that of the colonists who take possession of 
 their country. We have a demonstration of this in the ease with which 
 the aborigines learn English. We can see how possible it is that this 
 process may have been gone through before. All we can say of 
 language is, that where either lexical or grammatical similarity exists it 
 points to a connection between the races at some past time. 
 
 Organization of society — system of kinship — may be regarded as a 
 proof,but not a perfect proof, of the country from whence a race came. 
 It is just possible to conceive of two peoples possessing the same state of 
 society and customs which would lead to the adoption of similar systems 
 — say, of kinship ; but it is not very probable. We are certainly 
 justified, where we find a barbarous people possessing a complicated but 
 peculiar and well-established sys em of kinship, which is the same as that 
 which is found in a large civilised nation, in regarding it as extremely 
 probable that they are an offshoot from that nation. 
 
 Myth, religion, and sorcery are also guides when we seek the origin of 
 a people. 
 
 The more we study the Australian aborigines, the deeper becomes our 
 conviction that they consist of two races. In some cases tribes are 
 of one race only, and in other cases they are a mixture of the two. Some 
 of their traditions support this view. The Narrinyeri represent that when 
 their hero god "Nurundere" led his tribe to Lake Alexandrina he found 
 the country partly occupied by other tribes, and in time his tribe became 
 intermixed with them. 
 
 There is a system of kinship prevalent in southern India, amongst the 
 Tamil and Telugu races, which is peculiar. The chief peculiarities of 
 the Tamilian system may be briefly stated as follows : — 
 
 1. I, being male, the children of my brothers are my sons and 
 daughters, while the children of my sisters are my nephews and nieces ; 
 but the grandchildren of my sisters, as well as those of my brothers, are 
 my grandchildren. 
 
14 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 2. I being female, the children of my sisters are my sons and 
 daughters, while the children of my brothers are my nej^hews and 
 nieces ; but the grandchildren of my brothers, as well as those of my 
 sisters, are my grandchildren. 
 
 3. All my father's brothers arc my fathers, but all my father's sisters 
 are my aunts. 
 
 4. All my mother's sisters are my mothers, but all my mother's 
 brothers are my uncles. 
 
 5. The children of my father's brothers are my brothers and sisters, 
 so also are the children of my mother's sisters ; but the children of my 
 father's sisters and those of my mother's brothers are my cousins. 
 
 6. I being male, the children of my male cousins are my nephc.vs and 
 nieces : but the children of my female cousins are my sons and daughters. 
 
 Now, in some Australian tribes, this system is found in its complete- 
 ness. In other tribes it is not so complete. Where it exists it is an 
 indication that the original country of the Australian aborigines was 
 southern and south-eastern Asia. 
 
 As we look at the map of south-eastern Asia, Australasia, Mela- 
 nesia, and Tolynesia w^e shall mark the peculiar distribution of two great 
 races. To the east we find the peoples of w^hich the Tahitians, Hawaiians, 
 and Tongans ars types, scattered most numerously. They have, as a 
 remarkable characteristic, unity of language, and an indisposition to 
 change their language. As w^e go west we find them more and more 
 thinly scattered, until we have but few traces of them amongst the mul- 
 titudes of the dark races inhabiting the western groups of islands. 
 These dark races — Papuans, as they have been called — are remarkable 
 for the multitude of their languages. Every few thousand people have a 
 different tongue. They possess, too, a great aptitude for learning new 
 languages. Now, amongst the Australian aborigines, we have tribes of 
 both types. There are two kinds of sorcery found in Melanesia and 
 Polynesia, each characteristic of the race to which it respectively belongs. 
 One is the kind described by Dr. G. Turner thus: — 
 
 "Therccal gods at Tanna maybe said to be the disease-makers. It is surprising 
 how these men are dreaded, and how firm the belief is that they have in their hands 
 the power of life and death. There are rain-makers, and thnnder-makers, and fly and 
 mosquito makers, and a host of other 'sacred men,' but the disease-makers are the 
 most dreaded. It is believed that these men can create disease and death by burning 
 what is called "nahak." Nahak means rubbish, but principally refuse of food. Every- 
 thing of the kind they bum or throw into the sea lest the disease-makers should get 
 hold of it. These fellows are always about, and consider it their special business to 
 pick up and burn, with ceitain formalities, anything in the nahak line which comes in 
 their way. If a disease-maker sees the skin of a banana, for instance, he picks it up, 
 wraps it in a leaf, and wears it all day hanging round his neck. The people stare as 
 they see him go along, and say to each other — 'He has got something ; he will do for 
 somebody by-and-bye at night.' In the evening he scrapes the bark off a tree, mixes it 
 up with the banana skin, rolls all up tightly in a leaf in the form of a cigar, and then 
 puts the one end close enough to the fire to cause it to singe and smoulder and bum 
 away gradually. Presently he hears a shell blowing. ' There,' he says to his friends, 
 here is the man whose rubbish I am now burning; he is ill . Let us stop burning and 
 see what they bring in the morning.' 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 15 
 
 "When a person is taken ill lie believes that it is occasioned by some one burnino- his 
 rubbish. Instead of thinking about medicine, he calls some one to blow a shell which 
 when perforated and blown, can be heard two or three miles off. The meanin<^ of this 
 is toimplore the person who is supposed to be burning the sick man's rubbish and 
 causing all the pain, to stop buniing ; and it is a promise as well that a present wiU be 
 sent m the morning. The greater the pain, the more they blow the sheU and when 
 the pam abates they cease, supposing that the disease-maker has been kind enouo-h to 
 stop bummg. Then the friends of the sick man arrange about a present to take in the 
 morning. Pigs, mats, knives, hatchets, beads, whales' teeth, &c., are the sort of 
 things taken. Some of the disease-making craft are always ready to receive the 
 presents, and to assure the party that they will do their best to prevent the rubbish 
 being again burned. If the poor man has another attack at night, he thinks the nahak 
 IS again burning The shell is again blown, other presents taken, and so they <>o on 
 'All that a man hath will he give for his life'; and if. he cUes, his friends lay it all 
 down to the disease-makers, as not being pleased with the presents taken and as 
 having burned the rubbish to the end. The idea is that whenever it is all burned the 
 person dies. Night after night might be heard the dismal "too-too-tooiu"- " We 
 observed also that the belief in the system of nahak-buming was as firm in th? craft as 
 out of It If a disease maker was ill himself, he felt sure^that some one was buminff 
 his nahak. He too must have a shell blown, and presents sent to the party sunnosed 
 to be causiQg the mischief. ^ •' -^ ^ 
 
 " Some of our kind neighbors were surprised at our indifference on the matter and 
 felt so concerned for our safety that whenever they saw a banana skin lyino- at our 
 back door or about the servants' houses they would pick it up, take it away and throw 
 it^mjo the sea, lest the disease-makers should get hold of it. We were told that the 
 
 at burning 
 
 craft repeatedly picked up things about our house and tiied their hands 
 
 They declare, however, to this day that they killed 
 
 them, but never could succeed 
 
 one of our Samoan teachers by burning his T^ohokr —mneteen Years^jrKlyTesia. 
 
 Now, in the succeeding pages, sorcery of this kind will be found to be 
 practised amongs the Australian aborigines. Again, Dr. Turner says : 
 
 ''Thirty years ago the Samoans were living under the influence of a host of 
 imaginary deitie^:, and steeped in superstition. At his birth, as we have already 
 remarked, every Samoan w\as supposed to be taken under the care of some tutelary or 
 protecting god, or 'aitu,' as it was called. The help of perhaps half a dozen different 
 gods ^v^as invoked m succession, but the one who hapf.e :ed to be addressed iust as the 
 child was born was marked and declared to be that child's god for life. 
 
 "These gods were supposed to appear in some visible incarnation,' and the peculiar 
 thing m which his god was in tne habit of appearing was to the Samoan an obicct of 
 veneration. It was, m fact, his idol, and he was careful never to injure it or treat it 
 with contempt. One, for iu.stance, saw his god in the eel, another in the shark 
 another m the tu:tle, another in the dog, another in the owl, another in the lizard and 
 so on throughout all th-^ fish of the sea, and birds, and four-footed beasts, and'crccpina 
 thmgs. In some of the shell fish even, gods were supposed to be present A man 
 would eat freely of what was regarded as the incarnation of the god of anothei man 
 but the incarnation of his own particular god he would consider it death to injure or to 
 eat. The god was supposed to avenge the insult by taking up his abode in that 
 person's body, and causing to generate there the very thing which he had eaten until 
 It produced d^ath. This class of genii, or tutelary deities, t'.ey called 'aitu fa'le ' or 
 gods of the house." ' 
 
 Xow, as will be seen in the following pages, the Narrinyeri have a 
 similar cu-tom, and the same ideas connected therewith. Every clan has 
 its "totem" or "ngaitye." Every individual regards this ngaitye-which 
 IS some animal- as his tutelary genius. He is not afraid to eat it. Indeed, 
 I have known a man swallow it for safety ; for he belieyes that if an 
 
l(j THE ABORIGINES OF SOUTH AUSTRALIA : 
 
 enemy gets hold of its remains he can make such powerful sorcery with 
 it that he will cause it to grow in his inside. I have known men and 
 women declare that their disease was caused by the ngaitye growing in 
 their stomachs. 
 
 The similarity of this ngaitye to the aitu of the Samoans is at once 
 apparent. ** 
 
 Such facts, which it will be perceived we gather up from outside the 
 Australian continent and apply to its aborigines, certainly go to prove 
 that they did not have their origin here. The weight of evidence is in 
 favor of their identity with the races inhabiting the continents and 
 archipelagoes to the north and east, where we find the same system of 
 kinship, the same customs, the same mental characteristics, and the 
 same kinds of sorcery. 
 
 * A brother of the editor, in June, 1862, was residing amongst the Dieyerie. He 
 ■\\-i'ites thus, in a letter of that date: — "The Pando blacks have a peculiar sui)erstition 
 np here. They take the bone of some defunct friend, and it is chewed by two or 
 three of the old men. They then make Httle graves in the hot ashes, calling the 
 chewed bone by the name of some enemy. They believe that when the bone is 
 consumed the enemy will die. They also believe that there are wild blacks, who can 
 take off their skin and fly where they hke — being at the same time invisible." 
 
m 
 
 » 
 
 I 
 
 WALDANINYERI, 
 
 A VVOAIAN OF THE YaRILDETHUNGAR ClAN OF THK NakrinVK 
 
 kl. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. Xi 
 
 ANSWERS TO THE 'QUESTIONS ON ABORIGINAL 
 FOLKLORE, ETC." 
 
 THE ^^MAROURA" TRIBE, LO\VER 
 DARLING. 
 
 1. Rev. R. W. Holden, formerly Superintendent of Poonindie Native 
 Institution, and Church of England Missionary to the Aborigines for 
 fifteen years in Victoria, New South Wales, Queensland, and South Aus- 
 tralia; now Incumbent of Mount Pleasant. He was at onetime stationed 
 at the Darling Junction, and spent many months in exploring the tribes of 
 aborigines up the Paroo and towards Cooper's Creek. 
 
 2. The name of the tribe referred to in the following answers is 
 Maroura, or Marowra. 
 
 3. They inhabit the country in the neighborhood of the junction of 
 the Rivers Murray and Darling 
 
 4. The tribe is divided into five classes, called respectively (1) Con- 
 delkoo, (2) Boolkarlie, (3) Moattillkoo, (4) Bullalre, (5) Toopparlie. 
 
 5. These clans have no totems whatever. 
 
 6. There are class-names — the Keelparrah and the Mockgurrah. 
 
 7. Only a Keelparrah can marry a Mockgurrah. A Keelparrah must 
 not marry a Keelparrah, nor a Mockgurrah a Mockgurrah. All can 
 intermarry as long as the parties are the one a Keelparrah and the other 
 a Mockgurrah. The children in most cases take the father's class name, 
 but at times the mother's. What rules this matter it is very hard to say 
 for certain. 
 
 8. Sometimes there is a general talk immediately after a birth amongst 
 the old men and with the father of the child. These at times betroth a 
 child, which betrothment must in due time be carried out. Sometimes 
 the father and brother of the girl decide to whom they will give her. 
 At other times the brother alone gives his sister away, and generally 
 in this case he gets a wife in return. The girl is never consulted for 
 the sake of her status with her tribe. She must not choose for herself, 
 nor refuse to become the wife of the appointed individual. 
 
 10. Polygamy is practised very much. 
 
 11. [See table of Kinship.] 
 
13 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 12, Blood relations are not allowed to intermarry. These aborigines 
 are very strict on this point. 
 
 13, The form of government is a kind of rule by the chief and old 
 men only. 
 
 14, 15. Justice is administered as follows: — Generally the two wrong- 
 doers, standing apart, throw spears at each other. At other times the 
 most guilty one must receive so many blows from a club, administered 
 by the man he has done harm to. Blood must be drawn. The old 
 men generally are the judges. If tv/o women (wives of one husband) 
 continue to quarrel, the husband will give each a club, and make them 
 fio-ht it out. If they will not fight, he beats each in a most unmerciful 
 manner. 
 
 16. Charms and sorcery are strongly believed in. Every death, or 
 hereditary disease, or lingering ailment, is attributed to some evilly- 
 disposed person or persons. Human fat, emu bone, human hair, compose 
 a charm, mixed together. The bone enters into the intended victim, and 
 there remains, causing all the harm to the sick. These charms lead to 
 many wars, and often deaths. 
 
 17. The only funeral custom is to get the body as quickly as possible 
 under ground. 
 
 18. The aborigines have no property. 
 
 19. For their ideas on a future state see note D at the end of these 
 answers. 
 
 20. They believe a great deal in evil spirits. 
 
 21. They think " Norallie " once walked about on this earth amongst 
 them, but after a time he became dissatisfied, and departed to the world 
 above. One day he saw horv the aborigines were destroying the game 
 on account of the great tameness of all animals. So he came down and 
 called all animals around him and addressed them, telling them to 
 beware of the natives. Ever after birds and beasts became wild and 
 more difficult to catch. The serpent was doing much mischief, when 
 ''Norallie" came down and killed him. They say "Norallie's" wife 
 is very cruel, and will punish all black men if she can. " Norallie" will 
 never die ; he had no beginning. Some think he has one son, a good 
 boy. (For further myths and legends see note I.) 
 
 22. The original seats of their race were probably in ^Malaysia or 
 Polynesia. 
 
 23. There are decided proofs in their weapons, kc, that they have 
 been more civilised in past ages. [See note E.] 
 
 24. They are mostly cannibals, generally eating their enemies during 
 war. There have been some cases of mothers eating children. 
 
 25. Their weapons are the spear, boomerang, and club 
 
 26. They make nets, twine, fishing-lines, mats, and baskets from a 
 kind of rush. 
 
 27. The only tools which they possessed before Europeans came were 
 stone tomahawks. 
 
 28. For description of circumcision and making young men, see notes 
 
 G and A. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. \^ 
 
 29. They call their language Maroura, or Berlko. 
 
 30. There are no articles in their language. 
 
 31. Of a man, " Kitthunthene." 
 To a man, " Kittolah." 
 
 By a man, "Winbindoo." 
 
 32. There is no word for men, only for man. 
 
 Wimbia, "Man." 
 
 Nuku wimbia, " One man." 
 
 Barkolo wimbia, '-Two man." 
 
 Barkolo nuku wimbia, " Three man." 
 
 Barkolo barkolo wimbia, " Four man." 
 
 "Wimbego, "A number of man." 
 
 [I am here giving a literal translation.] 
 33 to 37. The verb has only three tenses — past, present, and future. 
 No remote past tense : — 
 
 I cut myself, "Nook kul tree per." 
 
 We two cut each other, " Nook kul mar rallie." 
 
 I strike, " Balkioo." 
 
 I strike again, " Balkithu." 
 38, 39. There are no verbs signifying " to be" or "to have " on the 
 Murray River. 
 
 40. The letter s is not used. 
 
 41. The highest number which the natives can count by the voice is 
 five — i.e., Barkolo barkolo nuku, equivalent to " two two one." 
 
 42. Cowah wingallia wimbia wangalla, panelgorappa kandelka berlko. 
 Kone granappa pandewappa. Literal translation — " Come all men sit 
 down, speak I good language [news]. Away I sulky am I." 
 
 Karrah kariah ilia eualpie kik kie kariah kariah kariah ilia milka ilia 
 wilkie wilkie, ilia bookermerley. Literal translation— "Another country, 
 not like this country, not any sickness, not any hunger, not any die." 
 |_See also note F.] 
 
 43. [See Table of Languages.] 
 
 44. Chest diseases. Lungs, liver, and kidneys. I consider that the 
 aborigines of Australia would live much longer, and be healthier and 
 stronger, if left in their nomade state. The advent of the whites has 
 made the aborigines of the colonies much more degraded, more helpless, 
 more — yea, much more — susceptible to all diseases. Their hunting 
 grounds are gone. They are now, to all appearance, a doomed race. 
 Before our coming amongst them their laws were strict, especially those 
 regarding young men and young v/omen. It was almost death to a 
 young lad or man who had sexual intercourse till mariied. I consider 
 infanticide came from the whites. 
 
 45. The natives are very successful ia the treatment of wounds. 
 Mother earth and low diet have a marvellous effect. 
 
 46. [See note G.] 
 
 47. The natives do not knock out their front teeth at the Darling 
 Junction, but down the Murray they do. 
 
 48. Circumcision is practised only at Cooper's Creek. [See note A.J 
 
20 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Note A. — Queensland. 
 At Cooper's Creek, Queensland, they circumcise on making a youth a young man. It 
 is done when the lad is about sixteen years of age ; they cut the M'hole of the foreskin 
 off with a flint. It is only performed by the old men of the tribe. None can marry till 
 they are circumcised. The part is held by the finger and thumb. With some of the 
 Quecnslanders, they not only circumcise, hut make incisions through the scrotum, care- 
 fully avoiding the testicles; at times, a skewer of wood is pierced through the scrotum, 
 and allowed to remain for two or three days. This operation is more, much more pain- 
 ful than emitting off the prepuce; the cut-off parts are thrown away. Sometimes a name 
 is given to the lad immediately after the operation, but not with every tribe. Only 
 earth is used to heal the wound. It is not considered a religious duty, but a law and 
 custom handed down for generations. It is never performed after death. This opera- 
 tion is never dispensed with. The women are not allowed to witness the operation of 
 circumcision, and the men also are bound to do all they can to prevent the women 
 seeing. Generally, a number of lads are done together. A very close fence is made 
 all round the place chosen for the operation, to keep away prying eyes. 
 
 Note B. — Cooper s CrecJc. 
 
 Thummyerloo, f uoi The sun. 
 
 Merrican kein The moon. 
 
 Litchin, mesin Star. 
 
 Kokipijira A storm. 
 
 Thockyar Land. 
 
 Miyer Sand. 
 
 Napa nopa AVater. 
 
 Warri kundall A dog. 
 
 Koolar Kangaroo. 
 
 Wur Fire. 
 
 Thulloo munal House or camp. 
 
 Mulla munale Wommera. 
 
 Warroo Boomerang. 
 
 Bertana Day. 
 
 Mundil Night. 
 
 Battur Great. 
 
 Naroa mine Man. 
 
 Willawatta thupn Woman. 
 
 Mutto Boy. 
 
 Whitkitha , Girl. 
 
 Konkaer Head. 
 
 Tklunmunah Mouth. 
 
 Murra manilunya Hand. 
 
 Teeyah tarlina Tongue. 
 
 Moonoroo Eye. 
 
 Tuyalie dusali . Teeth. 
 
 Thina Ear. 
 
 Mintchie Foot. 
 
 Pulhiner Dying. 
 
 Warrina Giving. 
 
 Tarlina One. 
 
 Note C. — Murray and Barling Junction. 
 
 "A" thus, as in mate. 
 "A" thus, as in. father. 
 
 Marowra Name of tribe. 
 
 Berlko Language. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 21 
 
 Therto (obsolete, on account of decath) The liead. 
 
 Kokora ' < head. 
 
 Buriliie " hair. 
 
 Ma-gue " eyebrows. 
 
 Mak-.e 
 
 eyes. 
 
 Mendoio <' nose. 
 
 Yelka " mouth. 
 
 Murao << upper-lip. 
 
 Mirny <' under-lip. 
 
 TJiuckno " corners of the mouth. 
 
 Gnerlly penah " cheek bones. 
 
 Melinya " nails on fingers. 
 
 Worltarra penah " ribs. 
 
 Pimberypena " collarbone. 
 
 Kungaguarra *' throat. 
 
 Wacka '' chin. 
 
 Murra or mambauya " hand. 
 
 Kerlpra " fingers. 
 
 Urma " buttocks. 
 
 Karraka ' < ' legs. 
 
 Thina, or nara *' feet. 
 
 Undie '< teeth. 
 
 Tariina " tongue. 
 
 Thanganya ... ....... " liver. 
 
 [X. B. - They make the liver the seat of affections. They say * ' Thanganya napelra,' 
 i e., my bowels yearn, or, literally, my liver is shut.] 
 
 Kurunto, or narenya The abdomen. 
 
 Panda " heart. 
 
 Thernaperty " kidneys. 
 
 Yunthe yimthe <' kidney-fat. 
 
 Balyarta Stop ; wait (wait a minute) . 
 
 Balka Hit it ; strike it. 
 
 Parkolo Two. 
 
 Barroarrgindo Do you hear ? 
 
 Bana nato I hear. 
 
 Berlko Language. 
 
 Berlka Rope or cord. 
 
 Berlkie Hair. 
 
 Burley Stars. 
 
 Bucka An offensive smell; stink, 
 
 Bornda A fish. 
 
 Bilyara Eagle-hawk. 
 
 Bineyana A vessel to hold water. 
 
 Binyana A chisel. 
 
 Biminya Jealousy. 
 
 Bonelj^a A bat 
 
 Bilcom Setting fire to a house. 
 
 Beer, or bunora A long way ; great distance. 
 
 Bemkea , A man who has lost a brother. 
 
 Dalyo jS^ot heavy. 
 
 Darinana To put a vessel near a fire. 
 
 Diale Food to eat. 
 
 Dalthing End of anything. 
 
 Gnolo To wash. 
 
 Gnie Mine. 
 
 Ci'noka To give, or give me. 
 
 Gnalewa AYe. 
 
 Gnoyalanna Afraid. 
 
22 THE ABORIGINES OE SOUTH AUSTRALIA 
 
 GnopoM'a Two persons. 
 
 Gnolo Two persons. 
 
 GnertOMii Any number of persons. 
 
 Gnernpa My dear. 
 
 Gnoma Yoms. 
 
 Gnana l\Ic. 
 
 Illa-illa Xo, or not. 
 
 Ilia bana nato I did not hear. 
 
 Ilia uatena I did not lay hold. 
 
 Ilia thorkanindo Do not you loose it. 
 
 Ilia thorkanyerato I will not loose it. 
 
 Ilia panclgorinba Do not you speak so much. 
 
 Ilia panelgorppa I will not speak so much. 
 
 Ilia banandalic We did not hear. 
 
 Indeato I do not know. 
 
 Ilia winjawtana Do not look. 
 
 Kandelka Good. 
 
 Koninderie , . . . Eainbow. 
 
 Kanakie A vessel for holding water. 
 
 Koninto (obsolete) . The stomach. 
 
 [Obsolete, on account of death of one of the tribe.] 
 
 Kakie That. 
 
 Katee wailwo . . . . < Small. 
 
 KoT^-i — a Come here. 
 
 Kowa Plenty. 
 
 Kulpana To speak. 
 
 Kokercka .... Black. 
 
 Kalpo Bye-and-bye, 
 
 Ellow Yesterday. 
 
 Kerlpa A knot. 
 
 Kanawinkic To-morrow. 
 
 Karthro There. 
 
 Kangernackie This side. 
 
 Kolya ... Winter. 
 
 Kultown Duck. 
 
 Konegerana . . Sulky. 
 
 Konegranappa ... I am sulky. 
 
 Konegranimba You are sulky. 
 
 Kalkro X jagged spear. 
 
 Kielpa A short distance. 
 
 Kunakunakasno Barking of a dog. 
 
 Kimakuna A box-tree. 
 
 Kakee miu-tanna . . Is that your husband r 
 
 Kakee nongoma Is that your wife r 
 
 Kami A prickly lizard. 
 
 Kuna Grey hairs. 
 
 Kombona An old woman. 
 
 Kamballa A young woman. 
 
 Kilto Grassy. 
 
 Kambie A garment. 
 
 Koinku yanana Small wood. 
 
 Kultha, or kaso Another. 
 
 Katoa Short. 
 
 Kinedana To laugh. 
 
 Karreda nappa I laugh. 
 
 Yato kandodana He laughs. 
 
 Kunthama cuerana To smile. 
 
 Kapo Silence. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 Kaddely A dog. 
 
 Kaneky Yellow-crested cockatoo. 
 
 Kandora .'. Blood. 
 
 Kan-guama Sweat. 
 
 Kiniba Bush fire. 
 
 Kaltee Emu. 
 
 Kumalic A small duck. 
 
 Kundy Mosquito. 
 
 Kulpanah To speak. 
 
 Kulpornatoma I speak to you. 
 
 Kulpera guana , Speak to me. 
 
 Kilpana The order of the crow. 
 
 Kumbumhana Any number of M'omen. 
 
 Kalkrc Noon, say 12 o'clock. 
 
 Muna (not used) Hand. 
 
 Muna, not used, on account of the death of a native of that name. When anyone 
 
 dies, named after anything, the name of that thing is at once changed. For instance, 
 the name for water was changed nine times in about five years on account of the death 
 of eight men who bore the name of water. The reason is, the name of the departed is 
 
 never mentioned from a superstitious notion that the spirit of the departed could im- 
 mediately appear if mentioned in any way. 
 
 Manba or wanga Flesh. 
 
 ]yj;era A bag made of native twine. 
 
 Minki'e* \ Daylight. 
 
 Markrah Dark. 
 
 Milterreo Stiffness. 
 
 Mopa No. 
 
 Motepa Child. 
 
 Malie A man. 
 
 Murta Husband. 
 
 Murti My husband. 
 
 Murtama Your husband. 
 
 Minna What. 
 
 Minarto What name. 
 
 Merlao-a The other side. 
 
 Mia .° Cold. 
 
 Mambo A brother's wife. 
 
 Minga, or nerntulya A well or hole in the ground. 
 
 Makga Doctor. 
 
 Mattilla A sister who has lost a brother. 
 
 Mambamya pumo A widow. 
 
 Naltra Kow many. 
 
 Namana Mother. 
 
 Nantuma To bend. 
 
 Nandalie Fii-e. 
 
 Undie Teeth. 
 
 Nangkero Pelican. 
 
 Namero pinah A hole in the side of anything, 
 
 literally a breast hole. 
 
 Xangy Let me consider. 
 
 Mackunya To turn over. 
 
 Xappa I, personal pronoun. 
 
 Ouana, and natoah Mo. 
 
 Guie Mine. 
 
 Nerntoma More. 
 
 Nindoah You. 
 
 Nongo Woman. 
 
 Nunbalo To be dro^raed. 
 
24 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 jS'umdea A father who has lost his child. 
 
 Ningana To ^^it. 
 
 Xangalla To sit or fall. 
 
 Xakame Xanie. 
 
 Mina natkame What name. 
 
 Niley A shell. 
 
 Nonedia Cousin. 
 
 Nucka To eat. 
 
 Nuckarlo — Something, they think, gets into their body and causes disease, put there, 
 they think, by some evilly disposed person, i.e. native of another tribe. The principal 
 work of the native doctors is to extract this " nuckailo." 
 
 Xucko Water. 
 
 Nara A companion . 
 
 Narama « Your companion. 
 
 Nari -"^1 y companion. 
 
 Yato nor ra His companion. 
 
 Padewer To go. 
 
 Padewappa I go- 
 
 Padewaimba You go. 
 
 Padewalcy . . We go. 
 
 Yato padewa He goes. 
 
 Pultha Bark or sldn. 
 
 Pappora To appear. 
 
 Panelgorana To talk or to be noisy. 
 
 Panelgorimba You speak. 
 
 Panelgorappa I speak. 
 
 Palthawangalana To be ashamed, or naked [literally^ 
 
 the appearing of the skin]. 
 
 Palthawangalnappa I was ashamed. 
 
 Palthawangalnimba You are ashamed. 
 
 Pandelanen Tired. 
 
 Pandelnappa I am tii-ed. 
 
 Fandelnimba You are tired. 
 
 Pandana To spear a person or thing. 
 
 Pehah Bone. 
 
 Perlka Fishing-line. 
 
 Pimpala Pine tree. 
 
 Pitereka White. 
 
 Pitoa Moon. 
 
 Pitura Light. 
 
 Popa To shoot or blow. 
 
 Popogina Gun. 
 
 Pumdo Smoke. 
 
 Purragia A lie. 
 
 Pun-agimba You tell a lie. 
 
 Puragiappa I tell a lie. 
 
 Punagaga When telling a person of telling a lie 
 
 Pompindho The earth. 
 
 Pinah A hole. 
 
 Pinerappa I climb. 
 
 Pinerimbo You climb. 
 
 Pinera To climb. 
 
 Tarlina The tongue.. 
 
 Thundarta Nothing. 
 
 Thackorv Heavy. 
 
 Therto .' The head. 
 
 Thapolo Cease crying. 
 
 1 hulga Not good. 
 

 u 
 .a 
 
 43 
 
 w 
 
 >« Si 
 
 
 O 5 
 
 
 
 w 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 25 
 
 Thickathickana To pour water into a vessel. 
 
 Thuckara A bend of the river. 
 
 Thankomalara An island. 
 
 Thilhya Strong. 
 
 Thorom Smoke going np a hole in a tree. 
 
 Thopramolla To sit on a thing, or get inside. 
 
 T hopramolappa I get on. 
 
 Thopramoliniba You get on. 
 
 Thungana To fill up a hole. 
 
 Thina Foot. 
 
 Thac-ka A bank. 
 
 Thita thata lana Itehii.g disease. 
 
 Taldree A young man. 
 
 Tong kongka Evening or early morning. 
 
 Wato Take hold. 
 
 "Wanbana ^ot to understand, or stupid. 
 
 "Wanbanappa I don't inidei stand. 
 
 AVonbanimba You don't understand, 
 
 Wangega "What name. 
 
 Wangeganappa V.'hat is my name. 
 
 "\Yangeganimba Y/hat is your name. 
 
 Windana Which way. 
 
 Wingaro To see. 
 
 Wingeato I see. 
 
 "Wingamdo Do you see. 
 
 jSTatoa wingatchie I see. 
 
 Walpa ' To lift. 
 
 Wacka The chin. 
 
 AYandelana To turn. 
 
 Waimlia A black man. 
 
 "Wherto An old man. 
 
 Wilj-ango, and roaumdo A boy. 
 
 AYilpy To make a camp. 
 
 AYappilka Hot. 
 
 AYappilnappa I am hot. 
 
 Wappalimba You are hot. 
 
 Yato %rappilana He is hot. 
 
 Yappara Camp (for natives) . 
 
 Yarto Wind. 
 
 Yate There it is. 
 
 Yandarlana To cry. 
 
 Yandarlappa I cry. 
 
 Yandarlimba You cry. 
 
 Yato yandarlana He cries. 
 
 Yakake To bathe. 
 
 Yakake uappa l^bathe. 
 
 Yakake nimba You bathe. 
 
 Yakake nalie We b tthe. - 
 
 Yarraka nappa I am thirsty. 
 
 Yarraka nimba You are thirsty. 
 
 Yato yan-akana He is thirsty. 
 
 Yowoma Come back. 
 
 Yawoma gumdinda You bring it back. 
 
 Yarrara Wood. 
 
 Yarraringy Opossum. 
 
 Yelpia To coiuit. 
 
 Yelka The mouth. 
 
 Yake Cold. 
 
2G THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Yakca A widoAV. 
 
 Tenara That "vvay. 
 
 Yhuko The sun. 
 
 Yhuko hippy Sunset. 
 
 Yhuko pappora Simrise. 
 
 Yutthero A road 
 
 Yakalya To break. 
 
 Yappera A camp. 
 
 Yanedana To unfasten. 
 
 Youngoloy The swan. 
 
 Urrie urri'e Soul (soul of man) . 
 
 Ilia booker mer ley urrie urrie .... The soul will not die. 
 
 Note D. 
 
 Many men strongly question whether the aborigines of the Australian colonies 
 believe' in the immortality of the soul. I strongly assert they do ; but theu' belief 
 being traditional, to get a correct idea of what they clearly believe is difficult. 
 Having a word for soul clearly distinct from the word for body, goes to prove they 
 have some idea of a futiu-e. After a body is buried they are for a time afraid the 
 spirit of that body will appear. They know and acknowledge the body to be safe in 
 the grave, but the spirit may come, thej' say. The native name for a white man is 
 " thambaroo," a spirit — a departed person. 
 
 The escaped convict, Buckley, who was some 32 years among the wild tribes was 
 talcen by the aborigines for a departed cliief, and consequently his life was spared. 
 
 The s'pear of the departed cbief was in Buckley's hand when found, his height and 
 so forth tallied with the departed one; so, on beholding Buckley, they would say, 
 "Here comes the departed chief." I have -witnessed a native "medicine man" 
 whisper certain messages into the ear of a departed man. 
 
 No doubt their "corrobbery" was at one time a mode of worship. I have seen manj- 
 indications of this diu-ing some coiTobberies ; for instance, cutting out an iniage of a 
 man out of a sheet of bark, and erecting it and dancing aroimd it, and in various other 
 ways. 
 
 Note E. 
 
 There can be little doubt but that the Australian aborigines have come down from a 
 much liigher state of civilisation. A greater portion of the tribes were cannibals. Of 
 this I have every proof — i.<?., eating, not their friends, but their enemies. 
 
 On the Murray and Darling, the dead are buried in holes, generally facing the M'cst. 
 
 The same lang'uage is spoken all up the Darling, for 500 miles by land; but on the 
 Murray, above and below the junction, the language changes every, say forty miles. 
 Each tribe knows three languages- i.e., own, neighbor above, and neighbor below; so 
 a communication can be carried on all up and down the rivers. 
 
 I consider the variety of languages has been brought about in the first instance, by 
 outlaws, men banished'from the tribe for some crime, families formed, and there by 
 degrees adopted new words, so that their conversation, planning, or scheming, might 
 not be knoTsni by any eavesdropper from the tribe the banished ones came from ; and 
 the repeated changing Avords, owing to any deaths would assist in making a new 
 language. 
 
 Note F. 
 The Lord's Prayer in the Darling lliver language, N. S. ^Y.-" Ninnana combea, 
 innara inguna Karkania, Munielie nakcy, Emano pumum culpreatheia, ona Kara can- 
 jelka yonajihpatua, angella, Nokinda ninnana Kilpoo yaniee, Thickundoo AYantindoo 
 "ninnanna lUa ninnana. puniner, thulla^a, Thillthill Chow norrie morrie munda, lullara 
 munie. Euelpie." 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 27 
 
 Note G. - Junction of Barl'my and Murray Rivers. 
 
 Lads are generally initiated into a state of manhood soon after the hair "begins to 
 grow M-ell about the chin, under pain of severe displeasure ; they must not in any way 
 interfere with this growth of hair. The lads are thrown down at an unexpected 
 time, and held on the ground by the old men, during v/hich time every particle of hair 
 is pulled out most unmercifully from every part excepting the head — the secret parts 
 suffer most; then the body, from head to foot, is smeared over with fat and ochre. 
 Then the subjects are scnt'to the hush to wander alone quite nude for a numher of 
 days, and only allowed to eat the food given to them hy the old men, which is only 
 enough to keep them alive. The whole ceremonial is most disgusting. At the Junc- 
 tion the natives do not knock out any teeth of the young men. At the back of the 
 Darling they do, and on the lower Miu-ray River they knock out one tooth in the 
 front. "While at Cooper's Creek, in Queensland, they circumcise, and have many other 
 Jewish customs amongst them — and I have met in some cases a very strong Jewish 
 cast of countenance. 
 
 I remember a case, owing to the conduct of a white shepherd, where a scene 
 described in Judges xix., 29th verse, was carried out to the letter. 
 
 Note II. 
 
 The name of the departed is hy no means ever mentioned ; not out of respect, hut 
 out of fear. 
 
 The wife mourns for the husband, but the husband never mourns for the wife. 
 They mourn hy inflicting deep gashes upon themselves, at times burning their arms 
 with a fire brand, at other times only covering the body with ashes, and the head with 
 a kind of gypsum, day by day adding to it. The gypsum cap becomes say (tliirty) 
 30lbs. weight. This is worn by some women from one month to twelve. The leaving 
 of the cap on the departed husband's grave is a sign all mourning is at anend, and the 
 woman willing to take another husband. Many women go into mourning for their 
 dogs, and keep it up for weeks. 
 
 Many women sleep on their husband's grave for a week or two, that his spirit may 
 not trouble his tribe at night. About the grave is kept clean, and a fire kept for a 
 time. 
 
 I have never known food to be placed for the dead. Weapons are at times 
 buried with the dead, and sometimes the body placed in a sitting posture in the grave, 
 sometimes straight out. 
 
 Note I. 
 
 They believe in " Norallie," one who made all things, and that he is married, and 
 his wife will punish bad natives bye-and-bye. 
 
 They consider the course of the" Murray was pursued by the winding of a very large 
 serpent, and that this serpent was killed by this great man '' Norallie." 
 
 "Noralliw" told all the game, emu, &c., not to allow the natives to kill them; so 
 from that time all game became wild, and diifi.cult to catch. 
 
 The moon disappears each month to form stars, and "Nora! lie" makes another 
 moon when he has finished making the stars. 
 
 They have rain-doctors, who profess to have the power to make rain These men 
 haA'e great power over a tribe. 
 
 A rain- doctor is not a man who can ciu'e a sick man or woman. The t"wo callings 
 are different. 
 
 Note J. 
 Infanticide is greatly carried on amongst the mothers. 
 
28 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 XoTE K. 
 
 Chieftainship is not hcreditaiy ; chiefs have poAvcr to declare var, and they only; 
 the old men are the chiefs' councillors. No position amongst the aborigines is heredi- 
 tary, doctor, ko.., &:c. 
 
 Note L. 
 
 The eldest > rother gives a-svay his sisters in man iage and gets a wife in return. The 
 woman is not in any way consulted, but told to go. A native without a sister cannot 
 got a wife from his tribe, so he by night visits a tribe at a distance, and steals a woman, 
 and she becomes his wife. 
 
 A mother must never I ok at her daughter's husband afttr marriage; nor must the 
 son-in-law look at his mother-in-law. 
 
 Polygamy is greatly carried on. A brother can have a wife for everj' sister. 
 
 Widows are common property, till they take another husband. 
 
 Children are never corrected by their parents. 
 
 The aborigines are fast dying out on the INIurray River. A tribe I knev\^ well fifteen 
 years ago of one hundred and fifty, only one yoiing man left — who is nov>' living with 
 me; he is the last of ihe tribe. 
 
 R. W. HOLDEX. 
 
 Poonindie Institution, Port Lincoln, South Australia, 
 November 19th 1875. 
 
 OVERLAND CORNER TRIBE, RIVER 
 MURRAY. 
 
 1. Corporal Shaw, of Overland Corner. His informant was an in- 
 telligent native named "Noontoo Pertchy," who resided at Chowilla. 
 
 2. The name of the tribe is Rankbirit. 
 
 3. The country they inhabit is called Willa. 
 
 4. The tribe is divided into three clans, named Willoo, Rankbirit, and 
 Yerraruck. 
 
 5. The totem of the Rankbirit clan is an eaglehawk. Each clan has 
 its totem. 
 
 6. There are no class-names. 
 
 7. They intermarry with other tribes. 
 
 8. They have no marriage customs. The brother or nearest relative 
 simjDly gives the bride away. 
 
 9. The children belong to the father's clan. 
 
 10. Polygamy was practised formerly. 
 
 12. Blood relations are not allowed to marry. 
 
 13. There is no particular form of government. 
 
 14. 15. It appears that when any offence or crime is committed, the 
 person is brought before the old members of the tribe and dealt with 
 according to its nature. 
 
 16. A rope or band made of deceased natives' hair, tied round the 
 head or loins, is supposed to cure and prevent all diseases. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 29 
 
 17. The body is placed in the ground. The relatives make a pipeclay 
 paste and place it on the head, and wear it till quite hard, when it is 
 placed on the grave. Pipeclay is also put on the face of some. 
 
 18. Property descends to the nearest relatives. 
 
 19. They have no ideas of a future state. 
 
 20. They have no belief in God. They believe in a devil, which they 
 call "Pootera," but they cannot describe it. 
 
 21. I do not think they have any legends or traditions. 
 
 22. I could get no answer. 
 
 23. No proofs of former civilisation. 
 
 24. They are not cannibals, 
 
 25. Their weapons are the boomerang, waddy, wommera, spears, 
 shields, and flint tomahawks. 
 
 26. They used to make nets, twine, &c., but do not now. 
 
 27. Their implements were flint tomahawks and mussel shells. 
 29. They call their language You-you. 
 
 30-31. No answer. 
 
 32. Marta merry, " One man." Ranchul merry, " Two men." Pappup, 
 *'a number of men " 
 
 33. "I," meya, napa. "Thou," urru. "He," nin, nintcho. "We," 
 yelle. "They," mup. 
 
 34. There is an abbreviated form of the pronoun. 
 
 35. There is no gender to pronouns. 
 
 36. No explanation. 
 
 37. The sentences are used, but there does not appear to be any 
 tenses. 
 
 38. 39. No answer. 
 
 40. I cannot find that either 5,/, i\ or z are used. 
 
 41. They have two words for numbers, which they repeat. They 
 count four. 
 
 42. Nurtunganun, "Let me go." Perungaruck, "Bring some wood." 
 Yawapalla, " Come here." 
 
 44. Chest complaints. 
 
 45. In cases of injury, an old custom was to apply a mixture of human 
 flesh and emu feathers to the part afl'ected, and bandage it with the hair 
 rope or band before mentioned. 
 
 46. In making a young man, the hair is pulled from his privates. 
 He is painted all over with red ochre and tattooed ; this is done by the 
 old men. 
 
 47. The natives do not knock out front teeth. 
 
 48. Circumcision is not practised among them. 
 
 Notes. 
 
 1. Probably "meya," in the answer to question 33, is a mistake. "Napa" is the 
 word for /; "meya" is the word for the eye. 
 
 2. From the scanty information given, their seems to be a similarity with this tribe 
 and the Narrinyeri of the lakes and lower rivers. 
 
30 THE ABORIGINES OF SOUTH AUSTRALIA: 
 
 THE ^^MOORUNDEE" TRIBE. 
 
 1. PoLTCE-Tr.oorER Eavens, of Blanchetown. His informant was a 
 native named " Naloori," of Porlee, on the lliver Murray. 
 
 2. The Moorundee tribe. 
 
 3. This tribe inhabits the country from Mannum to Overland Corner 
 on the river, and from twelve to thirteen miles back on each side. 
 
 4. There are no clans ; only one tribe. 
 
 5. No totem. They were marked by cuts on the skin with flint. 
 G. No class-names. 
 
 7. They marry into the same tribe, and exchange with other tribes 
 when agreeable to both. 
 
 8. The father gives away his daughter in marriage; and if he is dead, 
 some other nearest relative. 
 
 9. The children are of the father's tribe, 
 
 10. Polygamy is practised in some cases. 
 
 12. Blood relations are not allowed to marry. 
 
 13. A king governs, assisted by the old men of the tribe. 
 
 14. 15. The king and old men take evidence, and order the old men to 
 carry out their sentence. Only in cases of murder, death for death. 
 
 16. No kinds of sorcery practised. 
 
 17. The tribe is summoned and attend with all relatives only when 
 women die. But when a man dies, women wear clay on their heads and 
 place it when dry, in the shape of a basin on the grave. 
 
 18. Property descends to next of kin. 
 
 19. 20, 21, 22, 23, 24. All these questions are answered in the nega- 
 tive. 
 
 25. Their weapons are three kinds of spears, three kinds of clubs or 
 waddies, and a shield. 
 
 26. They make nets and baskets only. 
 
 27. Their only tool is a tomahawk, made of hard stone with wooden 
 handle. 
 
 28. I cannot describe any peculiar customs. 
 
 29. They call their language Miawoo. 
 
 30 to 39. No information. Informant says they are too much half 
 English to explain, that I cannot understand what the form was in the 
 proper language. 
 
 40. I cannot find that s is used. 
 
 41. The natives can count as high as twenty. 
 
 42. Mernco gnucko, " Fresh water river." 
 
 44. The most prevalent diseases are rheumatism, consumption, and liver 
 complaint. 
 
 45. They have no methods of treating disease. 
 
 46. When they are over fifteen, the young men are considered men, 
 and are covered with wet red claj ; and when it is dry, the ceremony is 
 over. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 31 
 
 47. They do not knock out front teeth. 
 
 48. Circumcision is not joractised amongst them. 
 
 Notes (from Dii. MooRHorsE). 
 ""We have the grammar and vocabulary of Dr. Moorhoiise, the first Protector of 
 Aborigines, and it is of the language of these very natives. By means of this several 
 of the omissions in the foregoing answers can be suppHed. As Mr. Moorhouse's 
 information was gathered thirty years ago it is very trustworthy. No doubt many 
 customs of these natives have ceased since then. No tribe in South Australia has died 
 with such rapidity as this. In 1864, I was told by Dr. Walker, the Protector of 
 Aborigines, that he saw at Blanchetown 200 adults of this tribe, but there were only 
 two children amongst them. Infanticide has been constantly and persistently practised 
 in spite of every attempt to stop it. The result is that now very tew people'survive." 
 
 2. The following answers to the questions are to be gathered from Dr. 
 Moorhouse's work and from my own knowledge of them :— 
 
 2. The tribe is called Meru by themselves. 
 
 16. Dr. Moorhouse says there were sorcerers amongst these nntives called "idlaid- 
 langko," who practised incantations by means of a rock crystal called "katto," which 
 females and children were not allowed to see. 
 
 20. Dr. Moorhouse gives the names of several imaginary beings 
 believed in by these aborigines, called Kambattan Karraam, a fabulous 
 person, who first gave names to various parts of the country. Nokunno, 
 a fabulous being, said to be going about in the night, whose sole object is 
 to kill the blacks. Tou, an imaginary being, having mortiferous power ; 
 the word also means death, or a dead body. This tribe also had a word 
 for soul spirit, Idlaial. Hence a sorcerer appears to have been one havinof 
 to do with spirits ; idlaidlangko. 
 
 30. The language has no articles, 
 
 31. The following is the declension of the noun "nguilpo," a child: — 
 
 Singular. 
 Nominative— Nguilpo, a child. 
 Causative — Nguilyanna, by a child. 
 Genitive — Nguilyong, of a child. 
 Dative — ^Nguilyanno, nguilpaUarno, to a child. 
 Accusative — Nguilpo, a child. 
 Ablative — Nguilyanmudl, from the child. 
 
 Dual. 
 Nominative — Nguilpakul, the two children. 
 Genitive — Nguilyamakul, of the two children. 
 Dative — Nguilyakullamanno, to the two children. 
 Accusative — Nguilyapakul, the two children. 
 Ablative — Nguilyakullamanno, at, or with the two children. 
 Exative— Nguilyakullamammudl, from the two children. 
 
 Plural. 
 Nominative — Nguilpa, children. 
 Genitive — Nguilyarango, of the chikben. 
 Dative — Nguilyarumanno, to the children. 
 Accusative — Nguilpa, the children. 
 Ablative — Nguilyaramanno, at the children, 
 Exative — Nguilyaramainmudl, from the children. 
 
 The above answers also question 32. 
 
32 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 33. The following is the declension of the personal pronouns as given 
 by Dr. Moorhousc : — 
 
 First 2Jcrson. 
 SiN-GtLAK. Dual. 
 
 Nominative — Xeapo, I. Ngedlu, -vvc two. 
 
 Genitive — Ngaiyo, of mc Ngedlango, of us two. 
 
 Dative— Xganne, to me. Ngedlimno, to us two. 
 
 Accusative — Xgape, mc. 
 Causative — Xganna, by me. 
 
 Plural. 
 Nominative — Ngennu, we. 
 Genitive— Ngonnango, of us. 
 Dative — Ngennunno, to us. 
 
 Second person. 
 
 SlXGULAR. I'UAL. 
 
 Nominative — Ngurru, you. Ngupul, you two. 
 
 Genitive — Xgurrongo, of you. Ngupalango, of you two. 
 
 Dative— Ngurrunno, to you. Ngupulunno, to you two. 
 
 Accusative —Xgurru, you. 
 Causative — Xgurra, by you. 
 
 Plural. 
 
 Nominative — Ngunnu, you. 
 Genitive — Ngunnango, of you. 
 Dative — Ngunnunno, to you. 
 
 Third person. 
 Singular. Dual. 
 
 Nominative — Ninni, be, she, it. Dlauo, they two. 
 
 Genitive — Nunnango, of him. Dlammongo, of them two. 
 
 Dative — Ninnanno, to him. Dlauunno, to them two. 
 
 Accusative — Ninni, him. 
 Causative— Ninna, by him. 
 
 Plural , 
 
 Nominative — Nana, they. 
 Genitive — Nammango, of them. 
 Dative— Nauunno, to them. 
 
 34, 35. There is no abbreviated form of the pronoun nor gender to 
 pronouns. 
 
 " It has often lately suggested itself to me that, in cases where we put ablative to these 
 fonns of words, the word locative would more exactly express the shade of meaning of 
 the inflection. I judge from the analogy of the Namnyeri language, which this much 
 resembles, indeed there are many words coixmion to both languages. In this language 
 the genitive or possessive— this is the better word — is dechned as it is in the Narrinyeri. 
 
 36, 37, 38, 39. Dr. Moorliouse says the verbs are all attributives whose 
 conjugations, moods, and tenses are marked by inflexion. 
 
 The following are the inflexions of the verb "terrin," to stand, or 
 standing : — 
 
 Present— Terrin, stand. Preventative — Terrulmunnainmudl, that 
 
 Perfect — Terra, did stand. he may not, or lest he should stand. 
 
 Future— Terridla, shall stand. Optative -Terridla ngape, may I stand. 
 
 Imperative— Terra, stand. Infinitive— Terrilappa, to stand. _ 
 
 Conditional— Terrinna, would stand. Past partic— Terrulmungko, having stood. 
 Prohibitive— Terrinni, stand not. Paradigm of Parldkun — Strike. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 33 
 
 Present — Parldkun, strike or striMng. Preventive — Parldkiilmunnainmiidl , 
 
 Aorist imperfect— Parldka, did strike. that he may not strike. 
 
 Aorist perfect — Parldkul, struck. Optative — Paridla, may strike. 
 
 Future— Parldla, shall strike. Infinitive —Parldlappa, for to strike. 
 
 Imperative —Parldka, strike. Participle pr.st — Parldkulmungko, 
 
 Conditional — Parldkunna, would strike. having struck. 
 
 Prohibitive — Parldkumoi, strike no. 
 Note. — Mark, there is no present participle. This is because the verb itself is a 
 participle. "Parldkun" is striking. 
 
 There is no passive verb. Dr. Moorhouse says : — " The English passive voice is not 
 expressed by an inflexion of the verb, but by the application of the active nominative 
 case, as — Purnagimnanna laplapnanna ngape mukkorna, "Large knife me did wound," 
 ie., "With a large knife I was wounded." The existence of an active nominative 
 supersedes the necessity of having a form for a passive voice." 
 
 There is no verb to he in the language, as far as Dr. Moorhouse explains it. 
 
 40, 41. There is no sibilant, neither y, nor v. According to Dr. Moor- 
 house they have only words for one, two, three, four. 
 
 stick M'ith lie me did beat. 
 
 42. Nakkoal ninna ngape parldkul — He beat me with a stick. 
 
 mth stone I will biiild my house. 
 
 f -^ ^ , ^ , ,. -^ , r-^-^ r-'^-^ 
 
 Parkoal nganna ngarriidia ngaio rapko — I will build my house with stone. 
 
 what for your child crying ? for food. 
 
 Meyak ngurrongo nguilpo ngeyin ? Ngemmara. 
 
 THE ^'NARRINYERI" TRIBE. 
 
 [The questions were sent to five persons dwelling in localities 
 frequented by this tribe — viz.. Police-trooper E. H. Deane, of 
 Wellington, River Murray; Police-Corporal John Dann, of Milang ; 
 Crown Lands Ranger George Wadmore, of Meningie ; Police-trooper 
 T. Moriarty, of Goolwa; and also to the Editor of these pages. The 
 answers to the questions are very much alike. This was to be expected, 
 as they refer to the clans of the same tribe. The Editor, therefore, will 
 give an account of this tribe at greater length, and entering into more 
 particulars than are contained in the short ans\\ers of Messrs. Deane, 
 Dann, and Wadmore. Police-trooper Moriarty' s replies also refer to a 
 clan of the Narrinyeri; but as they live at Goolwa, about sixty miles 
 from the Wellington clan, it has been considered advisable to give his 
 very able and intelligent series of answers separately. It will be 
 remarked, however, that the similarity of the testimony of these five 
 observers is a guarantee of the correctness of the statements. This is 
 very satisfactory. The Narrinyeri are one of the mo.-^t important tribes 
 of aborigines in South Australia. They possess greater vitality than 
 any other tribe that we know of. There is also amongst them indications 
 of a form of organized society, law, and government, of a higher 
 character than is usually found amongst Australian aborigines.] 
 
:n 
 
 THE ABORIGINES OF SOUTH AUSTRALIA : 
 
 1. The Rev. George Tatlin, Missionary to the Aborigines, Point 
 Macleay. 
 
 2. The "Narrinyeri." Probably this word is an abbreviation of 
 •'Kornarrinyeri" (belonging to men). This is the derivation recognised 
 by some. Nevertheless some natives prefer to regard the -word Narrinyeri 
 as derived from "narr," plain, intelligible (referring to language) ; and 
 "inyeri," belonging to. This would make the word mean — belonging to 
 plain or intelligible speakers, or those of one language. It is probable 
 that the first derivation is correct, because it is applied frequently to 
 those whose dialects differ considerably. 
 
 3. A tract of country — which may be said to begin twenty miles above 
 Wellington, on the Murray, and which may be enclosed by lines supposed 
 to be drawn from that point to Cape Jervis on the west, and to Kingston, 
 Lacepede Bay, on the east and south-east — is occupied by the clans of 
 this tribe or nation. 
 
 4. The tribe is divided into eighteen clans, and each has a tribal 
 symbol, totem — or as they call it "ngaitye" — consisting of some animal or 
 vegetable. The following are their names and totems: — ••' 
 
 Name of Clan. 
 
 Locality. 
 
 Totem, or Ngaitye. 
 
 1 . Raminveri 
 
 Encounter Pay 
 
 Wattle gum 
 
 2, Tanganorin 
 
 Goolwa 
 
 Pelican 
 
 3. Kondarlinveri 
 
 Murray Mouth (west side) 
 
 Whale 
 
 4. Lungundi 
 
 Murray Mouth (east side) 
 
 Tern 
 
 5. Turarorn 
 
 Mundoo Island 
 
 Coot 
 
 6. Pankinyeri 
 
 Lake Coorong 
 
 Butterfish 
 
 7. Kanmerarorn 
 
 Lake Coorong 
 
 MuUet 
 
 8. Kaikalabinyeri 
 
 Lake Albert (south side) 
 
 Bull ant 
 
 9. Muiigulinyeri 
 
 Lake Albert (east side) 
 
 Cliocolate sheldrake 
 
 10. Ptangulinyeri 
 
 Lake Albert Passage 
 
 Wild dog, dark color 
 
 11. Karatinyeri 
 
 Point Malcolm 
 
 Wild dog, light color 
 
 12. Piltinycri 
 
 Lake Alexandrina (east end) 
 
 Leeches, cattish 
 
 13 Korowallc 
 
 Lake Alexandrina (north side) 
 IMilang (Lake Alexandrina) 
 
 Wliipsnake 
 Musk duck 
 
 14. Punguratpular 
 
 
 River Murray 
 
 Black duck, black 
 snake with red belly 
 
 
 16. Luthinveri 
 
 Iliver ^Murray 
 
 Black swan, teal, 
 
 
 
 black snake with 
 
 
 
 grey belly 
 
 17. "Wunyakuldc 
 
 Piver Murray 
 
 Black duck 
 
 18, Kgrangatari 
 
 Lacepede Bay 
 
 Kangaroo rat 
 
 * The Coorong clans of the Narrinyeri were eaUed, in the early days of the colony 
 the " M ilmenroora Tribe." The writer recently inqui' ed of some Coorong blacks if they 
 bore this name : they replied, that many years ago the clan dwelling on the Coorong, 
 near ]\IcGrath's Flat, was called "Milmenroorar, but that now they were called "Mil- 
 menyeriani." This is an instfmce of change of name. The natives seemed much 
 astonished when the name " Milmenroora " was uttered: they regarded it as a sort of 
 resuiTection of an old name. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 35 
 
 5. Each clan has a totem. Iiidced, the totem is the nucleus of the 
 clan, as it consists of those persons who, by birth, are entitled to bear 
 the same totem— native, "ngaitye" (literally, friend). Each clan is called 
 " lakalinyeri," and all its members are regarded as blood relations. 
 Children inherit their fathers' totem. The ngaitye, or totem, may be 
 killed and eaten by those who possess it, but they are always careful to 
 destroy the remains, such as bones, feathers, &:c., lest an enemy should 
 obtain them, and use them for purposes of sorcery. 
 
 6. There are no class-names. 
 
 7. The Narrinyeri never marry one who belongs to the same ngaitye 
 or totem — that is, of the same clan ; neither do they allow near relations 
 to marry, although of different clans. This is always regarded as of the 
 first importance. Cousins never marry. 
 
 7. Marriages are generally, but not always, arranged by the clans. 
 The marriage ceremony consists in the father, or eldest brother, or 
 nearest male relative of the woman, formally giving her to her future 
 husband in the presence of the assembled clans or relatives. She 
 signifies her acceptance of the giving by making a fire for her husband. 
 Songs and dances accompany the marriage. It is a point of decency for 
 the couple not to sleep close to each other for the first two or three 
 nights ; on the third or fourth night the man and his wife s^eep together 
 under the same rug. This arrangement is for the sake of decency. At 
 the marriage many persons are present, sleeping in the same camp; so the 
 newly married couple wait till they have moved off, and only a few rela- 
 tives are left with them. They then often make a little hut for them- 
 selves. If a lewd woman goes with a man without being given away, 
 she is said to be "kanauwurie" (their's), and he has the right by custom 
 to lend her to any of his friends. It is considered disgraceful for a woman 
 to take a husband w^ho has given no other woman for her. But yet the 
 right to give a woman away is often purchased from her nearest male 
 relative by those Avho have no sisters. Of course this amounts to the 
 same thing. In most instances a brother or first cousin gives a girl 
 away in exchange for a wife for himself. The females are married 
 when about fourteen years of age. It is notorious amongst the aborigines 
 that girls married young make the best waves. Those married later 
 seldom turn out well. The men rarely marry before they are eighteen or 
 twenty. 
 
 9. Children belong to their fathers' clan. 
 
 10. Polygamy is practised ; but there are seldom more than two wives. 
 The eldest wife is the chief. A.n elderly wife has little objection to her 
 husband having a younger one, as she is suboidinate to her. Separations 
 and divorces sometimes take place by mutual consent. If a man illtreats 
 his wife, her elan always interferes ; and if he persists, will take her 
 away from him and give her to another man. 
 
 12. Blood relations do not marry. 
 
 13. Every clan has a chief, called "rupulli" (or landholder). The clan 
 is actually governed by a council of elders,, called tendi, which controls 
 all its affairs. When a member of the tenili dies, the surviving members 
 
36 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 choose a suitable man out of the clan to take his place. The number of 
 men on this council is usually ten or twelve. 
 
 14. Justice is administered by the tendi in accordance with the 
 customs handed down by tradition in the tribe. In case of an offence 
 being committed against native law or custom, a regular trial takes place. 
 The rupuUi presides, and sits on a judgment seat called "tendi lewurmi." 
 Witnesses are examined, and full inquiry made. All parties obtain a 
 hearing. Various punishments are inflicted upon the guilty in propor- 
 tion to the heinousncss of the crime. Sometimes a certain number of 
 blows are given on the offender's head. Sometimes he is banished from 
 the clan. And sonietimrs death is inflicted. Sometimes the tendi wdll 
 secretly condemn a breaker of the law, and appoint a person to suddenly 
 fall upon him and put him to death. When offenders belong to different 
 clans, or the contention is between members of two or more clan&, the 
 united tend is decide the matter. 
 
 15. The most frequent punishments are blows. Sometimes, however, 
 a murderer is speared to death. Sorcery is severely punished. 
 
 16. Th.ere are three forms of sorcery, called "millin," "ngathungi," 
 and "neilyeri." 
 
 Millin. — The aborigines have a big-headed club, called plongge, which 
 is used entirely for miUin. Its mere touch is injury. When they get 
 an opportunity they knock down an enemy, then tap his chest with this 
 club, hit him with it on the shoulders and knees, and pull his ears 
 till they crack; he is then called "plongge watyeri." The victim is now 
 supposed to be given into the power of a demon called Nalkaru, who 
 v.'ill make him have chest disease, or cause him to be speared in battle, or 
 be bitten by a &nake. Very often the plongge is used upon a person 
 sleeping. The weapon is warmed, and his or her chest gently tapped 
 with it. One who has been thus served is supposed to be sure to have 
 disease of the chest. If a man or woman feels sore in the chest it is 
 always attributed to millin. After death the chest is opened, and any 
 disease found there is attributed to this cause. 
 
 Nc/athu7i(ji. — This kind of sorcery is practised with bones, or remains 
 of animals which have been eaten. When a man gets hold of a par- 
 ticular bone of some bird or beast v/hich his enemy has eaten, he mixes 
 it with grease and red ochre and human hair, and sticks the mass 
 in a round lump on the end of a prepared skewer of kangaroo's leg bone, 
 and it is called "ngathungi." When injury is to be inflicted on the enemy 
 who ate the animal from Vv'hich the remains came, the possessor of the 
 ngatiiungi puts it down by the fire, and as the knob melts, so disease is 
 supposed to be engendered in the person to be bewitched, and if it 
 wholly melts off he dies. A man who knows that another person has an 
 ngathungi capable of injuring him buys it if he can, and throws it into the 
 river or lake ; this breaks the charm 
 
 Neilyeri. — This is practised by means of a pointed bone. It is scraped 
 to a very fine point. Sometimes an iron point is used. This is poisoned 
 by being stuck into a dead body. Any one wounded by it is inoculated 
 with the virus, and either loses a limb or dies. Very often this wound 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 is inflicted secretly when a person is asleep. The bone point is kept 
 moist for use by human hair soaked in liquor from a dead body. The 
 natives are so terribly afraid of neilyeri that they dread even for the 
 weapon to be pointed at them, attributing to it a deadly energy. 
 
 17. Children who died in infancy were sometimes burned, but are now 
 always buried. Youths and adults in the prime of life when they died 
 had their bodies dried. After death the body was carefully examined, 
 and all the apertures sewed up. Then it was set on its back, Vvith the 
 arms crossed in front and the thighs spread out, and the legs and feet 
 bent under. In this posture it was placed on a sort of triangular 
 bier called " ngaratta." This was elevated on three men's heads, with 
 the body on it. Then all the friends and relatives stood round and called 
 out various names, in order that they might discover Avho had by sorcery 
 caused the man or woman to die. The body, thus elevated, v/as taken to 
 various spots in the neighborhood which had been frequented by the 
 deceased. It Avas said that when the right name wjs called an impulse 
 was felt impelling the bearers towards the person who called out the 
 right name. This was regarded as a sufficient indication of the guilty 
 person. The bearers profess to be entirely controlled by the dead man's 
 spirit. Sometimes, in order to discover the guilty sorcerer, the nearest 
 male relative would sleep with his head on the corpse, in order to dream 
 who was the criminal. This matter having been settled, the body Avas 
 placed over a slow fire till the skin rose, and then it Avas all peeled 
 off, and the corpse appeared like a Avhite man, the pignientum nir/nim 
 having been removed Avith the scarf skin. I do not think there \vas any 
 rule for this ceremony or the preceding one to be performed first. It 
 depended on the presence of friends. All near relatives Avere required 
 to be present at the trying for sorcery. The scarf skin having been 
 remoA-ed, the body AA^as smeared Avith grease and red ochre, and the head 
 tied up in pieces of skin or rags. It Avas noAv called ''gringkari," a name 
 applied to Europeans by the blacks, because they think that they resemble 
 a peeled corpse. The body Avas then elcA-ated on a stage about four feet 
 from the ground in a sitting posture, AA^th the feet under the thighs. A 
 sloAv fire Avas kept under it for AA^eeks, and it Avas basted Avith grease and 
 red ochre. The liquor from it was kept for neilyeri purposes. Regular 
 times of Availing and screaming around ii Avere observed. Men and 
 AA'omen cut ofT their hair in sign of mourning. The hair Avas spun and 
 made into head-bands. The hair of the dead Avas especially prized 
 for this pur2:)0se, as it Avas supposed to confer the gift of clear-sighted- 
 ness. Men blackened their faces, and AA'omen smeared filth on their 
 foreheads, in sign of mourning. It AA\as not uncommon for them to cut 
 themseh^es to show grief. When the body Avas dried, it Avas Avrapped in 
 rugs and carried about from place to jdace to be mourned over. When 
 the grief Avas assuaged, it Avas put on a stage in a tree, and, after a time, 
 buried. The body of a A^ery aged person Avould be Avrapped up and put 
 in a tree AA'ithout much ceremony. 
 
 18. Property descends from father to son, or nearest male relative 
 if there be no sons. 
 
33 THE ABORIGINES OE SOUTH AUSTRALIA 
 
 19. The Narrinyeri always believed in a future life after death. 
 They believed that the dead go to some place in the west where their 
 god Nurunderi resides. In passing to this place they go under the sea, and 
 as they go see down below them a great fire, and the bad are in danger 
 of falling into it and being burned, but good people— according to their 
 ideas of goodness— get safe to Nurunderi. They call heaven Waiyirri, 
 or Wyirri, or Wyirrewarri. 
 
 20,' 21. The great god of the Narrinyeri is Nurunderi. They also 
 believe in several demi-gods called Waiungare, Nepelle, and demons 
 Pepi, Melapi, Nalkaru, Mulgewanke, and Karungpe. The traditions of 
 the Narrinyeri all refer more or less to Nurunderi and his adventures and 
 exploits. 
 
 Nurunderi, their great and wonderful god or chief, came down the 
 Darling with his followers. When he arrived at the lower River Murray 
 he sent back two of his men to tell those from whence he came of 
 his arrival. They never rejoined Nurunderi. The chief and his party 
 are said to have crossed the country from the Murray — apparently from 
 the south bend — to the lakes, striking Lake Albert. They found the 
 country around the lakes in possession of clans of blacks under "Waiun- 
 gare and Nepelle. Various marvellous adventures are told of these 
 personages. Nurunderi is said to have thrown flat stones into Lake 
 Alexandrina, near Pelican Point, and they became the fish called "tinu- 
 warri" (or bream). He made an expedition up the Coorong, w^here he 
 had a great fight with and slew a chief who had stolen his children. 
 Then he arrived at Encounter Bay, and while there his wives forsook 
 him. He called upon the sea to overflow and drown them, and it 
 obeyed. After many such adventures Nurunderi went to Wyirrewarri, 
 or heaven, where he resides. They also have an indistinct myth in 
 which a son of Nurunderi called Maitummeri is spoken of, but it is so 
 misty that little sense can be made of it 
 
 Waiungare is said to have been produced by his mother's excrements 
 without any father. He was a red man (narumbe). His brother was 
 Nepelle. Nepelle's wives one day saw Waiungare at the lake and 
 desired him for a husband. So they went to his hut at Pulluwewal, and 
 finding him asleep made a noise like emus running outside. He awoke 
 and came out, when they burst out laughing, and rushing to him clasped 
 their arms round his neck and insisted upon becoming his wdves. The 
 unfortunate hero appears to have yielded. Nepelle, enraged, went to 
 Waiungare's hut, and found that he and the wives were absent, hunting. 
 So he put fire in the hut and told it to wait until they returned, and 
 then, when they were asleep, to get up and burn them. The fire obeyed, 
 and the sleepers were aroused by the vengeful flames. They fled to the 
 swamps on the shores of the lake and plunged in and escaped. After 
 this Waiungare threw^ a spear at the sky with a line tied to it. At first, 
 when he hauled upon it, the weapon came out. Then he threw up 
 a barbed spear. This held fast, sd he pulled himself up to heaven and 
 afterwards hoisted up the two women. Certain stars are pointed out as 
 Waiungare and his wives. Nepelle afterwards was driven to the top of 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 39 
 
 the hills by a great flood. So he got to heaven by the same means 
 as Waivmgare, and drew up his canoe after him. This vessel is still to 
 be seen floating in the sky in the "milky way." These persons are said to 
 have lived at a time when enormous kangaroos and fish existed. The 
 former were so large that the skin of one covered acres of ground. 
 Waiungare and Nepelle, after their apotheosis, sought to make these 
 animals smaller. The former tore a kangaroo in pieces, and, strewing 
 them on the earth, each piece became a small kangaroo such as we now 
 have, Nepelle did the same with a fish, and produced small fish. 
 
 The following is a native myth in the vernacular of the Narrinyeri : — 
 " Norar ngertir ulangk, kar morokkir an mamar. Kar tuppir an mamar 
 Tipping. Wanyar muldurar ngungyin namuramb an mamar. Wunyar 
 pulkeri muldurar pettir an mami. Wunyar norar ngrakkuwallir. 
 Wunyar norar muldurar mendir. Kar pingkir muldarar brugungai 
 wunyar Kinemin Wunyar norar balpewallin lunellin tukkeri." Transla- 
 tion — "The pelicans fished in the lake and caught some tukkeri fish. 
 They carried the fish to Point Stuic. Then the magpies made a fire to 
 cook the fish with. The greedy magpies then stole the fish. The 
 pelicans were angry with the magpies, and they fought. The magpies 
 were rolled in the ashes, which made them black. Then the pelicans 
 became white like the tukkeri fish, which they had eaten." 
 
 22. It seems to be very probable that the Narrinyeri are a mixture of 
 two races. Most likely the tribe which came with Nurunderi were of 
 Eastern Polynesian race, derived from some people who may have been 
 drifted in canoes on the north-eastern coast of Australia from the South 
 Sea Islands. They discovered that there was a tribe already in possession 
 of portions of the country, which seems to have been Papuan. It is a 
 fact that some of the Narrinyeri are straight-haired and of a lighter 
 complexion, while others are curly-haired and very black. All the native 
 traditions agree with the above iheory. 
 
 23. No doubt the Narrinyeri descended from a more civilised state of 
 society. They possess laws, customs, implements, and weapons which 
 they are quite unable to invent now, and elaborate ceremonies of which 
 they do not know the meaning, although they adhere to them strictly. 
 The remains of a kind of sacrifice is found amongst them. AVhen they 
 go on a great kangaroo hunt they knock over the first wallaby which 
 comes near enough to the hunters. A fire is then kindled and the 
 wallaby placed on it, and as the smoke ascends a kind of chant is sung by 
 the men, while they stamp on the ground and lift up their weapons 
 towards heaven. This is done to secure success in hunting, but the 
 reason of the custom they know not. 
 
 24. The Narrinyeri are not cannibals, and express a great horror of 
 cannibalism. 
 
 25. Their weapons are clubs and waddies ; heavy wooden spears, 
 barbed and unbarbed. These are made of very hard wood, got from the 
 river tribes, and, through being hardened in the fire, become as hard as 
 bone, and can be made very sharp. The most dangerous and eff'ective 
 weapons are the spears called kaike and yarnde. The shafts of these are 
 
40 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 made of reed for the kaike, and dry grasstree-flower stem for the yarnde. 
 Both have a point consisting of about a foot of hard wood. Sometimes 
 the yarnde is barbed with splinters of quartz, stuck on with grasstrce or 
 pine gum. These spears are thrown with a throwdng-stick or taralye. 
 They can hit a mark at fifty and sixty yards. They are quite as effective 
 as arrows from a bow\ They also have boomarangs, but they are not 
 much used in war— more for striking waterfowl on thewdng. They have 
 also two shields — the broad bark shield and a narrow^ w^ooden one. The 
 former is called wakkalde, the latter murukanyc. 
 
 26. They make nets, twine, fishing-lines, mats, and baskets. The mats 
 and baskets are made of two or three kinds of rushes and flags. The 
 twine and lines are made of rushes, or of the root of the menokkuri 
 flag boiled and chewed and then twisted by hand. 
 
 27. Their only implements in the way of tools were stone tomahawks 
 and shells. They often use the edge of a split reed for cutting flesh. 
 
 28. Several ceremonies have been described in the foregoing answers. 
 It is only necessary to say that the natives are particular to adhere to 
 them. They have a certain kind of courtesy amongst them. The formal 
 good-bye of one departing is " Nginte lew" ("Do thou sit still"), and 
 the rei:>ly of one remaining is, " Nginte ngoppun " ( Do thou walk." ) 
 It is regarded as veiy rude to converse or speak privately to a person in 
 the presence of others. The women are always kept separate imme- 
 diately after parturition and during the time of menstruation. Boys are 
 forbidden to eat certain kinds of game, and young men other kinds, and 
 again w^omen others. 
 
 The following is a list of the kinds of game forbidden to boys, and 
 also to young men during the ceremonies of introduction to manhood: — 
 
 Young Mex. Boys. 
 
 Native Xanie. Englkh. 
 
 1 . Nakkare Black duck 
 
 2. jSTgerake Teal ... 
 
 3. Kinkindele | t ^-^ £ i. ^ • i 1. Wheri 
 . -.T^, • ' iurtle 01 tvro kinds 
 
 4. \\ hen ) 
 
 5. Ponde jMurray cod 
 
 6. I^ankelde Black and white goose .... 
 
 7. Tyeri Golden perch 2. Tyeri 
 
 8. I'unkeri Widgeon . 3. Punkeri 
 
 9. Kalperi Shoveller duck 4. Kalperi 
 
 10. Parge 'S'S'allaby 5. Parge 
 
 1 1. Tilmuri .... Female musk duck G. Tilmuri 
 
 12. Pomeri Cat fish 7. Pomeri 
 
 13. Kupvdli Blue mountain pairot .... 8. Kupulli 
 
 14. Rekaldc Water rat 
 
 15. Puldyokkuvi Water hen 
 
 16. Talkinj'eri Native turkey 9. Talkinyeri 
 
 17. i'rolge Native companion 10. Prolge 
 
 18. Wanye Mountain dui k 11. AYanyo 
 
 1 9. Tarke Lake perch 12. Tarke 
 
 20. Konieok Pink-eyed duck 13. Korneok 
 
 So that twenty kinds are forbidden to the young men, and thirteen kind.-? 
 to boys. It is supposed that if they eat of these they will grow ugl} 
 
® 
 m 
 
 K 
 
 d 
 
 I- 
 
 
 
 > 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. i\ 
 
 and break out in sores, and also become prematurely grey. A curious 
 custom of the aborigines is called "ngiangiampe." It is carried on thus : 
 When a child is born its navel string is preserved and tied up in a bunch 
 of feathers called "kalduki." The father of the child gives this to the 
 father of some other child. From henceforth neither of those children 
 nor their parents must speak to or hold any kind of intercourse with each 
 other. The mutual relationship brought about by this is called "ngian- 
 giampe;" and although the two must not speak they must not see each 
 other want. If one "ngiangiampe" sees another in need of anything he or 
 she must send a supply of it if possible ; but yet there must never be 
 any direct personal intercourse between the two. I never could find out 
 the reason for the custom ; the natives could not tell me, so we are left 
 to conjecture. The children who are thus estranged from each other may 
 belong to the same clan or to another clan ; this is a matter of indifference. 
 
 For answers to questions from Nos. 29 to 43 see the Grammar of ihe 
 Narrinyeri Language in this volume, also the Comparative Table of 
 Languages. 
 
 44, 45. For answers to these questions see paper on the Diseases of 
 the Aborigines appended hereunto. 
 
 46. While a boy is growing up his hair generally used to be allowed 
 to go untouched by comb, or at least it was allowed to grow undressed 
 and uncut for two or three years before the time of puberty, wdiich occurs 
 at about fourteen years of age. The consequence was that it became a 
 perfect rr.at of entangled hair and filth. When the time came for the 
 youth to be introduced to manhood, the old men of the clan would appoint 
 a time with some old men of another clan to meet together to make 
 "kainganar," or young men. This was kept secret. A youth from each of 
 the two clans would be selected, and on the night fixed upon they were 
 suddenly seized by the men of the clans and borne to a place apart from 
 the women, who set up a great cry and pretended to try to rescue them, 
 but were supposed to be beaten off with firesticks by the men. The 
 two youths were thrown on the ground, and all their moustaches plucked 
 out and the hair on their bodies ; the hair of their heads was roughly 
 combed out with a point of a spear, tearing it off by handsfull ; they 
 were then rubbed over plentifully with a mixture of fish oil and red 
 ochre. They were compelled to fast three days, drinking only water, and 
 that to be sucked up from the lake or river through a reed. They were 
 not allowed to sleep at all for about three days, watch being kept over 
 them for the purpose. They are now said to be kaingani or narumbe — 
 a word very near to our own Vx^ord sacred, only without any moral purity 
 attaching to its significance. When the two kainganis were allowed to 
 sleep their pillow must consist of a couple of sticks stuck in the ground 
 crosswise. For many months the two youths were compelled to go 
 naked. They were forbidden to eat certain kinds of game while they 
 were narumbe, and also were not allowed to touch any food belonging to 
 women. All the food which they touched or caught became narumbe 
 like themselves, and v/as forbidden to females. This state of narumbe 
 lasted until their beards and moustaches and body hair had been pulled 
 
42 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 out three times; each time the beard was allowed to grow about two 
 inches long. They were not allowed to take a wife till this period 
 elapsed, generally two years; but during this time very little fault was 
 found with them for licentious conduct. During the time between the 
 first plucking and the second the youths were called "narumbe" instead 
 of their real names; daring the time between the second plucking and 
 the third they were called "takkure mak," or "plucked cheek." The 
 second and third ])lucking was generally performed without any ceremony 
 like the first. The two young men who undergo this rite together are 
 ver after held to hold a peculiar relationship to each othei called " wirake." 
 
 47. Th'' Narrinjeri natives do not knock out the front teeth. 
 
 48 The Xarrinycri do not practice circumcision. 
 
 SxATEiNIENT OF THE NuMBER OF THE " NaURIXYERI. 
 
 Prepared by the Editor on December 31s/, 1874. 
 
 1. 1 have often thought that it is very desirable that we should know 
 exactly how many of the aborigines there are, so as to be able to form 
 some idea of their wants. I have several times heard expressions of 
 incredulity when I have said how many I thought there weve ; and, on 
 the other hand, I have heard people say they thought there w^ere more 
 than I had any reason to believe existed. Such a counting of the abori- 
 gines, if it liad taken place twenty years ago, would have afforded some 
 interesting information as to their rate of decrease, and would have 
 thrown light on the causes of the decay of the aboriginal races. By way 
 of making a beginning in this direction, I prepared a list of the names 
 of all the natives of the Narrinyeii tribe, or nearly all. The danger 
 in faking such a census is of omission, and perhaps I may have omitted 
 a few. May I be allowed to suggest that if at every aboriginal depot a 
 register were kept of every man, woman, and child known to the issuer 
 of stores, and a periodical return of their numbers made, it would be 
 very valuable ; it would be especially so in the Far North, and on the 
 overland route, and in the Northern Territory. 
 
 2. In making out the list, I got the assistance of four intelligent native 
 men ; I allowed them to apportion the diff"erent names of persons to 
 their respective clans ; in one or two cases I found people belonged to a 
 different clan from what I had supposed. I have a personal knowledge 
 of ihree-fourths of the natives whose names are given ; the rest I am as- 
 sured are living, and, in some instances I am told 1 have seen them, but 
 have forgotten them. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. i'^ 
 
 3. The jDroportions of the 
 
 difierent clans are 
 
 as follows :- 
 
 - 
 
 
 Name of Clan. 
 
 Men. 
 
 Women 
 
 Boys. 
 
 Girb. 
 
 Total. 
 
 Goolwa and Port Elliot 
 
 42 
 12 
 U 
 42 
 49 
 37 
 
 37 
 10 
 19 
 48 
 37 
 32 
 
 10 
 3 
 13 
 23 
 12 
 8 
 
 5 
 
 5 
 
 3 
 
 22 
 
 16 
 
 12 
 
 91 
 30 
 49 
 135 
 114 
 89 
 
 Lake Albert 
 
 
 T'ninf IVrnplpnv 
 
 The Coorong 
 
 Lower Murray, near Wellington 
 
 Total ^ 
 
 196 
 
 183 
 
 69 
 
 63 
 
 511 
 
 
 It will be seen that the Point Macleay clan is the largest ; this is in 
 consequence of the natives here being the healthiest. The smallest pro- 
 portion of children are found in those clans which inhabit the settled 
 districts. The Goolwa and Port Elliot clan has only fifteen children, and 
 yet they have as many men as the Point Macleay clan, which contains 
 forty-five children. The circumstances attending the life of the aborigines 
 in settled districts are adverse to their having children. I am sure that 
 we have, by getting children from the natives in the settled distiicts to 
 this Institution, saved the lives of many ; the proportion at Goolwa and 
 Wellington would be even lower than it is, were not this the case, and I 
 know that the natives who reside here have and rear more children than 
 any others of their tribe. The Coorong clan is a numerous one, and 
 needs our best eflforts for its welfare. I do trust that we may be enabled, 
 by having a tract of land allotted to us, to reach these people, and do 
 them as much good as we have done the Point Macleay clan; they have 
 amongst them some intelligent men. The Point Macleay cl m and the 
 Milang clan (a very small one) are the only ones where the number of 
 women is greater than that of men. I can say with assurance, that the 
 dissipation and debauchery into which many of the natives fall is more 
 fatal to women than it is to men. 
 
 4. The preparation of this statement forcibly reminds us of the 
 decrease in the numbers of the aborigines. I myself, in 1849, saw 500 
 fighting men of these Narrinyeri ; I was also told by a former Govern- 
 ment officer, that he saw 800 fighting men in 1842 ; at the present time 
 they might muster 150. This would make the proportion of warriors at 
 present a little more than one third of thf^ whole number, supposing, as 
 is probable, that then the proportion was one-fourth, there were in 1849 
 2,000 Narrinyeri, and in 1842, 3,200. I am sure everyone will feel sorry 
 at this. We have deprived the natives of their country, sadly diminished 
 their means of subsistence, and introduced a state of things more fatal 
 to them than the barbarism in which they before lived. We feel anxious 
 to prevent such mournful results. Our history on this station has been 
 one of seventeen years' resistance to their downward progress towards 
 
4-i THE ABORIGINES OF SOUTH AUSTRALIA 
 
 extinction, and it has not been altogether unsuccessful. We trust we 
 may prevent that almost total disappearance which has befallen the 
 Adelaide and Moorundee tribes. 
 
 5. As the subject of disease among the natives has a close connection 
 with the causes of the decline of the aboriginal races, I have drawn up 
 a statement of the result of my observations and experience on this sub- 
 ject. 
 
 The Diseases of the Aborigines of the L^kes axd Lower 
 Murray (South Australia). 
 
 I have resided among the aborigines inhabiting the Lakes and Lower 
 Murray for the last twenty years, and during that period have observed 
 that they are subject to the following diseases, viz. : — Apoplexy, acute 
 nephritis, cataract, consumption (tubercular), dysentery, diarrhoea, epi- 
 lepsy, fistula in ano, hydrocephalus, hepatitis (acute and chronic), hyda- 
 tids in the liver, hydrothorax, influenza, indigestion, impetigo, neuralgia, 
 otalgia, otorrhoea, ophthalmia (acute and chronic), phrenitis [one instance 
 only J, pneumonia, porrigo, ranula [one case only, but very bad], rheu- 
 matism (acute and chronic), sunstroke, syphilis, sore throats in its various 
 forms, toothache, and tabes mesenterica. 
 
 \. My observations have led me to the following views of the principal 
 disease from which the natives suffer, which is evidently tuberculosis in 
 its different forms. I think that a large number of deaths arise from this 
 cause — of fifty deaths of adults which occurred here between 1859 and 
 1869 twenty-five were caused by tubercular consumption. In infancy 
 the tuberculous diathesis shews itself frequently in the form of hydro- 
 cephalus, generally occurring at the time of dentition ; ii also very often 
 manifests itself in the form of tabes mesenterica, about the third or fourth 
 year or even later; I have even known of a very bad case occuring in a 
 man of twenty-five. This constitutional tendency often appears in the 
 form of induration and ulceration of the glands of the neck ; where it 
 comes out thus it is generally cured, and the person becomes healthy 
 afterwards; but its most usual and fatal form is that of tubercular con- 
 sumption. Any accident to the chest seems to lead to the deposition of 
 tubercle. I knew a case of a previously healthy young woman who 
 received a blow on the chest from her jealous drunken brute of a 
 husband ; she vomited blood immediately after, then her case gradually 
 assumed the form of tubercular consumption. I had a case of a wliitu 
 Vvoman on my hands at the same time as this one. I was struck with 
 the exact similarity of the symptoms in each case — the two women died 
 within an hour of each other though living miles apart. 
 
 2. The mortality among infants of the aborigines is very great — ;)f 101 
 deaths, occurring between 1859 and 1869, thirty-six were of infants 
 under two years of age, fifteen of children under the age of puberty, and 
 fifty of adults. In nothing has the result of our labors been so apparent 
 as in the saving of infant life. The good effects of cleanliness and 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 45 
 
 pioper care are so apparent that I have heard the women on our station 
 lecture young women on the necessity of keeping their children well 
 washed. Infants suffer very much from the exposure of savage life. 
 I have known infants die of the scorching which their heads got 
 through being exposed on their mothers' backs during a long march on 
 a hot day ; and any severe disease which may suddenly seize a child, 
 when its mother is in a situation where help cannot be obtained, of 
 course runs on and becomes fatal, although at first quite amenable to 
 treatment. 
 
 3. I have frequent cases of both neuralgia and toothache. A peculiar 
 cause 01 toothache is the chewing of fibre for the purpose of making 
 twine ; this wears the teeth down to a level and makes them very tender 
 to bite upon. 
 
 4. I have frequently seen cases of epilepsy. I have generally noticed 
 that the persons subject to it have sunk into a low state of health, and 
 soon died of consumption. I had recently a case of a v/oman whose 
 pregnancy was accompanied by attacks of hcematemesis and epileptic fits. 
 I have seen several cases of lunacy among them ; it is not uncommon lor 
 the intellect of old men to give away, and for them to be insane. In 
 one instance an old chief was frightened by some people telling him that 
 the whites were going to take him and his tribe to Kangaroo Island ; he 
 immediately betook himself to the reeds and hid for days, he v/as then 
 found by his friends, and afterwards had an apopletic attack, in a few 
 weeks homicidal mania set in, and he chopped a wonic^n about with a 
 tomahawk frightfully — this led to his incarceration in the Adelaide 
 Lunatic Asylum In two or thre"^ years he was discharged cured: he is 
 however yet strange in his manner. The relatives of lunatics have no 
 superstitious ideas about them, and treat them very kindly — they are rather 
 afraid of them. 
 
 5. The aborigines do not suffer from malarious fevers. 
 
 6. Before the advent of the whites a strange disease canie down the 
 Murray and carried off niany of the natives — it was doubtless small-pox, 
 for some of the old men are pockmarked. The natives point to certain 
 mounds were the dead v/ere interred who fell victims to it. The natives 
 readily receive vaccination. The aborigines here do not readily take 
 measles; a fev,- had them when they were very prevalent, but they were 
 nearly all half-castes. We never had the measles on this station at all, 
 although settlers had them within two miles of us, and they raged 
 violently at Milang and Meningie — and yet nearly all the aborigines at 
 the Poonindie Mission Station had them. I cannol understand tlie reason 
 why our natives were exempted. Although a large number of natives 
 Vv'ere gathered in camps at slieepshearing, and some of them, mostly half- 
 castes, had measles, yet they did not spread generally ; this is surprising 
 since absolutely no care was taken to prevent infection. Neither are the 
 natives subject to scarlatina, although the disesLse has prevailed very 
 much in this colony. I never knew natives have it, and yet I have reason 
 to believe that they had the cast-oii clothes of white sufferers from the 
 disease given to them. 
 
46 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 7. The aborigines have a skin disease, which is a sort of impetigo, it 
 might be called impetigo contagiosa ; it manifests itself in a crop of 
 pustules about the joints, the ancles, knees, hips, or elbows ; it is worst 
 when it occurs on the hips ; it is accompanied with itching, swelling, and 
 pain, and afterwards excoriation. I have seen places on a person's hips, 
 occasioned by it, as raw as beef and as large as my hand ; it is very con- 
 tagious among the pure blacks, and less so among the half-castes. I 
 have known half-castes sleep with blacks who had it and yet not catch it. 
 I have known a very white half-caste woman who was married to a black 
 husband and yet she never had it, but her children did. Sulphur is a 
 specific for it. Some years ago I was led to ask the Aborigines' Depart- 
 ment for a supply of soap, which I used liberally — the supply has been 
 continued, and the result has been a marked decrease in the number of 
 cases of impetigo ; this fact is very significant as to the cause of the 
 disease. The natives call this disease WirruUumi. 
 
 The natives often get ringworms on their bodies, but not on the scalp ; 
 they catch them through tending calves which have them. No kind of 
 leprosy is known among the aborigines. 
 
 8. I have seen cases, even bad cases, of syphilis amongst the natives. 
 I am sure the disease was imported among them ; they knew nothing of 
 it before the advent of the whites — this is the testimony of the natives. 
 I have known fatal cases, also cases where the tibia was affected, and 
 bony excrescences on the skin, with atrocious neuralgic pain ; I have 
 also seen buboes in the groin. Venereal disease is not very preva- 
 lent ; I am persuaded that sometimes cases of impetigo have been taken 
 for it. 
 
 9. I have never seen a hunchback among the aborigines, and only one 
 case of lateral curvature of the sj)ine in a half-caste. 
 
 10. The vital power of the natives varies very much in different 
 individuals, but taking the average I do not think it could be rated high ; 
 they easily give way to disease, and hopelessly yield themselves up to a 
 fatal result. I think their diseases are more of a sthenic than asthenic 
 type. They endure both heat and cold well — they will sleep comfortably 
 under a much thinner covering than an average European. 
 
 11. The question has often occurred to me whether they suffer as much 
 pain from injuries as Europeans do. It is difficult to decide ; let an 
 injury be caused by a European, or by work for a colonist, and a great 
 fuss will be made of it, while a much more severe injury occurring 
 through a native custom will be made light of and endured with fortitude. 
 This leads me to think that they do not really suffer so much as we do ; 
 however, the whole question as to whether one man suffers as much as 
 another from a similar injury is one which I should like to see ventilated 
 by a competent authority. 
 
 Wounds made by metal or stone implements or weapons heal about the 
 same as similar wounds would do in Europeans, but wounds made by 
 wooden weapons heal very quickly — the transfixing of a leg by a wooden 
 spear is regarded as a trifle and soon heals. Blo'svs on the head are not 
 so dangerous to natives, because of the thickness of the fatty tissue 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 47 
 
 between the scalj^ and the skull — this forms a kind of j^ad, which in some 
 measure protects the head. 
 
 •12. The aborigines have no medicines peculiar to themselves: they 
 regard all diseases and most injuries to the person as the result of sorcery. 
 In order to cure diseases they use charms, which consist in the utterance 
 of certain words in a kind of chant or recitative. They endeavor to 
 cure some complaints, such as rheumatism, by a lude kind of vapor bath ; 
 the patient is placed on a platform made with sticks, underneath are 
 placed red hot stones, or a few live coals, a rug is wrapped round the 
 sufferer; then some water weed called pinggi is taken wet from the lake 
 shore and put on the hot stones or fire and the steam allowed to ascend 
 around the naked body, and a perspiration is produced from which relief 
 is oftentimes obtained. 
 
 13. I have known women get spots on their eyes from receiving blows 
 on the back of the head ; these spots enlarge and occasion very imperfect 
 vision in afterlife. I have known several cases of blindness, but not 
 only from this cause. 
 
 14. The writer has often been asked respecting the fecundity of the 
 natives, and the condition and habits of women in pregnancy and 
 parturition. It has been stated that amongst some tribes in the other 
 colonies if a woman has a half-cast child she never has another of her 
 own race. This is not the case amongst the Narrinyeri, and the writer 
 doubts if it is the case anywhere. He has known many women have 
 large families after having a half-caste child. Instances have occurred 
 where the first child w^as a half-caste, and yet a large family of black 
 children followed. Also, there have been cases where a half-caste child 
 has been born after several black children, and then black children have 
 succeeded it. Then women are kno^vn to have had two half-caste, and 
 afterw^ards several black. Indeed in every way the statement that the 
 birth of a half-caste injures the fruitfulness of the mother afterwards is 
 proved to be untrue as far as the Narrinyeri are concerned. 
 
 The writer is convinced that when native women take to the excessive 
 use of alcholic drinks it injures, and often entirely prevents their 
 fecundity. In no instance has this rule been found to be incorrect. Let 
 a black woman take to drinking, and she generally has no more children, 
 or, if she does, they are poor weakly creatures, and soon die. There is 
 to be taken into account, though, that where aboriginal womei become 
 drunkards they become prostitutes too. 
 
 A remarkable result follows the free use of tobacco by the native 
 women. The writer has observed it for years in a large number of 
 instances. When a w^omen smokes a great deal during her pregnancy 
 the child which she bears is always excessively fat. Such a child will 
 resemble one of those little fat Chinese pigs, so abnormally fat will it 
 be Often a native woman is complimented on the plumpness of her 
 baby when it arises solely from this cause. But to a person accustomed 
 to see native children this fatness is known to be peculiar in its character. 
 The child is round and bloated and unhealthy although so fat. And in 
 every instance such infants have died. I never knew one that survived 
 
48 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 the troubles of dentition and weaning. The effects of tobacco have also 
 often been noticed in the case of women suckling. I have been called 
 to a child which was ill, and found it suffering from all the effects of 
 poisoning by tobacco; and no wonder, for its mother smoked heavily, 
 and it was nursed in a close hut v/ith half a dozen people all blowing a 
 suffocating cloud of tobacco smoke. I am convinced that a great deal 
 of the ill-health of the natives — tendency to lung disease, Sec. — arises 
 from excessive use of tobacco. They use it so immoderately. I was 
 confirmed in my opinion of the use of tobacco causing a peculiar fatness 
 in infants by observing an instance of the same kind in a W'hite woman. 
 During her pregnancy she suffered severely from toothache, and only 
 found relief by smokin"; tobacco. This she did until the infant was 
 born. It was enormously fat, although both the parents were thin and 
 spare in habit. I noticed tco that the fatness was of exactly tiie same 
 peculiar kind as that in the black infants. However the fatal result did 
 not follow in this case, for the mother left off smoking, and the child 
 survived, and got rid of its excessive fatness after a time. 
 
 The pure blacks are not so healthy as the half-castes. Always the 
 children of two half-castes will be healthier and stronger than either the 
 children of blacks, or the children of a black and a half-castes. When 
 a half-caste man and woman marry, they generally have a large and 
 A'igorous family : I could point to half-a-dozen such 
 
 Aboriginal women generally suffer less on the whole during parturition 
 than white women do. I attribute this to their bodies being allowed to 
 develop in childhood without the restraints and injuries which result 
 from the use of stays, corsets, and other civilised appliances. The 
 experience of the writer has not been small, and he never saw an 
 instance where deformity or malformation of the pelvis was indicated hi 
 any native woman yet. May not this result be attributed to the fact that 
 their mothers never wore stays during the time when they were child- 
 bearing ? The jDeivis of a growing foetus must be peculiarly lidble to 
 malformation from abdominal pressure in the mo her. At any rate, such 
 is the fact, as stated above, with regard to native women, and 
 obstetricians will appreciate the vast decrease in danger and suffering 
 which is caused by it. 
 
 Aboriginal females though do suffer considerably in child-birth, some 
 more and some less. Instances of death in child-bed are rare. The 
 only three wdiich I know w^ere remarkable. These were two sisters, 
 each named Petembaitpiri; they got married, and each died in child-bed. 
 One died with her second child, and the other died with her third 
 child. The second one left a daughter whom we brought up from 
 infancy, and she attained to a marriageable age- She was married, and, 
 notwithstanding every means which was used, died in child-bed with her 
 first child. The cause was obstinate metritis, which set up immediately 
 after the birth. 
 
 Many of the native women are skilful midwives, and exhibit much tact 
 and presences of mind. Aboriginal women always bear their children 
 while they kneel, and sit back on their heels, their feet being laid on the 
 
WEWAT-THELARI, 
 
 A Man of the Narrinyeri Tribe 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 49 
 
 o-roimd, soles uppermost — a common posture always with them when 
 sitting. One of the women attending sits behind the v/oman in labour, 
 and puts both her arms round her waist thus forming a support for her 
 back. The other midwife will attend to her as necessity requires. 
 Parturition always takes place in this posture. The mother of a newly- 
 born child generally recovers rapidly. I have known a woman walk two 
 miles the day after she was confined. But this always does harm ; and 
 I have heard their husbands reproach them wdth their folly. 
 
 On emergencies native women have sometimes been called in to act as 
 midwives to the wives of white men living in the bush, and have succeeded 
 very well. I remember one amusing instance. The wife of a settler on 
 Lake Albert was unable to get the help of one of her own country- 
 women, so she called in an intelligent half-caste named Emily, in her sore 
 need of help. In due time the infant was born, and v/hen she had made 
 the mother comfortable in a very kind way, the half-caste Emily 
 proceeded to wash the newly-born baby. After she had been quietly 
 proceeding for a time the mother was attracted by hearing the click of a 
 pair of scissors, and on looking at the nurse saw a spot of blood on her 
 hand. " What are you doing to my baby," she enquired. " O missus," 
 answered the nurse, " your baby has got too many fingers, and I only 
 been cut off one; I will cut off the other directly, and make him all 
 right." Of course the mother protested that she would not have this, 
 and the second operation was not performed. Tt turned out that the 
 infant had five fingers on each hand, and the native v/oman had clipped 
 of with the scissors the superfluous finger outside the little finger on the 
 right hand to make all right as she said. I only relate this as indicating 
 what would be probably done by aboriginals themselves in such a case. 
 The infant in this instance suffered very little, and grevv' up a fine boy. 
 Children very much deformed were invariably killed immediately after 
 birth. But they must have been rare, for, although they are not killed 
 now, they rarely appear. 
 
 Although the Narrinyeri are so often exposed to the bite of venomous 
 snakes, they have no remedy for this disaster. Their superstition leads 
 them to believe it the result of sorcery. All the snakes are more or less 
 deadly. Their poison brings on tetanus, and coma, and death. I have 
 seen a strong man die in agonies from tetanus on the third day after 
 being bitten by a very small brown snake. 
 
 The natives particularly dread the native slow-worm called by them 
 "wiitii turar" (wiitii, "stinging" — turar, "teeth"). Whether it is really 
 venomous I never could ascertain. I have cured five natives who were 
 bitten by snakes. The remedies used were very large doses of liquor 
 ammonia fortissimus, administered in one-ounce doses of neat brandy. 
 
 The effect of the bite of the snake is to lower the pulse. It is felt to 
 be gradually going down. I therefore gave ten drops of the ammonia in 
 one fluid ounce of brandy every quarter of an hour till the pulse rose. 
 When this takes place the danger is passed. It is astonishing what a 
 number of doses of the above will be taken before the slightest effect is 
 perceived. At the same time I freely scarified the wound made by the 
 
50 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 snake's teeth with the point of a L\ncc, and rubbed into the place pure 
 liquor ammonia fort. 
 
 The natives themselves have a sort of treatment of diseases, but it 
 consists more in incantations than anything else. There are certain men 
 amongst them sometimes called "Kuldukkis," sometimes "Wiwirrar- 
 maldar," and sometimes "Puttherar" — but all mean doctors, and they 
 profess to cure the sick. They blow and chant and mutter over the sick 
 person, all the while squeezing the part affected by the disease, and after 
 many efforts will produce a bit of wood, or bone, or stone, Avhich they 
 declare has been extracted from the place, and is the cause of the ailment. 
 
 The natives are accustomed to scarify a part affected by pain with a 
 bit of shell or glass, so that by making it bleed a cure may be 
 accomplised. Another method which they pursue in cases of rheumatism 
 is this: — They make a lot of stones red-hot in the fire. Then they erect 
 a stage about three feet from the ground with sticks. On this they place 
 the patient. Then they put the hot stones underneath, and cover them 
 with wet water-weed, called " pinggi." The patient and all is then 
 enveloped in rugs or blankets, and the steam ascending produces a 
 vapour bath, which often brings on a salutary perspiration. 
 
 THE " GOOLWA CLAM" OF THE JfARRIJfYERI 
 
 TRIBE. 
 
 1. By T. MoRiARTY, Police-trooper, Goolwa. 
 
 2. The name of the Goohva clan is Tanganarin. 
 
 3. They inhabit a piece of country about seventeen miles by twelve 
 miles, extending from the Murray mouth round the southern sides of 
 Hindmarsh and Mundoo Islands to the Pviver Finniss, and including 
 those islands ; and thence, by way of Currency Creek, to Port Elliot. 
 
 4. 5. This clan has a totem (the pelican), and every family in the 
 tribe has its own symbol. 
 
 6. There are no class- names. 
 
 7. Marriages never take place between persons of the same clan.^ 
 
 8. In marriage a brother gives his sister in exchange for a wife. If 
 there is no brother the father gives his daughter away, and gets a young 
 woman in exchange to give to one of his clan. 
 
 9. Children belong to their fathers' clan. 
 
 10. Polygamy is practised, and a man is compelled to marry a brother's 
 widow. 
 
 12. Blood relations are not allowed to intermarry. 
 
 13. The old men govern the clan or tribe. 
 
 14. Justice is administered by persons appointed on the occasion. 
 There is a form of trial for suspected offenders, and the elders are the 
 judges. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 51 
 
 15. Punishments are awarded according to the nature of tlie offence 
 against tribal law. Generally corporeal punishment with the plongge is 
 inflicted, but sometimes temporary banishment from the clan. 
 
 16. There are kinds of sorcery. One is practised thus — When the 
 bone of a bird or fish which has been eaten by a native comes into the 
 possession of another, he buries it for some time in decomposed human 
 flesh, covers it with red ochre, and recites some incantation over it whilst 
 tying a lump of the grease of a certain fish on its end. The bone thus 
 jDrepared is called "punkudi," and is said to give the power of death to the 
 possessor over the person who ate the flesh of the animal from which 
 the bone came. When it is intended to be used with deadly effect it is 
 stuck into the ground before a fire until the grease melts off; death is 
 then certain. The victim, just before he dies, dreams of his enemy, and 
 tells his name to his friends present, who swear to avenge his death. 
 A partial melting of the grease, it is said, will produce sickness only, 
 which in its severity will be in proportion to the quantity of fat melted ; 
 but cannot be cured, except by giving the punkudi up to the sick person, 
 whose friends burn it immediately, and throw the ashes into the water, 
 when the patient gets quite restored to health. 
 
 17. A dead body is dried in a certain manner. The body is stripped 
 naked and placed in a sitting posture on a hurdle over a slow fire in the 
 wurley. The relations and friends are continually basting it, day and 
 night, with its own fat. The process generally occupies about six weeks, 
 during which period the wailings are incessant. When completed the 
 body is wrapped up in rags, and kept in the wurley of the nearest 
 relative. This rite being both offensive and injurious to the public, I do 
 not allow it to be pei formed in any settled part of this district. It is 
 always done at the Murray mouth. 
 
 18. The property of the deceased man is equally divided among the 
 widow and the children. 
 
 19. The aborigines here believe that they will be taken to Wyir 
 (heaven) by Ngurundere, who is now the great king of that place. 
 
 20. They also believe in Muldarpe, and a host of minor demons. 
 
 21. They have a stock of mythological legends, Xgurundere had two 
 wives who caught a large fish and a small one. They gave him the 
 small fish to eat, and baked the large one for themselves. When he 
 ate his, he saw the large one, and became very angry, and said to them 
 " You shall die for that, and all Tanganarin shall die, and there will 
 be fighting, and sickness, and evil spirits until then." Ngurundere, 
 after creating them, made everything for their use, and taught them to 
 use their implements and weapons in hunting, fishing, and fighting. 
 But after the sentence of death by him for the deception practised by 
 his wives, he deprived Tanganarins of knowledge and jDower, and, in his 
 anger, left them, and ascended to Wyir (their heaven ) They were 
 then ignorant and powerless, and they lived like the beasts of the field. 
 After a long time there was born of a virgin a good and wise man, who 
 was named Wyungare. He returned to them their lost wisdom and 
 power, and taught them sorcery. When this great teacher had regenerated 
 
52 THE ABORIGINES OE SOUTH AUSTRALIA : 
 
 them, he was taken up to Wyir by Ngurundcre, where he is now the 
 second king of that place ; and when a Tanganarin dies Wyungare takes 
 his spirit up to Wyir, and gets him a fine place in that country from 
 Ngurundcre. 
 
 The following is the above legend in native : — "Ngurundcre nak 
 ningkaiengk nape. Kengk ngartin hikke grauwe mami Kurangk mural- 
 appe. Kengk pempir kinangk hik muralappe takuramb. Kengk meram- 
 min hikkai grauwe mami Kcnggunambe. Ungunuk il takker, kil nakkir 
 grauwe mami. Kil un enggunangk nyenungkun. Kil yarnin Kenggau- 
 nangk ngurl hik onduaniratye porna kanangk. Kar Tanganarin hik on- 
 duaratye pornani, kanangk wunyil wiwirri, wirrangar, brupar, mendin."'"' 
 
 22. They believe that Ngurundere, their great maker and king, came 
 down the river from afar — probably over the seas. Their belief in his 
 having had two wives may be considered as pointing to an oriental origin. 
 
 23. The tradition of their fall and regeneration, the grammatical 
 capabilities of their language, and the artistic manufacture of their 
 weapons, may afford some proof of a more civilised state in past ages : 
 while their strict observance of social etiquette, and their religious 
 horror of incestuous intercourse, are probably the remnants of civilised 
 customs. 
 
 24. They are not cannibals. 
 
 25. Their weapons are spears, plonggar (singular, plongge— a club), 
 boomerang, shields. 
 
 26. They make nets, twine, fishing-lines, mats, and baskets. The 
 twine is made from roots and rushes which are first steamed and then 
 chewed. The fibre is then twisted between the hands or on the thigh. 
 
 27. They have canoes antl wakiar. Wakia is a net to catch wild fowl 
 in reeds and marshes. Before Europeans came their cutting tools were 
 made of sharp flint stone. 
 
 28. One ceremony is as follows : — When they are cooking an emu, 
 which has been shot or speared, they recite incantations, and perform a 
 variety of genuflections over it. The emu is considered the most 
 delicious of all food. 
 
 29. They call language Kalde. 
 
 30 to 43. The answers to these questions are comprised in the Gram- 
 mar and Vociibulary of the Narrinyeri language, which will be found in 
 succeeding pages. 
 
 They have disease of the liver (kalkeri), skin (tunkuri), lungs ; also, 
 rheumatism. 
 
 45. The pootheri (doctor) boils rushes and the root of the mallee 
 tree, and gives the liquor to drink for internal disease. He dries and 
 powders the sheaoak apple and the fibre of a certain tree for sores and 
 rheumatism. For sore eyes the blood of a cousin is procured, and used 
 as a lotion. The third application it is said will effect a cure. 
 
 * This native legend is a little different in tlialcct from tha upper l.'ke natives, but 
 yet the same language. — Ed. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 53 
 
 46. The ceremony is called Tchein (Tyiyin.) The youth's hair, which 
 has never been combed, is combed with kangaroo bones prepared for 
 such occasions; his moustache and beard plucked from the root. He is 
 then stripped naked, and anointed all over with grease and red ochre, 
 and is not permitted to eat, drink, or sleep for three days and nights. He 
 is kept in alm.ost a state of perfect nudity during the period of initiation, 
 which is between one and two years; and is not allowed to speak to, or 
 take, or use anything that has been handled by a female until his heard 
 and whiskers are again plucked, which completes the ceremony. He is 
 then pronounced marriageable. 
 
 47, 48. The natives do not knock out the front teeth, neither is 
 cirumcision practised amongst them. 
 
 Notes ey the Editor. 
 
 1. It will be noticed that the above answers by Mr. Moriarty are very nearly the 
 same as those given by the Editor respecting the Narrinyeri. 
 
 2. \Vith respect to legends and myths, I am sure that there is a little influence of 
 ideas gained from the whites to be observed in Mr. Moriany's account of the legends 
 of Ngurundere. This is to be expected. The natives— especially the young ones— are 
 many of them now well acquamted with Scripture history through the teaching which 
 they have received. 
 
 Measurements 
 
 Height from ground to — 
 Vertex 
 
 OF Adults of 
 
 [% the Editor.] 
 Mex. 
 
 THE Narrinyeri. 
 
 Y^ulluke Fori, John : 
 Mundoo Clan. Point 
 Age 36. Clan. 
 Feet. Inclies. Feet. 
 
 5 8^ 5 
 
 3| 
 . 4 Hi 4 
 
 4 8 4 
 . 3 If 3 
 . 3 2 
 
 2 4 2 
 
 1 7 1 
 . 4 8 4 
 
 3 6 3 
 
 1 Hi 2 
 
 . 3 2 
 
 2 11 2 
 
 3 3 
 . 1 2i 1 
 . 2 6 2 
 . 1 81 1 
 
 6 2 5 
 . 0^ 
 
 . 2i 3 
 
 10-^ 
 
 — 1 
 
 Lclinyeri, 
 
 Malcolm 
 
 Age 31. 
 
 Inclies. 
 
 H 
 
 Meatus auditorius . . . . 
 
 
 
 
 Point chin 
 
 
 Top of sternum 
 
 
 
 
 
 
 4 
 
 Trochanter 
 
 
 
 101 
 
 Fork 
 
 Knee 
 
 
 
 8 
 7i 
 
 
 
 
 '^i 
 
 Elbow ... 
 
 
 
 11 
 
 End of finger 
 
 Circumference of — 
 
 Chest 
 
 
 
 
 Haunches 
 
 
 
 11 
 1 
 
 Neck 
 
 
 
 1| 
 
 Waist 
 
 
 
 9i 
 
 Thio-h 
 
 
 
 9 
 
 Length of — 
 
 
 
 8| 
 
 Span , . ..,.,. 
 
 
 
 8| 
 
 Thumb 
 
 
 
 
 
 Foot 
 
 Greatest circumference of head 
 
 
 
 
 9i 
 
54 
 
 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Height from ground to — 
 Vertex 
 
 Meatus auditorius, 
 Chin 
 
 Top of sternum 4 
 
 Umbilicus 
 
 Trochanter 
 
 Fork 
 
 Knee 
 
 Acromion 
 
 Elbow 
 
 End of finger , 
 
 Cii-cumference of — 
 
 Chest 
 
 Haimche^ 
 
 At trochanters 
 
 Neck 
 
 Waist 
 
 Thigh 
 
 Length of — 
 
 Fathom 
 
 Span 
 
 Thumb 
 
 Foot 
 
 Greatest cii'cumference of head 
 
 Height from ground to — 
 
 Vertex 
 
 Meatus auditorius , 
 
 Chin 
 
 Top of sternum 
 
 Umbilicus 
 
 Trochanter 
 
 Fork 
 
 Knee , 
 
 Acromion 
 
 Elbow 
 
 End of finger , 
 
 Circumference of — 
 
 Chest 
 
 Haunches 
 
 At trochanters 
 
 Neck 
 
 Waist , 
 
 Thigh 
 
 Length of — 
 
 Fathom , 
 
 Span 
 
 Thumb 
 
 Foot 
 
 Greatest circumference of head 
 
 .Tas. Ngunaitponi, 
 
 Wewat-thelarie, 
 
 llivcr 
 
 Murray Clan 
 
 Kanmcraom 
 
 Ape 48. 
 
 Clan, 
 
 , Age 35. 
 
 Feet 
 
 . Inches. 
 
 Feet 
 
 . Inches. 
 
 5 
 
 7 
 
 5 
 
 6? 
 
 5 
 
 Iv 
 
 5 
 
 4 
 
 loi 
 
 4 
 
 9i 
 
 4 
 
 n 
 
 4 
 
 It 
 
 3 
 
 5} 
 
 3 
 
 3 
 
 0.^ 
 
 2 
 
 Hi 
 
 2 
 
 8 
 
 2 
 
 7 
 
 1 
 
 10 
 
 1 
 
 8| 
 
 4 
 
 n 
 
 4 
 
 6f 
 51 
 
 3 
 
 6 
 
 3 
 
 2 
 
 0^ 
 
 2 
 
 1 
 
 2 
 
 91 
 
 3 
 
 c^ 
 
 2 
 
 8 
 
 2 
 
 9 
 
 2 
 
 11 
 
 3 
 
 
 
 1 
 
 1 
 
 1 
 
 2 
 
 2 
 
 4 
 
 2 
 
 7i 
 
 1 
 
 < 
 
 1 
 
 9 
 
 6 
 
 Oi 
 
 5 
 
 10 
 
 
 
 K 
 
 
 
 8f 
 
 
 
 3 
 
 
 
 2- 
 
 
 
 10 
 
 
 
 IQi 
 
 
 — 
 
 1 
 
 Hi 
 
 Norapperi, of 
 
 Miindoo Clan, 
 
 Age 36. 
 
 Pantuni.Mmray 
 Clan. Age 27. 
 
 Feet. 
 
 Inches. 
 
 Feet. 
 
 Inches. 
 
 5 
 
 n 
 
 5 
 
 31 
 
 5 
 
 1 
 
 4 
 
 lOA 
 
 4 
 
 9f 
 
 4 
 
 6:^ 
 
 4 
 
 71 
 
 4 
 
 H 
 
 3 
 
 5i 
 
 3 
 
 3 
 
 2 
 
 llf 
 
 2 
 
 9t 
 
 2 
 
 8# 
 
 2 
 
 41 
 
 1 
 
 8 
 
 1 
 
 7 
 
 4 
 
 1% 
 
 4 
 
 5 
 
 3 
 
 6 
 
 3 
 
 4 
 
 2 
 
 
 
 1 
 
 9 
 
 2 
 
 lU 
 
 2 
 
 10 
 
 2 
 
 8 
 
 2 
 
 6§ 
 
 2 
 
 lli^ 
 
 2 
 
 10 
 
 1 
 
 "\ 
 
 1 
 
 If 
 
 2 
 
 6i 
 
 2 
 
 4 
 
 1 
 
 n 
 
 1 
 
 8! 
 
 6 
 
 
 
 5 
 
 9 
 
 
 
 9^ 
 
 
 
 8^ 
 
 
 
 3^ 
 
 
 
 2i 
 
 9.t 
 
 
 
 10^^ 
 
 
 
 1 
 
 10^ 
 
 1 
 
 lOi 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 55 
 
 Women. 
 
 Wald 
 
 Point 
 
 Clan. 
 
 Height from ground to— Feet. 
 
 Vertex 5 
 
 Meatus auditorius 4 
 
 Chin !!'.'.".!"*.; 4 
 
 Top of sternum 4 
 
 Umbilicus * 
 
 Trochanter 2 
 
 Fork ....*.....!..* 
 
 Knee !!...' 1 
 
 Acromion 
 
 Elbow '.'...*."!*.'.!!.' 
 
 End of finger .'.".*.*.! 
 
 Circumference of — 
 
 Chest 
 
 Haimches * 
 
 At trochanters 
 
 Neck 
 
 Waist 
 
 Thigh .".'.'.'.".'.'.'.' .'.'.'.*.'.. 
 
 Length of — 
 
 Fathom 5 
 
 Span ^ ^ 
 
 Thumb !..!.' 
 
 Foot .\*.'.'...... .'...'..' 
 
 Greatest circumference of head 
 
 aninyei-i, 
 Malcolm 
 Age 21. 
 
 Inches. 
 2 
 
 3 
 
 11 
 
 7 
 
 3i 
 4i 
 11 
 
 9 
 
 lOi 
 1* 
 
 oi 
 
 3* 
 
 41 
 
 Naranimyeri, 
 Point Malcolm 
 Clan. Age 27. 
 
 Feet. Inches. 
 
 5 0^ 
 
 21 
 
 loi 
 
 1 6 
 
 4 3 
 
 3 2 
 
 1 10 
 
 Tai-ainbalLnyeri, 
 Point Malcolm 
 Clan. Age 23. 
 Height from ground to— Feet. Inches. 
 
 Vertex 5 j i 
 
 Meatus auditorius 4 fti 
 
 Chin ..!... .'..'.'.*.*.'.■;*. — 
 
 Top of sternum 4 2f 
 
 Umbilicus 
 
 Trochanter 2 IOtV 
 
 Fork ......!.!! *^ — " 
 
 Knee * \ 7 
 
 Acromion 4 31 
 
 Elbow ] * * 3 3* 
 
 End of finger * _ 1 9 
 
 Circumference of — 
 
 Chest _ 
 
 Haunches 
 
 At trochanters .' * .' 3 51. 
 
 IS'eck ....*...!! " 
 
 Waist " 2 /)3^ 
 
 Thigh .■..;;.■.'.; — 
 
 Length of — 
 
 Fathom 
 
 Span * 
 
 Thumb !!!.'.!!!!!!".'.!*.".;!!! — 
 
 Foot .....'.'.'.'.'.* 9^ 
 
 Greatest circumference of head '.'.., 1 9-^- 
 
 Nangowani, Point 
 Macleay Clan. 
 Age 55. 
 
 Feet. Inches. 
 4 11 
 4 %l 
 
 9i 
 5 1 
 
 2^ 
 
 1 
 
 10 
 
56 
 
 rilE ABORIGINES OF SOUTH AUSTRALIA: 
 
 Titpundithalarc, 
 Point Malcom 
 Clan. Age 28. 
 
 Feet. Inchei?. 
 
 Height from ground to — 
 
 Vertex ^ Ik 
 
 Meatiis aiiditorius 4 7 
 
 Chin 4 41 
 
 Top of sterninn . . ■ — 
 
 Umbilicus — 
 
 Trochanter 2 11 
 
 Fork — 
 
 Knee 1 6 
 
 Acromion 4 4^ 
 
 Elbow 3 4 
 
 End of finger 1 Hf 
 
 Circumference of — 
 
 Chest — 
 
 Haunches — ^ 
 
 At trochanters 3 Ij 
 
 Neck 1 1 
 
 ■Waist 2 9 
 
 Thigh - 
 
 Length of — 
 
 Fathom 5 2 
 
 Span 7i 
 
 Thumb 2i 
 
 Foot 9 
 
 Greatest cii'cumference of head 1 10 
 
 Amy, Point 
 
 Macleay Clan. 
 
 Age 19. 
 
 Feet. Inches, 
 4 9A 
 
 10^ 
 
 n 
 
 1 
 
 4i 
 
 3 
 
 11?- 
 
 3 
 
 
 
 1 
 
 8J 
 
 lOt 
 
 Feet. 
 
 Height from ground to — 
 
 Vertex ^ 
 
 Meatus auditorius • 4 
 
 Chin 4 
 
 Top of sternum 4 
 
 Umbilicus 
 
 Trochanter . 2 
 
 Fork 
 
 Knee 1 
 
 Acromion • • • 4 
 
 Elbow 3 
 
 End of finger ..... 1 
 
 Circumference of — 
 
 Chest 
 
 Haunches . . . 2 
 
 At trochanters 2 
 
 Neck 
 
 Waist 2 
 
 Tliigh • . 
 
 Length of — 
 
 Fathom 
 
 Span 
 
 Thumb 
 
 Foot ^ 
 
 Greatest circumference of licad 1 
 
 Louisa Nambalari, 
 MuiTay River Clan . 
 Age 24. 
 Inches. 
 
 11 
 
 3i 
 01 
 
 6i 
 9 
 
 llf 
 
 1 
 
 8 
 2i 
 
 Lartelare, Coo- 
 
 rong Clan, Age 
 
 Age 25. 
 
 Feet. Inches. 
 
 5-J 
 
 1 
 
 1 
 
 4 
 
 2 
 
 3 
 
 lOi 
 
 1 
 
 lU 
 
 2i 
 
 3 
 
 1 0^ 
 
 2 7' 
 
 lU 
 
 _8j 
 9 
 
i 
 
 o 
 
 <D 
 
 o 
 
 .?^ 
 
 ^/3 
 
 
 00 s 
 
THEIR 2IANNERS, CUSTOMS, AND LANGUAGES. 57 
 
 Notes. 
 
 1. These measurements are taken in accordance "with the directions given in "The 
 Anthropological Notes and Queries," published hy the British Association, as far as it 
 was possible to complj- with them. 
 
 2. The great length of the fathom of these aborigines wdll be noticed. 
 
 3. The color of the aborigines ^yas compared with the color tj-pes of M. Broea. It is 
 found that the young men are of color No. 42; the older people are of color No. 27 ; the 
 color of half-castes varies, but is either No. 21 or No. 30. 
 
 4. The cu-cumference of the heads is taken from the greatest distance at the back 
 round by the glabella. 
 
 THE TATIARA AND SOUTH-EASTERN 
 
 TRIBES. 
 
 1. PoLicE-THOoPER HUMPHRIES, of Border Town, by the assistance of 
 an old native of the Tatiara Tribe, called "Yilgoonin." 
 
 2. The name of the tribe is Jackegilbrab. 
 
 3. It inhabits the whole of the Tatiara country. 
 
 4. The tribe is divided into six clans, called — Kooinkill, Wirriga, 
 Chala, Camiagiiigara, Niall, Munkoora. 
 
 5. 6. No answer. 
 
 7, 8. A man of one clan is permitted to marry any woman in their 
 own tribe. Marriages are not regulated by class or caste ; they are 
 arranged by parents, irrespective of clans, and sometimes between 
 brothers. As to ceremony, they are married by a person in the capacity 
 of minister, in the following manner: — They sit down side by side after 
 he has said a few w^ords, the meaning of w^hich I cannot obtain ; then 
 the tribe sit around them in a circle, when they indulge in the usual 
 corrobbery. If a man of one tribe wishes to marry a woman of another 
 tribe, he has to ask the brother, or, in the absence of brother, the father 
 of the bride, as amongst themselves. 
 
 9. The children always belong to the fathers' tribe. 
 
 10. Polygamy is practised. 
 
 12. Blood relations do not marry. 
 
 13. They were formerly ruled by a king. 
 
 14. There is no form of administration of justice or trial, and no 
 judges. 
 
 15. An offender has to stand as a target for as many as like to throw^ 
 a spear at him, and if he escapes them, he has expiated is crime. "^ 
 
 16. There is no kind of sorcery. 
 
 * This is a true ordeal. According to aboriginal ideas, a man may be enabled by 
 superior spirits to avoid spears ; or, if he be a guilty man, be rendered unable to avoid 
 them by the power of some invisible spirit exerted upon him. 
 
58 THE ABORIGIXES OF SOUTH AUSTRALIA : 
 
 17. They simply bury the dead in the ground. 
 
 18. Property descends to the eldest son. 
 19 to 23. Xo answers. 
 
 24. They are not cannibals. 
 
 25. Their weapons are the tomahawdv, spear, leangle, waddy, and 
 boomerang. 
 
 26. They make mats, baskets, and opossum-rugs. 
 
 27. They have no tools or implements. 
 
 28. No answer. 
 
 29. They call their language Xalunghee. 
 30 to 40. Xo answers. 
 
 41. They can count as far as ten. 
 
 42. "Wokia toka," Give me a thing. 
 "AVokia kala," Give me a dog. 
 
 44. Xo diseases. '^' 
 
 45. They treat wounds with herbs. 
 
 56. The young men have to absent themselves from camp away from 
 ^vomen for about a fortnight; they also have, during the same time, to 
 live very frugally and rub themselves all over with red ochre 
 
 47, 48. They do not knock out front teeth, or practice circumcision. 
 
 THE PADTHA^VAY TRIBE. 
 
 1. R. Lawsox, of Padthaway, assisted by a native named "Emma," 
 residing at that place. 
 
 2. 'i'he tribe is named Coolucooluck. 
 
 3. They inhabit the tract of country between Salt Creek, Gall's Station, 
 and Padthaway. 
 
 4. The tribe is not divided into classes. 
 
 5. 6. X^o totems or class-names. 
 
 7. They marry in the same tribe, or take a wdfe from another, but they 
 generally have to promise another in the place of the one which they have 
 taken. 
 
 8. The relations of the lubra take her to her husband's camp, and 
 leave her, each one bearing a firestick, which they leave at the camp. 
 Brothers often exchange their sisters for lubras from other tribes. 
 Marriages are sometimes arranged by the parents. 
 
 9. Children belong to their fathers' tribe. 
 
 10. Polygamy is frequent. 
 
 12. Blood relations are allowed to intermarry. 
 
 13. The only form of government is that the oldest man is the chief. 
 
 * This answer, liko No. 27, cannot be correct. 
 
 k 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 59 
 
 14, 15, 16. No answers. 
 
 17. When any one dies, a grave is dug and a fire made in it. When it 
 has burned out, the body is put in and covered with bark ; the grave is 
 then filled up, and a mimi is built over it. 
 
 18. If any property is left by the deceased it is destroyed. 
 
 19. 20, 21, 22, 23. These people have no ideas of a future state, nor of 
 gods or demons, neither are there any legends or traditions amongst 
 them. 
 
 24. These people are cannibals. If the)' caught one of another tribe, 
 they used to eat him. 
 
 25. Their weapons are spears, boomerangs, leangles, mortpulie— or 
 waddy. 
 
 26. They used, in their aboriginal state, flint for knives, and sharp 
 stones for axes. 
 
 28. No answer. 
 
 29. They call their language Yaran. 
 30 to 42. No information. 
 
 44. The most common disease is consumption. 
 
 45. Their method of treating disease is to put hot ashes on the ground, 
 spread gum leaves over, and then lie on them well covered up. 
 
 46. When youths are introduced to the state of manhood their beard is 
 all pulled out, their faces rubbed with red ochre, and they have to walk 
 naked for a time. 
 
 47. 48. They do not knock out front teeth, or practice circumcision. 
 
 THE NARACOORTE AND SOUTH-EAST 
 COAST TRIBES. 
 
 1. Answers are given by Ciiief-IIanger Singleton, of Penola, re- 
 specting the aborigines at Naracoorte and the country between there and 
 sea-coast. Replies also are given by Chief-Ranger Tolmer respecting 
 the tribes along the coast from Kingston to MacDonnell Bay, and around 
 Mount Gambler and Millicent. But these replies in both cases are 
 substantially the same as the foregoing, excepting that the native words 
 are different. It is evident then that the tribes from the Tatiara to Port 
 MacDonnell are alike. 
 
 2. The native words indicate an approach to the dialects of the Vic- 
 torian aborigines; at the same time, many expressions are the same as 
 those used by the Narrinyeri. 
 
 3. These Tatiara tribes are very low in their status amongst the 
 aboriginies. Traces of organised society, existing amongst blacks to the 
 north of them, are not found amongst them. Their practice of marrying 
 in their own tribe shows a lower type — a degradation. 
 
(30 rilE ABORIGINES OF SOUTH AUSTRALIA: 
 
 4. It may seem strange to find on the fertile lands of the south- 
 eastern district and the western districts of Victoria, such an inferior 
 class of aborigines. I account for it in this way. The tract of country 
 from the Murray to the latitude ZT S., and from the Coorong to the 
 Eiver Avoca, is most of it a barren desert ; south of that line we have 
 rich and fertile districts. The aborigines who inhabit these districts 
 have reached them by coming in small parties across the desert from 
 the Murray. Now, I have observed that when a small party splits off 
 from the clan and wanders away, they are generally of a low type— either 
 discontented persons, or offenders of some kind against native law. The 
 party withdraws to the desert and manages to live in a very bestial 
 manner, and is often driven to sore straits for food. Gradually they move 
 across the waste, attracted by prospects of getting game, but it takes a 
 long time. The distance would be about 150 miles, and I can quite 
 conceive that it took one or two generations to get over it. The process 
 of passing thus over a desert is always degrading to savages. Hence we 
 find in the fertile districts to the south of the desert a much lower class 
 of aborigines than those to the north, on the Murray. Customs, habits, 
 weapons, and implements have been forgotten, while some words and 
 practices indicate from whence they came. 
 
 5. There is amongst the Narrinyeri a legend of such an emigration of 
 of a party to the south. They say that once upon a time t\yo hunters, 
 with their wives and families— perhaps four women and six or seven 
 children— went off into the desert to the south-east of Wellington on the 
 Murray. They went away vigorous hunters and were gone for many 
 years ; indeed until their friends had become aged men and women. The 
 young people who had been born and had grown up since their departue 
 often heard of their expedition, and wondered where they went to. At 
 last a party of hunters started off to see if they could find them. They 
 travelled south-east for many days, and almost gave up the search. At 
 last they made a great "kauandie," or signal smoke, thinking it might be 
 observed and understood. They looked around and at last saw an 
 answering signal smoke far to the south-east. They travelled to it, and 
 came upon the lost people They found the hunters who had gone away 
 vigorous young men had become old and decrepit, and their children had 
 become men and \vomen. The men who had searched for them tried to 
 persuade them to return to the Murray, but without success. They had 
 got used to their adopted country and had no desire to return. Of course, 
 one can easily see how such instances may have occurred again and 
 again. In these cases probably the practice of exogamy would cease. 
 
 6. One of the persons answering the questions (R. Lawson^ says the 
 Tatiaras were cannibals ; the others say no. The fact is they were 
 cannibals, and there is abundant evidence of it. Twenty years ago the 
 then sub-protector of aborigines at Wellington, Mr. G. Mason, who had 
 been there twenty years, said that the Narrinyeri natives were always 
 afraid of the Tatiaras, as they were cannibals. He said he had heard of 
 instances of their coming out of the scrub and stealing women and 
 carrying them off to eat. About sixteen years ago the Rev. J. Reid was 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. Gl 
 
 at Guichen Bay on a visit to some settlers. While he was there a black 
 woman, in a camp near the place he was staying, had twins. A few days 
 after the wife of the owner of the estate went to see the newly-born 
 infants. To her horror, she found that the natives had killed them, 
 cooked them, and were eating them. Surely human nature could go no 
 lower than this. The practice of cannibalism has been given up now, 
 but I am assured that it was once common with the Tatiaras. 
 
 7. In addition to Messrs. Singleton and Tolmer's replies, there is a 
 series of answers by Charles Fisher, shepherd, Tarpeena. His paper 
 applies to the same people. He says the natives form five clans, and that 
 each clan has a totem. In addition to the information given by Messrs. 
 Humphries, &;c., he gives the following : — 
 
 1. Ihe natives used to punish, or take revenge, by taking out the 
 kidney fat of their enemy. 
 
 2. They have, some of them, a remote idea of a future state. 
 
 3. In reply to the question whether they have any gods he saj's they 
 have carved woods of a particular kind. 
 
 4. The list of native words given by this contributor are valuable and 
 complete. 
 
 5. In other respects his replies correspond with those of Messrs. 
 Humphries, &.c. 
 
 THE WALLAROO TRIBE (YORKE'S 
 
 PENINSULA). 
 
 1. Edward McEntihe, Crown Lands Ranger, Wallaroo and Kadina, 
 assisted by several natives 
 
 2. Wallaroo Tribe. 
 
 3. 4. The lands in the vicinity of Kadina, Moonta, and Wallaroo. No 
 clans. 
 
 5. No totem. 
 
 6. No class-names, with the exception of head man or king. 
 
 7. They marry in their own tribe or any other. 
 
 8. There is no ceremony, only consent of parents, which is indispen- 
 sable, but is often done without. 
 
 9. Children are of the fathers' tribe. 
 
 10. Yes ; polygamy is practised. 
 
 12. Blood relations are not allowed to marry. 
 
 13. No form of government. 
 
 14. If a man committed a depredation, the tribe took summary ven- 
 geance without any form of trial. There is no judge. 
 
62 
 
 THE ABORIGINES OF SOUTH AUSTRALIA : 
 
 15. For a minor offence they beat the offender, or rather the aggrieved 
 party fights him ; but in most cases death is the result. 
 
 16. They believe that by chanting certain words, and waving a bunch 
 of feathers over a sick person they can expel disease, and they sometimes 
 believe they are possessed by certain animals, which they think they can 
 expel by a similar process. 
 
 17. When a person dies they wrap him or her up in a blanket ; the 
 deceased person is then carried about for two days by four men, and then 
 buried. A hole is dug, and the corpse is put in feet first, a large fire is 
 lighted in such a manner as to produce a great smoke, the body is covered 
 up, and the funeral is over. 
 
 18. Spears, boomerangs, waddies, &c., are divided amongst the sons 
 
 and brothers-in-law. 
 
 19. They have no idea of a future state. 
 
 20. They have no belief in anything beyond the evidence of their eyes. 
 
 21. They have no legends nor traditions beyond their own experience. 
 
 22. I cannot suppose anything, no traditional information being 
 obtainable. 
 
 23. There are no proofs of civilisation in past ages. 
 
 24. They are not cannibals. 
 
 25. Spears, waddies, boomerangs, and yam sticks. 
 
 26. 'Ihey make nets, twine, fishing-lines, mats, and baskets now, but 
 only nets previous to the coming of the white man, and then of kangaroo 
 
 sinews. , • i 
 
 27. They have no tools. Spears, waddies, kc, were shaped with 
 
 sharp flint stones. 
 
 28. They have no ceremonies nor peculiar customs. 
 
 29. They have no name for their language. 
 
 30. " Cutchu cuddelee," translated, is Give me em dog; " Cuddelee wad- 
 delee wunna," Where em dog— showing there are no articles in their lan- 
 guage. 
 
 31. With regard to the declension of nouns, they say of a man, and to 
 a man, as in English, but they have no word for hj. I cannot under- 
 stand how they express the objective case. I cannot elicit anything 
 from them intelligible. 
 
 32. They have no word but "bulle," which means two, for two men ; no 
 chial word. 
 
 33. I, he, she, it, we, you, they, and them, but no thou. 
 
 34. They have no abbreviated forms of pronouns. 
 
 35. No. 
 
 36. No reply. 
 
 37 to 39. No replies. 
 
 40. They do not use the sibilant, nor/ or v. 
 
 41. They count only up to (5) five. 
 
 42. "Burnee, Bumenee," Come on; " Ooreroo nuntha," Waddie kan- 
 garoo. 
 
 44. Their diseases are pleuro and bronchitis. 
 
 45. They have no treatment ; only let disease take its course. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 63 
 
 46. Three or four of the elders examme the youth, to note whether he 
 had any appearance of having had sexual intercourse ; which is but a 
 mere form, for, whether he has or not, they chant and wave feathers over 
 him, and circumcise him. 
 
 47. They do not knock out front teeth. 
 
 48. They practice circumcision. 
 
 XOTE. 
 
 This tribe is a very low one in tlie scale of humanity. We now come to people who 
 practise cii'cumcision, and whose language is of a different tj-pe from the Murray tribes. 
 These Wallaroo natives are more similar to the Adelaide tribe than any other. As we 
 have no records concerning the extinct Adelaide blacks, we are led to infer what they 
 might have been from these. 
 
 List of Words in the Language of the Wallaroo Tribe. 
 
 Sun Deentoo 
 
 Moon Bigha 
 
 Star Boorlee 
 
 Cloud Makoo 
 
 Eain Mangnoo 
 
 Heat Woolta 
 
 Cold Mmiyertoo 
 
 Hill Dertoo 
 
 Land Yerta 
 
 Stone Buruta 
 
 Water Kabee 
 
 Sea Thadelee 
 
 Tree . . Wadelang 
 
 Canoe Likoo 
 
 Fish Kooya 
 
 Dog . . Kuddelee 
 
 Kangaroo Munthu 
 
 Fire . 
 House . 
 Spear . 
 Club . 
 
 Kudla 
 Wurlie 
 Winta 
 Kutha 
 
 Boomerang Wadna 
 
 Day Koora 
 
 Night Wiltcha 
 
 Great Murna 
 
 Small Toogaadya 
 
 Good . . ^' Goorunna 
 
 Bad Wadleena 
 
 Man Yerdlee 
 
 Woman , Unkee 
 
 Boy Yerlieyeega 
 
 Ghl 
 
 Father Igeelu 
 
 Mother Igera 
 
 Wife Kurtoo 
 
 Head Kukaa 
 
 Mouth Thunbira 
 
 Hand Murra 
 
 Eye Midna 
 
 Tongue Thalinya 
 
 Teeth Teeya 
 
 Ear Thultie 
 
 Foot Thidna 
 
 Nose Mudla 
 
 Hah Kagailya 
 
 Blood Gerra 
 
 Live Mumberleya 
 
 Die Barloona 
 
 Hear Ungroo 
 
 See Nagooroo 
 
 Sit Tergoonee 
 
 Make Pinjaroo 
 
 Give Ungooroo 
 
 I Niu 
 
 He, she, it Ba 
 
 We Adloo 
 
 They Unengoo 
 
 Who .... .... Unnee 
 
 One Gaoma 
 
 Two Bum 
 
 Thi-ee Mungrie. 
 
g4 THE ABORIGINES OF SOUTH AUSTRALIA: 
 
 THE FLINDERS RANGE TRIBES. 
 
 1. PoLicE-TROorEH NoELE, Laura, assisted by a native. 
 
 2. The name of the tribe is Aliiry. 
 
 3. The tribe resides on Flinders Range, Crystal Brook, and the 
 surrounding country. 
 
 4. There are two clans, Muttay and Arriee. 
 
 5. EEich clan has a totem, known in the native language as "burdo." 
 
 6. There are no class-names. 
 
 7. The different clans intermarry, 
 
 8. There are no niarriao-e ceremonies practised. The king of the tribe 
 gives away the female. Marriages are not arranged by the clans. 
 
 9. Children belong to the fathers' tribe. 
 
 10. Polygamy is practised. 
 
 12. Blood relations may marry. 
 
 13. There is no form of government. 
 
 14. 15. There is no administration of justice. Previous to Europeans 
 inhabiting the country, whoever committed murder, except in war, was 
 Avaddied to death. 
 
 16. No kind of sorcery is known. 
 
 17. There are no funeral customs. 
 
 18. Property descends to the nearest relation. 
 19 to 23. No replies. 
 
 24. They are not cannibals at present. 
 
 25. Their weapons are boomerangs, spears, and waddies. 
 
 26. They make nets, lines, mats, and baskets. 
 
 27. Their tools are made of wood and stone. 
 
 28. No answer. 
 
 29. They call their language Youngye. 
 30 to 42. No replies. 
 
 44. Their diseases are principally colds and indigestion. 
 
 45. To cure disease they bleed the sick, and suck the blood till they 
 are very weak. 
 
 46. The youths are initiated into manhood by the cutting off of the 
 foreskin by a piece of glass bottle. 
 
 47. No reply. 
 
 48. Yes, they circumcise. 
 
 THE MOUNT REMARKABLE TRIBE. 
 
 1. Mr. Bedford Hack, Crown Lands Ranger, Mount Remarkable 
 assisted by a native, named "Coonia." 
 
 2. The name of the tribe is Noocoona. 
 
 3. They reside on a tract of country extending from Bundaleer on the 
 south to Port Augusta on the north, and from Coonatto on the east to 
 Port Pirie on the west. 
 
Mats, Baskets, Nets, Twine, Girdles, and Necklaces, 
 
 ArANUFACTURED BY THE NaRRINYERI. 
 
THEIR -MANNERS, CUSTOMS, AND LANGUAGES. % 
 
 4. I am unable to get any information as to whether the tribe has any 
 clans. 
 
 5. They used, before whites came, to tatoo (called willyaroo) to 
 distinguish tribes. 
 
 6. No class-names. 
 
 7. Marriages only take place within the tribe which the young people 
 belong to. 
 
 8. A female child is given away in marriage in infancy by the father 
 of it. 
 
 9. Children belong to their fathers' tribe. 
 
 10. Polygamy is practised. 
 
 12. Blood relations do not marry — not even cousins aie allowed. 
 
 13. The only authority is physical strength. 
 
 14. 15. Punishment is summary. They follow the offender, and kill 
 him when caught by order of the old men of the tribe. They kill mur- 
 derers if they can. 
 
 16. I can get no information about sorcery. 
 
 17. They carry the dead about for a week, and then burn the body. 
 
 18. They have no property. 
 
 19. They have no idea of a future state. 
 
 20. They believe in an evil spirit only. 
 
 21. No reply. 
 
 22. They came from New Guinea, landed on the north coast, then 
 dispersed.— (M. M.) •«- 
 
 23. There are no proofs of former civilisation. 
 
 24. They are not cannibals. 
 
 25. Their weapons are waddy, sword-stick, and spears. 
 
 26. They make net:-, lines, mats, and baskets. 
 
 27. Their tools are yam-sticks, and a club with flint stone attached 
 with resinous gam, used as a cutter or tornahav/k. 
 
 28. I cannot describe any ceremonies. 
 
 29. They call their language Warra. 
 
 30. They have no articles.— (M. M.) 
 
 31. A man is "merroo;" two men, "budlina;" a number of men, 
 " mumappa." 
 
 32. They have a singular, dual, and plural form for nouns, pronouns, 
 adjectives, and verbs. — (M. M.) 
 
 33. No reply. 
 
 34. There is an abbreviated form of pronoun, but I cannot give them 
 accurately. — (M. M.) • 
 
 35. They have no genders. — (M. M.) 
 
 36. No reply. 
 
 37. The verbs have an indicative, imperative, and infinitive mood. — 
 (M. M.) 
 
 38. There is no passive verb. — (M. M.) 
 
 * The letters "M. M." indicate the reiDlies of Dr. Moor house. 
 
 F 
 
66 THE ABORIGINES OF SOUTH AUSTRALIA: 
 
 39. There is no verb to he, or to have, in their language. 
 
 40. They do not use s,f, i\ or z. 
 
 41. See Table of Languages. 
 
 42. No reply. 
 
 43. They suffer from consumption chiefly.— (M. M.) 
 
 45. Their method of treating disease is to suck the afflicted part till 
 blood comes. 
 
 46. Initiation to manhood consists in cutting the foreskin off with a 
 sharp piece of flint. 
 
 47. They do not knock front teeth out. 
 
 48. See answer 4G. 
 
 XOTES. 
 
 Some of these rephes Dr. Moorhoiise filled in, as he had been eollectins lore pre- 
 viously, and his long acquaintance with the manners and customs of the natives made 
 him peculiarly adapted to make rephes. 'Ihe rest I have filled in myself, after seeing 
 the natives arid taking theh replies down. — [Bedford Hack.] 
 
 This is another low-class tribe. Tiobably these tribes, inhabithig the country from 
 Port Auo-usta to Adelaide, and also down Yorke's Peninsula, corne from the far north. 
 Most lik^ely they were pushed southwards by more powerful tribes, such as those we 
 come to next, consequently they have become degraded in the process. We have 
 here the same result as in the case of the Tatiaras ; if a tribe of savages, which 
 inhabit a fertile district, have reached it by crossing a long tract of desert, they will 
 be of a veiy low-class. The inferiority of the above tribes to the Xarrmycn is remark- 
 able.— [Ed!] 
 
 THE ^'DIEYERIE" TRIBE. 
 
 (Far North.) 
 
 1. The informant is Samuel Gason, of Barrow Creek, S. A. 
 
 2. The name of the tribe is the Dieyerie. 
 
 3. The tribe inhabit a tract of country near Lake Hope, 630 miles 
 north of Adelaide. Its most southerly point is Mount Freeling, and the 
 most northerly point by Perigundi Lake (Cooper River), the most 
 easteily point Lake Hope, and m.ost westerly po"nt Lake Eyre. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 67 
 
 4 and 5. The tribe is divided into clans. The following are the names 
 and totems of the several clans : — 
 
 1 . Cimaurra Seed 
 
 2. Thidnamurra Frog 
 
 3. Purdie Grub 
 
 4. Kintala Dog 
 
 5. Woma . . . C'arpet snake 
 
 6. Pooralkoo Native companion 
 
 7. Woroolathie , Emu 
 
 8. Poontha Mice 
 
 9. Miaroo , . . Rats 
 
 10. Kurra wnrra Eagle hawk 
 
 11. Pulthara Native rabbit 
 
 12. Kopirie Iguana 
 
 13. Coorara Clouds. 
 
 There are more families in the tribe, but they have little or no power or 
 influence. 
 
 6. There are class-names. 
 
 7. Two different clans intermarry. For instance, a Thidnamurra 
 (frog) and a Woroolathie (emu) can marry, but not two of the same 
 family. Please see for further particulars my book, page 13, "Murdoo." 
 
 [The following is the extract referred to b}' Mr. Gason : ] 
 
 " MUEDOO.— (Subdivision of Tribe into Families.) 
 
 "Murdoo means taste, but in its primary and larger signification im- 
 plies family, founded on the following tradition — 
 
 " After the creation, as previously related, fathers, mothers, sisters, 
 brothers, and others of the closest kin intermarried promiscuously, until 
 the evil effects of these alliances becoming manifest, a council of the 
 chiefs was assembled to consider in Avhat way they might be averted, 
 the result of their deliberations being a petition to the Mooramoora, in 
 answer to which he ordered that the tribe should be divided into branches, 
 and distinguished one from the other by different names, after objects 
 animate and inanimate — such as dogs, mice, emu, rain, iguana, and so 
 forth, the members of any such branch not to intermarry, but with per- 
 mission for one branch to mingle with another. Thus the son of a dog 
 might not marry the daughter of dog, but either might form an alliance 
 with a mouse, an emu, a rat, or other family. 
 
 "This custom is still observed, and the first question asked of a 
 stranger is ' What murdoo?' namely, of what family are you." 
 
 8. Marriages are arranged by the clans. 
 
 9. Children belong to their fathers' clan. 
 
 10. Polygamy is practised in an exceedingly barbarous manner, unfit 
 for publication. 
 
 11. Blood relations do not marry. Neither first nor .^econd cousins 
 marry. 
 
68 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 13, 14, 15. I would refer you to my book — " Manners and customs of 
 the Dieyeric Tribe." 
 
 [The following- is the extract referred to by Mr. Gason :] 
 
 "COUNCILS. 
 
 " Should any matter of moment have to be considered —such as re- 
 moving the camps, making of rain, marrying, circumcision, or what not — 
 one of the old men moots the subject late at night, before the cam]") 
 retires to rest. 
 
 "At dawn of the succeeding day, each question, as proposed by the 
 old man, is answered at once, or, should they wait until he has tinished, 
 three or four speak together ; with this exception, there being no inter- 
 rujDtions, and stillness prevailing in the camp. 
 
 " At first they speak slowly and quietly, each sentence in its delivery 
 occupying three or four minutes, but generally become excited before the 
 conclusion of their speeches. 
 
 "TREATY. 
 
 " Should there be any misunderstanding between two tribes, the 
 women of one are sent to the other as ambassadors to arrange the dis- 
 pute, which they invariably succeed in doing, when women from the 
 other return the visit to testify their approval of the treaty arrived at. 
 
 " The reason women are appointed in this capacity is that they are 
 free from danger, while, should the men go, their lives would be in 
 peril. 
 
 " PIXYA.— (Armed Party.) 
 
 " The armed band, entrusted with the office of executing offenders 
 (elsewhere referred to), is entitled "pinya," and appointed as follows: — 
 
 " A council is calLd of all the old men of the tribe; the chief — a 
 native of influence — selecting the men for the pinya, and directing when 
 to proceed on their sanguinary mission. 
 
 "The night prior to starting, the men composing the pinya, at about 
 seven p.m., move out of the camp to a distance of about three hundred 
 yards, where they sit in a circle, sticking their spears in the ground near 
 them. 
 
 '' The women form an outer circle round the men, a number of them 
 bearing firesticks in their hands. 
 
 " The chief opens the council by asking who caused the death of their 
 friend or relative, in reply to which the others name several natives of their 
 own or neighboring tribes, each attaching the crime to his bitterest enemy. 
 
 "The chief, perceiving whom the majority would have killed, calls 
 out his name in a loud voice, when each man grasps his spear. 
 
 "The women, who have firesticks, lay them in a row, and while so 
 placing them, call out the name of some native, till one of them calls 
 that ot the man previously condemned, when all the men simultaneously 
 spear the firestick of the woman who has named the condemned. 
 
 " Then the leader takes hold of the firestick, and, after one of the old 
 men has made a hole a few inches deep in the ground with his hand, 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. (59 
 
 places the firestick in it, and covers it up, all declaring that they will 
 slay the condemned, and see him buried like that stick. 
 
 " After going through some practices too beastly to narrate, the women 
 return to the camp. 
 
 *' The following morning, at sunrise, the pinya attire themselves in a 
 jDlaited band painted white (charpoo), and proceed on their journey, 
 until within a day's stage of the place where they suppose the man they 
 seek will be found, and remain there during the day in the fear they may 
 be observed by some straggling native. 
 
 "At sunset they renew their journey until vrithin a quarter of a mile 
 of their intended victim's camp, when two men are sent out as spies to 
 the camp to asceitain if he is there, and, if possible, Vv'here he sleeps. 
 After staying there about two hours, they report what they have seen 
 and heard. 
 
 " The next thing done is the smearing of the pinya with white clay, so 
 as to distinguish them from the enemy, in case any of the latter should 
 endeavor to escape. 
 
 " They then march towards the camp at a time when they think the 
 inmates are asleep, from about midnight \o two a.m. ; and, vdien within 
 one hundred yards of it. divide into two parties, one going round on one 
 side of the camp, and the second round on the other — forming a com- 
 plete circle to hinder escape. 
 
 " The dogs begin to bark, and the women to whimper, not daring to 
 cry aloud for fear of the pinya, who, as they invest tlie camp, make a 
 very melanc'noly grunting noise. 
 
 " Then one or two walk up to the accused, telling him to come out 
 and they will protect him, which he, aware of the custom, does not 
 believe, yet he obeys, as he is powerless to resist. 
 
 " In the meanwhile, boughs are distributed by the pinya to all the 
 men, women, and children, M^herevvdth to make a noise in sh-iking, so 
 that friends and relatives of the condemned may not hear his groans 
 while he is being executed. 
 
 " The pinya then kill the victim by spearing him and striking him with 
 
 the two-handed weapon, avoiding to strike him below the hips, as they 
 
 believe, v/ere they to injure the legs they would be unable to return home. 
 
 •' The murder being consummated, they v/ait for daylight, when the 
 
 young men of the pinya are ordered to lie down. 
 
 " The old men then v/ash their weapons, and, getting ail the gore and 
 flesh adhering to them ofP, mix it with some water; this agreeable 
 draught being carried round by an old man who bestows a little upon 
 each young man to swallow, believing that thereby they vdll be inspired 
 with courage and strength for any pinya they may afterwards join. 
 
 " The fat of the murdered man is cut off and wrapped round the 
 weapons of all the old men, which are then covered with feathers. 
 " They then make for home. 
 
 "LAW OF MURDER. 
 " If two or more men fight, and one of the number should be acci- 
 dentally killed, he who caused his death must also suffer it. But should 
 
70 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 the offender have an eklcr brother, then he must die in his place, or 
 should he luive no elder brother, then his father must be his substitute ; 
 but in case he lias no male relative to suffer for him, then he himself 
 must die. He is not allowed to defend himself, nor indeed is he aware 
 of when the sentence may be executed. He knows the laws. 
 
 " On some night aj^pointed, an armed party surround and dispatch 
 him. 
 
 " Two sticks, each of about six inches in length — one representing 
 the killed, and the other the executed — are then buried, and upon no 
 occasion is the circumstance afterwards referred to. 
 
 " Should a man of influence and well-connected— that is, have numerous 
 relatives — die suddenly, or after a long illness, the tribe believe that he 
 has been killed by some charm. A secret council is held, and some 
 unhappy innocent is accused and condemned, and dealt with by the pinya 
 as previously described. 
 
 "LAW OF FELONY, &c. 
 
 *' Should any native steal from another, and the offender be known, he 
 is challenged to fight by the person he has robbed, and this settles the 
 matter. 
 
 " Should any native accuse another wrongfully, he is dealt with in the 
 same manner as for stealing. 
 
 " Children are not punished on committing theft, but the father or 
 mother has to fight with the person from whom the property was stolen, 
 and ujDon no occasion, as stated elsewhere, are the children beaten." 
 
 16, 17. I would refer you to my book — " Manners and Customs of the 
 Dieyerie Tribe." 
 
 [The following is the extract referred to by Mr. Gason :] 
 
 " MOOKOOELLIE DUCKAXA.— (Bone Strike, or Death Spell ) 
 
 " The words at the head of this chapter are derived from Mookoo 
 (bone) and Duckana (strike), the compound word implying struck by a 
 hone. 
 
 " As no person is supposed, from whatever cause, to die a natural 
 death, but is conjectured to have been killed — either by one of a 
 neighboring tribe or of his own — men, women, and children are in con- 
 stant terror of having offended some one who may therefore bear them 
 enmity. 
 
 " Thus, so soon as a native becomes ill, a council is held solely to 
 ascertain who has given him the bone. 
 
 " Should he remain a considerable time without a change, or his 
 malady increase, his wife, if he has one, or if he has not, the wife of his 
 nearest relative, is ordered to proceed to the person who is supposed to 
 have caused the sickness. She does so, accompanied by her paramour 
 (whose relationship is explained elsewhere), and on arrival immediately 
 makes a few presents to the person suspected of her relative's illness, 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 71 
 
 but makes no accusation against him, contenting herself with simply 
 stating that her relative is fallen ill, and is not expected to recover; 
 whereujDon he sympathises with her, and expresses a hope that the in- 
 valid will soon be well again. 
 
 " He knows, however, perfectly well, though not accused, that he is 
 suspected of having caused the malady ; an(^, on the following morning, 
 acquaints the woman that she can return to her relative, as he would 
 draw all power away from the hone by steeping it in water. Accordingly 
 the woman carries back the joyful tidings that she has seen the party 
 who has the bone, and he has promised to take all the power out of it. 
 
 " Now, should the invalid happen to die, and be a person of any in- 
 fluence, the man who acknowledged to having the bone is murdered on 
 the first opportunity. 
 
 " Men threaten their wives (should they do anything wrong) with the 
 bone, causing such dread in their wives, that mostly, instead of having a 
 salutary effect, it causes them to hate their t usbands. 
 
 " This bone is not any ordinary one, but the small bone of the human 
 ieg ; and one of every two of the natives is charged with having one in 
 his possession wherever he may go ; but, in my own experience, I have 
 never seen more than a dozen, and those at one of their ceremonies — as, 
 for instance, when the whole tribe desire to kill at a distance, say from 
 fifty to one hundred miles, some influential man of another tribe, they 
 order several of the old men to des]3oil the dead — that is to take the small 
 leg-bones from many skeletons. 
 
 " Of these, the relics of their own tribe, they take from three to eight, 
 which they wrap in fat and emu feathers ; all the most noted men of the 
 tribe taking them and j)ointing towards the place where their intended 
 victim is supposed to reside, while doing which they curse the man they 
 desire to kill, naming the death they would wish him. 
 
 " All present are bound to secrecy, and the ceremony lasts about an 
 hour. 
 
 " Should they learn after a few weeks that the man they destine to de- 
 struction is still alive and hearty, they account for it by supposing that 
 some one of the tribe of the person cursed had stopped the power of the 
 bone. 
 
 " So strongly are men, women, and children convinced of the power 
 of the bone, that no reasoning can shake their belief. 
 
 " I have frequently asked why they did not give a bone to myself or 
 any of the settlers, knowing that they mortally hate all white men, but 
 they meet this by saying we are too superior in knowledge, so that the 
 bone would have no effect on us. 
 
 " FUXERAL IIITES.— CANXIBALISM. 
 
 ^ " When a man, woman, or child dies, no matter from what cause, the 
 big toe of each foot are tied together, and the body enveloped in a net. 
 
 " The grave is dug to about three feet, and the body is carried thither 
 on the heads of three or four men, and on arrival is iflaced on its back 
 
72 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 for a few minutes. Then three men kneel down near the grave, while 
 some other natives place the body on the heads of the kneeling men. 
 
 " One of the old men (usually the nearest relative) now takes two 
 fight rods, each about three feet long (these are called coonya), and 
 holds one in each hand, standing about two yards from the corpse ; then 
 beating the coonya together, he question? the corpse, in the behef that 
 it can understand him, inquiring how he died, who was the cause of his 
 death, and the name of the man who killed him —as even decease from 
 natural causes they attribute to a charm or spell exercised by some 
 enemy. 
 
 " The men sitting round act as interpreter for the defunct, and, accord- 
 ing as the general opinion obtains, give some fictitious name of a native 
 of another tribe. 
 
 " When the old man stops beating the coonya, the men and v/omen 
 commence crying, and the body is removed from the heads of the bearers, 
 and lowered into the grave, into which a native (not related to the de- 
 ceased) steps, and proceeds to cut off all the fat adhering to the muscles 
 of the face, thighs, arms, and stomach, and passes it round to be swal- 
 lowed. The reason assigned for this horrible practice being that thus 
 the nearest relatives may forget the departed, and not be continually 
 crying. 
 
 " The order in which they partake of their dead relatives is this : — 
 
 " The mother eats of her children. 
 
 " The children eat of their mother. 
 
 " Brothers-in-law and sisters-in-law eat of each other. 
 
 "Uncles, aunts, nephews, nieces, grandchildren, grandfathers, and 
 grandmothers eat of each other. 
 
 "But the father does not eat of his offspring, or the offspring of the 
 sire. 
 
 " After eating of the dead the men paint themselves with charcoal and 
 fat, marking a black ring round the mouth. This distinguishing mark 
 is called "munamurcomuroo." The women do likewise, besides painting 
 two white stripes on their arms, which marks distinguish those who have 
 partaken of the late deceased ; the other men smearing themselves all 
 over with white clay, to testify their grief. 
 
 " The grave is covered in with earth, and a large stack of wood placed 
 over it. 
 
 " The first night after the burial the women dance round the grave, 
 crying and screaming incessantly till sunrise, and so continue for a week 
 or more. 
 
 " Should the weather be cold when a native dies, fires are lighted near 
 the grave so that the deceased may warm himself, and often they place 
 food for him to eat. 
 
 " Invariably after a death they shift their camp, and never after speak 
 of or refer to the defunct." 
 
 18. Property descends to the most powerful relative. 
 
 19. Xo reply. 
 
o 
 
 •I 
 
 .8 
 
 s 
 
 U I 
 
 ^ 
 
 
 Is 
 
 ^ 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 73 
 
 20, 21, 22. Mooramoora is a good spirit, god, or divine being; and 
 although they have no form of religious worship, they speak of Moora- 
 moora with great reverence. I would, for answers refer you to my book, 
 "Manners and Customs of the Dieyerie Tribe." 
 
 [The following are the statements referred to:] 
 "THEIR TRADITIONS.— THE CREATION. 
 
 " In the beginning, say the Dieyerie, the Mooramoora (Good Spirit) 
 made a number of small black lizards (these are still to be met with 
 under dry bark), and being pleased with them he promised they should 
 have power over a,ll other creeping things. 
 
 " The Mooramoora then divided their feet into toes and fingers, and 
 placing his forefinger on the centre of the face created a nose, and so in 
 like manner afterwards eyes, mouth, and ears. The Spirit then placed 
 one of them in a standing position, w^hich it could not, however, retain, 
 whereupon the Deity cut off the tail, and the lizard walked erect. They 
 were then made male and female, so as to perpetuate the race, and leave 
 a tribe to dispute their ancestry with Darwin's monkeys. 
 
 " Men, women, or children do not vary in the slightest degree in this 
 account of their creation. 
 
 "CREATION OF THE SUN. 
 
 " Their traditions suppose that man and all other beings were created 
 by the moon, at the bidding of the Mooramoora. 
 
 " Finding the emu pleasant to the sight, and judging it to be eatable 
 (but unable, owing to its swiftness, to catch it during the cold that then 
 prevailed), the Mooramoora was appealed to to cast some heat on the 
 earth so as to enable them to run down the desired bird. 
 
 " The Mooramoora, complying with their request, bade them perform 
 certain ceremonies (yet observed, but too obscene to be described), and 
 then created the sun." 
 
 24. They have cannibal customs (see answer to question 17). 
 
 25. Their weapons are — the spear (kulthie), the boomerang (kirra), 
 the two-handed boomerang, from six to fourteen feet long and four 
 inches broad, called "murrawirrie ;" a shield, called "pirrauma," oval- 
 shaped, of solid wood, from one foot to three feet long and from six inches 
 of one foot broad. 
 
 26. The stems of a bush called "mootcha," when dry, are pounded into 
 fine fibre, then teased and spun, after which it is made into bags, which 
 are very nicely done, and occupy many days in their production. They 
 also make a string of human hair, it is called "yinka." It is often 300 
 yards long, and is worn round the waist; this ornament is greatly prized. 
 A string called "mundamundana," is made from the native cotton tree, 
 about two or three hundred yards long, this is worn round the waist, 
 and adorned by different colored strings wound round at right angles ; 
 these are worn by the women, and are very neatly made. "Pillie" is a 
 netted bag made from the stems of the cotton bush and rushes with 
 meshes similar to our fishing-net. 
 
71 rilE ABORIGINES OF SOUTH AUSTRALIA: 
 
 "Kootcha" is a bunch of hawk's, crow's, or eagle's feathers, neatly 
 tied with the sinews of the emu or wallaby, and cured in hot ashes This 
 is worn, either when fighting or dancing, and also used as a fan, 
 
 "Wurtawurta" is a bunch of the black feathers of the emu, tied to- 
 gether with sinews, worn in the yinka near the waist. 
 
 "Champoo" is a band of about six inches long by two inches broad, 
 made from the stems of the cotton bush, painted white, and worn round 
 the forehead. 
 
 " Koorie " is a large mussel shell, pierced with a hole, and atlached to 
 the end of the beard or suspended from the neck; it is also used in cir- 
 cumcision. 
 
 "Unpa" this a bunch of tassels made uom the far of r..ts and wallaby, 
 worn by the natives to cover their private parts ; they are, in length six 
 inches to three feet long, according to the size of the parts intended to 
 be concealed. 
 
 ""Thippa" — this is used for the same purpose as unpa, it is a bunch of 
 tassels made from the tails of the native rabbit, and, when washed in 
 damp sand is very pretty, being white as the driven snow. It takes 
 about fifty tails to make an ordinary thippa, but I have seen some con- 
 sisting Ox three hundred and fifty. 
 
 "Aroo," the large feathers from the tail of the emu used as a fan. 
 
 " Wurda wurda," a circlet or coronet of emu feathers worn only by old 
 men. 
 
 "Pirra" is a trough-like water vessel. 
 
 " Wondaroo" is a closely-netted bag made from the fibre of the cotton- 
 bush. 
 
 '•Mintie" is a fishing-net made from rushes, and is usually sixty feet 
 long by three feet ^\ide. 
 
 27. '-Kundriemookoo," a short stick of semicircular shape, two feet six 
 inches long, to one end of which is attached, by resin, a flint, forming a 
 kind of axe or tool used in making weapons. The resin is got from the 
 "mindrie," a large root, from the outside of which is obtained a kind of 
 resin ; when prepared at the fire and allowed to dry it becomes very 
 hard and tough and is called " kundrie." 
 
 "Yootchoowonda," a piece of flint about three inches long, with an 
 edge like a razor, and at the blunt end covered with resin ; this is con 
 cealed in the palm of the hand when fighting, and is capable of infiicting 
 a wound like one made with a butcher's knife. 
 
 They grind the seed of various indigenous plants between two stones and 
 make it into meal, which is made into loaves, and baked in the ashes. 
 
 28. I would refer you to my book--" Manners and Customs of the 
 Dieyerie Tribe." 
 
 [The following account of ceremonies is extracted from that work : ] 
 " MINDARIE.— (Festival to mvoke Peace.) 
 
 " After enduring the ordeal of the willyaroo, the next ceremony the 
 young man has to go through is that of the mindarie, which is held 
 about once in two years by this as by other neighboring tribes. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 75 
 
 " When, there are sufficient young men in the tribe who have not 
 passed this ceremony, and each tribe being on friendly terms with the 
 others, a council is held, when time and place are appointed in which to 
 hold it — some three months after it is determined on, to allow the hair 
 to grow sufficiently long to be dressed in the manner hereinafter de- 
 scribed, and those young men whose hair, at the termination of this 
 period, i.; not long enough, cannot take part in the ceremony. 
 
 " Women are sent to the neighboring tribes to invite them to the 
 ceremony, tho preparations for which, in building wurleys, &c., occupies 
 from six to seven weeks. 
 
 " Every day witnesses fresh arrivals of men, women, and children; and 
 as soon as the first native heaves in sight, the mindarie song is sung, to 
 show the stranger that he is hailed as a friend. 
 
 " At length all having arrived, they wait on the full of the moon, so 
 as to have plenty of lighi; during the ceremony, which commences at sun 
 set. In the meanwhile, at every sunrise, and at intervals during the 
 day, every man in the camp joins in the mindarie song. 
 
 " They then proceed to dress the young men who have not gone 
 through the ceremony previously. 
 
 " First of all the hair of the head is tied with string so that it stands 
 on end. Thippa (the tails of rats) are then fastened to the top of the 
 hair, the ends hanging down over the shoulders. Feathers of the owl 
 and emu are fastened on the forehead and ears. A large yinka (pre- 
 viously described) is wound round their waist, and in which, near the 
 spine, a bunch of emu feathers is worn, and the face is painted red and 
 black. By the time the young men are dressed the sun has set. 
 
 "All the men, women, and children now begin and continue to shout 
 with the full power of their lungs, for about ten minutes. They then 
 separate, the women going a little way from the camp, to dance, while 
 the men proceed to a distance of about three hundred yards ; the site 
 selected being a plain, generally of hard ground, which is neatly swept. 
 
 " A little boy about four years of age, deputed to open the ceremony, 
 is tricked out all over with down from the swan and duck, bearing a 
 bunch of emu feathers on his head, and having his face painted with 
 red ochre and white clay. 
 
 "He dances into the ring— the young men following him, and they 
 followed by the old men. 
 
 " They dance for about ten minutes, when the little boy stops the 
 dance by running off the dancing ground. 
 
 " All the' young men then re-commence, going through many extra- 
 ordinary evolutions — standing on their toes, then on their heels, then on 
 one leg, shaking their whole frame at a rapid rate, and keeping accurate 
 time, throwing their hands in the air simultaneously, and clapping ; 
 running one way as fast as they can go, they will suddenly halt, renew 
 the dance with hands and feet both in motion, again run off, j)erhaps 
 twenty abreast, and at the sound of a certain word, as one man, drop 
 one shoulder, and then the other. Then they throw themselves down on 
 the ground, dance on their knees, again clap their hands, and accompany 
 
76 THE ABORIGINES OF SOUTH ylUSTRALIA 
 
 these postures by shouting and singing throughout the night %vithout 
 ceasing ; the whole keeping time as perfectly as a trained orchestra. 
 
 "By sun-rise, becoming tired, the ceremony is closed, when they retire 
 to rest, and sleep during the day. 
 
 " The reason of holding this ceremony is to enable all the tribes to 
 assemble and renew peace, by making presents to each other, and 
 amicably settle any disputes that may have arisen since the last mindarie. 
 
 " The natives are all pleased at this observance, and talk of the event 
 fcr many days after. 
 
 "TLIE MAKING OF RAIN. 
 
 " This is one of their grandest ceremonies. 
 
 " When there is a drought or dry season, frequent in the Dieyerie 
 country, the natives have a hard time of it. No fresh herbs, no roots, 
 nothing but nardoo have they to subsist on. The parched earth yielding 
 no grass, the emu, reptiles, Sec, are so poor as to be nearly valueless for 
 food ; it is, therefore, easily perceived that to the natives rain is the 
 supremest blessing. 
 
 " Believing they have the po\^er of producing it, under the inspiration 
 of Mooramoora (the Good Spirit), they proceed as follows : — 
 
 *' Women, generally accompanied by their paramours,^' are dispatched 
 to the various camps to assemble the natives together at a given place. 
 After the tribe is gathered, they dig a hole about two feet deep, twelve 
 feet long, and from eight to ten feet broad. Over this they build a hut, 
 by placing stiff logs about three feet apart, filling the spaces between 
 with slighter logs, the building being of conical form, as the base of the 
 erection is wider than its apex — then the stakes are covered with boughs. 
 This hut is only sufficiently large to contain the old men; the young ones 
 sit at the entrance, or outside. 
 
 " This completed, the women are called to look at the hut, which they 
 approach from the rear; then dividing, some one way, and some the 
 other, go round until they reach the entrance — each looking inside, but 
 passing no remark. They then return to their camp, distant about five 
 hundred yards. 
 
 " Two men, supposed to have received a special inspiration from the 
 Mooramoora, are selected for lancing, their arms being bound tightly 
 with string near the shoulders to hinder too profuse an effusion of blood. 
 
 "When this is done all the men huddle together, and an old man, 
 generally the most influential of the tribe, takes a sharp flint and bleeds 
 the two men inside the arm below the elbow on one of the leading 
 arteries — the blood being made to flow on the men sitting around, during 
 which the tvNO men throw handsful of down, some of which adheres to 
 the blood, the rest floating in the air. 
 
 " This custom has in it a certain poetry, the blood being supposed to 
 symbolize the rain, and the down the clouds. 
 
 Each married woman is allowed a paramour. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 77 
 
 " During the preceding acts two large stones are placed in the centre 
 of the hut ; these stones representing gathering clouds — presaging rain. 
 
 " At this period the women are again called to visit the hut and its 
 inmates, but shortly after return to the camp. 
 
 " The main part of the ceremony being now concluded, the men who 
 were bled carry the stones away for about fifteen miles, and place them 
 as high as they can in the largest tree about. 
 
 " In the meanwhile, the men remaining gather gypsum, pound it fine, 
 and throw it into a waterhole. This the Mooramoora is supposed to see, 
 and immediately he causes the clouds to appear in the heavens. 
 
 " Should they not show so soon as anticipated, they account for it by 
 saying that the Mooramoora is cross with them ; and should there be no 
 rain for weeks or months after the ceremony, they are ready with the 
 usual explanation, that some other tribe has stopped their power. 
 
 " The ceremony considered finished, there yet remains one observance 
 to be fulfilled. The men, young and old, encircle the hut, bend their 
 bodies, and charge, like so many rams, with their heads against it, 
 forcing thus an entrance, re-appearing on the other side, repeating this 
 act, and continuing at it until nought remains of their handiv/ork but the 
 heavy legs, too solid even for their thick heads to encounter. Their 
 hands or arms must not be used at this stage of the performance, but 
 afterwards they employ them by pulling simultaneously at the bottom 
 of the logs, which thus drawn outwards causes the top of the hut to fall 
 in, so making it a total wreck. 
 
 " The piercing of the hut with their heads symbolizes the piercing of 
 the clouds ; the fall of the hut, the fall of rain. 
 
 29. They call their language Dieyerie. 
 
 30. No articles. 
 
 31. [See note by Ed.] 
 
 32. "Kurna, mundroo, kurna," man; "mundroo," two — two men. 
 "Those two men," kurna boolia ; "kurna," men, "boolia," those. 
 
 [Note — It seems from this that there is no dual for nouns. The word 
 mundroo simply means two; boolia is, however, a dual demonstrative pro- 
 noun. — Ed,] 
 
 33. 34, 3.3, 36. [See Editor's notes.] 
 
 37. "I cut myself," moonthalie damuna ; moonthalie, self — damuna, 
 cut. "We cut each other," uldra damathuruna ; uldra, we — damathu- 
 runa, cutting together. 
 
 "I strike," athoo nunda. 
 
 "I strike again," athoo nockuldra nundruna. 
 "I have struck," mutcha athoo nundrala. 
 "I will strike," murla athoo nundrala. 
 
 38. There is a passive form of the verb. 
 
 39. No reply. 
 
 40. The letters s,f, v, or z not used. 
 
 41. The natives can count only to three, then use feet and hands, or 
 repeat the word mundroo m.any times. 
 
 42. [See notes.— Ed.] 
 
r3 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 44, 45. Consumption. See book on the Dieyerie Tribe. 
 [The part referred to is the following:] 
 "DISEASES. 
 
 " 7r///c7/rt.— This disease is, I think, the itch. The symptoms are 
 innumerable small pimples all over the body, causing considerable irrita- 
 tion, only to be temporarily allayed by rubbing the parts affected with a 
 sharp instrument or stone — the hand alone being insufficient to afford 
 relief. 
 
 " It is very contagious, spreading from one person throughout the 
 camp, and is probably caused by general w^ant of cleanliness, and allow- 
 ing mangy dogs to lie with them. They are subject to this disease once 
 a year. 
 
 " Mirra.-—K disease which every native has once in his life, sometimes 
 at three years of age, tut more frequently at fourteen, or thereabouts. 
 The symptoms are large blind boils, under the arms, in the groin, on the 
 breast or thighs, varying in size from a hen's egg to that of an emu's 
 egg. It endures for months, and in some instances for years, before 
 finally eradicated. 
 
 " During its presence the patient is generally so enfeebled as to be 
 unable to procure food, and in fact is totally helpless. 
 
 "It is not contagious, and is, I surmise, peculiar to the natives, whose 
 only remedy is the application of hot ashes to the parts affected. 
 
 " Mooramoora. — Unquestionably small-pox, to which the natives were 
 subject evidently before coming into contact wdth Europeans, as many 
 old men and women are pockmarked in the face and body. 
 
 " They state that a great number have been carried off by this disease ; 
 and I have been shown, on the top of a sandhill, seventy-four graves, 
 which are said to be those of men, Avomen, and children, carried off by 
 this fell disorder. 
 
 "THE DOCTOR (Koonkie). 
 
 " The "koonkie" is a native who has seen the devil when a child (the 
 devil is called Kootchie), and is supposed to have received power from 
 him to heal all sick. 
 
 " The way in which a man or woman becomes a doctor, is, that if 
 when young they have had the nightmare, or an unpleasant dream, and 
 relate this to the camp, the inmates come to the conclusion that he or 
 she has seen the devil. 
 
 " The males never practice until after circumcision, and, in fact, are 
 not deemed proficient till out of their teens. 
 
 " Whenever a person falls ill, the koonkie is requested to examine 
 and cure him. 
 
 " The koonkie walks up to the invalid, feels the parts affected, and 
 then commences rubbing them until he fancies he has got hold of some- 
 thing, when he sucks the parts for a minute or two, and then goes out 
 of the camp a few' yards. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 79 
 
 " He now picks up a piece of wood, about one or two inches long, and 
 returns to the camp, where, procuring a red-hot coal, he rubs it in his 
 hands to make them hot, and then feels the disordered parts again, and 
 after a little manoeuvering, produces the stick which he had concealed in 
 his hand, as if extracted from the patient's body, to the great surprise of 
 all the natives, who conclude that this was the cause of the complaint. 
 
 " The koonkie is requested to try again, when he goes out a second 
 time in a very solemn manner (the natives all looking at him with 
 wonder), blows twice or thrice, returns, goes through the same per- 
 formance as before, and then produces a long piece of twine, or a piece 
 of charcoal — of course from the part affected. 
 
 " This impostor won't confess to his trickery, and, indeed, from con- 
 stant practice, at least deludes himself into a belief of his skilful surgery, 
 which all the other natives have implicit faith in. And, indeed, the force 
 of imagination is so strong in some cases, that I have seen a native quite 
 ill, and actually cry for the koonkie, who, after his humbugging, ap- 
 peared quite recovered. 
 
 " Should the koonkie fail in his effort to relieve the sick, he is pre- 
 pared with a ready excuse— some koonkie of another tribe, possessing 
 more skill, has stopped his power. 
 
 " When a koonkie is ill he calls in the aid of another koonkie to cure 
 him. 
 
 " As I have said elsewhere, no person is presumed to become ill 
 naturally. The Kootchie (devil), or some native has bewitched him. 
 
 "CURE OF DISEASE OR WOUXDS. 
 
 " Sores, cuts, bruises, pain, and disease cf all kinds, no matter how 
 arising, are treated in one of two modes ; if slight, by the application of 
 dirt to the part affected ; if severe, by that of hot ashes. 
 
 " In cases of any kind of sting, leaves of bushes, heated at the fire, 
 are applied to the part stung, as hot as the patient can bear it, and the 
 smart almost immediately disappears." 
 
 46, 47, 48. Full particulars will be seen in Gason's book on the 
 Dieyerie Tribe of aborigines. 
 
 [The following is the account referred to :] 
 
 '' KURRAWELLIE WOXXAKANXA (Circumcision). 
 
 " As soon as the hair on the boy's face makes its appearance, a council 
 of old men, not relatives to the boy, is held, but no warning is given to 
 him or his parents. Every thing is kept secret. 
 
 " A woman, also not related to the boy, is then selected, and her duty 
 is to suspend a mussel shell round his neck. Whereupon, some appointed 
 night just before the camp retires to rest, ordinarily about 9 p.m., she 
 watches an opportunity to speak to him, during which she contrives to 
 cast over the boy's head a piece of twine, to which the shell is attached 
 by a hole drilled at one end. He, knowing the meaning of this by 
 having observed the same thing done to other boys, immediately runs 
 out of the camp. 
 
80 THE ylBORIGINES OF SOUTH AUSTRALIA 
 
 '' The inhabitants of the camp upon learning what has happened, 
 directly commence crying and shrieking at the top of their voices. 
 
 " The father and elder brothers at this become excited and quarrel- 
 some, demanding by what right the old men of the camp seized their 
 sons or brothers. However, after about an hour's quarrelling (without 
 fighting), they go to sleep as if nothing had happened. 
 
 "■ In the meanwhile the boy remains alone, camped by himself, until 
 the following day, when the young men (not relatives), visit him, and 
 take him away to other camps, fifty, or sometimes one hundred miles 
 distant, for the purpose of inviting other natives to the intended 
 ceremony. 
 
 " The lad, during the day, keeps aloof from the camps he had been 
 led to; at daybreak, before the camp arises, being away hunting, and at 
 night camped about four hundred yards apart from the other natives. 
 
 " During the boy's absence, his near relatives collect all the hair off 
 the heads of the men, women, and children, till they are tuoroughly 
 shorn, spin it, and twist it into a fine thread about the thickness of 
 ordinary twine, in one continuous length, without break, of ab ut 500 
 yards. 
 
 " This is made for the purpose of winding round the waist of the lad 
 after circumcision, when it is called "yinka." 
 
 " On the day previous to that appointed for the ceremony, at four p.m., 
 all the old women of the camp are sent in search of the boy, knowing 
 where to find him, for, after proceeding as before described a distance 
 from his relatives, occupying so long as a fortnight, he returns home- 
 ward, and prepares the knowledge of his whereabouts by raising smoke 
 twice or thrice each day, which also indicates that he is alive; they then 
 bring him into the camp, w^hen he is directed to stand up for a ff-v 
 minutes until everything is ready. (The natives never can prepare until 
 the very last moment, generally causing much confusion when the time 
 arrives for work.) The father and near relatives walk up to the lad and 
 embrace him, when immediately two or three smart young men rush at 
 the boy, place him on the back of another man, all the men of the camp 
 shouting at their highest pitch thrice. 
 
 " The boy is then taken about one hundred yards away from the 
 women, and covered up in skins, remaining so till daybreak. 
 
 " The father and relatives of the lad now renew their quarrelling with 
 those that ordered the shell to be suspended to the neck of the boy, and 
 a general fight ensues, all able-bodied men joining in the fray, each 
 helping his friend or relative, until by the time the row is ended, there 
 are many broken heads and bruised bodies — the women in the meanwhile 
 cr}ing, shouting, screaming, hissing, and making many other hideous 
 sounds, like so many hyenas. 
 
 " Subsequent to the suspension of hosiilities, the men keep up an 
 incessant humming noise, or singing (not dancing), and practising most 
 horrible customs, until about four a.m., when the women and children 
 are ordered off to a distance of four hundred yards from the camp, where 
 they remain beating a kind of wooden trough with their hands once 
 
"^I&f^ 
 
 NGUNAITPONI, 
 
 A Man of the Narrinyeri. 
 
THEIR MAXXERS, CUSTOMS, AXO LANGUAGES. %\ 
 
 every minute (as in civilised communities bells are tolled for the dead), 
 the men replying to the noise in like manner, until day dawns, when the 
 beating ceases. 
 
 '* Immediately before the boy's circumcision, a young man picks up a 
 handful of sand, and sprinkles it as he runs round the camp, which is 
 supposed to drive the devil out, keeping only Mooramoora, the good 
 spirit in. 
 
 " As soon as circumcision has taken place, the father stoops over the 
 boy, and fancying himself inspired by Mooramoora to give him a name 
 other than that he previously had, re-names him; upon which he is taken 
 away by some young men, and kept away for three or four months after, 
 w'hen he returns virtually a man; for though only a lad in years, he is 
 allowed the same privileges as a man, in consequence of being circum- 
 cised. 
 
 " I have omitted to state that, in the event of no father living, his next 
 of kin stands in place thereof. 
 
 *' Decency has compelled me to suppress the worst features of the 
 ceremony. 
 
 " CIIIRRIXCHIRIIIE— (Extraction of the Teeth). 
 
 *' From the age of eight to twelve years, the tv/o front tteth of the 
 upper jaw are taken out in the following manner : — 
 
 " Two pieces of the cooyamurra tree, each about a foot long, are 
 sharpened at one end, to a wedge-like shape, then placed on either side 
 of the tooth to be extracted, and driven between as tigh'ly as possible. 
 The skin of a wallaby, in tv>'o or three folds, is tnen placed on the tooth 
 about to be drawn, after which a stout piece of wood about two feet long 
 is applied to the wallaby skin, and struck with a heavy stone, two blows 
 of which is sufficient to loosen the tooth, when it is pulled out by the 
 hand. This operation is repeated on the second tooth. 
 
 " As soon as the teeth are drawn, a piece of damp clay is placed on 
 the holes whence they were extracted, to stop tlve bleeding. 
 
 " The boy or girl (for this ceremony is performed indifferently on either 
 sex) is forbidden to look at any of the men whose faces may be turned 
 from them, but may look at those in front of them, as it is thought that 
 should the boy or girl look towards the men while their backs are turned 
 from them, the child's mouth would close up, and consequently never 
 allow them to eat thereafter. 
 
 "For three days this prohibition is maintained, after which it is 
 removed. 
 
 " The teeth drawn are placed in the centre of a bunch of emu feathers, 
 smeared with fat, and kept for about twelve months, or some length of 
 time, under the belief that if thrown away the eagle-hawk would cause 
 larger ones to grow in their place, turn up on the upper lip, and thus 
 cause death. 
 
 '• The Dicyerie, on being questioned, can assign no reason for thus 
 disfiguring their children than that when thev were created the Moora- 
 
g2 'J'^II^ ABORIG/XES OF SOUTH AUSTRALIA 
 
 moora^' knocked out two front teeth of the upper jaw of the first child, 
 and, pleased at the sight, commanded that such should be done to every 
 male or female child for ever after. 
 
 " This ceremony has been witnessed by me on several occasions, and 
 though it must be very painful, the boy or girl never winces." 
 
 Notes hy 'jue Editor. 
 
 1. "NVe arc indebted to Mr. Gason for the permission to extract so much from his 
 valuable work on "The Dieyerie Tribe." "NVe can assure the reader that this book 
 Mill amply repay a careful perusal. We hope that Mr. Gason will again give the 
 public the' results of his observations in the Far North. Such an acute and accurate 
 observer is sure to contribute information valuable for scientific study and comparison. 
 AVe should like to know a great deal more about the Dieyerie and their neighbours. 
 ■\Miat are the ordinary habits of theh lives ? Mr. Gason has given us their ceremonies 
 and peculiar customs.' We should be glad to get some information about their every- 
 day hfe, hunting, births, marriages, deaths, &c., &c. 
 
 2. ]Mr. Gason gives us a rather copious vocabidary of the Dieyerie language. He 
 also' supplies some grammatical partitulars. It is evident though that in his ideas of 
 o-rammar he has not been able to get rid of the forms of the Enghsh or Latin. We find 
 
 ^1X1 stinnilated perhaps by recollections of the verb amo of his schooldays or of well- 
 
 thiunbed Murray— giving us a sketch of the inflexions of the verb to love. We shall 
 take the liberty of extracting and tabulating some of the grammatical particulars 
 scattered thi-ough Mr. Gason' s vocabidary. 
 
 3. It is evident that the declension of nouns is accompHshed by a number of affixes, 
 having the force of prepositions. We gather the following :— 
 
 Bootoo, with— Kintalobootoo, with a dog. Kintalo, dog— Bootoo, with 
 Elie, of— Bootchooelie, of the blind. Bootchoo, blind— Elie, of 
 Undi-oo, relating to— Kurna\mdroo, relating to a blackfellow— that is, we presume, 
 to a man— Kimia,t a man — Undroo, relating to. Apa, water. Apanie, my 
 water. Apahe, of water. Apanundroo, relating to water 
 Thulka, relating to— Kurnuthidka, relating to a man 
 Goo, of or to— Yinkanigoo, of or to yours 
 Mi, to. Auie, to. 
 We have no doubt that a closer knowledge of this tongue woidd discover more of 
 such aftixes. We see that this language, therefore, has that sort of unlimited number 
 of cases or faciiitv for forming cases, which we find in the Narrinyeri and others. 
 
 •i. The pronouns are remarkably plentiful and precise. Tliis is another Australian 
 characteristic. The following are the personal pronouns : — ^ 
 
 \lthoo I Yinkanie — Yours 
 
 Athoo— By me (causative) NooHea— He (nomiu. and causat.) 
 
 Anie— Me Nooloo— Hmi 
 
 Akoonga— To me Noonkaiiie-His 
 
 Nie-Of me, my Nanieya, nundroya-She 
 
 Jannana, uldra— We Naniea,_nandrooya-Her 
 
 ^\^^Q XJs Nankanie — Hers 
 
 ridranie— Ofus Ninna— It _ 
 
 Jannanie - Ours Thana— They (nomin. and causat.) 
 
 :Moonthalie— Ourselves Thaniya, goondroo-Them 
 
 Ninna - Thee Thanaine— Theirs 
 
 Yondroo— Thou (causative) WiiTie \ ^^ ^^ ^^ ^l^g,^^_ 
 
 Yinie-You \V urra j 
 
 Mooramoova is a suod spirit, God, or Divine Bein?; and, although they have no form of 
 '■■iou'^ -nor-hin tlicv si)cak ot the Mooiamooia •with s?i eat reverence. , t,. . ■ 
 
 '^It is rcnuuka^^^^^^^^^ man in Narrinyeri-a tribe 700 miles from the I)ieyene-is 
 
 Korni. 
 
THEIR MANNERS, CUSTOMS^ AND LANGUAGES. §3 
 
 We have thus an example of an Australian lanp;uag-o with a distinction of the gender 
 in the third person singular in the pronouns. This is very imeommon. The follow- 
 ing are some other pronouns : — - 
 
 Nimia — That "\Vurnie — Whose 
 
 Ninna, ninnea — This Wuronga — Whom 
 
 Thaniya, goondroo— Those Whi, wodow — ^What 
 Warana — Who 
 
 5. There appear to be some degrees of comparison of adjectives, such as Oomoo, 
 good — Oomoomurla, better ; Wordoo, short— Wordoomurla, shorter ; Wordoo, short— 
 Wordoomoothoo, shortest ; Xooroo, quick — Xooroopina, very quick ; Moa, hunger- 
 Moapina, A^ery hungry. 
 
 6. Verbs evidently have the same characteristics as the Xarrinycri, that is, of making 
 the present participle the most prominent form of the verb. The following is the 
 example of the verb to love : — 
 
 Yoori — Love Yoora wont hie — Had loved 
 
 Yooranai — To love Yooralauni— Will love 
 
 Yoorana — Loving Yoorimulluna — Love each other 
 
 Yooranaori — Have loved Yoorimarow — Love ye. 
 
 The foUoM'ing are some other verbs : — 
 
 Boonka — Grow jSTumpani — To cover, or bury 
 
 Boonkuna — Gro^A'ing jVumpuna — Burying, or covering 
 
 Boonkanaori — Has grown . ]S'umpathuruna — Buried 
 
 BoonkanaAvonthie — Had grown Xumpanaori — Has buried 
 
 Boonkanalauni — Will grow Xumpamarow^Bury (imperative) 
 
 Achea — Ask XumpamuUuna — Covering each other 
 
 Achana — Asking Xumpunawonthie — Had buried 
 
 Achami— To ask Xumpalauni — Had buried 
 
 Achanaori — Has asked Xiie, niehie — Seen 
 
 Achanawonthie — Had asked ISTiuna — Seeing 
 
 Dieami— To strike Xianaori — Has seen 
 
 Dieima — Strildng Xianawonthie — Had seen 
 
 -Dienaori— Has stricken Xianauni — Will see 
 
 Dienawontliie - Had stricken XiamuUuna — Seeing each other 
 
 Diealauna— Will strike Niamarow — See, look (imperative). 
 
 Diemarow — Strike (imperative) 
 We also find that some adjectives have the same termination as the present participle of 
 verbs, such as Moonchuruna, sick ; Mundathuruna, lazy ; Kookootharkuna, imlevel ; 
 Koonkuna, lame ; Mulluna, alike. The verb is conjugated by affixing the causative or 
 nominative personal pronoims to the present, past, or future fonns of the verb, which 
 continues unchanged in form, whatever peson may be prefixed to it. 
 
 7. The grammar of the language is on the whole similar to the grannnar of all the 
 Australian languages. 
 
 The following letter, which appeared in one of the Adelaide papers in 1875, forms an 
 interesting appendix to Mr. (Jason's contribution. It is written by Me. Andrews, the 
 naturalist and taxidermist to the Lake Eyre Expedition : — 
 
 Notts on the Aborigines met icith on the trip of the Bxplorhiej party to Lalce Fi/re 
 in commeind of Mr. J. IF Lewis. 
 
 [By Mk. F. W. Andrews, Collecting XaturaKst to the Expedition.] 
 The first natives we met with after leaving Mount Margaret were on the Macumba 
 Creek, where a small number visited our camp in a very quiet and friendly manner. 
 They were young men and a boy or two. 'i hey could not speak any English except one 
 or two very common-place words, as "whitefellow," &c. 'I heir food appeared to consist 
 of snakes (morelia) of the boa tribe, lizards, lats, etc., but the principal food at this 
 season of the year (December) appears to be the dried fruit of the p'gs' -faces (mesem- 
 bryanthemum) , which they gather in large quantities, and store by imtil wantfd, or as 
 
34 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 long as it will keep. The quantity they consume at a time is something enormous, and 
 it appears to be vtry jiutritious and fattening fcod, no doubt from the large amount of 
 saccharine matter it affords. They wear no covering for the body, except the men, some 
 of whom wear a small fringed curtain in front of their persons. This is sometimes 
 made from the tail of the pouched hare (I'eragalia lagotis), the white tips of which are 
 worked into a very neat and ornamental covering; this is called " thippa." They 
 also wear a similar fringe, only larger, made of wallaby or rats' hair, which they call 
 "unpa." The ends of the tails of the native rabbit, or pouched hare, are carefully 
 saved up until about forty or fifty in number are fastened in rows, forming a very 
 attractive adornment ; they have, however, often as many as from 150 to 200 in one 
 bunch. The weapons they carry with them when visiting arc few and simple, consisting 
 of a vam-stick for digp,ing out lats, (fcc, and an awkwardly-made looking iDOomerang. 
 I found that thcv had plenty of spears, and large two-handed boomerangs, like an 
 immense wooden scimitar. These they kept out of sight on most occasions. They had 
 some very neatly-constructed trough-like water-vessels, which they called "pin-as." 
 The men were finely-formed yoimg fellows, with pleasing and regular features, and one 
 in particular had beautifully-formed olive eyes; he was Ji very handsome young fellow, 
 and we all admired him very much. Through our native interpreter, '' Coppertop " (who 
 joined us at J'trang^\-ays), we were enabled to converse with them. Thej- were very 
 anxious for rain, as they could not travel far away from the waterholes on the Creeks. 
 Travelling further on towards Late Eyre, wo met vrith several wild-looking lots — 
 plenty of men, women, and children, all looking very hearty and contented. The old 
 men were about having a meeting to " make rain," and as it looked very likely for rain 
 they would no doubt before long be able to again astonish their tnbe by their power as 
 "rain-makers." 
 
 We were now keeping a. strict night watch, as, if they meant no mischief "leading to 
 human gore," they were diligently intent on what they call "tealing." It was evident 
 by the cut timber about the creeks that they had axes or tomahawks ; and, on inquiry 
 "where blackfellow got um tomahawk," the answer received was, "him 'teal' um along 
 a whitefellow." There is no doubt they had ^tolen several during the construction of the 
 overland telegraph. They, hov>'ever, always kept these tomahawks out of our siu'ht. 
 Knives, tomahawks, &c., are their principal weaknes.-es ; but they will steal anything 
 they can lay their hands (or toes) on. Our intcii^reter, "Coppertop," having arrived in 
 his own country, "the Macumba," made tracks, leaving his clothes, which were trans- 
 ferred to another young man who joined us ; Tommy was his name, and he had a good 
 smattering of English from having been with the telegraph construction pai-tiesfor 
 some time, and was very useful as a guide and interpreter. One day, when travelling, 
 we met with natives — "outsiders "—whose patois Tommy was unacquainted with, and 
 he cried out in despaii- "me can't hear um." Tommy was of a very inquiring turn of 
 mind, and thinVing sugar was "dug up" at some " berry good place," he one day 
 asked the question, " \Vhen we catch i.m that big one sandhill all same wheie white- 
 fellow get um sugar 'r ' ' 
 
 On Willis's or Salt Creek, we saw, in a largo mob of natives, one old man, who had 
 evidently been in the wars ; his arm had been broken in two places and had set crooked 
 at each fracture, giving the poor old man a very battered appearance. _ The old fellow 
 walked up and down the camel train from one person to another, talking and gesticu- 
 lating, evidently wishing us to go on ; and on our starting he looked very pleased, and 
 pointed in the "direction we were foing, and saying "appa, appa" (water, water), as 
 much as to .say "Go on ; there is plenty of water over there for y.-u." At starting, much 
 to our amusement and surprise, the old man said, "Good morning, good morning.' '_ This 
 was toward evening ; but, although the old man seemed to wi-h us away from his own 
 camp, he ■\\a3 at our camp the next morning to see us start and wish us go jd morning 
 again. Several women at the old man's ca-np were smeared all o\'er with burned 
 gyi^sum (plaster of Paris), making them quite white, and giving them a horrid-looking 
 appearance. They were in mourning for deceased relatives. All the natives we saw 
 look very healthy and fat, the children looked ss clean in the skin as coiild be desired, 
 and altogether their appearance and physique showed them the pictures of health and 
 contentment. AVe saw one fine young'man who was Hind frcm cataract, and the poor 
 
7 HEIR MANNERS, CUSTOMS, AND LANGUAGES. 85 
 
 old man witli the broken arm vras leading him about and attending to his M-ants. We 
 afterwards saw, at Kopperamana, a young hearty-looking woman who was suffering 
 from the same aiEiction. 
 
 They told us that the weather last year in the winter was very cold, but that no rain 
 fell. They make the best wurloys I have seen anywhere — all co\ered in securely, and 
 having a hole for the exit of the smoke as well as tlie entrance hole, whicli is, how- 
 ever, small. They are covered all over with grass, rushes, roots, earth, &c., and are quite 
 dry. In the summer they have only a shade constructed of boughs. During the hot 
 weather they were catchina: large quantities of fish with nets, which they constructed 
 very ably from rushes. These nets are mostly fixed stationary across a favorable spot 
 in the creek, and the fish caught by endeavoring to pass through the meshes, when 
 they get fixed in the net by the mesh passing over their gills. When the supply of 
 fish fails, or, wanting a change of food, they have roots, seeds, herbs, cateriallars (in 
 bushels), lizards, snakes, and numerous odds and ends, to procure all of which in quantity 
 requires at times much labor, and this food-labor mostly falls to the lot of the lubras, 
 who have generally plenty to do ; for, after they have got the food to their wurleys, 
 there is much to do grinding or pounding seeds of acacia, nardoo, &o. 
 
 Some of the large waterholes on the Salt Creek have superstitious terrors attached to 
 them. One blackfellow, after killing a pelican with a boomerang, vrould not attempt to 
 recover his weapon, as he said theie was a large snake in the hole always on the look- 
 out for blackfellow. 
 
 At Kopperamana, the Lutheran Mission Station, only a small number — about a dozen 
 or so— were camped ; they appear to easily obtain plenty of fish in the lake, but had not 
 such a fat, hearty-looking appearance as the natives (.n Salt Creek. Some were em- 
 ployed on the station shepherding goats, others lamb-minding, kc, and all appeared to be 
 weU treated. Of their scholastic attainments I cannot say very much, as I was informed 
 that as they got taught any learning they went away. One young fello x appeared to have 
 a good idea of figures, and counted twenty-five very fairly. Only a few natives_ were seen 
 at Lake Hope; these talk pigeon- English with fluency, well interlarded with strong 
 adjectives. They have plenty of fish in the lake, and the rats, snakes roots, &c , according 
 to the season Perrigundi Lake has long been known as a so-called dangerous place for 
 whites to camp at, unless well armed and in pretty good force. It was at this place where 
 a party of stockmen from Lake IIo})e were attacked some few years ago while they were 
 asleep, and only for the bravery and promptitude of one of the party the whole of them 
 would have been killed. One young man, named Neuman, died of the spear wounds 
 he received in this fatal afPray. We camped here two nights and^one day - Saturday- 
 night and Sunday. Seven or eight finely-made strong young fellows paid us a visit, 
 and were very peaceably disposed, and fetched us some fine fish in exchange for a little 
 tobacco. Some of the weapons they had with them were of the most formidable 
 dimensions, and ^vell adapted for knocking down a bullock. They did not make any 
 offer to molest us ; but the sight of our revolvers, rifles, and guns no doubt everywhere 
 acted as a good warning to them as to what they might expect if they commenced 
 hostilities. 
 
 They did not appear to pay much respect to old age after decease, as one of them was 
 noticed by one of our party taking some dead wood from an old grave to make a fire, and 
 on being remonstrated with he replied, ''Al; right; only old woman been tumble down." 
 Proceeding on to Lak<} McKinlay, there is a pretty numerous tribe there, but only eight 
 or nine visited our camp, as most of them were away hunting in the sandhills, where 
 they always go after the rains have left water enough in the clay-p.ans for their sub- 
 sistence while hunting. Some of them were much frightened at the camels. 1 hey looked 
 in excellent health. AVe camped here close to the tree which McKinlay marked on his 
 journey. The tree had been partly destroyed by the blacks, but some fine young sap- 
 lings are springing up straight and tall again, and the old tree promises to be soon as 
 good as ever. I think it is only an act of justice to these poor people to record their 
 peaceable and friendly behaviour to us all the way we travelled ; and we hope that as 
 soon as the Salt Lake country is occupied, which, from its fine grazing capabilities, it 
 immediately v.-ill be, that a thoughtful and liberal Government will send a snpply of 
 useful things to them — as blankets, tomahav>-ks, &c. 
 
86 
 
 THE ABORIGIXES OF SOUTH AUSTRALIA 
 
 The Salt Creek tribo is nuiu3rous and po.verful, and T feel convinced that kind but 
 firm treatment at the outset will bring about the most desirable results. Police protec- 
 tion ought to bo at once given to the first settlers on this and the neighboring creeks. 
 It would act as a wholesome check on the bad propensities and cupidity of the natives, 
 and at the same time secure their proper treatment. 
 
 Declension of Pronouns. 
 
 The declension of the pronouns in the language of the Dieri or Dieyerie tribe, 
 ished by the Rev. E. IIomaxx, Lutheran Missionary: — 
 Pkoxomina Persoxalla. 
 
 Fur. 
 
 2nd 
 
 3rd 
 
 
 Singular. 
 
 Dual. 
 
 
 Plural. 
 
 {I^om. 
 
 Nani 
 
 Xali, Xaliena 
 
 
 Naiana, Xaiani 
 
 1 Gen. 
 
 Nakani 
 
 Xalina, Xaldrani 
 
 X'aianana 
 
 ■•----•I 5:1- 
 
 Kakangu 
 
 Nalinga, Xaldrangu 
 
 Xaianangu 
 
 Nana 
 
 X'alina, Naldrana 
 
 Xaianana 
 
 Yoc. 
 ^Activus* 
 
 
 
 
 
 Nato 
 
 Xaldra 
 
 
 Xaiani 
 
 { Kom. 
 
 Jidni 
 
 Judla 
 
 
 Jura 
 
 \ Gen. 
 
 Jinkani 
 
 Judlani 
 
 
 Jurani 
 
 ] Ace. 
 
 Jinkangu 
 
 J udlangu 
 
 
 Jurangu 
 
 Jiduana 
 
 Judlana 
 
 
 Jurana 
 
 \ Voc. 
 
 Perlaia 
 
 Jiulla 
 
 
 Jiu'a 
 
 lAcfiv. 
 
 Jimdru 
 Masculine. 
 
 Judla 
 Feminine. 
 
 
 Jura 
 
 (Xom. 
 
 Nanja 
 
 Xania 
 
 Pudlaia 
 
 Tanaua 
 
 1 Gen. 
 
 Xunkani 
 
 Xankaui 
 
 Pudlani 
 
 Tanani 
 
 ,, j Bat. 
 "i Ace. 
 
 Nunkangu Xankangu 
 
 Pudlangu Tanangu 
 
 Xinaia 
 
 Xanaia 
 
 Pudlanaia Tananaia 
 
 \ Voc. 
 
 Xanja 
 
 Xania 
 
 Pudlaia 
 
 Tanani 
 
 lActiv. 
 
 Xulia 
 
 Xandruja 
 
 PudlaU 
 
 Tanali 
 
 [N.B.— Only third per: 
 
 5on singular has Masculine and Feminine. ] 
 
 
 PrOXOMIXA PoSSESSIVi^ 
 
 
 
 1st Persox. — 
 
 Kom. 
 
 Xakani 
 
 X'alini. Xaldrani X'aianani 
 
 2nd " — 
 
 Xom. 
 
 Jinkani 
 
 Judlani 
 
 Juranani 
 
 
 Xom. \ 
 
 Xunkani (masc.) 
 
 Pudlani 
 
 Tananani 
 
 3rd " — 
 
 Xankani (fem.) 
 
 
 
 Declination the same as substantives, for example: — 
 1st person singular. 
 Xom. Xakani Ace. Xakani _ 
 
 Gen. Xakanaia Voc. X'akanaia 
 
 Bat. Xakanani Activ. Xakanali 
 
 [^X.B.— Mr. Homann'sy is pronounced like the English ?/. —Ed.] 
 
 * The "Activus" case of Mi 
 'Causative" elsewhere.— Eu. 
 
 Ilomann is evidently the same as that which I have designated 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 THE ^^NIMBALDA'' TRIBE. 
 
 ( Far North. ) 
 
 1. Henry Quincy Smith, Police-trooper, Mount Freeiing, assisted 
 l)y a native named "Auruepunda," of Mount Freeiing, called in native 
 "Batuarapunna." 
 
 2, 3. The name of the tribe is Nimbalda. The ansv^ers refer to 
 the hill blacks, and are not connected with the Dieyerie. Some of 
 their customs are similar to the Dieyerie, such as circumcision and 
 willyaroo ; they also believe that death is caused by a bone pointed at 
 them by some enemy. The Nimbalda tribe inhabits Mount Freeiing, 
 Umberatana, Angipena, Ameandana. Lollabollana, Illawortina, Daly and 
 Stanley Mine (Poondinna). 
 
 4. They are divided into many clans. The number is not known. 
 Each family has a name, such as euro, native rabbit (capietha), wallaby 
 (andu), snake (womma), kangaroo (udlu), emu (warrajee), guana (purdna) 
 frog (arrandula), dog (wilka). 
 
 5. Each family is known by the name of some beast, bird, or reptile, 
 •which is their totem. 
 
 6. There are no class-names. 
 
 7. Marriages do not take place between the same clan or name. 
 A euro cannot marry a euro, a capietha cannot marry a ca23ietha, etc. 
 Children always take the name of their mother Thus, if a dog (wilka) 
 marries a euro, the woman being a euro the children will be euros. 
 
 8. No marriage ceremony is gone thiougli. The nearest male relation, 
 such as father, brother, or uncle, gives the lubra to the blackfellow. 
 
 9. Children belong to the father's tribe '^' 
 
 10. Polygamy is greatly practised, blackfellows having from one to 
 four lubras. 
 
 12. Blood relations do not marry, 
 
 13. There is no government. 
 
 14. 15. Crime is so scarce, and so little thought of, amongst themselves 
 that there is no redress except by force of arms. For example, if a man 
 kills another, the relations might probably kill the murderer, or beat him 
 severely with their waddies. Stealing amongst themselves is almost 
 unknown. If a blackfellow commits rape, he might be killed by the 
 father, husband, or brother, or beaten with w'addies ; but there is no 
 regular form of trial whatever. There are no judges. 
 
 16. By a bone pointed at them by some enemy. 
 
 17. Directly one dies the whole tribe begin to cry and gesticulate 
 frantically. The body is buried as soon as a hole can be made to receive 
 
 * After the statement in No. 7 it is difficult to see how this Ccan ho. The contributor 
 probably means where the tribe of the father consists of several clans or families 
 -and the woman belongs to another such tribe. — [Ei>.] 
 
THE ABORIGINES OF SOUTH AUSTRALIA 
 
 it. The relations smear their faces with powdered charcoal and red 
 ochre mixed with fat. The other members of the tribe put a plaster on 
 their heads made of burnt gypsum powdered and wetted, and also 
 plastered about their bodies. If a husband dies the widow does not 
 enter camp all day, but is brought to camp after dark by the nearest 
 friends or relations. She eats nothing for three days. If a wife dies the 
 husband sits in the camp, but does not speak more than necessary, nor 
 enters into any corrobbery for three months. 
 
 18. The jiroperty of the deceased is burnt. 
 
 19. 20, 21. '"Kinchirra." — 1 can get no English for kinchirra. As soon 
 as a blackfellow or blackwoman dies, a kinchirra blackfcllow fetches 
 him and bears him off to the west, whore he or she will have nothing to 
 do but play about and have plenty of food. This is their only idea of a 
 future. Should the black be a very bad character, the kinchirra drowns 
 him or her in the water. 
 
 22. They believe that two old women called " Yammutu" live towards 
 the east a long way (paldrupa), and that when rain comes they lie down 
 on their backs with their legs open, and the water runs into their person 
 and causes them to bear a lot of young blacks called Muree; who, as they 
 grow up, start westward, always throwing a small waddy, called weetchu, 
 before them, till one of them meets a blackfellow with his lubra. The 
 Muree, being invisible, then walks in the blackfellow' s tracks to make 
 hhn or her look like the blackfellow, and then throws the small waddy 
 under the thumb-nail or great toe-nail, and so enters into the w^oman's 
 body. She is soon pregnant, and in due time gives birth to an ordinary 
 child. 
 
 23. There is no proof of their having been more civilised. 
 
 24. They are not cannibals. 
 
 25. Weapons. — A large club (munkuwirrie), boomerang (wadna), a 
 club with a large head (muchicha), and a weapon made of mulga and 
 pointed at both ends and u?ecl for throwing (pirra). 
 
 20. Nets for catching euros (a kind of kangaroo) are made of the sinews 
 of large euro tails. Twine is spun out of opossum hair. No fishing-lines, 
 mats, or baskets 
 
 27- The}' had tomahawks (corrawolpu) made of a stick about a foot 
 and a half long, with white flint fastened in the end w^ith gum (murl- 
 kanurie). 
 
 28. No ceremonies that 1 can explain. 
 
 29. They call ihcir language Archualda. 
 
 30. 31. No reply. 
 
 32. Man, ''mirru ;" two men, "mirruilpilla ;" men, '•mirrupappina.'^ 
 
 33. 34,-35, 36. No replies. 
 37. I cut, ''artu wonninda." 
 
 He cuts, "pallu wonninda." 
 We cut, " alpula wonninda." 
 You cut, "nunda wonninda." 
 They cut, "yadna wonninda." 
 I was cuttii'g, "artu butu nunda." 
 

 ^ 
 
 I 
 
 d ^ 
 
 ^ -^ 
 
 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 89 
 
 I have cut, " wee wurnie nundata." 
 I had cut, "wee yedla uta nunda natu." 
 I will cut, "artu yidla wurninchoo." 
 To cut, "wonninda." 
 Cutting, "buthunda." 
 To be cut, "wurnie jundinna." 
 I cut myself, "wurnie garie nundiee." 
 We two cut each other, "wurnie garie nundardlee.'' 
 I 'strike, "artu yelieku." 
 I strike again, "artu yetieku yardana." 
 38, 39. Xo replies. 
 
 40. Neither c,/*, *, r, ;:. 
 
 41. See table. 
 
 42. No repl)'. 
 
 44. "Wittcha," a kind of itch; "unie," colds. 
 
 45. The only method of cure before white men were known was warm 
 sand applied to the part affected. For cuts a lubra puts milk from her 
 breast into the cut. If a wound is caused by a boomerang, the black- 
 fellow would swing it round his head and put it in water and leave 
 it there. 
 
 46. I am unable to explain this. 
 
 47. Front teeth not extracted. 
 
 48. They practice circumcision. 
 
 Note. 
 I have spelt all the native words as nearly as possible according to Ike sound. Gn 
 — as in Pappie gnatcliuru pappa — is very slight. TJ is as in 00. Teh as in kitchen. 
 Water, in the native name, I have spelt Auwie — according to Note 2. — [H. Q. Smith.] 
 
 THE ^'ANTAKERRINYA'^ TRIBE, 
 
 CENTRAL AUSTRALIA. 
 
 The following are the replies to the queries respecting the aborigines 
 of this vicinity, supplied by CirRiSTOPHER Giles, Esq., Telegraph Sta- 
 tion-master, Charlotte Waters, December 10th, 1875. 
 
 1. Name — Atchata. Locality — Charlotte Waters. 
 
 2. Name of tribe — Antakerrinya. 
 
 3. Between parallels 26° 15' and 25° 30', and meridians 134° and 
 130°. 
 
 4. Tribe apparently subdivided into clans, but the subdivisions are 
 not satisfactorily ascertained at present. 
 
 5. It appears almost certain that no totems or anything of the kind 
 obtain among this people. 
 
 6. Yes. There are four class-names, viz. : — Parroola, Panungka, 
 Booltara, and Koomurra. 
 
90 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 7. Marriages arc wholly regulated by these class-names, in the manner 
 following : — 
 
 Male Parroola | Offspring is Koomurra. 
 
 remale, ranungka ) ^ ° 
 
 Male, Panimgka ) ^rr • • t) ^u'.„ 
 ,, 1 1^ ^ 1 i Oltspring IS Booltara. 
 remale, Parroola ) ^ " 
 
 Male Booltara | ofFspring is Poonungka 
 
 lemale, Koomurra ) 
 
 Male, Koomurra ) ^rj. • • d ^i 
 ^ 1 r> li' \ OftsprmG; is Parroola. 
 
 Female, Booltara ) ^ " 
 
 The offspring may be of either sex without affecting the above result. 
 These rules are strictly conformed to, and death is the penalty in case of 
 infringement. 
 
 8. The marriage customs and ceremonial largely partake of the 
 revolting features so frequently found to prevail among the aborigines of 
 this continent generally ; and unless under pressure, I should prefer 
 omitting a description of these disgusting practices. The female is 
 given away by her parents and relatives. She is betrothed at a very 
 early age, almost in infancy. 
 
 9. The children are of the fathers' side 
 
 10. Yes. Some individuals have four or five wives. It is not unusual 
 for a man having several to present one or more to a friend, providing 
 the latter belong to a class with which the woman may marry. 
 
 11. The system of kinship closely resembles (so far as can at present 
 be ascertained) that obtaining among ourselves The elder brother of 
 the father has no relationship to the child but that of uncle. Particular 
 care has been taken to ascertain this point. 
 
 12. Blood relations do not marry. 
 
 13. None worthy the name. The older men exercise considerable 
 influence, but it scarcely amounts to authority. 
 
 14. Neither administration of justice, nor form of trial. 
 
 15. Death in some cases ; in others, cutting across the hams to the 
 bone, and also burning. These are, however, rather acts of revenge 
 than punishments, properly so-called, and are usually inflicted as reprisal 
 for some real or supposed injury. A woman suspected or found guilty 
 of adultery is liable to be cut across the hams or burnt in a most bar- 
 barous manner. 
 
 16. A stick (some say a bone) is pointed at the person whose death is 
 desired. This stick is called " wirrikurra." 
 
 17. Bodies are simply buried in the earth near the camp. Mourners 
 smear their heads and breasts with a white earth ; usually gypsum and 
 pipeclay. After being kept on (and occasionally renewed) for a month, 
 it is taken off and thrown on the grave. 
 
 18. Property (of deceased), whether that of a male or female, is either 
 burnt or thrown away. 
 
 19. No ideas of a future state. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 9| 
 
 20. They speak of a demon appearing in the form of a blackfellow, 
 and sometimes as a while man. He is said to travel near the surface of 
 the ground, but not on it, and consequently can never be seen. The 
 natives heie do not seem to fear travelling at night, and their dread of 
 the demon does not appear extreme, as is the case in other parts of this 
 continent. 
 
 21 and 22. No legends or traditions, so far as can be at present 
 ascertained. 
 
 23. No proofs of former civilisation. 
 
 24. Natives killed in war are not e-ten. It is alleged that children 
 are occasionally eaten by neighboring tribes, but the practice is dis- 
 claimed by informants' people. 
 
 25. Their weapons are — 1. A large and heavy spear without barb, 
 used for close quarters. 2 A lighter spear for throwing, fitted with a 
 barb formed of hard wood tied to the spear-head with the sinews of the 
 emu, &c. The throwing stick or board is about a foot long, and four to 
 seven inches wide, slightly hollowed on one side to serve as a platter. 
 The hand end is usually fitted »,'ith a piece of agate embedded in and 
 attached to the wood by a very hard cement. The other end is fitted 
 with a small peg whipped on with spun hair or sinews. The natives 
 can throw their spears fifty to sixty yards with much precision. 3. A 
 boomerang, of a very open curve, about 2ft. long and 2 to 3in. wide. 
 4. A large two-handed sword-stick 5ft. long. 
 
 26. Bags of netting made of mallow fibre, meshes close, almost like 
 gunny bag. Twine of opossum or human hair. 
 
 27. Stone chisels of the rudest make. An agate cemented to the end 
 of a short stick. Troughs or calabashes precisely similar to those of 
 southern tribes. 
 
 28. No peculiar customs or ceremonies have been witnessed, nor have 
 we been able to obtain details of such. "Rain-making" obtains here 
 as elsewhere. The only information as yec gathered respecting this 
 superstition is that it is conducted by the older men, who perform incan- 
 tations, &;c , wearing different head-dresses, for five days. Blood-letting 
 does not soem to form a part of the ceremonial here, as is the case with 
 tribes to the south-east of them. 
 
 29. The language of informants' tribe is called Arrinda. 
 
 30 and 31. Owing to imperfect acquaintance with the language, this 
 and similar queries must remain unanswered for the present. 
 
 32. No dual form of noun, so far as can be gathered. 
 
 33. Pronouns : 1, ying-a. Thou, ung-a. He, idlama (?) We, naka (?) 
 You, ( ). They, ( ). 
 
 34 to 39. Same reply as No- 30. 
 
 40. Sibilants do not occur : nor does/". 
 
 41. Numerals— " Nyinduna," one; " tirrama," two; " koolpejama," 
 three ; four is represented by " tirrama binna," and five by " tirrama 
 binna tirrama binna nyinda." Only up to five. 
 
 42. "Larrapinta kichila pijana yinga ilyata" — Finke Creek came from 
 Ito-dav. "Tirram errleia ilyat errina attra" — Two emus just now saw I. 
 
92 THE ABORIGINES OF S0U2H AUSTRALIA 
 
 44. Chest diseases, cancer, polypus, &c. No marks of small-pox 
 visible. 
 
 45. They set broken limbs \vith splints in a rude manner. There are 
 men who profess to cure diseases and injuries by pretending to extract 
 sticks, stones, &c., from the diseased part. This is dona by sleight of 
 hand. They also make believe to draw blood and humour from the 
 uffected part by sucking it, making their own gums bleed and spitting 
 out the blood as though really that of the patient. 
 
 46. Boys are kept separate from the women during the rite of circum- 
 cision, which lasts five days, and for three months afteiw^ards, when they 
 are allowed to mingle with the rest of the tribe. 
 
 47. They do not knock out front teeth ; but some of the neighboring 
 tribes do. 
 
 48. Circumcision is practised without exception. 
 
 The spelling has been throughout that enjoined by the rules of the 
 circular. 
 
 THE NORTHERN TERRITORY 
 TRIBE. 
 
 Copies of the questions were sent to the police and to the Protector of 
 Aborigines in the Northern Territory, but the replies received were of the 
 most meagre and unsatisfactory description. One list of words was sup- 
 plied by Police-trooper Lee, but the officials seem to have known very 
 little. Through the kindness of Mr W. T. Bednall, of Adelaide, we 
 are able to give a pretty correct list of words in the I^arakeeyah language. 
 
 The following are the particulars gathered from (the late) Dr. Sturt, 
 medical officer, and Protector of Aborigines. 
 
 1. The tribe is called Larakeeyah. 
 
 2. They inhabit Port Darwan Peninsula. 
 
 3. The tribe is not divided into clans. 
 
 4. There is no totem. 
 
 5. The tribes intermarry but rarely. 
 
 6. The old man or chief settles marriage. The female makes some 
 string and gives it to the man. 
 
 7. The children belong to the fathers' tribe. 
 
 8. Polygamy is practised. 
 
 9. The diseases most prevalent are blindness, bronchitis, and pneu- 
 monia. 
 
 10. The natives apply to injuries water and bark bandages. For 
 diseases they drink hot water. 
 
 11. The Larakeeyahs, Woolnas, Woolwongas, and Waggites all knock 
 out one tooth top and bottom. I think these are cannibals. 
 
 12. Their weapons are spears. 
 
 13. They mal^e nets, twine, fishing-lines, mats and baskets. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 93 
 
 THE TRIBES of the VV^ESTERN DISTRICT 
 (Port Lincoln to Fowler's Bay). 
 
 Copies of the questions were sent to Crown Lands Ranger Cole, of 
 Port Lincoln ; Police-trooper Clode, of Venus Bay ; Mr, James Bryant, 
 of Yardea, Gawler Ranges ; Police-trooper Richards, of Fowler's Bay ; 
 and to Police-corporal Provis, of Clare, formerly of Streaky Bay. 
 
 Very little information has been received from the first four of these 
 contributors, but the last mentioned — Police-corporal Provis — sends 
 a valuable paper. This contains much information. We will, therefore, 
 place it first, and after it append any additional particulars furnished by 
 the others. 
 
 \. Chkis. Provis, Corporal of Police, Clare, formerly of Streaky Bay, 
 west coast of South Australia. 
 
 2. The name of the tribe is Ku-ka-tha (section or clan of). 
 
 3. The country inhabited by this tribe lies between Venus Bay and 
 Point Brown on the coast, and inland to the Gawler Ranges, but not 
 confined to this tract of country, as they frequently itinerate to Port 
 Lincoln on the one side and Fowler's Bay on the other. They seldom 
 remain more than a for/ weeks in one place. 
 
 4. Yes. Several clans of this tribe. I do not know their names. 
 The dialect of each differs but slightly from the one next it, each 
 perfectly understanding the otheis; similar to the provincialisms of the 
 counties in England. 
 
 5. There are no totems. 
 
 6. Neither are there class names. 
 
 7. Marriages are perfectly indiscriminate. The names of the children 
 are generally taken from the place where they are born, irrespective 
 of the tribe or clan to which the parents may belong. 
 
 8. There is no ceremony. A man obtains his wife by force of arms, 
 theft, or stratagem, sometimes by mutual consent, and, in a fev/ instances, 
 they are betrothed from the infancy of the female. Thus will sometimes 
 be seen the incongruous spectacle of a little child betrothed to a full- 
 grown man The girl is called his "^'"kur-det-thi (future wife). They sleep 
 together, but no sexual intercourse takes place till the girl arrives at 
 the age of puberty, unless indeed she be previously ravished by some 
 European, which unfortunately is too often the case, as both men and 
 women will readily assist the white man in so doing. This betrothal 
 does not prevent the man having another wife or wives, or cohabiting 
 with other women, chastity or fidelity being quite unknown to them. 
 
 9. The children would be said to belong to whichever clan they were 
 born in, whether the father's or mother's. 
 
 10. Yes, polygamy is practised, but not extensively. I have never 
 knoAvn a man to have more than three wives. 
 
94 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 11. So far as I am aware, their ideas of kinship do not extend 
 beyond mam-ma (father), wi-a (mother), yung-a (brother), and kon-ki 
 (sister). They will talk glibly enough in their broken English of uncle, 
 aunt, cousin, kc, without, I believe, having the faintest conception of 
 those relationships. For instance, a grey-headed old man will sometimes 
 point to a little girl and tell you she is his uncle; or an old woman, 
 pointing to a little boy, will tell you he is her aunt, and such like 
 incongruities. In speaking of any other relationship they would use the 
 separate words. 
 
 Example. 
 
 My father. 
 
 a. 
 
 My father's brother. 
 
 Ngai-tshi mam-m; 
 
 Ngai-tshi mam-ma yung-a. 
 
 My brother. 
 
 
 My mother. 
 
 Ngai-tshi yung-a. 
 
 
 Ngai-tshi wi-a. 
 
 My mother's 
 
 sister. 
 
 My father's sister. 
 
 Ngai-tshi wi-a 
 
 kon-ki. 
 
 Ngai-tshi mam-ma kon-ki. 
 
 My mother's 
 
 brother. 
 
 My son. My daughter. 
 
 Ngai-tshi wi-a 
 
 yung-a. 
 
 Ki-tsha 
 
 My sister. 
 
 Your 
 
 father. Your mother. 
 
 Ngai-tshi kon-ki. 
 
 Nii-ni 
 
 mam-ma. Nu-ni wi-a. 
 
 12. Brothers and 
 
 sisters of course do not marry (if their 
 
 condition can be called marriage), but I have never seen any prohibition 
 beyond that ; in fact their mode of living may almost be called " herding 
 together." 
 
 13. No government. 
 
 14. First query: Not at all. Second: None. Third: None. Pro- 
 perly speaking they have no idea of right and wrong — I mean, of course, 
 untaught by the white man. With them " might is right." 
 
 15. No punishment of oftenders, 
 
 16. No kind of sorcery. 
 
 17. Directly the body is dead a great wail or lamentation is set up, 
 principally by the women, and preparations are made for immediate 
 interment. The thighs of the deceased are broken, and the body put 
 into a sitting posture, and tied with yarn spun from opossum fur or any 
 other kind of rope at hand ; and while this is being done by some, others 
 are preparing the grave, which is simply a large hole of irregular shape, 
 and generally not more than three or four feet deep, and is dug with the 
 kot-thu, a large stick flattened and sharpened at one end, generally used 
 for digging up roots, white ants, kc, the earth being thrown out with 
 the hands — unless they happen to be near a settlement where they can 
 borrow a spade. The body is then placed in the grave in the sitting 
 posture, and facing eastwards, together with everything pertaining to it 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 95 
 
 in the shape of clothing, Sec, and is covered over with grass and bouo-hs, 
 and the grave is then filled in with earth. A semi-circular mound 
 of earth is then made round the back part of the grave, and some loose 
 stones placed on it, the front part being made quite smooth and swept 
 with boughs for some distance round the feet, or where the feet would be 
 if " laid out," and a large fire is kindled on the swept surface, which is 
 kept burning for two or three days and nights for the purpose of 
 destroying the ^'mun-da-bi (spirit), which, they say, would otherwise 
 "walk about" and injure them. The funeral obsequies generally 
 terminate in a fight ; and they invariably leave the locality and^ake for 
 the next nearest water where they can camp, and will probably not 
 revisit the place for months. 
 
 18. Not at all. They have no property. 
 
 19. No idea of a future state. 
 
 20. They have some vague idea of a something which they call ^'mun- 
 da-bi (sj^irit), or pur-ka-bid-ni (devil), which they imagine can do them 
 harm, and which they appear afraid of meeting, particularly at night ; 
 but they have no idea w^hatever of a god, or creator, or anything 
 pertaining to futurity. 
 
 21. I never heard of any traditions or legends. 
 
 22. They have no idea of their origin. 
 
 23. I have never seen anything that would lead me to suppose they 
 had ever been, as a race, more civilised, but rather the contrary. 
 
 24. There is a prevailing opinion that they were cannibals before 
 European settlement ; but I have never seen anything approaching it, and 
 I think it is not practised now, if it ever was. 
 
 25. Spear (ki-ya). This weapon is of the simplest possible construc- 
 tion, as in fact are the others, [t is made simply by trimming the bark, 
 knots, and irregularities from a mallee stick about eight feet lono-, and 
 making it straight by heating the crooked parts in hot ashes and bending 
 them till they are straight. The thick end is hardened in the fire and 
 made to a long sharp point, slightly tapered to the other end, which is 
 bound round with the sinews of the opossum's tail to prevent it splitting. 
 A small hole or indent is made in the end of the spear (,ki-ya) to receive 
 the hook of the wommera (mirl-a) with which it is thrown. Sometimes 
 a barb is put at the spear's point by tying on a small sharpened piece of 
 wood or bone with sinew. The wommera being adjusted at the spear 
 end, it is firmly grasped by the three last fingers, and the spear is held in 
 its place by the forefinger and thumb, and is thrown with considerable 
 force and accuracy. It travels with a rotary, quivering motion, which 
 renders it more difficult to evade, at least to an unpractised eye ; the 
 natives, however, are seldom struck by them, as they are very expert and 
 active in getting out of the way. I have seen them avoid both spear and 
 waddy by simply putting the head aside, lifting a leg, or bending the 
 body, thus letting the weapon whiz past within a few inches of them ; 
 any stationary object at fifty or sixty yards distance would almost certainly 
 be struck. 
 
9G THE ABORIGINES OF SOUTH AUSTRAf.IA 
 
 Waddy (wir-ri) is sim])ly a stick, about two feet long, of nearly uniform 
 size, slightly curved in shape, and jagged a little at the smaller end 
 to give greater grip to the hand. This is thrown with much force and 
 skill, and generally kills or cripples the object thrown at. It causes 
 a whirring noise in its course, and is very difficult to avoid. I have seen 
 a man's leg broken or a skull smashed in by a blow from the wir-ri. 
 
 Yam-stick (kot-tha) is used not only as an implement for digging any- 
 thing out of the ground, but also as a weapon of offence and defence. It is 
 a stout mallec stick, generally about one and a half inches in diameter and 
 five feet long, flattened and slightly sharpened at one end. When fighting, 
 they grasp this stick in the middle and use it as a sort of shield to ward 
 off spears, and when at close quarters use it as a weapon of offence. 
 
 26. They do not make nets, twine, mats, or baskets, 
 
 27. Prior to European settlement their only implement was a hard 
 white flint, very sharp, and fastened to the end of a stick — generally the 
 handle end of the wommera (mirl-a), wdth a kind of black resin obtained 
 by melting the dried flowers of a certain shrub. To obtain this resin they 
 gather the shrub when in full bloom, and keep it a day or two till nearly 
 dry; the bloom is then shaken off in the shape of a coarse yellow 
 powder, and melted by the fire, when it assumes the form and consistency 
 of black w^ax or resin, and when quite cold becomes very hard. This 
 substance is also used for stopping the natural holes in the mutton-fish 
 shell, which renders it water-tight; the shell then becomes a useful 
 utensil. 
 
 28. They have scarcely any ceremonies worth describing beyond the 
 funeral ceremony, and \vhat will be described at 46, unless the following 
 may be called peculiar customs : — 
 
 On the birth of a child a long tassel of yarn, spun from opossum fur, is 
 hung round its neck as a talisman, and is i.ot removed for many months 
 — generally not till the child can walk. 
 
 A woman, during the period of menstruation, must live by herself, or 
 accompanied only by some old women. They have a superstition that if 
 she remained in the same wurley (ngu-ra) with the others all the men 
 would become grey-headed. 
 
 When on the march, if one of their number from sickness, age, or 
 other infirmity becomes unable to travel, the strong men take h in timi to 
 carry the infirm one on their shoulders, and they will do this for weeks 
 in succession ; but when all hope of recovery is gone they wdll coolly go 
 on their way, leaving the helpless one behind to die and remain unburied. 
 I have buried two bodies left exposed in this manner. 
 
 They never make anything in the shape of a permanent dwelling, their 
 wurleys (ngu-ra) consisting merely of a few boughs packed up together 
 to break the wind. In winter they take a little more trouble in putting 
 them together; but in summer a \vurley is very often nothing but a few 
 boughs laid on the ground in a semi-circular form, about a foot high. 
 
 29. Ku-ka-tha (the name of the tribe). 
 
 30. I have given this question very careful study, and am inclined to 
 answer decidedly, No : at all events I can think of no form of speech of 
 
/// 
 
 MIMUKULARI, 
 
 A Woman of the Coorong Clan of the Narkinykki 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 97 
 
 theirs that would be at all equivalent to our saying "a dog," "an apple," 
 " the house," or the like. For instance, '' Ngai-i yel-ka mi-na" literally 
 translated is " I dog see ;" but v/ould mean, freely, " I see," or, " I saw," 
 
 or, 
 
 I have seen a dos-," or " the dog." 
 
 O' 
 
 31. There is none, and I think the dialect is altogether too crude and 
 meagre to admit of these nice grammatical distinctions. 
 
 32. No. They would say " ku-ma %ur-da," one man; " kut-tha-ra 
 kur-da," two men, &c. 
 
 33. The only declension I can give of the personal pronouns is simply 
 "ngai-i," I; " ngod-li," we; " nu-ni," you. This last word is used, 
 as in English, plural or singular — and I believe these are all they have. 
 
 34. There is no abbreviated form of the pronoun. 
 
 35. I think not, but am not certain on this point. 
 
 36. Yes, and the only form of the verb in use amongst them, so far 
 as I know. For instance, for " I sleep," " I slept," or " I shall sleep," 
 they would say "Ngai-i mi-a," literally, " I sleep." 
 
 37. I have never known them to use the verb in any but the present 
 tense. 
 
 38. There is no passive form of the verb. 
 
 39. No verb to he, or, to have., that I am aware of. 
 
 40. The letter s is sometimes, though very seldom, used. The only 
 words I can remember in which it occurs are " su," which is used as a 
 curse, equivalent to " damn," when strongly emphasized, or as an 
 expression of contempt, in which case it is accompanied by a con- 
 temptuous gesture ; and " Shang-gil-ti," a man's name. The consonants 
 y, V, % do not occur. 
 
 41. Ku-ma, one; kut-tha-ra, two ; ka-bu, three; wi-ma, four; nger- 
 la, five. Any larger number is expressed by the w^ord "^'murn-na, which is 
 also used to express " much," " great," " big," " many." 
 
 42. "Give me some v/ater:" K6p-pi ung-a; literally. Water give. "I 
 am very hungry :" Ngai-i '^murn-na ; literally, I much hungry. "We 
 killed the dog, or dogs:" Ngod-li yel-ga buk-a-na ; literally. We dog 
 kill. "Go to the scrub and bring me some firewood:" Pun-tha-ri ngom- 
 er-na ngai-tshi "^''kurl-a '''mur-ra-na ; literally. Scrub go my fire bring. 
 
 43. Sun, tshin-ta; moon, pir-ra ; heat, pu-ka-ra ; cold, pai-a-la ; hill, 
 pur-ri ; stone, parn-ta ; water, kop-pi ; sea, w^ar-na ; sheaoak tree, 
 kurt-li; boat, or ship, war-ri-u-ka (a compound word from war- ri ngu-ka- 
 tha, literally, wind go) ; fish, ku-ya; dog, yel-ga; kangaroo, wa-ru ; fire, 
 *kurl-a; house (or any other kind of dwelling or place to live in), ngu-ra; 
 spear, ki-a ; wommera, mirl-a ; great, -''murn-na ; small, min-ya ; good, 
 yet-to; bad, ngon-tha ; man, -^ur-da ; woman, ko-re ; boy, worl ba ; 
 father, mam-ma ; mother, wi-a ; head, kok-a ; teeth, yie-ra ; hand, 
 "^'mur-ra; eye, mi-na ; ear, yu-ri ; foot, tshi-na ; nose, mut-la; die, kuk- 
 a-buk-a; hear, yu-ri; see, mi-na; look, nok-u-na ; sit, ni-na ; stand, 
 yu-ka ; give, img-a ; I, ngai-i ; me, ngot-tha ; mine, ngai-tshi : he, she, 
 or it, yet-ni ; we, ngod-li; this, or her.% ni-a ; who, or what, ngon-gi; 
 one, ku-ma; two, kut-tha-ra; three, ka-bu ; four, wi-ma ; five, nger-la; 
 more, or another, ku-tsha; sleep, mi-a; lie down (as to sleep), ngar-bin- 
 
98 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 ya ; eat, mun-gi ; drink, al-gu-na ; speak, wonk-a-na ; sleeping, mi-a-la ; 
 go, ngom-er-na ; be oft", win-ni ; wallaby, wart-a ; opossum, porl-ta : 
 clothes, or covering, or skin of any animal, p61-tha ; emu, war-ri-tsha ; 
 egg, pi-pi ; bark (of a tree), yul-thi ; grass, kor-ra ; native hare, wirl-pa ; 
 kangaroo rat, -^'piir-ti-a ; seal, mot-tha-ri ; hole, yep-pa ; tail (also the 
 male genitals), kot-la ; leg, wittha; foot, tshi-na (also used to express 
 track or foot-print) ; snake. w6b-ma ; eagle, wol-tsha ; crow, worn-ka-ra ; 
 white ant, mir-ta ; meat, bar-ru ; clay, mait-lia ; yes, ya ; no, "^'muk-ka ; 
 stink, pu-ka; excrement, "^'kur-ta ; fear, or afraid, wai-i ; breast, i-bi ; 
 kiss, "'tshup-pa-na; smoke, pu-ya ; scrub, pun-tha-ri ; white man, ku-pa : 
 oyster, yer-la-ta ; sick, pain, ill (or any ailment, whether internal or 
 external), ming-a ; duck, ^'mur-ra-ra ; pelican, wi-li ; cockatoo, yung-a- 
 na ; swan, kau-er-ti ; mosquito, ku-na-bin-je-lu ; fly (the insect), yum- 
 ber-a ; ant, wir-pa ; mouth, ni-mi ; beard, ngern-ka ; hair cf the head, 
 ngu-roo; tongue, kai-a-king; bone, mu-la-li ; blood, yeil-do ; skin 
 (cuticle), im-ba ; fat, men-bi ; star, "^'kul-ka ; dark, mo-a-bu ; day, pir- 
 ri-a; night, malt-thi; rain, wain- ba-ru; wood, ^'kurl-a; sweet, mor-u-ga : 
 thirst, or thirsty, *mun-ga-ra ; ghost, pur-ka-bid-ni ; come here, ^^pur-ni 
 ngom-er-na ; make haste, be quick, or run, i-ter-ra ; urine, or micturition, 
 kum-pa.'^'' 
 
 44. Cutaneous, syphilitic, and pulmonary. 
 
 45. Their mode of healing the sick is most barbarous. When one of 
 their number is very ill, the doctor (I quite forget the native word), is 
 sent for, if he be not with the party, and on his arrival he goes to the 
 patient with an air of importance and assumed wdsdom, and after looking 
 at him a few moments without speaking he goes away to some distance 
 and gathers some small branches from a bush, which he brings back 
 with him. By the time he returns the patient has generally moved 
 a short distance from the invariable fire, and the doctor begins to rub 
 and beat the sick person, first wdth the boughs and then with the naked 
 hands, then pinches him, turns him over and repeats the same process, 
 all the time muttering some unintelligible incantation ; and having pre- 
 viously ascertained the locality of the pain (min-ga), he pinches the part 
 most uumercifully, and then takes it in his mouth and sucks it vigorously 
 for some time, then rans quickly away to a distance to spit out the accu- 
 mulated saliva from his mouth, which he makes them believe is the 
 min-ga. This mummery is kept up for nearly an hour, the old women of 
 the party keeping up a low monotonous wail the while, and the patient 
 
 [The follo^ving words, collected by a lady at Streaky Bay, and published in the 
 Comet, may present some sKght variations from the above, and supply some words not 
 there: — Father, moma ; mother, wede; sister, kouka ; brother, moreti ; aunt, konkea ; 
 uncle, kaya ; head, camka ; hair, ure ; eye, mile ; none, mula ; mouth, era ; shoulder, 
 bilbee ; elbow, comar ; hand, murra ; knee, boora ; foot, chima ; morning, yangoe ; 
 night, multec ; sun, chiutoo ; moon, beera ; stars, ciilga ; Mnnd, hilra ; fire, culla ; cry, 
 mingie ; water, cabbie ; wild dog, yelga ; kangaroo, cudla ; opossum, bilda ; house, 
 culba ; daylight, mulbila ; A\-hirlwind, ^'hoopa ; blind, milyoura ; come here, punnie 
 weenie ; go quick, etra weenie ; quick, etra ; no, mucka ; yes, youa.] 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 99 
 
 is then left to die or recover according to circumstances. If he recover, 
 of course it is attributed to the skill of the doctor in overcoming the 
 *mun-da-bi (evil spirit, which they believe inflicts all manner of sickness 
 upon them) ; if the patient dies, the *mun-da-bi was too strong for the 
 doctor. 
 
 46. Europeans are not allowed, under any circumstances, to witness 
 the actual ceremony of initiating the youths into manhood, nor are their 
 own women or children allowed to be present, though they are v/ell 
 aware of what is taking place. The following account of it was given 
 me by a native named Shangilti, who confided it to me, as a great secret, 
 under a promise that I would not let the tribe know that I possessed the 
 knowledge. His recital was made in a most cautious whisper ; and, 
 without doubt, the whole affair is disgusting and repulsive to the last 
 degree. But before proceeding to describe this last ordeal through 
 which the youth has to pass, it will be necessary to state that there is a 
 previous ceremony performed when they are about twelve years old. Up 
 to this age they are generally called after the name of the place they 
 are born at ; they now gel their boy's name, Gu-ni (eldest born), Yer-ria 
 (second born), War-ria (third), the ceremony for which is by cutting 
 them across the breast with a sharp flint in perpendicular lines from the 
 collar-bone down to the stomach. These cuts, when healed, leave large 
 ridges, the size of a finger, and about an inch apart. The shoulders are 
 tatooed with the same implement, and a small incision is made in the 
 skin, at the back of the neck, at the first vertebral joint, into which is 
 placed a leaf of some herb, where they say the name is put in. A kind 
 of circumcision is then performed — not exactly like the Jews, as the fore- 
 skin is not entirely removed. Part of the foreskin is cut away, and the 
 prepuce laid back behind the corona, so as to leave the glans penis bare, 
 in which state it remains for life. They are kept out of sight for a few 
 days till the wounds are healed, when they will again be seen, with the 
 hair done up into a great knob on the top of the head, and bound round 
 ^\dth yarn spun from opossum fur or human hair — which they are, however, 
 at liberty to remove at pleasure. After the foregoing ceremony they are 
 called '^'burt-na-ba (youths), which title they retain till the age of seven- 
 teen or eighteen, when they undergo the final and most revolting ordeal 
 of admission to manhood, ichich alivmjs takes place at night. The indi- 
 vidual is kept in ignorance of the intended ceremony till he is seized by 
 some strong man and led away some distance from the main encampment 
 into the scrub, where fires are made, and he is surrounded by twenty or 
 perhaps fifty men — all naked, of course, and hideously painted with white 
 and red, dancing, shouting, and brandishing their weapons. He is then 
 made to sit down, when he is struck by each of the men with a kot-tha. 
 He is then laid on his back, and with a sharp flint an incision, about half 
 an inch long, is made in the urethra, between the scrotum and glans 
 penis. Some five or six of the men then open the radial vein in their 
 left arms with the fiint, and hold their arms over the young man's 
 shoulders, so that the blood runs all over him. The hair is then daubed 
 with a mixture of any kind of grease and clay, and rolled into a number 
 
100 THE ABORIGINES OF SOUTH AUSTRALIA: 
 
 cf tails like rat-tails, A round pad, composed of emu feathers, grease, 
 clay, and human excrement, is then placed on the top of the head, and 
 all the hair brought up over it and securely bound in its place, in 
 the same manner as previously described with the ^^'burt-na-ba. Each of 
 the men then gives him a good blow with the kot-tha over this pad, and 
 a sham fight takes place around him. Spears and waddies are freely 
 thrown at and from one to the other, in which serious wounds are 
 often inflicted. During this part of the performance they pretend to be 
 in a terrible rage, probably for the purpose of initiating the youth into 
 the horrors of actual warfare. The wil-ya-ra (young man)— for so he is 
 now called — is left by himself, and the others return to the main camp, 
 w^here the remainder of the night is passed in yelling, dancing, and 
 savage revelry, the women and children keeping time to the dancing, Sec, 
 by beating the ground with sticks and beating sticks together. The 
 wil-ya-ra is not allowed to see a woman, or mix with the others, or speak 
 above a whisper, for a period of three weeks, the blood previously spoken 
 of having to remain on his body till it comes off of its own accord. 
 After this period of twenty- one days he is allowed to assume his natural 
 voice, and take his place in " society ! " as a man, and get a wife (ko-re) 
 if he can. The women will run away and hide themselves anywhere to 
 avoid being seen by a wil-ya-ra during his probation. 
 
 47. None of the coast clans knock out any of the teeth ; but the inland 
 natives inhabiting the salt lakes country north of the Gawler Raiiges 
 knock out the first incisor from the upper jaw. Many of these natives 
 are frequently seen among the coast clans; in fact they sometimes per- 
 manently reside with them. 
 
 48. Yes. [/7c/e46.] ^ 
 
 Notes. 
 All words marked thus * must be pronounced Avith the u short, as 
 fii,r, cur, mud, plu77i, Sec, in English. In all other cases I have been very 
 careful to observe the rule laid down for the use cf the vowels, though I 
 do not think the rule a very good one, as, for instance, the v/ords indicated 
 by ^^ cannot be pionouncea with the « long, as oo in mood, nor can they 
 be spelt with any other vowel but u. To obtain the correct sound of 
 the words the foregoing must be strictly observed. A great many words 
 will be found commencing with the consonants ng ; this is done to pro- 
 duce a 7iasal sound. For instance, the word iigu-ra could not properly 
 be sounded either as nu-ra or gu-ra, but must be the nasal blending of 
 
 the two, nc/u-ra. ^ -n i. i • 
 
 My reason for employing a phonetic orthography will be obvious. 
 I wish to explain that while living amongst the natives I never made 
 their language or customs a study for any literary or particular purpose, 
 and consequentlv never made any memoranda of anything ; it will there- 
 fore be readily understood that in going through this series of questions 
 carefully I find several minor details that I never thought— and which no 
 one would ever think— of inquiring into for ordinary purposes of inter- 
 course with them. In question 43 there are a few words asked for which 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. IQl 
 
 I have forgotten, if I ever lieard them, they are therefore omitted; but I 
 have added a great many other words and phrases which I thought may 
 be useful. 
 
 It may not be uninteresting to state here that their chief characteristics 
 are treachery, ingratitude, lying, and every species of deceit and cunning, 
 but they are almost strangers to feelings of revenge. They are utterly 
 ignorant of anything pertaining to a god or creator, hopelessly ignorant 
 of a future state, and as hopelessly and totally devoid of any of the 
 higher attributes of human nature. 
 
 They are rapidly decreasing in numbers year by year. Mortality goes 
 on, with scarcely any increase to counterbalance the decrease ; and 
 evidently the time is not far distant when one of these pitiable creatures 
 -—whose utter and hopeless degradation almost leads one to question the 
 justice of considering them as responsible beings— will be a rarity. 
 
 In conclusion I beg to say, that had I been still living amonst them I 
 could have written a much more elaborate and useful description than I 
 can be reasonbly expected to produce from memory at this distance 
 of time and place. . Chris. Provis. 
 
 N.B. — I have divided all the native words into syllables, and marked 
 the accent, thus '. — C. P. 
 
 Addenda. 
 
 Vide question 28. In addition to the customs mentioned, I omitted that of piercing 
 the nasal isthmus, below the cartilage, wdth a bone sharpened at one end, AA'hich is 
 allowed to remain in the flesh till the wound is healed, when it can be removed 
 and replaced at pleasure, and is worn as an ornament, the bone used being about thi'ee 
 or four inches long. They only wear it occasionally. Another favorite kind of orna- 
 ment with the men is a tuft of feathers or fur tied to the point of the beard. The 
 women wear nothing in the shape of ornament at any time. 
 
 Vide answer to question 41. Since writiag the foregoing a doubt has remained 
 on my mind as to the accuracy of my answer to this question, and I therefore submitted 
 it to a friend of mine in the locality who is intimately acquainted Avith the language, 
 &c., and he informs me that the natives have a word which they use for " micle" 
 or "aunt," \dz., "py-me," and a word for "cousin," viz., " win-ka," both of which 
 words are used alike in either gender. There is also a distinction between elder brother 
 and yoimger brother, and elder sister and younger sister, thus: — "Elder brother" is 
 "ben-ga-na," "younger brother" is "mur-ri-a," "elder sister" is "kon-ki," and 
 "younger sister" is "pu-yu-la" With this exception I believe my description is 
 substantially correct. 
 
 C. P. 
 
102 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Additional Particulars, by other Contributors. 
 
 THE PORT LIls-'COLIsr, VENUS BAY, GAWLEE. 
 RANGES, and FOWLER'S BAY TRIBES. 
 
 FORT LIJ^COLK. 
 
 1. Mr. a. Cole, of Port Lincoln. 
 
 2. The Port Lincoln tribe call themselves the Parnkalla. 
 
 3. They bury their dead without any ceremony. 
 
 4. They believe in an evil spirit called Porkabidni. 
 
 5. Their weapons are the spear, wommera, and waddy, or club. They 
 have no shields. 
 
 6. They make lines, mats, and baskets, but not nets. 
 
 7. They have no name for their language. 
 
 8. There are no articles in their language. The nouns are not 
 declined, except by suffixes. The tsign of the dual is 'Ibelli added as 
 a postfix. The pronoun has a distinct declension with dual and plural. 
 The verb has the indicative mood. The letters 5, c,y, i-, ;: are not used." 
 
 YEJSrUS BAY. 
 
 1. P.-T. Clode, of Venus Bay. 
 
 2. There are class-names in this tribe, but I cannot ascertain what 
 they are. 
 
 3. The father generally gives the female away in marriage, but their 
 marriage regulations are not known. Children belong to their father's 
 tribe. 
 
 4. The only funeral custom is to place the body in a sitting position in 
 the grave, with the knees near the chin. A bush is placed at the feet. 
 None of the property of the deceased is touched by the survivors. 
 
 5. They have the usual weapons, viz., the waddy, spear, and wommera. 
 
 6. They make nets. 
 
 7. They call their language Kartawongulta. 
 
 8. When about ten years old their youths are circumcised. On that 
 occasion they are not allowed to sjDeak for six weeks. Nothing is done 
 to the females. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 103 
 
 GAWLER RANGES. 
 
 1. Mr. James Bryant, of Yardea, Gawler Ranges. 
 
 2. The name of the tribe inhabiting the Gawler Ranges is Willeuroo. 
 It is divided into two clans, the Muthery clan and the Cariero clan. 
 These clans intermarry. 
 
 3. Blood relations are not allowed to intermarry. 
 
 4. They are governed by a chief, or king. The only punishment for 
 offences is death ; but they have no form of trial. 
 
 5. At death they think they go up to the stars. 
 
 6. They believe in an evil spirit called Pokeybideny. 
 
 7. Their w^eapons are spears, waddies, boomerangs, mutela, and catha. 
 They do not make nets, twine, fishing-lines, mats, or baskets. Their 
 only implement is a bit of flint. 
 
 8. The principal disease amongst them is consumption. To cure 
 disease they suck one another's blood. 
 
 9. They have ceremonies called "purnpa chitelia" and "willieroo." 
 11. The Hillery tribe and the northern tribe knock out the front teeth. 
 
 Circumcision is practised. 
 
 FOWLERS BAY. 
 
 1. P.-T. Richards, Fowler's Bay. 
 
 2. The natives belong to the Titnie tribe, and inhabit the coast between 
 Fowler's Bay and Davenport Creek. There are three clans, but I cannot 
 find out the names. I think marriages take place between the clans. 
 There is no recognised custom of marriages, only that they are arranged 
 by the clans, and the father gives away the female. Blood relations do 
 not marry. 
 
 3. There are two or three head men, one for each clan. 
 
 4. They have scarcely any funeral ceremony. The body is placed in 
 a grave six feet deep, with all the property belonging to him or her. 
 Fires are lighted at the head and feet. 
 
 5. They believe in the devil called Pulkabidni. 
 
 6. This tribe at one time used to eat others, but they do not do so 
 now. They used to eat those who were disabled or imbecile, or children. 
 
 7. Their w^eapons are the waddy (coonde), spear (kear), wommera 
 (millah), and bomerang (cooliah) They do not make nets, lines, mats, 
 or baskets. Their only tool is called "pottern:" it is a piece of flint stuck 
 on to the end of a hard stick, and is used for trimming up spears, etc. 
 
 8. They shave their heads and beards on the death of a relative. 
 
 9. They call their language Wangon. 
 
 10. Consumption is the common disease. They treat the sick by 
 rubbing and pinching them, and when the leg is afi'ected they take 
 sinews out. 
 
 11. When a youth is initiated into manhood, he is circumcised, and 
 an incision is made in the penis from near the testes to nearly the end. 
 
 12. This tribe does not knock out front teeth, but a tribe which visits 
 here, and which comes from the north, do. 
 
104 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 NOTES BY THE EDITOR. 
 
 1. The information conveyed by Corporal Provis's paper is satisf actor 
 as far as it goes. His remarks on the language leads one to think tha 
 he underrates it. I cannot obtain a copy, but I have certainly seen 
 a grammar and vocabulary of the Parnkalla language, written by the 
 Rev C. W. Schumann, in which it is shown to have some degree of 
 grammatical completeness. Mr. Cole refers to a regular declension of 
 nouns in singular, dual, and plural. 
 
 2. It is evident that all the tribes which roam over the peninsula 
 between Spencer's Gulf and the west coast are of the same people. The 
 language and customs are the same. They are a very low race, and 
 present another example of the degradation of tribes living to the south 
 of a great desert tract of country. There is evidently a great difference 
 between them and the Narrinyeri, and e\en the Dieyerie. In these 
 latter tribes we find a great deal of organisation of society, while the 
 tribes of the Eyria Peninsula are far nearer the brute in status. There 
 are several points of resemblance between these people and the Swan 
 River and King George's Sound tribes. They are, like those, destitute 
 of the art of making fishing nets, having probably lost it in gradually 
 migrating over tracts of dry country, where fishing was forgotten, until 
 the tribe came to where there were fish, wdien rude contrivances would be 
 invented to catch them. It appears, though, that the forgotten net was 
 not re-invented, for savages invent nothing. It is true that Mr. Clode, 
 of Venus Bay, says the tribe ihere make nets. If so they are an excep- 
 tion to all the tribes to the west of Spencer's Gulf. I think he is 
 mistaken, as all the others say that this is not the case. In 1840 the 
 Rev. C. W. Schumann published a description of the manners and 
 customs of the Parnkalla tribe. This work is now republished by 
 Messrs. E. S. Wigg & Son in the work on " The Native Tribes of South 
 Australia." It is not therefore necessary to do more than merely to refer 
 to it. Mr. Schumann had peculiar advantages for observing the abori- 
 gines, and he has given a full account of their customs, ceremonies, 
 legends, etc. His statements agree wich those herein contained to a 
 great extent, and substantiate w^hat has been advanced concerning the 
 low scatus of these particular tribes. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. IQS 
 
 NOTES ON THE PHOTOGRAPHS, ETC., AOCOiVIPANYING 
 
 THIS Work, 
 
 -~t^Qf^¥^^ 
 
 The human figures are given for the purpose of enabling the reader to measure 
 the heads. Both the men and women are good average typical specimens of the 
 Xarriiiyeri. They are all taken in a sitting postm-e. The wrinkled brovr of Wewat- 
 thelari is a common expression of face amongst a hunting people whose perceptive 
 faculties are ever on the strain. The ages of these natives are as follows : — Ngunjiit- 
 poni, a little over forty ; Wewat-thelari, about thirty ; Waldaninycri, twenty-four ; 
 Mimukulari, twentj'-one. 
 
 The hair of the aborigines is always black. In some persons it is veay straight with 
 no curl, and in others partially curly, and again in others a mass of curls. It is never 
 woolly. 'They become grey at about the same age as Era'opeans. They are a very 
 hirsute race. Almost all have long boiirds and moustaches, and the whole body of tho 
 men is covered with hair. Old men who have never worn clothes are-espcoially hairy. 
 The M^omen, after they have left olf child -bearing, generally have more or less whiskers. 
 I have known women' with wliiskers of which many a man would he proud. They 
 recognize this as a sign that they will not have any more children, and I think they are 
 right. 
 
 The table of measures will give some idea of the relative proportions of tho natives. 
 The measure by the side of the figures is six feet high fi-omthe groiind, except in the 
 picture of Kgunaitponi, where the measure is in feet and inches and parts of an 
 inch. 
 
 The Picture of a Gamp of the Norrmyeri, Lake Alexandriyia, represents sucn 
 dwellings as the natives have now. 'Ihe hut is called ''manti." Before the reeds on the 
 shores of the lake were destroyed by settlers' cattle, the huts of the aborigiiien wero 
 superior to what they are at present. I he people are .ressed as they are at this time^ 
 It would be impossible, on Lake Alexandrina, to pr .ce such a camp as existed twenty 
 years ago. The poles stuck in around the camp / e fishing spears, and aLso for pro- 
 pelling the canoe. The nets are ordinary fishing nets. 
 
 Mats, Baskets, Ket», T^cine, Girdles, and Necklaces,— The feather girdle hanging up 
 at the left-hand comer is made of emu feathers. These, which were worn by young 
 unmanied women onlv, are called ''kainingge." Some of them are made of a fmigvj of 
 twine and feathers, like the one above the feather-work girdle, or of twme abae. The 
 twine is all of aboriginal manufacture. The dark oliject at the upper right hand 
 of the picture is a head-band of spun human haii\ This h carefully saved Mneri it 
 is cut for moiuuing in case of death. The net just below the head-band is of_ native 
 twine, and so also is the one behind the upper basket. Bundles of t^im are 
 also seen hanging against the sheet. Specimen.s. also, of native netthig m European 
 cotton ai-e seen hanging below the baskets and over ihe mat on tne rignt hand side. 
 These show the capacity of the natives for this Jdnd of worlc. .Netting is their /or^t?; 
 they do it perfectly. It is alwavs done with aboriginal neltmg needles. Ihe size of 
 mesh is measured with the finger, nothing else. I'hcy take the stitcn over not unaer 
 as Europeans do. I think their wav is the best. The native baskets are all maae of 
 rushes. The top basket was made bv a civihsed native for a work-basket . ihe otiier 
 baskets are of aboriginal shapes. The mats are also of rashes, and of common kinds.^ 
 The necklaces are of three kinds. That hanging from the top oi tbe^suppon is.ot 
 qviandong stones. With it, and also below it, are two made of shells. Under tne two 
 baskets, and lying over the fine ^^'hite net, Ls a necklace of short pieces of reea strung 
 together. All these are very common. 
 
106 
 
 7'HE ABORIGINE.^ OF SOUTH AUSTRALIA 
 
 Weapons of the Narrinyeri. — These consist of the following : Five heavy hlack 
 spears made of miall wood, some of ihem barbed; they are called "wtinde;" they are used 
 at close quaiters. With them is seen a three-pronged fishing-spear, the bone points of 
 which are lashed on with native twine. The short thin -^pear is the deadly reed spear; 
 it consists of a hard M^ood point, a foot long, fastened on a strong reed : it is the most 
 dangerou*; weapon which they use, as it can be thro vvn with precision to such a distance 
 bv the "tarnlye," oj- throwing stick. Two of these are seen hanging by the side of 
 the thi-ee knobbed clubs. These clubs are of miall wood, and are called "plongge:" 
 thev are supposed to possess power to cause disease by sorcery, and are used in prac- 
 tising mil lin. The weapons hanging on the left of the lower large shield are different 
 kinds of clubs. The crooked one is a very efPective weapon, both for attack and de- 
 fence. It is called "raarpangye." The crescent-shaped weapons are boomerangs- 
 called by the Narrinyeri, "panketye." 
 
 The shields are of two kinds. Those in the middle are made of the bark of the red 
 gum, and are called '• wakkalde." The naiTOw shields at the side are made of wood, and 
 called **murukanye." 
 
 THE ABORIGINAL "CORROBBERY." 
 
 A specimen of the music of a genuine aboriginal "corrobbery," or song, written 
 down as it was sung by the aborigines about eighteen years ago : — 
 
 Vivace. 
 
 NARRINYERI" CORROBBERY. 
 
 1 
 
 P II II f -TV Nar - Hn - ver - i. Pu7if ~ in Nar — I'in - ver - r, Punf - in A'l 
 
 f^ m^t=^m.' \ [i\ \ yi^^ 
 
 ni - yer - i — O 
 
 ^ 
 
 Yiin - ter - pti Ian - i ar Ty - ive - ivar 
 
 ^ 
 
 ^ 
 
 i 
 
 ^ 
 
 F^--j-^^r^ %il 
 
 ngop - fun ar. Tup -P^n an 7vang - a 
 
 Punt - in Nar- 
 
 m^mm^^^ 
 
 rjH-yer- i, Piivi- in Nar . rin - yer - L, Punt -in Nar rtti - ver - z -- O. 
 
 Au Lib. 
 
^:^ 
 
 ^ 
 ^ 
 
 
 CO 
 
 {2; i^ 
 
 •^ 
 
 IV f 
 
 I 
 
 

THEIR MANNERS, CUSTOMS, AND LANGUAGES. 107 
 
 A couple of clarionets, witb a flute, and, for the bass, a drum, woiild give the best 
 idea of this corrobbery. Oiir music makes it too melodious, and the harshness of the 
 aboriginal song is lost. Perhaps the bagpipes might imitate it. 
 
 A great deal of conjecture has been made by various persons as to the true character 
 of the corrobery. Some have fancied that they saw in it a religious significance. It 
 may have in some tribes, but I do not believe that It has amongst the Narrinyeri. I 
 think that amongst them it posseses rather a dramatic character, or, perhaps, more of 
 the nature of the ballet. The main idea is of a spectacle. There are a number of 
 figures all moving in uniform time, and to a regular cadence. The measure is intended 
 either to express joy, or warlike passion, or some other feeling. The song which 
 accompanies corresponds with the dance. The corrobbery song given above is intended 
 to be merry, and the dance which belonged to it was very graceful. ^Vnd over this song 
 and dance there is always cast a sort of mistiness by the smoke of fires in the moonlight, 
 so as to impart a weirdness to it. Very often, though, great war dances have been held 
 in open daylight. I will now describe a corrobbery at which I was present. 
 
 The scene of it was a long low gully amongst the hills. It was a bright moonlight 
 night. There were present about two hundi-ed natives of aU ages. In onf part of the 
 gully there was a row of fires lighted and made to emit a great deal of smoke which 
 rolled up the gully. On the same side of the fires as that which I occupied there were 
 seated a number of old men and women of various ages with the drums called plangge, 
 made by rolling up a skin tightly. They are beaten with the hand or fist, and keep Sie 
 time of the dance. The beaters accompanied the planggar with the song. On the other 
 side of the fires, which were in the middle of the guUy, a little to the left of the drum- 
 mers, there was a moving crowd of naked men — I should think seventy or eighty. They 
 were aU painted with white stuff in a grotesque manner — rings round the eyes, spots on 
 the cheeks, white lines on the ribs, white lines down the legs and anns, so that in the 
 gloom they looked liked dancing skeletons. Each man had a bunch of gum leaves 
 tied to his legs, which made a rustling noise as he stepped. They all bore in thdr 
 hands a pair of waddies, called "kanakar," which they beat to the same time as the 
 drums with a sharp metallic clank. This is called the "tartengk." The sound of eighty 
 pairs going furiously together made a tremendous clangour. On my side of the fires 
 there stood with me a crowd of native spectators. To tis the dancers appeared through 
 the smoke a tossiug crowd of moving heads and arms, the women's voices rose on our 
 side in shrill tones, the men shouted ia hoarse chorus. Just then there was a sudden 
 turn in the song, and fi-om out the moving mass of dancers there darted a dozen men 
 right into the quivering firelight : instantly they spread themselves in a rank facing the 
 drummers and spectators, and with legs spread wide apart, arms rapidly beating the 
 tartengk, heads stretched forwards, they danced with a peculiar kind of jump or stamp 
 in exact time, but with great energy. This continued about five minutes, and then the 
 chorus changed, and back they sprang and vanished in the crowd. Then the song 
 went on a while, and, as it turned, another party leaped oiit in the same manner, and 
 danced as the others did. Fine ! fine ! said the spectators with many notes of acclama- 
 tion. And thus the corrobbery proceeded until they all got tired, and had to stop and 
 rest. The whole scene was of a wUd and weird nature scarcely to be conveyed by 
 words, but far more of a dramatic or spectacular character than any other. 
 
 The aborigines themselves show some natural talent ior drawing. The pictures in 
 this volume, copied from aboriginal drawings, show this. Those contributed by the 
 writer are by a woman called Yertabrida : she was never in any school in her life, and 
 never received any instruction in drawing. 
 
 .-crv<i>r^jJ^^X£>'^=;:^^^ 
 
PPENDIX 
 
 THE TEETH OF THE ABORTGIJVES. 
 
 A statement made by Mr. J. D. Woods, in his Introduction to " The 
 Native Tribes of South Australia," has lately led to a discussion on the 
 shape of the teeth of the aborigines. Far from deprecating this, we 
 should rather desire that such friendly controversies v/ere more frequent 
 in this colony, as scientific enquiry would be stimulated and the truth 
 elicited. Mr. J. D. Woods said (Introduction, p. xxxvii.), "The 
 teeth are beautifully regular, but the incisors are not sharp like those of 
 the European, but flat, and not unlike molars." The writer felt that 
 this was an unintentional exaggeration or misstatement. In December, 
 1874, he made the following remark in a paper on "The Diseases of 
 the Aborigines," published in the Annual Report of the Aborigines' 
 Department : — " A peculiar cause of toothache is the chewing of fibre, 
 for the purpose of making twine ; this wears the teeth down to a level, 
 and makes them very tender to bite upon." Feeling that this was 
 partly the cause of the peculiar formation referred to by Mr. Woods, 
 the writer took an opportunity to say, in a letter to the South Australian 
 Register (March 27, 1879), "The conformation of the teeth of the 
 natives is affected by the head of an individual being more or less 
 prognathous. I have often noticed this, but nothing else naturally. 
 The teeth of old people will also be very much worn down by the habit 
 of chewing fibre to make twine. I have seen instances where the 
 surface of the teeth was levelled by this practice — both molars and 
 incisors — and would become so tender that hard food could not be eaten 
 with them." Mr. J. D. Woods, in maintaining the correctness of his 
 statement, had referred to Mr. Eyre as an authority on the subject. 
 Mr. Eyre says (Vol. ii., p. 207), " The lips are rather thick, and the 
 teeth generally very perfect and beautiful — though the dental arrange- 
 ment is sometimes singular, as no diff'erence exists, in many^ between the 
 incisor and canine teeth." Now, it will be observed that here Mr. Eyre 
 says nothing about any Jiatness of the incisors, but only that there is 
 sometimes "no difference between the incisors and canine teeth." And 
 even this peculiarity is not universal, but only sometimes seen — or, in 
 many, not in all; so that this observer's support of Mr. J. D. Woods' 
 statement is not very strong. 
 
110 THE ABORIGINES OF SOUTH AUSTRALIA: 
 
 A short time after the above apjieared in the papers, Dr. Shand, of 
 Port Elliot, contributed to the discussion, in the South Australian 
 Register, the following very interesting letter : — 
 
 " The Teeth of the Aborigines, 
 "to the editor. 
 ' ' Sir — Your correspondents on aboriginal matters appear to have satisfied themselves 
 on the subject of teeth, and perhaps have perplexed you and your readers with their 
 very different experience. I do not propose to add to youi- Museum any additional 
 skulls, but think I can show that both accounts are correct. In order oi dentition and 
 in differential characters the permanent teeth of the aborigines are similar to those of 
 their white brethren, the general conformation being more substantial. Approaching 
 middle life, the surfaces of the incisors are very much alterpd in appearance, and can 
 generallj-, about forty, be found entirely different from Eui'opean races. Gradually the 
 incisors become more and more altered in aspect, and in old age are most interesting. 
 Towards middle life they are not imlike the nippers in the horse, as incisors are there 
 commonly called, but as* the wear continues the surface is not only flat, but the relative 
 measurements change, and these teeth measure more from before backwards than from 
 side to side. The resemblance to the horse is further exhibited in the central brown 
 mark, as seen m aged horses. I do not believe that any section of the teeth in the 
 young adult could be shaped to the condition presented in middle life, as the measure- 
 ment from before backwards is distinctly increased by use. The process I regard as 
 almost physiological. 
 
 " In the aged, when the teeth are well worn, they are sometimes aU — molars, 
 incisors, &c. — on a level with the gums, and very similar in aspect ; but long before 
 that time the incisors would be well roughly described * as not sharp like those of the 
 Eui-opeans, but flat and not unlike molars.' My acquaintance with this interesting 
 people has been confined to those I have seen in this neighborhood, but I beheve I 
 have a more extensive aboriginal practice than any other medical man in South 
 Australia. I have certainly examined more than a hundred mouths, and have 
 frequently di-awn attention to their peculiarity. Since the recent correspondence on 
 the subject, I have demonstrated mouths at all ages to a professional^ brother. As 
 many aborigmes who consult me come from the Point Macleay Station, I cannot 
 understand Mr. Taplin's failure to notice the alteration in the teeth. The influence of 
 heredity and the causes of the transformation I will not now enter, on. but on the main 
 point in dispute I start with Mr. Taplin and finally accord with Mr. Woods. 
 
 " I am. Sir, &c., 
 " Port Elliot, April 25, 1879." " Henry M. Shand, M.D. 
 
 Professor Tate also, in a lecture delivered by him in Adelaide, is 
 reported as follows : — " The lecturer also referred to the recent discussion 
 as to the form of the incisor teeth of an aboriginal, producing a skull 
 which he had procured at Eucla, in support of the position taken up by 
 Mr. J. D. Woods, viz., that the incisor teeth of the aboriginal, in place 
 of cutting edges, have a flat grinding surface." Now, all this furnishes 
 an amusing instance of the extent to which people, in the course of a 
 discussion, will misunderstand each other. 
 
 The report furnished by the writer to the Aborigines' Department, in 
 1874, shows that he had not failed to notice the alteration in the teeth 
 as Dr. Shand supposes ; and however much he may accord with Mr. 
 "SVoods, his letter certainly does not prove that the incisors are like 
 7nolars. According to Dr. Shand, the peculiarity only arises in middle 
 life ; in early life it does not exist. Certainly Mr. J. D. Woods' state- 
 ment would not lead one to infer this. Again, referring to Professor 
 Tate's assertion that " the incisor teeth of the aboriginal, in place of 
 cutting edges, have a flat grinding surface," the writer would, if this 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. l\\ 
 
 had been the statement originally published by Mr. J. D. Woods, have 
 found very little in it to disagree with. He still maintains, as he did 
 from the first, that it is an exaggeration to say that the incisor teeth of 
 the natives are like molars, and that the very manifest peculiarity in the 
 teeth of the older aborigines arises from the prognathous form of the 
 skull and from the habit of chewing fibre and roots. Dr. Carpenter 
 (" Human Physiology," p. 934) says, that in the Austrahan savages " a 
 form of head is prevalent which is most aptly distinguished by the term 
 prognathous, indicating a prolongation or forward extension of the 
 jaws. ^*' "^^ '^'' ■^'' "''- '''' The upper jaw is lengthened, and 
 projects forwards, giving a similar projection to the alvicolar ridge and 
 to the teeth; and the lower jaw has somewhat of the same oblique 
 projection, so that the upj)er and lower incisor teeth are set at an obtuse 
 angle to each other instead of being nearly in parallel planes, as in the 
 Europeans." Now, the result of such a position of the teeth would be 
 a wearing-out process different from that which occurs in people whose 
 facial angle is greater. The work of grinding is performed on the 
 posterior surface of the crown of the teeth where the enamel is thin; 
 consequently in time it is worn through, and the dentine appears, causing 
 the central brown marks referred to by Dr. Shand, and also the tender- 
 ness of which the natives complain. The nature of this wearing down 
 process is evident when we consider that the sharp cutting edge of the 
 incisors is "formed at the expense of the posterior surface;"! and the 
 enamel is four times as thick on the anterior part of the crown of the 
 tooth as it is on the posterior. The work of chewing then wears this 
 thin coating of enamel, and when that is worn through the upper edge 
 of the front of the tooth also suffers. I have a jaw in my possession in 
 which this is exactly illustrated. And in this can be seen the difference 
 in shape which there is between the molars and the worn down incisors ; 
 and also that the molars have suffered, and are also worn flat by the 
 attrition of masticating fibrous substances. The teeth in childhood — as 
 any one can see (and a score of specimens could be produced here in 
 five minutes) — are like our own ; it is the elderly people who exhibit 
 the effects of using them. Dr. Shand may call the process physiological 
 if he pleases ; there it is, and what has been indicated is the cause. 
 
 The original statement of Mr. J. D. Woods, and the subsequent one 
 of Professor Tate, would lead their readers to the erroneous inference 
 that the peculiarity in the teeth of the elder aborigines which has been 
 referred to was the condition in which they grew in childhood, and not 
 the result of after-use. This, as Dr. Shand admits, is not the case. At 
 this time any person living at Point Macleay may see teeth of the living 
 aborigines in all stages. There are the sharp new teeth of children, the 
 teeth of men and women just beginning to wear down, and the teeth of 
 the aged, in which there is evidence of the results of attrition. It is to 
 be observed, likewise, that the teeth of the natives show more frequent 
 signs of decay, such as the Europeans suffer from, since the introduction 
 of different kinds of food by the colonists. — [Ed.] 
 
 t Dr. Erasmus Wilson — "Anatomv." 
 
112 
 
 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 WORDS in "JVARRIjYYERF' which RESEMBLE 
 WORDS in other LAJYGUAGES, 
 
 [ BY THE EDITOll. ] 
 
 I\iiiTinvcn "Words. 
 
 Meanings. 
 
 English or other words which they 
 resemble. 
 
 Yuu 
 
 Kurriu . 
 
 JMultuwari'in . . 
 
 Poke 
 
 "VVirrangi* 
 
 Trippin 
 
 Throkkun 
 
 EL.... 
 
 Merippin and lippin 
 Nowaiy, tanio . . . . 
 
 Itye 
 
 ^^o 
 
 Ngia, ngai-^\-a^ . . . , 
 
 Luk 
 
 Trentin 
 
 Tampin 
 
 Keli 
 
 Tori 
 
 Euw'i 
 
 Keni 
 
 Takldn 
 
 Yamin 
 
 Dlomari 
 
 Tuiii 
 
 Marti 
 
 Graiiwiin 
 
 Brati 
 
 Tallangi 
 
 Tunggare 
 
 Tingowuii 
 
 Napi , 
 
 Wurti 
 
 Krewe 
 
 Ennin 
 
 Turi 
 
 Prildin 
 
 Poti t 
 
 Pityingga 
 
 Wiillii 
 
 "Wvillummo 
 
 Soon 
 
 Enquiring 
 
 Becoming many, or mucli 
 
 A small "hole 
 
 Bad 
 
 Drenching 
 
 Putting, placing 
 
 AViU 
 
 Cutting 
 
 ISTegative 
 
 lie, she, it 
 
 Go 
 
 Come, come here 
 
 Lo, thus 
 
 Tearing 
 
 Walldng 
 
 A dog 
 
 The mouth 
 
 A country 
 
 A bvu-ning coal 
 
 Eating 
 
 Talking 
 
 Fog 
 
 Sand 
 
 Limestone 
 
 Burying in the earth 
 
 Second son 
 
 The tongue \ 
 
 A word ; 
 
 Telling ) 
 
 A spoiise 
 
 Wet 
 
 Blood 
 
 Doing, being 
 
 A tooth 
 
 Driving 
 
 A horse 
 
 ( Eesin of native cy- \ 
 
 ( press — (exocarpus) ) 
 
 A proper name 
 
 A proper name 
 
 Soon 
 
 Enquiring. Latin — Quoerens 
 
 Mic/tus, multiplying 
 
 Pock 
 
 Wrong 
 
 Dripping 
 
 Throwing 
 
 Will 
 
 Hipping 
 
 No 
 
 It 
 
 Go 
 
 N igher 
 
 Like 
 
 Rending 
 
 Stamping 
 
 Canis (Lat.), Kelcv (Heb.) 
 
 Os oris (Latin) 
 
 Rus 
 
 Cinis, cineris 
 
 Take in 
 
 Yarning 
 
 Gloaming, gloomung (Saxon) 
 
 Stone 
 
 Mortar 
 
 Ground 
 
 Brat 
 
 Tongue 
 
 Niqjta. a wife, nuptial 
 
 Wet 
 
 Caro, carnis, flesh 
 
 Ens, being 
 
 Tooth 
 
 Fdlo, I di-ive 
 
 Hippos (Gr.), a horse 
 
 Pitch 
 
 WilUe 
 WiUiam 
 
 * This word is found in several languages, from IMoreton Bay to Encounter Bay, and always 
 means bad. wrong. 
 
 + It is remarkable that we should find this word jyoti, for a horse, amongst the Narrinyeri, 
 When the missionaries in Tahiti wanted to invent a word that the Tahitians should use for horse, 
 they chose the Greek word hippos, but as the Tahitian had no sibilant they changed it to "hippote." 
 This must have been about 1800. And sti;ftnge to say we find the word" amongst the Narrinyeri. 
 How did it come here ? 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. \[^ 
 
 EARLY RECORDS OF THE ABORIGINES' 
 DEFARTMEJYT. 
 
 The following are some letters which were written by Dr. Moorhouse, 
 the Protector of Aborigines, in the early days of the colony. Being 
 written at the time, and by an actor in the scenes which they describe, 
 they are interesting. They also thro^v some light on the state of affairs 
 which existed at that time between the colonists and the aborigines : — 
 
 Aborigines' Location, December 14, 1840. 
 
 Sii' — I have the honor to inform His Excellency the Governor that Mr. Teichelmann 
 and myself arrived in town on Satiuday, the 12th inst. We left Adelaide on the 4th, 
 and reached the Angas River in the evening. We expected to meet 70 natives located 
 on that river ; but they had left a few days before we arrived. 
 
 On the following day we rode over the two special surveys in that district — one 
 taken by J. Morphett, and the other by G. H. Davenport, Esqiiii-es ; but could meet 
 with no natives at their usual places of encampment. On the 6th we reached Mr. 
 Morphett' s station, on the Murray River, and met with only two families of aborigines 
 there. We spent the evening in their huts ; but not m a very profitable manner, as 
 we were among a tiibe speaking a language differing \\ddely from that of Adelaide. 
 
 On the 7th we crossed the Murray, and reached Mr. Henderson's tents, on the 
 eastern side. It was an exceedingly hot day, so w^e remained at the tents till evening. 
 Then, walking about two miles along the bank of the river, we met with thi-ee huts, 
 containing fi-oni 30 to 40 natives. We conversed with them in broken English as well 
 as we were able, and after spending two hours with them, and partaking of their fish, 
 we retTU-ned to the tents, accompanied by an interesting young man named Peter. 
 Peter and one of his friends respectfully asked to accompany us to Adelaide to be sup- 
 plied with flour and clothing from the JEm-opeans ; but the hot weather prevented this. 
 On the Sth we walked from Mr. Henderson's to Mr. Poole's tents, a distance of 20 
 miles, and saw 127 natives along the banks of the Lake Alexandrina. We were met 
 by every group as we approached their places of encampment, and several times had 
 fish and' other native food offered to us. We once partook liberally of the crayfish, so 
 abimdant in the lake. They made a fire and roasted several hundreds of them, 
 removed theii- shelly covering, and then invited us to eat. On the 9th we walked for 
 some distance on the north-east part of Lake Albert, accompanied by a native boy. 
 He said we should meet with no more natives imtil we came upon the Milmem-oora 
 people's district. He would not accompany us there, as his tribe was on hostile terms 
 with the Milmenroora people. 
 
 We had ocular proof of 'this statement, for we saw part of the fimeral lamentations 
 over an adidt, w ho had been speared by the latter tribe a few days before. We were 
 anxious to visit the big Murray people and bring some to Adelaide, in order to show 
 them that aborigines and Em-opeans can hve on good terms with each other. We were 
 strongly advised by Mr. Poole not to go amongst them, 'as we had no horse, _ and 
 should be compelled to be one or two nights in their territory. Jlr. Poole said it 
 woidd not be safe, for a party of his men were down there a few days before, and in 
 the night the natives were creeping upon them, and they had to fly to their boats. 
 
 The afternoons of the Sth and 9th were spent in inquiring into the language. We 
 found it to differ widely from that spoken in Adelaide ; but it is very nearly the same 
 
lU 
 
 rilE ABORIGINES OF SOUTH AUSTRALIA: 
 
 as that spoken at Encoimter Bay. They all belong to the same family of language ; 
 they have the same prmciples of construction, so that the acquisition of one is a key to 
 the whole. I have added a tahidar view of the pronouns wliich are most interesting, 
 as the necessity of their frequent use has caused the greatest si m i l arity to be main- 
 tained — 
 
 English. 
 
 Adklaide. 
 
 En-counter Bay. 
 
 POMLNUA. 
 
 West of the 
 Lake. 
 
 
 
 First Persons. 
 
 
 
 I 
 
 Wc two 
 
 We 
 
 ngaii 
 ngadli 
 ngadlu 
 
 ngapu 
 ngel 
 ngun 
 
 Second Persons. 
 
 ngap 
 
 nganal or ngel 
 
 nangan 
 
 ngapo 
 
 ngeli 
 
 nangano 
 
 You (sing.) 
 You two 
 You (plu.) 
 
 ninna 
 niwa 
 na 
 
 nginte 
 ngul 
 ngun 
 
 Third Persons. 
 
 ngint 
 
 ngul 
 
 ngunnu 
 
 III 
 
 IIo 
 
 Thev two 
 
 They 
 
 pa, padlo 
 purla 
 pania 
 
 kityi 
 
 kenggc 
 
 kar 
 
 kiyika 
 kukuka 
 kukuki 
 
 tikaa 
 nkukuk 
 kukuku 
 
 The duals and plurals are formed by additions in themselves, differing from those of 
 the Adelaide people, but the principle of adding them is precisely the same, viz., to the 
 root of the word: — 
 
 
 Head. 
 
 Two Heads. 
 
 Heads. 
 
 Adelaide 
 
 Mukarta 
 Kuli 
 KuU 
 
 Mukartilla 
 Kuleng 
 Kuleng 
 
 Mukartanna 
 Kular 
 Kular 
 
 Pomunda 
 
 The numerals of the Encounter Bay and Pomunda tribes are nearly the same, but 
 they have no resemblance to the Adelaide: — 
 
 
 Adelaide. 
 
 Encounter Bay. 
 
 Pomunda. 
 
 1.... 
 
 2.... 
 3.... 
 4.... 
 
 Kuma 
 
 Purlaitye 
 
 Mankutye 
 
 Purlaitye Purlaitye 
 
 Yammuli 
 
 Neingeng 
 
 Maalda 
 
 Kukar Kukar 
 
 Yammalaityi 
 
 Neingengi 
 
 Maalda 
 
 Kinggarung or Kukarkar 
 
 [Dr. Moorhouse was mistaken in the third personal pronoun of the tribes west of the 
 Lake, and at Pomunda. At both those places it is the same as Encounter Bay, viz., 
 kitye, kengge, kar. It is difficult to say how this error arose. Kiyikai or tikai is 
 probably hikkai, which means this. Possibly when the natives were asked for the M'ord 
 for Ai;«— pointing to someone — they would give the word for this, as they are so fond 
 of using it as almost equivalent for he. — Ed.] 
 
 Aborigines' Location, March 13, 1841. 
 Sir. — I have the honor to inform His Excellency the Governor that 1 arrived in to^^^i 
 on Monday the 10th, from a \'isit to the south-eastern branch of the MuiTay. I left 
 Adelaide on the 25th February, and arrived at Encoim,ter Bay on the 26th— the follow- 
 ing day. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 115 
 
 I, accompanied by the Rev. Mr. Meyer, examined the three sections in this district, 
 and concluded to have section 235 enclosed, as previously ordered by His Excellency, the 
 one on the lower part of the Inman not being of so good a quality. On the 1st of 
 March we arrived at the mouth of the Murray, but, as we were unable to obtain a boat, 
 we returned to the police station at the Goolwa. 
 
 On the second day we obtained a whaleboat, manned it \^ith natives, and continued 
 our journey along the Coorong. Our party consisted now of nine — four Europeans and 
 five nativps. On arriving a second time at the mouth of the Murray, we met the 
 Encounter Bay people returning from an encoimter with the Milmenroora or big Murray 
 tribe. Many were wounded — one had received a spear on the upper part of the chest, 
 which produced almost immediate death, another was woimded in the abdomen and died 
 in four days. This affray took place in consequence of the Milmem'oora people feeling 
 themselves aggrieved by those from Encounter Bay conveying the information of the 
 late murders committed upon the Europeans, and they were determined to have retri- 
 bution. I hoped to arrive there before the engagement took place, that I might see the 
 Milmenroora tribe and tell them it was desirable to lay aside all hostile feelings, both 
 towards their neighboring brethren and the Europeans. 
 
 We saw many scattered groups along the banks of the Coorong, but we were not able 
 to speak to any. As soon as they saw the boat approaching the shore they disappeared 
 amongst the sandhills. 
 
 We intended to continue our journey as far as " Tentu," but on Thursday, the 4th 
 lilt., when encamped on the banks of the river for the night, the natives observed two 
 flocks of swans flying over us making a noise indicative of fright. They gave the 
 following explanation : — Those who had seen us come to the shoi'e had gone forward 
 and communicated with other groups returning from the fight. We wished them to 
 throw aside all suspicion and be composed. They said that they would sleep in the 
 boat, and if we slept on shore we should be surrounded in the night and speared. They 
 persevered in their determination to sleep in the boat, so we accompanied them, took 
 her into deep water, and slept there. They all watched till the moon went do^Ti, and 
 then one was thought sufficient. On Friday we could not persuade them to continue 
 the journey, so we took a homeward direction. 
 
 At 2 p.m. we saw several kno'wai to be friendly to the Encounter Bay people, but 
 they were not willing to allow us to approach them. We sent Peter on shore, as they 
 were his friends, and with much persuasion he prevailed upon ten males to remain to 
 speak to us. One was a Milmenroora native, and we spoke to him to the following 
 effect, Peter and Charley acting as interpreters : — " We are sorry to see your countrymen 
 flee whenever they are approached. We have visited them wishing fully to satisfy all 
 that the Europeans are desiro\is of being on friendly terms, and that the Government 
 has made a declaration of peace towards them. If any Europeans should again be 
 imfortunately cast upon their shores, if they would enable them to cross the Murray and 
 conduct them either to Encounter Bay, or Adelaide, they should be suppKed with 
 clothes — and not repeat the atrocities committed upon the passengers of the Maria for 
 the sake of their garments." The object of our visit was not fully accomplished. The 
 contest which we hoped to check was over, to the loss of the Encoimter Bay people. 
 We wished also to ascertain what language was spoken in the Milmenroora district, but 
 the men we saw were so much afraid they could scarcely be induced to speak. 
 
 It was desu'able to obtain their numerical force. This, however, is not practicable at 
 present. I have, &c., 
 
 M. MooRHOUSE, Protector of Aborigines. 
 
 George Hall, Esq., Private Secretary. 
 
 River Mm-ray, 205 from Adelaide, Jime 30, 1842. 
 
 Sir. — I have the honor to report to His Excellency the Governor the results up to the 
 present date of the expedition to capture four of the aborigines implicated in the attacks 
 upon H. Inman, on the 16th of last April. 
 
 I left Adelaide on the 31st May with a detachment of mounted police, and a number 
 of gentlemen specially sworn as constables for the occasion. We reached the "Pound," 
 on the Murray, on Friday the 4th of June, and halted there three days. On Monday 
 
116 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 the 7th, we eontirmed our march, and for the first time saw a group of five natives on 
 the opposite banks of the river. We encamped within three miles of the place where 
 they were seen, and as they did not follow us, I sent the two intei-preters that had 
 accompanied us from Adelaide to invite them to the tents. _ At daybreak on the 8th 
 three of the strangers came, and I, in conformity with my instructions, agreed wdth 
 two of them to join us, as they might be required for the language higher up the river. 
 At Deadman's Flat, on the 10th of Jime, five more natives crossed the river, 
 and, thrnugh oui' Adelaide interpreters, were asked many questions about the 
 attack upon Mr. Inman, what had become of the sheep and other property 
 that had been taken away, and the following statement was elicited :— They had 
 heard from other natives that an attack had been made upon Europeans ; that the 
 natives had taken a large quantity of sheep, provisions, and clothing ; that one 
 native was shot dead at the time, and at a subsequent period several others were shot 
 by a party on horseback. They had not seen the sheep themselves, nor the place of 
 attack ; but they imderstood from some of their friends that we should reach the place 
 in six hours, and from others in two days' march. On the 14th of June our Murray 
 natives refused to accompany us any further ; they had been with us a distance of 50 
 miles, and deputed to act for them others in whose tenitory we were marching. On 
 the I8tli — 176 miles from Adelaide — we met 26 male adults, assembled by one of the 
 inteii:)reters, who had gone in advance two days before. They expressed a friendly 
 feeling towards us, and were particularly anxious to clear themselves from all partici- 
 pation in the attack upon Mr. Inman. We crossed Lake Bonney on the 1 9th, and 
 Mettelittela Yerta (Thief Land). In the afternoon of the 20th, when pitching the 
 tents, fourteen natives were seen, nine on the distant and five on the near banks of 
 the river. The latter were approaching our encampment ; but were xmfortunately 
 rushed upon, with intent of making them prisoners, by a party in our rear, who had 
 been in search of some strayed cattle. They at once plunged into the water, and swam 
 to the opposite side. We tried, thi'ough our interpreter, to entice them over, promis- 
 ing to supply them with food, and not injure them. They said they would visit us in 
 the morning. They did not come according to promise, so at half -past 8 o'clock we 
 sent those in advance who had been with us some days to endeavor to obtain an 
 interview with others that might be found with the sheep. At 3 o'clock we arrived at 
 the junction of the river with the Murray, and saw a group on the opposite banks of 
 the rapid. Our interpreter inquired if they had seen those whom we had sent in 
 advance, and they said "no." After conversing for two minutes we were leaving them, 
 when l^Ir. Hawker came up from the di-ays, stating that he had seen some natives at 
 the place we had just come from. We immediately retiu-ned ; but only saw five on 
 our side of the river — four that had been sent on in advance, and one of the guilty 
 tribe they had persuaded to approach. This one had many questions put to him 
 regarding the sheep, How many had been killed ? where we should find them F and 
 did they shepherd the sheep ? all of which the two following days proved had been 
 falsely answered. This individual had received a ball thi'Ough his thigh, the wound of 
 which had just healed. We treated him with kindness, supplied him with food, and 
 invited liim to sleep with our Adelaide boy, a little distance from the tents. The Com- 
 missioner of Police promised liim blankets and clothing if he woidd point out the guilty 
 party, wliich he agi'ccd to do, promising at the same time to bring all his tribe to us in 
 the morning. On the morning of the 22nd the native was again questioned about the 
 sheep. He said they were in a north-eastern direction from the camp, and recom- 
 mended the drays and tents to be taken half a day's march forward, and said we should 
 meet the sheep, a large herd of cattle, and tkree drays, in the possession of Eiu-opeans, 
 He was questioned over and over again about Europeans being in om- advance, and 
 he invariably answered they were, and had come from Sydney. Just before the poUce 
 were ordered to march a bullock cbiver came to the camp, and presented some sheep 
 bones that had been found on the opposite side of the rapid. The natives that had 
 accompanied us for several days before, and the stranger they had brought the previous 
 evening, appeared to be much intimidated. They wished to leave us, lest they should 
 he shot ; but we distinctly told them they should not be shot. This assiu-ance appeared 
 to allay their suspense for a time. A little after 8 o'clock the party marched, and we 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 117 
 
 requested our guides to wallc inimediately before us. They did so a short distance, and 
 then inqiiired if they might cross the creek, and meet us in the evening. It was 
 thought desirable to allow them, as they had been faithful on the previous day. They 
 described the road to our Adelaide boy, and told him to continue until he met with 
 Europeans. At 12 o'clock the drays halted, and the tents were pitched for the night. 
 At I o clock the mounted party continued their march, and at half -past 2 met Mr. 
 Langhorne's party. Their condition excited the commiseration of all present. Theii- 
 dray was ir. advance. The bullock di'iver was nearly naked ; on the front of the di-ay 
 sat a stockkeper, who had been speai'ed in the leg ; and in the body was lying Mr. 
 Millar, the overseer, in a state of intense suifering, from spear ^vounds in cliiferent 
 parts of the body. They expressed their delight at seeing us, especially as their 
 number had been reduced by the murder of foiu- out of sixteen, and theii- firearms 
 were in bad condition. Mr. Millar was requested by Major O'Halloran to describe 
 briefly the place, manner, and cause of attack, which ho did, nearly in the following 
 words : — " On Sunday, the 20th, about half-past 11 o'clock a.m., when nine men and 
 myself had just crossed oiu- provisions and drays over the E,iifus, we were surroimded 
 by a party of 500 natives, and, when reloading the drays, the blacks rushed towards 
 us, and commenced throwing waddies. We had only six muskets, and two of them 
 would not go olf. The natives soon began to throw spears, and we commenced tiring 
 amongst them. The fight lasted about twenty minutes, and the result was the death 
 of fom- of om- party, and five blacks. We had more muskets with us; but they were in 
 possession of those who were tending the cattle. Mr. Millar's feelings here prevented 
 him from continuing, and he was recommended to reach our encampment, where his 
 woiuids would be cbessed, and suitable medicine administered. He has suffered 
 greatly from his wounds ; but at the present date he is doing well. On our retiu'ning 
 to camp, a distance of six miles, a bullock diiver reported having found the carcases of 
 200 sheep. June 23rd — We started early in the morning, in search of Mr. Inman's 
 sheep. The mounted party opened out, and examined the whole portion of land 
 between the banks of the Murray and rapid. One mile and a half from the camp many 
 native huts were seen, strewed with skins and bones. The number slaughtered were 
 estimated at 1,000, and the number of natives to have heen present, 500. The whole 
 day was occupied in the search. Only thii-teen natives were seen, and no prisoners 
 taken, as they dived into tne water the moment they were approached. After the 
 country had been so thoroughly searched we all were of opinion that no sheep were 
 remaining. June 24th — ^We visited Mr. Langhorne's crossing-place on the Eufus, and 
 foimd one of the bodies lying on the banks of the river. The abdomen and chest were 
 cut open, the lower jaw fractured on the right side, and several severe contusions on 
 the head. The place of attack was about 20 miles distant from where Mr. Inman had 
 his encounter, and the attack was undoubtedly made by the same tribe. There were 
 no natives seen within five miles of the spot. At daybreak on the 'i")th eleven were 
 seen on the opposite side of the Murray. 1 took the Adelaide boy with me, and asked 
 them to come over to us, not hinting in any way at the recent encounter with the 
 whites ; but they said they were too much afraid. I inquired why ; a,nd they 
 said, lest they should be shot. I repeated the invitation several times, assuring them 
 that there would be no shooting ; but they replied — " Xo, we dare not come." At 9 
 o'clock we left the Murray again for the Eufus, and after interring the body we found 
 on the previous day, the detachment was divided into two parties. One crossed the 
 river, and each opened out to search the country on both sides, as far as Lake 
 Victoria. There were thu-ty natives seen ; but as the parties approached the water 
 they took to their canoes, and went upon the lake. In conclusion, I feel greatly 
 disappointed that the instructions given to me by His Excellency have not been fully 
 carried out. I have really had no opportunity of inquiring from the natives them- 
 selves the real cause of the contest between the two populations. The question how 
 Mr. Inman's party and the natives came into collision was put to the man with the 
 wound in his thigh ; but he replied that the natives were following Mr. Inman, and 
 the party left the sheep from fear. The same question was asked our guides at Lead 
 Man's Flat, and they said, "Because those men are notorious thieves, we recommend 
 you to shoot them." I cannot place much confidence in either of the above answers. 
 
118 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 The first Wcas eridently given to clear himself and all connected with him, and the 
 second is such as is generally obtained from uncivilised people. One individual will at 
 any time implicate another to exonerate himself. 
 
 SVe are now on the road home, and have travelled sixty miles from Langhome's 
 ferry on the Rufus. I have the honor, &c., 
 
 M. MooRHorsE, Protector of Aborigines. 
 A. M. Munday, Esquire, Private Secretary. 
 
 ° Adelaide, July 12th, 1842. _ 
 
 Sir— I have the honor to inform His Excellency the (joverner that I arrived in 
 Adelaide on the 9th ult., from the expedition to the Murray, and continue my report 
 from the 30tli of June, the date of my last. July 1st— We encamped three miles south- 
 west of Lake Bonney, on the territories of a tribe who professed to be friendly on oxir 
 march up the river. In the evening six male adults came to our encampment. They 
 were asked why they dare approach. They said, "Because we have nothing to fear, as 
 we have not injured the Europeans." On the following day (2nd) we marched seven 
 miles, and in the evening three strange natives came to us. Through the Adelaide boy 
 I conversed with them for an hour, about their country, means of subsistence, catching 
 game, &c., and when leaving them for the night they inquired if I, or any of the party, 
 ^vished to have their women brought. They said all the white people they had seen 
 before had had their women brought for the purpose of sexual intercom-se, to whom 
 the Exu-opeans gave flour, animal food, and clothing. At Dead Man's Flat, on the 6th 
 of July, one of the guides that left us on the rapid, made his appearance. Major 
 O'Halloran made him a prisoner for his clandestine departure from the detachment^ on 
 the 22nd of June. He was made to understand that he would be taken to Adelaide, 
 and there kept for a while, and that if his tribe interfered with the overland parties he 
 might not be allowed to return to them. The same was told to all who visited him 
 after he was taken prisoner. The statements given to me on the 2nd I have every 
 reason to belive. The Europeans themselves admit their correctness. Fourteen 
 months ago the Eev. Mr. Teichelmann and myself were inquiring of a Sydney native, 
 who had travelled the overland road twice in two years, and he said it was becoming 
 dangerous for Europeans to come overland. He said the blacks were becoming enraged 
 with the whites, for the latter had used the women of the former, and much abused 
 them. The abuse, he explained, consisted in the Europeans promising the aborigines 
 food, clothing, and tomahawks for the use of their females ; but the Europeans did not 
 fulfil their promises. After gratifpng their passions, the women were turned out late 
 in the evening, or in the night, and instead of the men having their promised reward, 
 they were laughed at and ridiculed. Mr. Millar's statements support indii-ectly those 
 of the Sydney native. He said—" This is the third time I have come overland from 
 Sydney.' The first time I came the natives were of great assistance to my party ; they 
 helped to drive our cattle for many miles ; they did not attempt to steal or take any- 
 thing from us. The second time they were more bold ; they would pilfer and steal 
 from' our encampment, and in the night they several times crossed the Murray, and 
 speared the sheep, so that the shepherds were obliged to fire upon them. I never saw 
 them attempt to attack the drays before this present time." Indiscriminate shooting, 
 according to our present Imowledge, does not appear to deter the aborigines on the 
 Rufus from attacking drays containing provisions, clothing, and implements, &c. _ It 
 is the opinion of manv colonists that this expedition, having refrained from shooting, 
 has tended to encourage rather than intimidate the aborigines in acts of aggression and 
 outrage. This must of necessity remain as an opinion, as no direct proof can be 
 brought to establish it as a fact. ' To confirm this I may give the treatments of two 
 parties attacked at Langhorne's Ferry before ^Nlr. Langhome's party. 
 
 Nineteen months ago the drays of a cattle party were attempted to be taken at this 
 very spot by a group of natives. Ten men on horseback, all supplied \\i\h firearms, 
 were on the banks of the river at the time, and repelled the natives at once by firing 
 upon them. The natives retreated as soon as they saw one or two of their tribe shot : 
 but they were followed for about fifteen miles by those on horseback, and firing kept up 
 the whole time. Thirteen months ago a similar encounter took place on the same spot, 
 and the natives were routed with considerable loss. 
 
2 HEIR MANNERS, CUST03IS, AND LANGUAGES. \\^ 
 
 As they have been victorious in the two last contests with Europeans, there appears at 
 present no means of preventing further collision but strong numerical force in overland 
 parties. If their force be numerous they would be at once awed, as they evidently 
 were when the police force approached. 
 
 The overland parties have not acted judiciously in allowing the native women to be 
 brought to their encampments. It was an intimacy that encouraged the native at 
 once to require something at the hands of the Europeans. When he received food or 
 clothing he was acquiring a taste for food that could not be obtained in his savage 
 state, and there can be no wonder that when he sees it in the possession of others he 
 shoidd take it by force, unless there should be sufficient strength to resist. Mr. Millar 
 and aU his party believe that had they left their dray, with its provisions and clothing, 
 there would not have been a single European wouncled. 
 I have the honor to be. Sir, 
 Your obedient servant, 
 
 M. MooKHOusE, Protector of Aborigines. 
 
 A. M. Munday, Esq., Private Secretary. 
 
 Lake Bonney, 19 miles from Adelaide, September 4, 1841. 
 Sir — I have the honor to iirform His Excellency the Governor that the expedition, 
 consisting of twenty-nine Europeans and thi-ee aborigines, sent from Adelaide on the 
 31st of July to meet Mr. Kobinson and others on then- route from Sydney, is now on its 
 return, having been effectual in rendering all the assistance that was necessary to whom 
 it was designed. I joined the detachment fifty miles from Adelaide, on the 4th of 
 August, and upon reacliingthe "Pound," early on the 7th, I had all the party assembled 
 to read the instnictions given to me by His Excellency, and to explain to each the 
 natui-e of the expedition and the duties they would be expected to perform. There 
 were several natives there, and although within a mile of our tents did not visit us. 
 Our natives, however, visited them, and on their return in the evening said they had 
 received some important reports. Their friends had informed them that all the natives 
 had gone up the river, in consequence of an individual coming do^^^l and recommending 
 all to congregate and attack a party coming from Sycbiey with bullocks, sheep, clothing, 
 &c. I was at a loss how far to believe the report, but as we travelled along the Murray 
 we noticed a scarcity of native encampments, which led me to give probability to the 
 story. In passing over a distance of ninety miles we only saw one place where natives 
 were living. The number consisted of twenty -four old emaciated men and women — 
 such as were not able to travel. I inquii-ed where the yoimg men were — they replied 
 higher up the river. On the 18th we halted for the night three miles to the south of 
 Lake Bonney, and our Adelaide natives took me, the Sub -Inspector of Police, and a 
 volimteer gentleman, to a creek two miles distant from our tent, Avhere we saw 105 of 
 their brethren. Some were much intimidated at our approach. Several women placed 
 their children upon their backs and ran into the water. A few adults seized then- spears 
 and stood firmly by their huts, whUst two, whom I saw on a former visit, came to me 
 and inqidred if I did not recognize them. They show great anxietj' to be on friendly 
 terms with us, and said that they could prove to us that they were not guilty of spearing 
 European propert)^ They said there are thi-ee horses grazing near our habitation which 
 we could spear at any time, but have refrained in order to keep friendly with the white 
 man. They took us through a belt of scrub and showed us the horses within 400 yards 
 of a hut. On the 19th rose at daybreak, that we might commence our march at an 
 early hour. At 9 o'clock the cattle were all brought in, and at half -past were yoked 
 ready for starting. Four of the natives that were seen the night before came to us and 
 strongly advised us not to go on, as there were many natives two days march in our 
 advance, occupied in preparing shields, and other implements of war. One of those 
 present had come from theu- encampment two days before, and said they would attack 
 us. They were f idl of wrath (tmdabutto) , and would take our provisions and clothing. 
 I desired him to accompany us, but he would not. This interview had a bad effect upon 
 those that accompanied us from Adelaide ; two of them turned aside from the road, 
 professedly to hvmt, but did not return. Fortunately, however, we had a third upon one 
 of the drays whom we did not suffer to escape. We reached Tolmer's Flat, twelve 
 
-[OQ THE ABORIGINES OF SOUTH AUSTRALIA 
 
 miles to the north-east of Lake Eonney, on tlio 19th, and on the 20th halted to rest our 
 cattle. We were then in the district of the hostile people, and had the first instance of 
 aggression that I had -witnessed on the Murray. The party was at drill in the morning, 
 and the sheep that had heen brought with us as supplies were permitted to gra;5e without 
 a shepherd. As soon as tbill was over the shepherd went after his sheep, and greatly 
 to his surprise found one with a spear in its side. The native who threw it was seen, 
 but could not be approached. After this we had some difficulty in keeping our Adelaide 
 interpreter with us. As he went along the river he made many inquiries from those pn 
 the opposite side. He frequently asked me how far we Avere from Lake Victoria, 
 because he was told that we should be attacked there. He persuaded three to go along 
 with us, whom we supplied abundantly with kangaroo, and suffered to sleep at our 
 encampi'uent, charging them not to move about in the night, lest the four guards that 
 were on duty should shoot them. 
 
 Pangki Pangki (our Adelaide interpreter) said by all means have di-ill every day, that 
 the strangers may see the superiority of muskets over spears, shields, waddies, &c._ On 
 the '-'oth Mr. Shaw had a tree marked at a distance of fifty yards, and had a single 
 round fired at the mark, allowing three seconds between the tiring of eachshot. Pangki 
 Pangki said—" This pleases me, and the constant fear that possessed me is now gone." 
 The'^three that had been with us for several days were terrified, and proposed going 
 before us to the Lake to describe the European powers of warfare. I -v^-ished them to 
 do so, and hoped that their statements would be regarded. On the 27th, as we were 
 only five miles from the Lake, I had the party assembled to repeat my instructions. 
 Each individual was distinctly told that no firing could be allowed until the Sub- 
 Inspector of Police gave the command. I advised them in cases of attack frorn the 
 natives to use every exertion to protect our drays. At 9 o'clock we marched, and in an 
 hour and a-half saw two gentlemen on horseback (Mr. Robinson and Mr. Levi), on the 
 opposite side of the Ptufus, one mile below Langhorne's Ferry. We saluted them 
 heartily, and inquired if their party were all safe. They replied that both theii' 
 persons and their property were iminjured, although they had been attacked on the 
 previous day by a party of 300 blacks. Mr. Robinson continued, that about midday, 
 as th^'y were driving the sheep and cattle along the road, they observed at a distance of 
 about 100 yards a number of blacks. He suspected that their movements were hostile, 
 and accordingly ordered all the property to be collected into as limited a space as possible. 
 Seven men were set to guard the cattle and sheep, and nineteen well armed men — ten 
 moimted and nine foot— to the front. Whilst they were doing this the natives had 
 formed themselves into a semi-circular line, each flank not being more than thirty yards 
 from the sheep. The Europeans formed into a single line and commenced firing, and 
 continued till they had fired eight rounds each. By this time the natives, not having 
 approached sufficiently near to spear the sheep, had lost five of their number and ten 
 woimdod. The party being two miles from the Rufus continued their march, and 
 encamped at Langhorne's Ferry. 
 
 After narrating the previous day's adventure Mr. Robinson inquired where he could 
 cross the herds and drays, as he was reconnoitreing the river and intended to cross 
 immediately. He had just been up to the Lake, but the Rufus at its junction with the 
 Lake was too broad and too deep, therefore he should try the Ferry. 
 
 The Sub-Inspector of Police, a volunteer gentleman, and myself, rode in advance of 
 our party along the Rufus as far as the Lake, and greatly to our surprise discovered a 
 large mob of natives running towards us, each bearing his implements of war. We 
 hastened to our party and conmumicated what we had seen. We had the drays placed 
 on the banks of the river, and formed the constables into a line two deep, in order to 
 protect them. In half -an-hour after the natives were seen in the scrub about half a 
 mile from us, intending evidently to commence an attack. I then gave the command 
 of the party to Mr. Shaw, the Siib- Inspector, and said he might issue such orders as he 
 thought necessary for our safety, and the overland property that we had to protect, 
 urging him strongly not to allow any firing until I had spoken to the hostile natives. I 
 requested Pangki to accompany me in advance, and after proceeding 400 yards from 
 the Ferry the natives that had left us three days before plunged into the water and 
 came to us. I asked them the result of their interview. Thcv answered that the Lake 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. Yl\ 
 
 people would not listen to theii* advice. They knew the Europeans had tomahawks, 
 blankets, and food, and they were determined to take them, let the consequences be 
 what they might. I took the two natives to the Ferry and recommended them to sit 
 there until the contest was over. Mr. Shaw's party on the western, and Mr. Robinson's 
 on the eastern side of tlie Eufus, now advanced and commenced firing. The natives 
 were almost instantly thrown into coiifusion, one hundred running into the scrub, and 
 about fifty into the water, with an intention of concealing themselves in the reeds. The 
 Europeans followed them to the water's edge and continued the firing for about fifteen 
 or twenty minutes, and the result was to the natives death of nearly thirty, about ten 
 wounded, and four (one adult male, one boy, and two females) taken prisoners, and, to 
 the Europeans, one individual (Mr. Robinson) speared in the left arm. As soon as there 
 was the least probability of taking prisoners the command to cease firing was given and 
 immediately obeyed. More might have been taken if we had carefully examined the 
 reeds, but we were prevented doing so by hearing a loud noise at the drays, as if the 
 natives had rushed upon them. Those who remained in the reeds escaped during our 
 absence. Instead of pursuing them, all hands were employed in crossing the cattle and 
 sheep. At 11 o'clock on the following day everything was safely got across, and before 
 jn-oceeding I had all the constables assembled, armed, surrounding the prisoners, and I 
 spoke to the latter in the following manner : — " You have been captm-ed in retreating 
 from a contest your own tribes were guilty of promoting. You were advised — strongly 
 and perseveringly advised — by your aboriginal allies not rashly to attempt what you 
 had no probability of accomplishing ; but you disregarded the advice, and two of j'ou, 
 with many others that escaped, are now experiencing the consequences. From the 
 contest on the previous day you may learn two lessons — first, the inmiense superiority of 
 the white man over the black in his movements of defence ; and second, the destruction 
 of life which took place was not to gratify a destructive propensity, or your lives would 
 not have been spared, but to protect that property which the black man wished unlaw- 
 fully to obtain. The white man, in tliis instance, has sho-\vn as much lenity as could 
 have been expected ; and to convince you of his benevolent intentions, I will, by virtue 
 of instructions given to me by the highest authority in the province, request that you 
 two who are wounded be allowed to return to your friends. The woman v\-hose husband 
 was shot, and who v>-a3 rescued by the Adelaide native, has consented to become his wife, 
 and to accompany him to to^vn, and may be allowed to do so ; and the male adult, I 
 must iirform you, I cannot liberate. He vrill be taken to Adelaide, and kept there for 
 a while, and it will depend iipon his tribe what treatment he receives. Should they 
 again attack parties on their road from Sydney, he may possibly be put to death ; but 
 if they should be peaceful and quiet he will be allowed to return to them in safety. 
 Should you at any time meet with outrage or insult from Europeans, I advise you, as 
 yoiu- protector and friend, not to attempt your own defence. The Government has 
 promised to listen to any charges you may have to prefer, and for all aggression upon 
 your rights, you are promised immediate and satisfactory redress."* I then formally 
 took the two wounded prisoners, after supplying them with a day's provisions, and said 
 they were at liberty to return to their friends. I tried particularly to impress them with 
 the idea that we were wishful of living on peaceful terms with them, and requested 
 them to bear in mind that the prisoner was taken as a guarantee for their future conduct. 
 On the 29th the wounded prisoner escaped and leaped at once into the river ; he had 
 several shots fired at him whilst swimming across, and was wounded in the left arm and 
 lower jaw. He was followed across the river by three Europeans and re -taken. I 
 recommended every group that I saw along the JRiver Murray never for the future to 
 visit the encampment of the overland parties. They were enraged at being attacked 
 three times in succession, and in their rage they may shoot all the blacks that they may 
 see. I hope to bring several males with me from Lake Bonney, and by showing them 
 a European settlement, with numbers of natives living there in perfect safety, 1 thinlc 
 it may have a good effect in convincing them that the whites are not to be trifled with. 
 
 I have, &c., 
 A. M. Munday, Esq., Private Soc. M. Moorhouse, Protector of Aborigines. 
 
 * Mr. Moorhouse would speak to the natives in the Adelaide language through an interpreter. He 
 spoke both the Adelaide and Moorundee languages— the former fluentl}-.— [Ed.] 
 
122 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Aborigines' Location, Sei^teir-ber, 13, 1841. 
 Sir — I liavo the honor to inform His Excellency the Govcmor of my return to to^^^l 
 from my visit to the Rivers Murray and Rufus. My report of the encounter with the 
 natives, forwarded by Mr. Robinson to His Excellency, gave a general statement of 
 facts as they occurred, in consequence of the shoit notice I had to prepare. A more 
 detailed account may, therefore, be acceptable to the Government and the public 
 in general. I then stated that upon reaching the Pound (the first point where the road 
 from Adelaide touches the Murray) I heard of the hostile intentions of the natives — 
 that all the young and vigorous had gone up the river ; and my own observations con- 
 firmed the statement. At Lake Bonney, the north-eastern boundary of the territory of 
 those living on peaceful terms with Europeans, I saw where 100 natives assembled, 
 apparently for the pui-pose of having an interview -u'ith us, and warning us of our 
 danger in approaching Lake Victoria. They all advised us to return to Adelaide, as 
 they knew we should be attacked, and probably murdered. One of them distinctly said 
 that he had just arrived from A'isiting the blacks sixty miles liigher up the river, and 
 they informed him that they would attack the next party coming overland, and for the 
 purpose they were all preparing warlike implements of every description. He also in- 
 formed us that our numbers in comparison -R-ith the aborigines were so small that the 
 latter were sure to be victorious. This information completely intimidated our 
 Adelaide natives, two of whom, as I reported before, left us. The same feeling in a 
 degree was produced amongst the Europeans ; but they felt it their bounden duty to 
 proceed, as they intended to render assistanca to those whose lives were likely to be 
 placed in imminent danger. Erom Lake Bonney to Lake Victoria the distance is 
 seventy miles, the first fifty of which we had three MiUTay natives with us, and they 
 said we shoidd be attacked. These are thi-ee that saw the Europeans fire at a marked 
 tree, and endeavoured to pacify the Lake Victoria people after witnessing the use of 
 firearms, and European mode of applying them. Notwithstanding the efforts of these 
 three to persuade the Lake tribes to desist from their schemes of attack, they would not 
 listen. They had been successfid in taking 4,000 sheep from Mr. Inman fuiu- months 
 before, and all the clothing and pro\dsions, besides killing foiu- men of Mr. Langhorne's 
 party two months after, and were unich emboldened in consequence. They had made 
 an attempt at taldng the 6,000 sheep from Messrs. Robinson & Phillipson, on the 26th 
 of August, the very day before they attacked us. At 10 o'clock on the morning of the 
 27th, when on Lake Victoria with Mr. Shaw and a volunteer gentleman, we saw 
 the same people, anned with spears and shields, rapidly approaching us, and had 
 to retreat for the safety of our lives. Being on horseback, we reached our drays in ten 
 minutes. The natives pursued us, and when in sight of us again we were with our 
 party, consisting of twenty-nine Eu.ropeans from Adelaide, and t^^-enty-six from 
 Sydney. This force did not' seem to alter theii- determination. Encoiu-aged by former 
 success they gradually approached, drew themselves into a single line, armed with 
 spears and shields, and their chests and faces ornamented with white chalk, indicating 
 war. Their gradual advance, and the determined mamier in wliich it was made, 
 required measures for the safety of the Europeans to be adopted. Pacification I 
 thought the most desirable, and took the interpreter Avith me in advance, to inquire into 
 the cause of such dispositions towards the white people. I had little intercourse with 
 them, as Pangki Pangki woidd not expose himself vrithin spear-throw of liis enemies. 
 I only received the message sent by the thr-ee who had been Avith us two days before, 
 which was, that the Europeans had food and clothing, and they would take them, let 
 they consequences be what they might. Had I approached without the interpreter _ I 
 could have eft'ected no good, as their dialect is so totally diff'erent from that spoken^ in 
 Adelaide that I could not have made myself imderstood. It would have been incurring 
 a risk disproportionate to the advantage. At tliis juncture there was resistance or 
 certain death before the Eiu-opeans, and to have withheld the permission to fire any 
 longer Avould have placed their lives in jeopardy, and the liberty taken in self-defence. 
 The firing commenced before spears were thrown, on account of the inequality in 
 numbers between the two parties. The natives were at least 150 strong, while the 
 Europeans had only thirty-six that could be spared apart from the sheep, cattle, and 
 drays. Some natives had two or three spears each, every spear being equal to a 
 musket, if s\ifficiently near an object to be thrown; and to have waited until the natives 
 were within that distance woidd have been to expose the Europeans to certain defeat. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 123 
 
 Tlie natives were thrown into confusion shortly after the firing commenced. One hun- 
 dred disappeared altogether in the polygonum scrub, and the rest took to the river. Mr. 
 Eobinson was the leader of his party, and in following several he had seen on the Rufus 
 he was speared in the arm by one who was concealed in the reeds. This caused him to 
 examine the reeds, and in doing so he detected a group of thirty concealed there. He 
 pointed out the group with then- spears, within a few yards of the side of the river, 
 where the Eui'opeans were passing. They were fired upon, and about ten shot, and the 
 remaining twenty we left there. Whilst the thing ^^•as gomg on the Europeans had to 
 bear ua mind that IGO had gone into the scrub not more than twenty yards from the 
 river, and whether they had run off altogether, or had concealed themselves there, was 
 not known. This caused the firing to be continued longer that it otherwise might have 
 been upon those on the river. Had they escaped they might possibly have reinforced 
 those in the scrub, and surrounded the Eiu'opeans in such a manner as to have either 
 killed or driven them into the river. My position as a magistrate on this occasion I 
 conceived requii'ed the strictest impartiality in judging of this distressing scene, and my 
 conviction is that the natives in this instance were in fault." They were determined, at 
 all risks, to cut off every white man, to be enabled to procure the property. The contest 
 could not have been avoided, and the result to the natives was so serious, when com- 
 pared to that of the Europeans, there was reason to believe that more lenity would have 
 been attended with more slaughter, as they woidd have attacked again. In accom- 
 panying the overland party 130 miles down tbe Murray I had the opportunity of 
 witnessing their treatment of those natives that visit their encampment. In the after- 
 noon of the '27th, a few hours after the afPray, one of oiu- shepherds applied to the 
 Adelaide native for permission to have intercourse with the wife that had been taken 
 prisoner. The native asked me if it would be allowed. I replied, "No," and 
 expressed my regret that he did not at once deny the European. As soon as I had 
 answered the native I spoke to the shepherd to the same effect. At that moment I was 
 invited into Mr. Robinson's tent to examine his arm and di-ess his woimd. I dressed 
 his woimd, and was about twenty minutes with him. During my absence this shepherd 
 referred to had taken the woman out of her hut, much against her will, and efi'ected 
 his purpose. Another shepherd, immediately after that, had intercourse with her by 
 her own fire. On the 5th of September another scene, more open than the above, 
 occun-ed. About fifty natives, including men, women, and children, encamped about 
 half a mile from us. As is their wonted practice, the shepherds went to them, and 
 agreed for the women, promising to give their husbands meat and clothing as remu- 
 neration. Mr. PhiUipson heard of the shepherds being with the natives, and in- 
 formed me of what was going on. I accompanied him to the huts, and found three 
 of them ha^-ing intercourse with the young females in the presence of several 
 other Europeans. I threatened them with pimishment; but they said there was 
 no law against such practices, and they should not regard any conmiands from theii' 
 employers to that effect. Messrs. PhiUipson & Robinson reprimanded their servants ; 
 but they still replied that they would do the same again as soon as opportunity pre- 
 sented itself. There were several natives ancompanying me from Lake Ronney to 
 Adelaide ; but I doubt whether they will reach Adelaide, on accoimt of the incessant 
 application for their wives by the Eiu'opeans. "When I left the party I placed a sentry 
 at the native hut during the mght, and ordered every person who visited the females to 
 be taken in charge by the poKce. These breaches of moral rectitude on the part of the 
 Europeans have, I fear, been the source of so many disasters to the overland parties. 
 I inquired of oiu' giddes why the people on Lake Victoria were about to attack us. 
 Was it to retaliate past insidts from the white man ? Rut they said not ; it was for the 
 sheep and clothing which they so much desii-ed, and they acquii'ed a taste for this food 
 and clothing from the rewards given to them for the use of their women. From the 
 disposition of the natives manifested on the lake, I am of opinion that unless there be 
 a European station there, or the overland parties come in greater numerical strength, 
 scenes of warfare and bloodshed wUl occiu:. A number of Europeans stationed in that 
 district for six or twelve months might be a means of establishing a friendly relation 
 \d\h. them, or if greater numerical force be made practicable, I shoidd strongly recom- 
 mend the appointment of an individual to accompany each party, invested Avith power 
 to punish all breaches, moral or legal, that may be committed during the journey. 
 
 I have, kc, 
 The Hon. the Colonial Secretary. M. Moorhovsf, Protector of Aborigines. 
 
121- THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Wellington, loth June, 1842. 
 
 Sir — I have the honor to report that on the 8th ultimo, whilst at Wellington, I 
 received your instmctions to proceed with Mr. Shaw, SuL- Inspector of Police, and three 
 constables, to Bonney's Waterhole, where a European is alleged to have been murdered 
 by the natives. 
 
 We reached the Waterholes on the 11th, and on the 12th proceeded in a south- 
 easterly direction as far as the Coorong, a distance of about thiiiy miles. 
 
 We there found the encampment of the three Europeans who were on the road over- 
 land to Port Phillip. One himdred yards to the eastward of the encampment we fo\md 
 part of a skeleton, recognised by the hair of the head to be that of McGrath. The 
 wild dogs had taken away the arms, collar and blade bones, and left foot, gnawed off 
 the cartilages of the ribs, and completely stiipped the bones that remained, \^ith the 
 exception of the skull-cap. The frontal and right temporal bones had been shattered 
 to pieces during life, as the wounds and extravasated blood fully prove. After having 
 carefully examined the bones, and especially the fractured parts about the head, we 
 deposited them in a grave, about three feet deep, on the evening of that day, and 
 commenced our march homewards on the following morning. A thorough search has 
 been made by the police on the eastern side of the IMurray and Lake for the pei-petrators 
 of this melancholy act, but it has not been successful ; they are on the south side of 
 Lake Albert, where the police camiot approach, but the natives at Wellington have 
 promised to find out the murderers and bring them to the police station at the crossing - 
 place. In consequence of this outrage I have not distributed aU the blankets that I 
 had ^^-ith me for the Wellington natives. I told them that they would be given to 
 those who might bring in the guilty natives. The four natives implicated in the affair 
 are well known. One is a boy who has lived eighteen months mth Europeans, and 
 understands well the iise of firearms. On the 8th ult. he was heard by two of Mr. 
 McLeod's shepherds shooting wild ducks and swans on Lake Alexandrina. It is 
 supposed that the guns and ammimition proved a great som-ce of temptation, and 
 especially to the boy, who is acquainted with their application. 
 
 I have, &c.. 
 
 The Hon. the Col. Secretary. M. Moorhouse, Protector of Aborigines. 
 
 [The murderers of McGrath were afterwards taken and punished. The 
 natives say that he was murdered after an altercation about the payment 
 of some men whom he had employed. The daughter of one of the mur- 
 derer's is still living: the wife of another, and son (named LoruNompo), 
 are still living — and the son's children. The granddaughter and great- 
 granddaughter of another of the men implicated are also alive. The spot 
 where the murder was committed has ever since been called McGrath's 
 Flat.] 
 
 LETTERS of ABOBIGLYES EDUCATED 
 in the MISSIOjY SCHOOLS. 
 
 At the end of this volmne will be found a few specimens of the epistolary style 
 which has been attained by yoimg natives who have been instructed in the native schools 
 of this colony. 
 
 The first is by John Wilkins, a half-caste, who was instructed at Point Macleay. 
 In it he gives to the wnter — his employer— an account of the reason for his absence 
 from work, and an account of his brother's death. This young man is very intelligent, 
 and has learned rough carpentering, which he follov/s as his trade. He is now about 
 26 years of age. He has been a consistent Christian for ten years. 
 
.^ 
 
 1 
 
 § 
 
 f 
 
 1 
 
 U 
 
 i: '^ 
 
 1 
 
 1 
 
 a 
 
 :§. 
 
 1 
 
 i / 
 
 § 
 
 1^ 
 
 Si 
 
 « 
 
 &D 
 
 ^1 
 
 'I'l 
 
 •S 
 
 1 ^ 
 
 i 
 
 •4^ 
 
 
 1 
 
 
 
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 ; 
 
 ;3 
 
 ^ s 
 
 
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 ri 
 
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 i 
 
 ^ 
 
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 t^ 
 
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 1 .s 
 
 >^ 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 125 
 
 The natives who can write largely avail themselves of the facilities afforded by 
 letter writing and the post office as a means of communication between distant iriends, 
 I have also fieard of love letters between young people who were attached to each other. 
 
 The remaining letters are contributed by Mrs. Holden. The following very interest- 
 ing memorandum, also, is from the pen of that lady: — ■ 
 
 "Agnes Bates was a full native of South Australia, a good Christian, faithful girl, 
 and never forgot her friends ; she was baptized, and shortly before her death, from 
 consumption, received, at her own request, the Holy Sacrament of the Lord's Supper. 
 This was only a few days before her death. My husband, the Rev. R. W. Holden, 
 had, at her desire, placed some money of her wages which she did not then require in 
 the Savings Bank ; but when her protracted illness prevented her earning more, and 
 when she felt her end drawing near, she earnestly requested Mr. Holden to see Mr. 
 Carlin (now deceased), storekeeper, and pay him from this money in the Savings Bank. 
 It was only a small debt, yet it troubled her. Her wish was carried out, Mr. Holden' s 
 attention to it being one of his last ofHcial acts in connection with Poonindie. The 
 'Elsie' and ' Ben' mentioned in her letter were her little brother and sister; to Ben 
 sbe was particularly attached. Botb childi-en, after a time, came to Poonindie, but 
 were, like their elder sister, delicate. After Agnes's death, little Ben never showed 
 any cbeerfulness, eventually kept Ms room, and sank rapidly ; Elsie, too, is since dead. 
 
 "Mary A. "Wowinda was a full native of West Australia, 24 years old ; she married 
 a Sydney native. 
 
 "Louisa Connolly was a balf-caste, from "West Australia, 18 years of age." 
 
 VOCABULARY OF THE " J\rARB.IJYYERr' 
 LANGUAGE. 
 
 Above — Kerau Kiatb [Murray]. 
 
 Abducting — Pettin. 
 
 Abundance — ISl gruwar. 
 
 Abundant — -N gruwar. 
 
 Abusing— Ngaiyuwun. 
 
 Aching— Wirin. 
 
 Accompanying — Wallin. 
 
 Adultery — Moruldun. 
 
 Adulterer — Moruldamalde. 
 
 Afraid — Blukkun. 
 
 After— Ung. 
 
 Again— Kangulandai, Mungaaye. 
 
 Again — Ungauyi [affix]. 
 
 Aged — Yancle. 
 
 Agent— Urmi [affix], amalde. 
 
 Ago, long time — Kaldow, Klauo. 
 
 Ah!— Yakkai! Takkanah! 
 
 Alarm— Blukkun. 
 
 Alive — Tumbe, Tumbewallin. 
 
 All — Ngruwar. 
 
 Almost — Ngak. 
 
 Alone — Knotyerai [affix], Naityi. 
 
 Also — Inyin [affix], Inye. 
 
 Always — Kaldowamp. 
 
 Anger — Ngraye, Ngraldi, Ngragge. 
 
 Angry, to be — Ngrakkuwallin. 
 
 Ankle— Tunge, Thunggi [Point Mal- 
 colm] . 
 
 Anointing — Tyetyin. 
 
 Another — Kangulun, Kityur, Yam, 
 Yamminye. 
 
 Another one— Yamminuwar. 
 
 Ant— Prilde. 
 
 Ancient — Ranwul. 
 
 Angling — "Werkin, 
 
 Ans wering — Werentun . 
 
 Ant, bull — Kotbityerowe, Nalgarmyeri. 
 
 Anxious for anything — Parpin mewe. 
 
 Any — Hii, Hii, ononi takuramb ? (Have 
 you any food.'') 
 
 Any — Hiau, Hiau, mam? (Any fish?) 
 [Meyer]. 
 
 Aperture — Merke, Perke. 
 
 Apart- — Yinbaikulun ( to go away, apart) . 
 
 Apart, a place apart — Konkinyeri. 
 
 Appearing — Terpulun. 
 
 Arise — Prak-our. 
 
 Arising — Prakkin. 
 
 Arm above elbow — Tyele. 
 
 Arm, lower — Puthawing. 
 
 Arm-pit, or bend of the arm — Ngiakkai. 
 
 Arms, to carry in the — Pandin. 
 
126 
 
 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 AiTanging — Yuppun. 
 
 Arriving — Puntin, Tainbarilin. 
 
 As — Luk. 
 
 Ascending — Wangkin, Lorn. 
 
 Ashamed — Kulyulainkin, Kulgulankin, 
 
 Ashes — Wirratye, Bruggi. 
 
 Asking — Rcytyunggun, VVankin, Kiu-- 
 
 rin, llaraityungun [begging]. 
 Assembling — Yimtuwarrin, Torarin. 
 At — Warre. 
 Attacking one man simultaneously — 
 
 Throttun. 
 Aunt — Burno. 
 Autumn — Marangani [time when stars 
 
 called by this name appear]. 
 Avaricious — Pulkeri, Pilgeruwallin. 
 Avoiding a missile — Kopulun. 
 Awakening — Tumbelin. 
 Away from here (place of the speaker) — 
 
 Andek [affix]. 
 Away — Konk [away from anywhere]. 
 Away, apart— Konkinyeri [by itself]. 
 AM'a}^ to send; to make away — Konku- 
 
 Baby — Milyaliy Tinyeri (lit., offspring) ; 
 Partumbe Kelgalle, (lit., cater- 
 pillar) . 
 
 Back — Yari. 
 
 Backbone (spine)— Polgumpi, Xgiampi. 
 
 Back of the neck — Nenenggi. 
 
 Backside — -Lewurmi. 
 
 Bad — Wirrangi, Brupe. 
 
 Bag — Punauwe, Turtauwe, Mererke. 
 
 Bagging (putting in a bag)— Wautyin. 
 
 Bald — Kunkundi, Tande. 
 
 Ball — Pulyugge. 
 
 Bandicoot (spotted) — Mikurri. 
 
 Bandicoot (common brown) — Punkun- 
 duleol. 
 
 Bark of trees — Yorle. 
 
 Barking (as a dog) — Ronggummun. 
 
 Bailer— Munmunde (an equivalent). 
 
 Basket — Koye. 
 pcrtilio 
 mundule. 
 
 Bathe — Pullun. 
 
 Battue of kangaroo — Konkonbah. 
 
 Bay — Thalme. 
 
 Be off — Loru, Ngopour, Loldu. 
 
 Beams of the sua — Tyelyerar. 
 
 Bearing offspring, or fiuit — Punden. 
 
 Bearing in the arms — Tuppun, Pun- 
 den. ' ~ 
 
 Bearing on the back — Lammin. 
 
 Beard— Menake. 
 Beardless — Mokare, Tolai 
 Bearing children — Pindattulim. 
 Beating — Mempin, Marnmin. 
 Beating the plangge ^ — Plangkumbal- 
 
 lin. 
 Beating the tartengk- — Tartembarrin, 
 
 Tilalpundun. 
 Beating time — Winamin. 
 Beautiful — Nunkeri . 
 Because — Marnd (Marnd-itye, because), 
 
 Hil-amb-uk. 
 Becoming — Wallin [affix]. 
 Bed — Yoyangi, Tudhuki. 
 Before (time) — Ungunai, Ungunel, Un- 
 
 gul (as, "Ungul itye trelin 
 
 ngrege"). 
 Before — Ngunkura. 
 Before (in front of) — Ngunggurank. 
 Begging — Wankin. 
 
 Behind — Yarewar, "Waiang, Karlowan. 
 Beholding — Nakkin. 
 Behold— Tumaquoi, Nak our, Tuyulu 
 
 war our. 
 Believing — Wurruwallin, "Wurruwar- 
 
 rin. 
 Belly — Mankuri, 
 Below — Moru. 
 Beneath— IVI aremuntunt. 
 Bending one's head — Meningkundun. 
 Bending, bowing, inclining the body — 
 
 Meninkulun [neuter]. 
 Bending— Kertun, Leewun. 
 Bend of a river — Ngarte. 
 Bending [transitive] — Menaikundun. 
 Between — Tarangk. 
 Besides — Anye [affix], Karnanye. 
 Bidding — Taiyin. 
 Bier — Ngaratta. 
 Big— Grauwe, Grantali. 
 Bird's -nest — Ngauandi. 
 Bird, small — Pulyeri. 
 Bit. a— Mint! . 
 
 Biting — !>s'goDi;un, "Wirrawindun. 
 Bittern — Tarkoori. 
 Black — Kineman. 
 Bladder — Kaintyamande. 
 Blade of shoulder — Markulde. 
 Blazing— To wulun, Kuntun. 
 Bleating — Wii-akulun. 
 Bless (to thank)— Kau kau. 
 Blind— Tonde. 
 Blood — Kruwe, Krui (declined — Kruk, 
 
 Krukald, Krukangk) 
 Bloody — Kru walde . 
 
 ^ The "plangge" is the native drum— a roll of skins, rolled up tightly, and heaten by the hand 
 as it lies on the ground. " The "tarttngk" are two sticks beaten together to keep time in singing. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 127 
 
 Blowing (sound of wind) — Kurunkun. 
 Blowing (this is the act of blowing by a 
 
 person) — Xumpun, Winkundun. 
 Blowing meat (as flies) — Tyinmrn. 
 Blunt— Noway il lippin, Menarte. 
 Boat — Meralte, Yuke. 
 Board for throwing spear — Taralye. 
 Bon (an abscess) — Pukulie. 
 Bone — Partpate. 
 Boots— Turninyeri. 
 Bough of a tree — Muldi. 
 Bowels — Mewe, Waltyerar (inside). 
 Bowing — Meningkun dun, [transitive] 
 
 Meningkulun [int.]. 
 Brain— Ngurangpar. 
 Branch, small (of a tree) — Ngarle Ngarl. 
 Brand, fire — Kene. 
 Bread — Krepauwe. 
 Breaking [transitive]— Luwun. 
 Breaking [intransitive] — Lulun. 
 Breakfast — Peggerambe . 
 Breakfasting— Peggerarin. 
 Breaking in pieces — ^Tipundun. 
 Bream — Tinuwarre. 
 Breast, woman's — Ngumpura. 
 Breast, man's— Mundi. 
 Breast-bone — Mundi. 
 Breath — Moldar. 
 Breathless (dead) — Piruwallin. 
 Breathing — Winkundun. 
 Breathing hoarsely — Ngrengkulun. 
 Brethren — Gelar, Lakalinyerar. 
 Bright — Ngorkulle. 
 Bringing — Morokkun. 
 Bringing in — Yappundun. 
 Bringing forth fruit — Ngarruwarrin. 
 Bringing forth young— Puntin. 
 Bring forth young — XgaiTuwarrin, Dat- 
 
 tulun. [Baminyeri.] 
 Broken — Yilin, Lulur. 
 Brother, elder— Gelane. 
 Brother, younger — Tarte. 
 Brother- in-iaw — Ronggi. 
 Bruising — Ngultun . 
 Bucket — Yirtuggi. 
 Bundle — Batturi. 
 Burning [transitive] — Kulkun. 
 Burning — Nyrangkin, Kuldun, 
 Bmning hot — Klallin. 
 Burning through (as burning a hole) — 
 
 Pombulun. 
 Burying — Kralin, Grauwun. 
 Bullock — Windawityeri. 
 Bush (the scrub)— Ngeragge. 
 Bus1 ard — Talkinyeri. 
 Buttock^ — Piningi . 
 Building — Ngarrin. 
 By itseH— Konkinyeri. 
 
 By — II, ile [affix sometimes]. 
 By-and-bye — Yun, Palli, Yuwunuk 
 Ungutyun. 
 
 Calf of the leg — Kur, [dual, Kurrengk], 
 
 Tungald, Tendi. 
 Calling (a. verb) — Kaikundun. 
 Calling (p. verb) — Kaikulun. 
 Calling (naming) — Krunkun. 
 Can (postfix) — Inyiu-a. 
 Carrying — Thuppun . 
 Carrying in the arms — Panden, Plunden. 
 Carrying on the back or shoulder — Lam- 
 
 min. 
 CaiTying on the shoulder — Yityumbar- 
 
 rin. 
 Carrying off — Pintamin. 
 Casting abroad, scattering, to destroy — 
 
 Kilkilyarin. 
 Casting away — Throkkun. 
 Casuarina (the sheaoak) — Kolge. 
 Caterpillar — Kelgelli. 
 Catching — Nanbundun, Nananbundun . 
 Caught — Nanbundelin. 
 Catching hold of — Plunden. 
 Cawing — Wakulun. 
 Champion — Yoyangamalde. 
 Chalk — Nengkende, Boolpooli. 
 Charming (bewitching) — Millin, Ngad- 
 
 hungi. 
 Ch aimting — Ringbalin. 
 Cheek — Make. 
 Chewing — Yayin. 
 Cherry tree — Panpande. 
 Chest — Munde, Tuldengk (lit., the fore 
 
 quarters) . 
 Chief— RupuUe (landholder). 
 Childless mother — Wirratye (a mother 
 
 who has lost her child). 
 Child — Porle, Partumbe, Tyinyeri. 
 Child, father who has lost a — Waltye, 
 
 Baudli. 
 Chin — Ngulture, Numbe. 
 Choke — Tummim. 
 Cinders — Keni. 
 Circular — Lare lar. 
 Clay— Tyelde. 
 Clay (pipeclay)— Bulpuli. 
 Clean — Balpe wal 1 in . 
 Cleansed — Xyribbelin. 
 Clean ing — Nyrippin. 
 Clever — Munkumbole. 
 Climbing — Wangkin, Wauwangen. 
 Climbed — Wauwangelin. 
 Climber, a — Wauwangamalde, Mirte. 
 Cloak — Maiyinggar. 
 Close by thee — Munggai. 
 Close (to shut in) — Muriltpun. 
 
128 
 
 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Close the door— Miiriltp. 
 Close (near to) — Tapaiigk. 
 Close in texture, line — Kuranye. 
 Clothing (piitting on dress)— Yuppun- 
 
 delin). 
 Clothes— INIaiyingar. 
 Cloud— Tuppathauwe. 
 Cloudless sky — "Wullun. 
 Club — Plongge, Kanakc, Marpanye. 
 Cobweb- Ngilde. 
 Cohabiting — Tyinin. 
 Cockles — Kuti. 
 Cold — Murunkun, ]\Iortim. 
 Cold, a — Nruwi. 
 Cold, making — Mortumindin. 
 Collecting — Torauwun, Torarin. 
 Colors— White, Balpi; Black, Kinemin; 
 
 Eed, Prolin; Green, Ngthunimu- 
 
 lun; red (orange shade), Mil- 
 
 kurli.^ 
 Come (p.p.) — Arndu. (Ngint our arndu 
 
 — Do come here.) 
 Coming— Terpundun, Tanbarelin, Pun- 
 
 tin (coming to). 
 Coming (p.p ) ~ Pundin. 
 Coming down — Yorlun. 
 Coming in sight, coming out of — Ter- 
 
 pulun. 
 Come here — Ngai our. 
 Come on — Yel ellai, PI ourar. 
 Come down, he has — Lare itye. 
 Come up, he has — Lalde itye. 
 Commanding — Taiyin. 
 Concealing — Xampulun. 
 Conceal — Nampundelin,Nanampundun. 
 Constructing — AVinmin, Ngarrin. 
 Conference, a conversation, a palaver — 
 
 Yarnirumi. 
 Continually — Ivaldowamp . 
 Contrary — Ngrelggi. 
 Contrary wind — Ngrelggimaiyi. 
 Continuing in one place — Tyintin. 
 Convicted, found guilty — Xgommi. 
 Cooking — Nammin, Merammin, Prem- 
 
 pun. 
 Cool — Murunkun. 
 Coot, a— Kirli. 
 Cockatoo, white — Krante. 
 Cockatoo, black— Wullaki, Pillambe. 
 Copulating — Tyinin. 
 Corner — Ngarti. 
 Cormorant (black) — Yoldi. 
 Cormorant (black and white) — Pui-atte. 
 
 Counting — Tumpun. 
 
 Coughing — Xgrengkulun. 
 
 Cough— Memerangi, Ngingeranggi. 
 
 Cousin — Runde, Nguyanowi. 
 
 Covering up— Turelin. 
 
 Coward — Turi kalkii". 
 
 Cramp — Plowallin. 
 
 Crab — Karlye. 
 
 Cranching — Krorapulun, Krompundun. 
 
 Crane (white) — Ragaralti. 
 
 Crane (blue) — Krowalle. 
 
 Crawfish — Meauke. 
 
 Cracking lice — Tilpuldun. 
 
 Crackling (as fire) — Tilpulun, Taramin. 
 
 Creeping — Malkin . 
 
 Crook (iised for pulling banJcsla flowers) 
 
 — Nanowande. 
 Crooked — Kulkuldi, Kutkuti, Kuluki. 
 Cross (ill-tempered)— Kunewallin me we, 
 
 Talkiwallin, Nyenunkun, Nyin- 
 
 kundun. 
 Crowd, a — Yunt. 
 Crowd — Marangane. 
 Crowding— Tokkun, Yuntuwallin. 
 Crying — Parpin, Nyerin. 
 Crying out — Taikundun, Xgangaranden. 
 Crushing — Tipulun, Wurruntun. 
 C uring — Nguldun , Paty u wan'in. 
 Cured — Nguldun, Xgrallin. 
 Curls — Lamaldar, Maldamaldar. 
 Cutting— Merippin, Drekin, Lippin. 
 Cutting pieces out, chipping— Drekin, 
 
 Tultun. 
 Cutting the body — Munggaiyuwun. 
 Cursing — Naiy uwun . 
 D ancing — Ngrilkulun. 
 Darkness — Yonguldye, Ngende. 
 Daughter— Pangalarke (eldest), Ngar- 
 
 ra. " 
 Dawn of day — Trelin ngreye, Trelin 
 
 kalatte. 
 Day — Nunggi. 
 
 Day, the day after— Kinankurnunk. 
 Day, to-day — Ilikkai nungge. 
 Day before yesterday Kangulun 
 
 nungge. 
 Dead, insensible, fainted — Pu-uwailm. 
 Dead, the— Grinkari, Pornbarni, Pom- 
 
 bornar. 
 Dead — Pornil, Meralde. 
 Death, or death-causing — Pormn-umi. 
 Decayed, withered — Pentin, Mirramiril- 
 
 din. 
 
 1 
 
 1 "Balpi" strictly means a light color, and "Kiiiemin" a dark color— not absolutely white or 
 black. 2 "Nfrarra" is only addressed by a mother to her daughter, but a daughter is never spoken 
 of as "Ngarra." 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 129 
 
 Deaf — Plombatye, Nowaiy an kungun. 
 
 Deceit— Wininaru . 
 
 Deceiving — Yelpulun, "Winin. 
 
 Deep (Avater) — Gauware, Knnimun. 
 
 Deep water — Parnggi. 
 
 Deep water, going into — Yorlin. 
 
 Descending — Yorlun. 
 
 Departing — Xainknlnn. 
 
 Delaying — Tortuwallin, Garalin. 
 
 Denying — Nanampundun, Ty irpin . 
 
 Desiring — Parpin mewe, Duwatyin. 
 
 Destroying — Ngoweyin . 
 
 Demented — Pilyanlun. 
 
 Devil — Brupe, Melape. 
 
 Dew — Pilepi. 
 
 Dead — Pornir. 
 
 Died — Pom il. 
 
 Diarrhoea — Prangpin. 
 
 Different— Malde. 
 
 Digging — Kaltin. 
 
 Diminutive — Muralappe. 
 
 Dirt— Pilbe. 
 
 D irty — Pilbiwallin . 
 
 Disappearing — Ngokkun. 
 
 Discoursing — Yarnimindin. 
 
 Displeased — Kunewallin mewe. 
 
 Disobedient — Plombatye, Plombe atye 
 
 wallin. 
 Dissatisfied — Nyenkulun. 
 Dissuading from — Kraiyelin. 
 Distant — Kummaiyem, Kuariin, or Ku 
 
 im. 
 Disturbing from sleep — Bettulun, Brat- 
 
 tulun. 
 Diver (a bird) — Marbangye. 
 Diving — Tirkundun. 
 Dividing —Threttin. 
 Dividing amongst — Trandararin, Pe- 
 
 ranbin. 
 Doctor — Kulduke, Wiwirremalde. 
 Doctoring — Patyuwarria. 
 Dog — Kele, Wanbi. 
 Dog, wild — Turiitparni, Merkani, kel. 
 Down — Moru, Loldu (Down in). 
 Down (of birds) — Yvmde, Ngupe. 
 Do n't — Tauo. 
 Down — Wald, Munggau. 
 Dragging— Yultun, Yultiild (p. p.) 
 Drawing towards — Yultun. 
 Dray — Thettherre. (From the sound 
 
 of its motion.) 
 Drenching — Trippin, Yalkin. 
 Dream — Pekeri. 
 Dreaming — Peggeralin. 
 Dripping, or dropping — Trippin, Yan- 
 
 mulun. 
 Dried — Meraldi. 
 Dry— Tyiwi. 
 
 Dry, becoming — Tyiwallin. 
 
 Drinking — Muttun, Merendamin. 
 
 Drinking all — Yompun. 
 
 Driving — Pildin, Waiyin. 
 
 Driving fish — Krildulun. 
 
 Driving away — Trangkin. 
 
 Drowning — M irpin. 
 
 Dry— Tyiwe, Tyiwalle. 
 
 Dry as dead wood — Meralde. 
 
 Drying up — Tyiwallin. 
 
 D r y ing — Puttamin . 
 
 Duck (black) — Nakkare. 
 
 Duck (mountain) — Wanye. 
 
 Duck (musk) — Pelde. 
 
 Duck (female musk) — Tilmure. 
 
 Duck (chocolate-colored)^Punkerri. 
 
 Duck, shoveller ( large-billed and blue- 
 winged)— Kalperri. 
 
 Duck (variegated whistling) — Korneok, 
 
 Duck moulting — Nannare. 
 
 Dung— Kunar. 
 
 Dunging [voiding excrement] — Menan- 
 tin. 
 
 Dust — Mure. 
 
 Dying — Pomun, Pornunil. 
 
 Eagle— Wulde. 
 
 Each one — Yammiam. 
 
 Ear — Plombe. 
 
 Earth — Pelepe. 
 
 East— Gurra. 
 
 Eating — Yayin, Takkin. 
 
 Eating meat and vegetables— Tottum- 
 barrin. 
 
 E at ing g re e dily — Kun gy uttulun . 
 
 Egg— I'ellatti. 
 
 Egg, white of — "Wyirre. 
 
 Egg, yolk cf — Plorte, 
 
 Egg, laving an — Pindattulun. 
 
 Eh!— Ke! Keh! 
 
 Elbow — Kuke. 
 
 Eldest son — Pangali. 
 
 Embers — Kene. 
 
 Embracing — Plunden. 
 
 Emerge — Terpulun. 
 
 Empty — Pek, Maratulde. 
 
 Emptying — Pekin. 
 
 Emu — Pinyali. 
 
 Emu feathers — Kunarle. 
 
 Emu wren — Puyulle. 
 
 Emus, a flock of — Yallart. 
 
 Enclosing with a net— Tuldin. 
 
 Enough — Kunye, Yikkowun. 
 
 Entering — Yappulun. 
 
 Entangling — Yenempin. 
 
 Escaping Tekin. 
 
 Evading a missile — Kopulun. 
 
 Evening — Wattangger, Wattangerind, 
 Panirarinda. 
 
130 
 
 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Evening, last — "Wattanggerau. 
 Ever — Kaldo wamp . 
 Evergreen — -Tiunljeelhnva. 
 Excellent — N imkeri . 
 Exchange — Munmundc ( an equiva- 
 lent). 
 End— Puttheri, Putte. 
 Enemy — Yenamalde. 
 Enlivening — Tnmbewarrin. 
 Equal — Mani, ISIanai. 
 Excrement — Kunar. 
 Extracting — Yunkundun. 
 Exulting— Nangurwallin. 
 Eye — Piili, Tumniaki, Wingari. 
 Eyebrow— Pittcrar. 
 Eyelash — Punyuwar. 
 Eyelid — Ngulde. 
 Face — Petye. 
 Fag — Dlomari. 
 Faint — Lein a ruwe. 
 Fair, annual — Kueoh, Kulyong, 
 Faith — Nglelurinni. 
 Falling — Pingkiu, Pinggen. 
 Fall, causing to — Pinggen. 
 Falling backwards — Xenengkin. 
 Farm — Kulde. 
 Far off — Ku-ut^-un. 
 Fast (quickly) — Tiwiwan-in. 
 Fastening on — Tanpundun. 
 Fat — Bilpuli, Bailpuli. 
 Father — Xgaiyeri, Nanghai. 
 Father and child — Retulengk. 
 Fatherless — Kukathe, Kokate. 
 Fatigued — Nguldaranmlun. 
 Fear — Wauwauwi. 
 Fearing — Blukkun, Blukkunel (p. p ) 
 Feathers — Yunde. 
 Feathers, tuft of — Kalduke. 
 Feeding — Munguwun. 
 Feeling — Plcwilin (p. p ) 
 Feeling with the hand — Pleppin, Ple- 
 
 walauwun. 
 Fellow, a — Amalde. 
 Fellow, a stealing — Petamalde. 
 Festering — Lanyalin. 
 Fetching — Kldeimindin. 
 Fetching fire — Yluppun (picking up 
 
 fire). 
 Few — Maltaiar (some). 
 Fiery hot — Klallin. 
 Fig (Hottentot) — Ngamingi. 
 Fig, leaves of — Wityeri \incsemhrian- 
 
 themum'j. 
 Fight — Yoyangi . 
 Fighting — Mendin. 
 Fins of a fish — Manar. 
 Finding — Pingyin, Pindyin. 
 Fingers — Turnar. 
 
 Finger-joints— Tungge. 
 
 Finishing— Pekin, Nguldin. 
 
 Fire — Kene, Bruge. 
 
 Firestick — Kene, Tauwangi. 
 
 Fire, to kindle — Ngungyen. 
 
 Fire, to blow- — Wiokundun, Kumpun. 
 
 Fire signal — Kowandi. 
 
 Firm — Pritye, Prityin. 
 
 First — Kangulandai. 
 
 Fist, fighting with — Nguldunguldelin. 
 
 Fish — Mame. 
 
 Fish (Murray cod) — Ponde. 
 
 Fish (mud) — Pomeri. 
 
 Fish (a sort of perch) — Tarki. 
 
 Fish (flat silvery)— Tukkeri. 
 
 Fish (Murray Mouth salmon)— Mallowe. 
 
 Fish (Murray Mouth sprat) — Kungulde. 
 
 Fish (butter)— Kungulde. 
 
 Fish (bream) — Tinuvrarre. 
 
 Fish (mullet) — Welappi, "Wankeri, Kan- 
 
 meri. 
 Fish (a Coorong) — Kiu-atye. 
 Fish- spear — Punkulde. 
 Fishing — Werguttulun, Ngerin (with a 
 
 net), Ngertin (p. p.) 
 Fit of epilepsy — Kungenyeriwallin. 
 Five — Kuk kuk ki, Keyakki. 
 Flame — NgorkuUi. 
 Flat — Nanarlin. 
 Flea— Tittadi. 
 Fleeing — Nginbundim. 
 Flesh — Ngulde. 
 
 Flexible — Kullun, Nenggatauwe. 
 Flicking — Pernmin. 
 
 Flight, a [a flock of swans] — Tandanni. 
 Flock — Malyar. 
 Flour — Nunukke, Nunungki (literall)' 
 
 fruit). 
 Flowing — Pombulun, Raiaralin. 
 Fly, a— Tyilye. 
 
 Fly, causing to — Nganden (scaring) . 
 Flying — Ngarntin, Ngartin. 
 Fondling— Tunkim. 
 Foliage — Muldi. 
 Following — Wan-eyin. 
 Food (animal) — Ngulde, Mam. 
 Food (vegetable) — Ngune. 
 Follow me — War i an. 
 Follow him — War i atyan. 
 Foolish — Bailpulun. 
 Foot, on (walking) — Ngopuld. 
 Foot — Turne. 
 Forbidding to accompany— Reytyuwua- 
 
 dun. 
 Foreign — Malde. 
 Foreigner — Yammin uwar korn. 
 Fore- quarter of an animal — Tuldi, Dual 
 
 tuldengk. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 131 
 
 Forehead — Bruye. 
 
 For — Ambe, Arami, Urumi (for; also, 
 
 for to). 
 For drink with — Mutturamb. 
 For to di-ink — Muturami. 
 For them — An anpril. 
 For him — In anyiiil. 
 Forgetting — Bailpulun, Tainpulxm. 
 Formerly — Kaldow. 
 For — Kuk knko. 
 
 Friend — Ngaitye, Runde, Wirake. 
 Frightening — Thrunkun, Turlemindin. 
 Frightened — Turlin . 
 Frog — Menperre, Terinterio. 
 Frog (climbing) — Tendu. 
 Frog (green) — Withinka. 
 Frog (bull)— Tuki. 
 Frost— Peti. 
 
 From, out of — Xend [affix]. '^ 
 From — Mare, Marnd (because),^ anmant 
 
 [affix]. 
 From [causative] — Anyir. 
 Froth— Kulde. 
 Frowning — Pilkundun . 
 Fruit — Nunungki . 
 Fruit, names of — Milbakate, Kalatumi, 
 
 Wurruldi, Ngamingi, Muntari, 
 
 Wurri, Pelberre. 
 FuU— Yalkin. 
 Full (saturated) — Yalkin. 
 Full (satiated) — Yalk, Nyreppin. 
 Fur — Yunde, Yunggi. 
 Future — Palli, Paldi, Yun. 
 Gall — Kainye. 
 Gently — Mant. 
 
 Getting menunkeri — Miyidun. 
 Getting (obtaining) — Morokkun. 
 Girl — Bami. 
 Girl, big — Yartuwe. 
 Gladness — Kunthuld. 
 Giving — Pempin. 
 Glad — Kunthun. 
 Going away — Xainkulun. 
 Go away [imper.] — Thrunkkun, Taiyin. 
 Going— Ngowalle, Xgo, Loru, Loldu 
 
 morn, Geyin. 
 Go [impor.] — Xgowalour 
 Going down — Loldu, Moru. 
 Good — Nunkeri. 
 Good, being — Nunkowallin. 
 Good, making — Nunkowarrin. 
 Grandchild [father's side] — Maiyarare. 
 Grandchild [mother's side] — Bakkare. 
 Grandfather — Xgaityapalle. 
 Grandmother [mother's side] — Bakkano, 
 
 Krunkum. 
 
 Grandmother [father's side] — Maiya- 
 
 nowe. 
 Grandmother [father's side] — Mutthari. 
 Grass — Kaiye. 
 Grass-tree — Xglaiye. 
 Greedy — Pele. 
 Greedy, being — Pulkeri. 
 Green — Tumbe, Thumelin. 
 Grey — Kenkulun, Kenk. 
 Grey-headed — Kenkank. 
 Grinding — Xgenempin . 
 Ground — Tuni. 
 Ground, stony — Mrangalli. 
 Groping in mud for crawfish— Tlopulun. 
 Groping with the feet-Nglelin, Noiyulun 
 Groping in the dark — Plewalauwun. 
 Gro\\-ing — Kringgun. 
 Growling — Xgrakku wallin . 
 Grub [edible, found in ^fl-M^-sm]— Pellati. 
 Guarding — Tupiin, Turuwun. 
 Guilty of murder — Malpuri. 
 Guana — Tiyauwe, Tiyungi. 
 Guana, sleeping — Klare, Munnari. 
 Gum tree, (wattle) — Wirrildar. 
 Gum tree (red) — Wuri. 
 Gum (edible) — Tangari. 
 Gum of pine tree — Pitchingga. 
 Gums (of the jaws) — Tyenar. 
 Gun — Pandappure. 
 Hail — Paldharar. 
 Hair of the head — Kuri. 
 Hair of the body — Yinggi. 
 Half— Xgalluk, Xaiiuk, Mirimp. 
 Half fuU— Xarluke. 
 Hand — Turni, Mari, Marowi. 
 Hand, right — Xunkeri-mari, PuiTin- 
 
 unggi. 
 Handsome — Xunkeri. 
 Hanging^AVallin. 
 H ard — Piltengi. 
 Hark! — Kung our! 
 Halo — Tullangapperi. 
 Hatchet — ^Drekurmi. 
 Hating — Paij'in, Paiyelin [pr. p.] 
 Having — -Watyin, Ellin, Ennin. 
 Having plenty of — Aitpini [affix]. 
 Hawk (small) — Waukatte, Mimker. 
 Hawk (swamp) — Pewingi, 
 Hawk (eagle) — Wulde. 
 Hawk (grey) — Wauwakkeri. 
 He — Kitye, Itye, Atye. 
 Head — Kurle. 
 Healthy — Xguldun. 
 Healing— Tumbetin. 
 Heap — Batturi. 
 Heaping up — Pokkoremin. 
 
 ^ "Xend" means simply "out of," — ''anmant" means " from a place to me [the speaker]." 
 
132 
 
 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Hearing — Kungun. 
 
 Hecart— Ngelc. 
 
 Heat— W aide. 
 
 Heaven — Waiirri. 
 
 Heaven, to — Waiirrar. 
 
 Heaven, in— Waiiviwar. 
 
 Heavy — Talin. 
 
 Heavily pressing — Wityungyin. 
 
 Heel — Retyinne. 
 
 Helping two together — Yuntun. 
 
 Hence— Andi [affix], Nend [affix]. 
 
 Helping one with a load— Kalparrin. 
 
 Here— Kalyan, Alye, Alyalle, Akhe, 
 
 Alycnik (this here). 
 Here, put it — Hik ahk in oura. 
 Here, must he — Kalyan en el our. 
 Here, come [imp.] — Ngai ouri. 
 Here, close hy — Ak in ik. 
 Here, put it close by thee — Yup our 
 
 ityan tapangk. 
 Here, this — Hikkai alye. 
 Here that — Anaiyalye. 
 Hereafter— Pallai, Yun. 
 Hiccoughing — Tummun. 
 Hidden, or unknown — Nanmiuldi. 
 Hiding — Nampulun. 
 High — Warralewar, Warre. 
 .High up — Warre. 
 HiU, hillock -NgurH. 
 Him — Kin, Ityan. 
 Hip— Pilpati. 
 
 H is — Kinauwe, Kinau^^'iirle. 
 His father — Yikowalle, Ami [affix.] 
 His mother — Narkowalle, Anikke[affix]. 
 Holding— Taldumharrin, Morokkun. 
 Hole, a large — Perki. 
 Hole, a small — Merki. 
 Holey (Ml of holes)— Merkawatyeri. 
 Hoping — Wruwallin. 
 Honey — Pinyato we . 
 Honeysuckle tree \hanlcs%ci\ — Lakkari. 
 Hot— ^^lallin, Walde. 
 House — Pulge, Taldumande (lit., firm 
 
 house), Mante. 
 House (native) — Karutuii, Ngawande. 
 How — Mengye, Yarild. 
 How often — Minyandai. 
 How many— Minyai, Munyarai. 
 Howling (as wind) — Tullun. 
 Howling (as dogs) — Lokulun. 
 H an gry — Yey auwe. 
 Hunger- Ringmail. 
 Hunt, a — Konkonbah. 
 Hunting — Thimipun. 
 Hurting — Partin. 
 Husband — Nape, Napalle. 
 I — Ngape, ap. 
 I wiU— El ap. 
 
 Ibis — Tloppere. 
 
 Ice — Plomare. 
 
 If — Ungun. 
 
 I guan a — T iy au we . 
 
 Iguana (short-tailed) — Munnari, Klare. 
 
 Ill— Wirin. 
 
 Immediately— Hikkai, Hik, Karlo. 
 
 In — Ungai [affix]. 
 
 In that — Mimggan, 
 
 In there — Munggow. 
 
 Intelligible — N arr . 
 
 Infant — Partumbe, Milyali,Tyinyeri, 
 
 Kelgalli. 
 Informing — Rammin, Tingo"svun ; [En- 
 counter Bay — Xgoiyulun]. 
 Into — Angk. 
 
 Inside (bowels) — Waltyerar, Mewe. 
 Island — Kallakkure, Karte. 
 Is— El. 
 
 It— Kitye, Itye. 
 It, that is — Anaiyalye. 
 Itch, the — Wirrullummi. 
 Itching — Kuwulun, Kii'kuwe. 
 Jealous— Kraiyelin. 
 Joints — Tunggar. 
 Journey, something to eat on a — Poty- 
 
 anambe. 
 Joking — Rumalduwallin. 
 Joking with words— Winyininyeriwal- 
 
 Hn. 
 Judgment (coimcil of elders)— Tendi, 
 
 Thandi. 
 Judgment-seat — Lewurmi, Tendi. 
 Jumping — Taitpulhm. 
 Jumping with fear — Pruppun, Prantin. 
 Just now — Yikkigge, Hikkai, Karlo. 
 Kangaroo — Wangami . 
 Kangaroo (male) — Pangali. 
 Kangaroo, brush — Tidatyeri. 
 Keeping (guarding) — T u p u n , M li r 1 1 1 - 
 
 pun. 
 Keeping (saving) — Daiyuwun. 
 Kicking — Ngultun. 
 Kidney — Purri. 
 
 Killing — Mempin, Pornumindin. 
 Kissing — Kunden, Moinpunden. 
 Knee — Turtangi. 
 Kneeling — Wakkin turtangk, Luwun 
 
 turtangk. 
 Knife — Drekurmi. 
 Knocking — Ngiu-unguldun. 
 Knot— Tirkeri 
 Knowing— Nglelin. 
 Knowing [pr. par.] — Ngleleldulun. 
 Knowing and believing — Wurruwarrin. 
 Lake — Mungkule. 
 Land — Pelepe, Ruwe. 
 Lamenting — Plowallin. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 133 
 
 Lame in feet — Muntye, Turokkul. 
 
 Lame, being — Turokulun. 
 
 Language — Kalde, Tiinggarar. 
 
 Lang uid — M unainpulun. 
 
 Large — Graiiwe. 
 
 Larger — Grau\s'e ru. 
 
 Last one — Karlowan atye, Nguruku- 
 
 warrin. 
 Lau ghin g — Kan gkin . 
 Laughing at — Kanggen. 
 Lascivious (of a woman)— Maingurwal- 
 
 lin. 
 Laying doM^n — Yuppun. 
 Laying eggs— Pindattulun. 
 Leading — Werendun, Yultun. 
 Leaf--Baibaiye [Encounter Bay]-Mulde, 
 
 foliage. 
 Leaking — Pombulun. 
 Lean (poor) — Yrottulun. 
 Leaning upon — Tauwin. 
 Leaving — Nemmin. 
 Leave it [imp.] — Nem. 
 Leave, taking — Ngoiyun. 
 Leeob— Manninkki. 
 Left hand — "Warrame. 
 Legs— Tarrukengk, Kurrengk (shins). 
 Liberal — M utturi . 
 Licking — Timpin, Timbelin. 
 Life— Tump, Tumpinyeri (belonging to 
 
 life). 
 Lifting — Preppin, Plunden (taking). 
 Light (not heavy) — Kaikai. 
 Light (a lamp) — Ngorkulle. 
 Light (sunlight)— ^unkalowe, Kalatte 
 
 [adjective]. 
 Light, rays of — Tyelyerar. 
 Ligh ting — Klartin . 
 Lighting a lire — Xgungyen. 
 Lightning — Nalin, Xalurmi. 
 Light, shady — Moki (cloudy). 
 Light (as twilight) — "Wattar, Wattangri. 
 Like — liuk, Lun (similar). 
 Like (similar to) — Xglalin. 
 liking— Pornun. 
 Limb of a tree — Kaki. 
 Limestone — Marti. 
 Lime — Bulpuli. 
 Line, a — Pitti. 
 Line, fishing — Nunggi. 
 Lips— Munengk. 
 Little — Muralappi. 
 Little (short) — Menurte. 
 Little bit — Narteol. 
 Little quantity — Lakebi. 
 Liver — Kalkerri. 
 Living — Tumbe, Tumbelin, Tumbewal- 
 
 lin. 
 Live, making— Tumbewarrin, Tunibetin. 
 
 Lizard — Lurki, Kendi. 
 
 Locust, a^Xokarugge, Nolkaruggi. 
 
 Loins — Xgaiampe. 
 
 Loiterin g — Ngaralin . 
 
 Log, a — Xgarari. 
 
 Long (tall)— Yulde, Yullukke. 
 
 liong time ago — Rande, Ranwul. 
 
 Long ago — JN'guUi. 
 
 Lonj^ing for — Duwatyin, Parpin mewe. 
 
 Look ing — Tuyulawarrin. 
 
 Looking about — Xanauwun. 
 
 Look out — Nak our. 
 
 Looking to — Xyerin (lit., coming to) 
 
 [as "Xgate nyerin umangk kre- 
 
 powe"— I look to you for bread]. 
 Loose — Yankulnn. 
 Loud — Tyiwewar. 
 Louse — Tunkeri. 
 Louse body — Merterikki, Tulk. 
 Louse, nits of a — Tilkinye. 
 Loved^ — Knngkungundun [past, par.] 
 Loving — KungkunguUun, Kungkung- 
 
 under [past ind.], Pornim. 
 Lowing (as cattle) — Morallie. 
 Lungs — Pelberrimunt. 
 Lying — Yelpulun, "VVinin. 
 Lj'ing down — Tantin. 
 Lying on the back — Korowalkin. 
 Magellan Clouds — Prolggi (lit., cranes). 
 Magpie — Mulduri, 
 Maggot — Tyilye. 
 Maid — Yar tu we . 
 
 M ake haste — Mnrrunmil, Tjawewar. ^' 
 
 Making haste — Murrunmellin, Tyiwe- 
 
 warnn. 
 Making — Winmin, "Warrin [affix]. 
 Making basket — Lokkin kaye. 
 Man — Korne 
 
 ]\Ian, married — Xapowatj'^eri. 
 Many — Xgruwar, Multuwallin. 
 Many, too (too many) — Multuwallin. 
 Many, how? (how many?) — Minyai ? 
 
 Mimyarai ? 
 Many times — Xgurintand. 
 Marrying — Xap wallin , 
 Marr w — B ailpuli . 
 Martin — Menmenengkuri. 
 Mat — Yallane, Punde, TuUangapperi. 
 Matter (pus)— Thnldi. 
 May [optative root] — Ur. 
 May [verbal affix] — Inanyura (for 
 
 nouns) . 
 May [postfix] — Urmi Uramb 
 Mate — "Wiraki, Kuldi. 
 Me — Xgan, An. 
 Meeting — Thuldun. 
 Melting [active] — Yalkundun . 
 Melting [passive] — Yalkidun. 
 
134 
 
 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Membrane virile — Menane 
 
 Menses — Kriiwalde. 
 
 Messenger — Biigge. 
 
 Midday — Gauwel. 
 
 Middle— Tunte. 
 
 Middle one— Tarrinyeri. 
 
 Might— Ant [posttix]. 
 
 Milk — Ngumperi. 
 
 Millin, one who wants to — Milildiila- 
 
 malde. 
 Mine — Xganauwe, Anauwe, Ana\nvurle. 
 Miss, a — Teggae. 
 Miserable — Talki-svallin. 
 Mist — Dlomari. 
 Mixing — Yultu warrin . 
 Mocking — Kabbulin, Kappin. 
 Moon — Markeri . 
 
 Morrow, to- (to-morrow) — Xgrekkald. 
 Mosquito — Murule. 
 Mother — Xainkowe. 
 Mother and child — Eattulengk. 
 Mother-in-law — Karinye. 
 Motherless — Kulgutye. 
 Mountain — Xgurle. 
 Mountain duck — "NVanye. 
 Mouse — Pundeol . 
 Moustaches — Muninyeri. 
 Mouth — Tore, Torengk, Yupianibe. 
 Moving — Xgoppim, Ellin. 
 Moving [actiA'e] — Yilkulun. 
 Moving [passive] — Yilkimdun. 
 Much — Xgruwar, 
 Much more— Xgruinyerar. 
 Much, too (too much) — Multuwarrin. 
 Mucus of the nose — Xgruwe 
 Mud — Menengi. 
 Mullet — Welappe. 
 Muscle — Xgulde. 
 Mussel — Lokure, Tyclokuri. 
 Mushroom — "Wanappe . 
 Musk duck — Pelde. 
 Must— Our [affix]. 
 My — Xganauwe, Anauwe. 
 Mysteries — Xammulde. 
 My word for it — Katyil tamo wininaru. 
 My word! (wonder)- — Yakkanangk ! 
 Kails (of the hands) — Perar. 
 Xaked^Merate. 
 Xame — Mitye. 
 
 Xaming— Krunkun, Kungullun [part.] 
 Xape of the neck — Xenengi. 
 XaiTOw — Tokorauwe. 
 Navel-string — Kalduke. 
 Netting — Xgiiin . 
 
 X^'etting fish — Xgirtir [past tense], 
 
 Ngirtin [pres. par.] 
 Net, fishing — Xgeri. 
 Xet bag — Mererki, "V\^ullanti. 
 X'ear — Mungow. 
 Near thee — Tapangk. 
 X^ear me — Hik alye, Hik ak, Alyenik. 
 Neck — Kure. 
 Neighboring — Tauellin. 
 Neighbour, a — Tauel (a neighbouring 
 
 tribe). 
 Nest birds — Xgauande. 
 New-made— Mokari. 
 Never — Tarnalo . 
 Night — Xgendi, Yonguldye. 
 X'iggardly— Thirti. 
 Nipple of the breast — Ngumperi. 
 None — Xowaiy, Xowaiy ellin. 
 No — Tamo. 
 
 No [imp. negative] — Tauo. 
 Noise, making a — Tun'ammelin, Turra- 
 
 mulun. 
 Noon — Ganwel. 
 North — Walkandi . 
 Nose — Kopi. 
 Nostrils — Xgruri. 
 Not — Tamo, Tauo, Nowaiy [verbal 
 
 negative] . 
 Nothing — Xowaiy ellin. 
 Now [affix] — Au. 
 Xiu'sing OQ the knee — Plimden. 
 Offended — Xyeniuikun. 
 Offensive in smell — Pentin. 
 Often^Xgurintand. 
 Oh !— Yakkai ! 
 Old — Yande, Eanwul, Kaldowinyeri, 
 
 Klauoanyeri. 
 Once more — Kangulandai. 
 One more — Yammalel. 
 One — Yammalaitye. 
 Only — On, ai [affixes]. ^ 
 On the other side — Lare muntunt. 
 Opening [intrans.] — Xgiralin. 
 Opening [trans.] — Xgramin. 
 Open — Xgramal [imperative]. 
 Opening (making a hole in) — Thappin. 
 Opening, an — Tari. 
 Opossum — Milluri, Piltari. 
 Opossum, ring-tailed — "NVonggviri. 
 Other — -Yam, Yammin, Kangulim. 
 ui' — Xgm-nau we . 
 Out of sight -Tottung. 
 Out of the way — Xent oura. 
 Outside — Xgurukwar. 
 
 •Oil" is equivalent to "sell;" as, Xgati ityan on pcinpani — "I myself will give." 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 135 
 
 Oven — Krugarupe, Piirni. 
 
 Oven, to prepare an — Prumpnn. 
 
 Overcoming — Wityungyin. 
 
 Overflowing — Kaiaralin. 
 
 Overthrowing — Pinggen. 
 
 Overturned — Xgerakowun. 
 
 Owl (white)— Koruldambi. 
 
 Over there — Warra. 
 
 Pain — "SYiwii-ri. 
 
 Paining — Wirin . 
 
 Pair — Ninkaiengk. 
 
 Palatable — Timpin, Nunkeri. 
 
 Panting — Nyerpulun, Wanldn mewe. 
 
 Paper-bark (or teatree) — Kimmuli. 
 
 Parched up — Tyiwiwallin. 
 
 Parched ground — Klallin ruwe. 
 
 Party (a lot of people) — Meli. 
 
 Parrot — Kuyidpi. 
 
 Parting— Threttin, Threllin [verbal act]. 
 
 Parter (one who parts quarrelling per- 
 sons) — Mererki . 
 
 Passion— Ngrakkuwallin. 
 
 Passing — -Xgauwun . 
 
 Path— Yarluke. 
 
 Peeling — "Wmlun. 
 
 Pelican — Nori. 
 
 Peace — Yant. [Yant el our ou — "Peace 
 with you."] 
 
 Pendant — Wallin . 
 
 Penis — Menane . 
 ^People — Xarrinyeri. 
 
 Perceiving — Xakkin. 
 
 Perhaps — Ant [postfix] . 
 
 Perspiration — Kantarli. 
 
 Perspiring — -Wertu wallin . 
 
 Persuading — -JVanamp undun . 
 
 Persuading to accompany — Rampaul- 
 lun [Milang]. 
 
 Persuaded — Rampaimdun [Milang] . 
 
 Pheasant, native — Wiwieringgere, Wi- 
 wirringille 
 
 Picking up — ^lakkin, Pintjdn. 
 
 Picking out — Pindyin. 
 
 Piddling — Kaintyamin. 
 
 Pieces — Pruwuttar. 
 
 Piercing — Tappin. 
 
 Pigeon — Kurdwonni, Kurauyi. 
 
 PiUow— Kalbe. 
 
 Pillow, jnaking a — Kalparin. 
 
 Pinching — Tokkun, Puttun. 
 
 Pine tree — Mowantyi. 
 
 Pitying — AYanbin . 
 
 Placing — Y^uppun, Throttun. 
 
 Place, a — AYal. 
 Plain, a— Kaikai. 
 
 Plain (distinct) — Xarr, Xgarr. 
 
 Planet Yenus— Warte. 
 Planting — Xompulun. 
 
 Playing — Tunku wallin . 
 
 Playing cat' s-cradle — Y^'ambalin . 
 
 Plenty — Xgruwar. 
 
 Plucking ^^'ith a crooked stick — Nanda- 
 
 wundun. 
 Plucking — Thrintin, Thrinden. 
 Plucking out feathers— Teriltin. 
 Plucking out beard or feathers — Trin- 
 
 delin. 
 Plucked— Takkure [adj.] 
 Pointed — Padniur wallin. 
 Point, a — Padmuri. 
 
 Point of land (a cape) — Thrumari, Pityi. 
 Pocketing — Wantyin (bagging) . 
 Poor fellow -Yakkaiakat, Mummarunga. 
 Pouring out — Raiaramin, Yaramin. 
 Polygonum bushes — Watye. 
 Posteriors — Lewurmi. 
 Poking— Tolkun. 
 Porpoise — Y^auoanggi. 
 Powerful — Piltengi. 
 Preceding — IS" gunkura wallin. 
 Preparing — Anangkwarrin. 
 Present — Hikkai, Yikkigge, Karlo. 
 Pretty — Xunkeri . 
 Previously — Ungunai. 
 - Proceeding — Xgoppun, Xgowalle. 
 Producing eggs or young — Pindattulun. 
 Propelling a canoe — Xgibalin. 
 Property — Maiyinggar . 
 Promising — Xgoiyin [past], Ngoiyir, 
 
 Ngoiyulun. 
 Proud — Plaity inggin . 
 Pudenda — Mm-le . 
 
 Pulling banksia flowers— Xandawun dun. 
 Pulling — Werendun . 
 PuUing a boat (rowing) — Koltun. 
 Pulling or hauling a net — Moltun. 
 Puppy — W ilnbi . 
 Purloining — Pettin. 
 Pursuing — Prildin. 
 Pushing against — Pinbittulun. 
 Putting — Pinpin . 
 Putting down — Throttun. 
 Putting on (as oil) — Tyetyin. 
 Putting on (as clothes) — YuppundeHn 
 
 [pres. par.] 
 Put on — Yappundim [indie.]. 
 Putting altogether-Tanpundun, Tulgeen. 
 Quail, a — Tyepi. 
 Quick — Murinmelin, Tiewiwar. 
 Quick, be — Murrunmil. 
 Quickening (hastening) — Tyiwe warrin. 
 Quiet — Tortuwallin, 
 Quitting — Nemmin. 
 Rage — Xgraldi. 
 Raging — Xgrakkuwallin. 
 Rain — Parnar. 
 
136 
 
 THE ABORIGINES OF SOUTH AUSTRALIA: 
 
 Rainbow — Kainggi. 
 
 Raising up — Prcppin. 
 
 Rapid — Tiwiwarrin. 
 
 Rat (bandicoot) — Punkunduli, ]\IaikiaTi, 
 
 Rat (water)— Rekaldi. 
 
 Raw— Tunibi. 
 
 Rays of light— Tyelyerar. 
 
 Rays of ligbt streaming from a cloud — 
 
 Mamangke. 
 Receiving — Pultin, Puldiin. 
 Reaching out the hand to receive — Yar- 
 
 tin, Yartamin. 
 Ready, to get — Anangk wan-in. 
 Red — Kurungulun . 
 Red, becoming — Kurunggulun. 
 Red ochre — Milkurli. 
 Reeds— Pranggar. 
 Reeds, a floating mass of — Thulti. 
 Reeds (young roots) — Lintyeri. 
 
 Reflecting (thinking) — Kungullun. 
 
 Refusing — Wenkin, Petin. 
 
 Relating — Rammin, Tingowun. 
 
 Rejoicing — Tunthun. 
 
 Relation— Ivurkuru, Kurnkuni, 
 
 R emains — Xemmuran (things left) , Yer- 
 tauwullar. 
 
 Remembering — NguUun. 
 
 Resembling — Xglalin. 
 
 Residence, a — Manti, Pulgi, Ngauandi, 
 Taldumandi. 
 
 Resting — Kunden. 
 
 Returning - Xgaiambin. 
 
 Return — Xgian-yur [imp.] 
 
 Ribs — Prewarrar. 
 
 Rice— Tyilyi. 
 
 Right — Xunkeri, Nimkowarrin. 
 
 Right hand — Nunkeri - mari, Puru- 
 nunggi. 
 
 Ripping — Daraimin. 
 
 Rising — '^^\akkin, Prakkin. 
 
 Rising (as the sun does) — Wankin. 
 
 River — Kur. 
 
 River Murray — Murrundi. 
 
 Robber — Petamalde. 
 
 Rock — Marti. 
 
 Rolling — Menamenakarin. 
 
 Roots of trees — Meralki, Kahar. 
 
 Roots, edible -Tuwaike, Kuntyari, Ijint- 
 ycri, Tyewure, Kongi, Menokkuri. 
 
 Rope — Nunggi, Kandari. 
 
 Rott en — R orari, Mirrameriklin. 
 
 R ott in g — P ultu warrin . 
 
 Rough — Wirritin. 
 
 Round — Larelar. 
 
 Round about — Laldilald. 
 
 Row (a noisy assemblage) — Rarauwe. 
 
 Rubbing — Tyetyin (anointing), Partin, 
 
 Kilkilyalin 
 Rubbing ^ith spittle — Kultumbalin. 
 Running — Kldein. 
 Running about — likkaldin. 
 Running away — Nginbundun, Xginbu- 
 Ran away — Nginbvilir. [Tun. 
 
 Running (flowing) — Yaralin. 
 Running water — Nunkuluthen. 
 Rushes — Yalkuri, Pilbili. 
 Rushing (as wind) — Tullun 
 Sake — Aran. ^ 
 
 Salt - Tainki, Paldhari. 
 
 Salt water — Thappatauwi, Yilgi. 
 
 Salutations— Those leaving say to those 
 stopping, " Kalyan ungune lewin;" 
 those stapng say, "Nginte," or 
 "Ngune ngoppun." 
 
 Samphire— Parowanne. 
 
 Sand — Tuni. 
 
 Sh ndfly — Nanarinyeri. 
 
 Saturating — "Wurtuwarrin. 
 
 Satisfied — Nyreppin. 
 
 Saving — Tumbetin. 
 
 Saving life—Yultun (plucking out of.) 
 
 Saving, for the purpose of- Tumpamb. 
 
 Savioiu', a — Tumbutilamaldi. 
 
 Scalding — Klallin. 
 
 S ay in g — Yarn in , 
 
 Scattering — Wingamin. 
 
 Scattering (with intent to cast away) — 
 Kilkilyarin. 
 
 Scolding— Naiyuwun. 
 
 Scorpion — Kattharar. 
 
 Scorching — Kulkun. 
 
 Scraping — Tullun. 
 
 Scratching — Wirritin, Wiirulun. 
 
 Screeching — Tyinkulun. 
 
 Screaming— N^irin, Tyinkulun. 
 
 Scrub, the — >geraggi. 
 
 Sea— ITlli, Yarluwar. 
 
 Sea-shore — Thammi. 
 
 Sea-M-eed— Pinggi, Wunggi. 
 
 Searching for — Wilkun. 
 
 Second — Wyang, Karlowan. 
 
 Secret, in — Numald. 
 
 Secreting — Nampulun. 
 
 Seducer — Pru\A ilamalde. 
 
 Seeing — Nakkin. 
 
 See, failing to— Relin. 
 
 Seeking — Wilkun, Ngurtun. 
 Selecting — Tambelin. 
 
 This word means u-ortli or vnJiie having been i)aid, as "Jesus ungai arau"— "For Jesus' sake," 
 'In Jesus' worth." 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 137 
 
 Selected (a selected number)— Tampelin. 
 Seizing- — Muranpun. 
 Sending — Taiyin, Tarraiyin. 
 Separately — King, Kingung. (Kingan- 
 
 gall — "By we too separate"). 
 Separating combatants — Threttin. 
 Separating violently— Tbrallin. 
 Shade, shadow — Pangari, Lilliri. 
 Shading — Melkin. 
 Shaking the head — Pilyauundun, 
 Shaking [active] — Eoralgarin. 
 Shaking with cold— Ngoinkun. 
 Shaking the hand in derision— Tingaun- 
 
 delin. 
 Shag (black) -Yolde. 
 Shag (white) — Puratte. 
 Shallow -Thame. 
 
 Shaming (being ashamed) -Kulyulankin. 
 Sharing — -Peranbin. 
 Shark — Ngrakkani. 
 Sharp — Padmuri. 
 
 Sharpening — Padmurwarrin, Thiiltun. 
 She — Kitye. 
 Sheaoak — Kolgi. 
 Sheaoak apples — Munkurar. 
 Shelter — N angare. 
 Shell - JSTgipi. 
 Shell, mussel — Yipi, 
 Shell, egg— Ngipi. 
 Shewing — Reyin 
 Shield— Wakkalde. 
 
 Shield (for warding waddies) — Muruk- 
 Shining — Klartin. [ anye. 
 
 Shivering in pieces — Tranderalin. 
 Shivering with cold-Murunkun. Ngoin- 
 Ship — IS^garraraipari [kun. 
 
 Shoal, a — Parted, or Partch. 
 Shoe, a — Tui ninyeri 
 Short — Kopetikke, Menurte, Tluiye. 
 Shortest — Tlu} eol. 
 Short waddy, a — Nunkardeol. 
 Shoulder — Markulde, Maikulli. 
 Shout —Kaidundun. 
 Shove — Pinpin. 
 Shore — Thami. 
 Shrike, a— Tiltiii. 
 Shutting— Muritpiin. 
 Shut the door — Muritpal. 
 Sickness — Wiwirri. 
 Sick, beiag — Wirin. 
 Sick, the — Wiwiraitpiri. 
 Sick, slightly— Blew ilin. 
 Side— Pre vfirri. 
 Sieving — Morokkun . 
 
 Silent — Tortuwallin. 
 Singeing — Nyringgen. 
 Similar to — Xglalin. 
 Singing — liingbalin. 
 Single — Ai [affix], Yammalaitye. 
 Sinking in water— Mirpin. 
 Sister — Marauwe, Miiranowe (elder sis- 
 Sister, younger — Tarti. [ter). 
 Sister, woman who has lost a— Luga'tye. 
 Sitting— Le win. 
 Skin drum — Planggc. 
 Skin of an animal — Wankande. 
 Skin of a bird — Tunkurri. 
 Skinning— VVurtun (peeling), Trerau- 
 Sky — Waiirri. [ wun. 
 Slaying — Mempin, Pornuramb. 
 Sleep — Muwe 
 Sleepy — Muwe watyeri. 
 Sleeping — Tantin, Tendukallin. 
 Sleepless— Muwityiwallin. 
 Sleeping together, two — Pantin. 
 Slender — Kutyeri. 
 Slow— Miint. ' 
 
 Slowly now [imp.] — i^larit urau. 
 Small piece, a — Pulbuy^e, Narteol 
 Small — Mui alaj)pe. 
 Smearing — Tyetyin. 
 Smelling offensive — Pentin. 
 Smelling [active] — Pendin. 
 Smoke — Muldi, Kare, Kraiowie, 
 Smoke, making, to drive flies away — 
 
 Prumpun. 
 Smoking to'nacco — Muttun, Timbelin. 
 Smooth — Yilkulun. 
 Snake — Kraiye. 
 
 Snake (black) — Kikiuummi, Xgumundi. 
 Snake (light brown)— Waiye. 
 Snake (deaf-ad'!er) - Tityowe. 
 Snake (tiger) — Pranggi watyeri, (lit., 
 
 "reed snake"). 
 S n ake (carpet) — Yalakki 
 Snake (small) — AYititurar. ^ 
 Snatching — Pintamin 
 Sneezing — Tyrintyin. 
 Sneeze, makiu:; — Tynntyimindiu. 
 Snoring — Prolu i . 
 Soaking [neute.] — Yalkin. 
 Soaking [trans.] - Yalgin. 
 So — Lun. 
 
 Soft, smooth— Munangpallan,Noinpalin. 
 Some— Maltaiar, Malte, Malde. 
 Son, eldest — Panggalli. 
 Son — Ngauwire, lirate, Brauwarate. 
 Song — Eingbaliu. 
 
 ^ This is a slow-worm. The name is derived from "wiitii" (stinging) and "turar" (teeth). It is 
 much di-eaded. 
 
138 
 
 THE AJWRIGINES OF SOUTH AUSTRALIA 
 
 Sorcerer — "NViwirimalde. 
 Sorcery — Millin, Xgadhungi. 
 Sorcery, seeking to practice — Thunapun. 
 Sore, a — Merke. 
 
 Sorry— Ngarpin [Goohva],Parpin [Mur- 
 Soul— Pangari . [ I'ay J • 
 
 South - Pikkara. 
 Sou' -west — Gurra. 
 Sou' --west wind — Gurra maiye. 
 Sour — Lukun, Luwuttulun. 
 Sowing— Wingauiii I ; Wunmulun [pres. 
 par.], "NVingamir [past p.], Wun- 
 mul [pres. inf.] 
 Sow-thistle — Taiga. 
 Sparks of fire— Tundi. 
 Sparkling — Tilpulun. 
 Speaking about — Yarniniindin, Yarui- 
 niindelin. 
 
 Speaking— Yarnin, Meruwallin. ^ 
 
 Speakingaforeign language— Milipulun. 
 
 Spear, a — Yarnde, Wunde. 
 
 Spear, a long heavy black — Wunde. 
 
 Spear, barbed with quartz — Meralkai- 
 pari, Meralde, Yande, 
 
 Spear, a reed — Kaike. 
 
 Spear, a fishing — Punkulde. 
 
 Spear, a waddy — AVinpunme. 
 
 Spearing — Lakldn, Wakkin, Wauwau- 
 
 Speared — Laggelin. [ wun. 
 
 Speedily — Tiwewarrin 
 
 Spueing — Hulkun. 
 
 Spider — Brupe. 
 
 Spilling — Yaramin. 
 
 Spinning- - N gembelin , Ngerilkulun . 
 
 Spirit, evil — Brupe, Pipe, Melape. 
 
 Spirit, the — I'angari. 
 
 Spitting — Burtun, Tinkundun. 
 
 Spittle— Kulde. 
 
 Sponge — Pilbarre. 
 
 Splitting— Threllin, Trellin, Trattin. 
 
 Splitting all to pieces - Tranderalin, 
 Tranderarin. 
 
 Spread out - Multuwallin. 
 
 Spreading out — Wiltun, Kenartin. 
 
 Spreading out a net — Yaltamin. 
 
 Spring of water — jS'ar mare, Prilpulun. 
 
 Spring of the year — Eewuri. 
 
 Sprinkling — Thrippin. 
 
 Squeezing — 1 *antin . 
 
 Sqiieezing oiit disease — Taldauwin. 
 
 Squeeling — Tyinkundun, Tyinkulun. 
 
 Stalf — Kanake . 
 
 Stabbing —TolkuTulun, Wauwauwun. 
 
 Stamping — Tolkun, Grokumbalin. 
 
 Standing — Tangulun, Yummun. 
 
 Staring at--Krentin, Wildin, Filkundun. 
 
 Staring about— Ngenyarin. 
 
 Staring at each other, two— AVillitulun. 
 
 Stars — Tuldar. 
 
 Starting, startling— Pruppun, Prantin, 
 
 Turlin. 
 Steady — Murungur. 
 Stealing— Pcttin. 
 Stealing upon (creeping) — Malkin. 
 Steep — Perke, Rengbari. 
 Stepping — Ngoppun, Towun. 
 Stepping— Kowundun. 
 Stepping aside to avoid a missile — Kopu- 
 Sticks (wood) — Yapar. [lun. 
 
 Stick (notched, and used as a letter) — 
 
 Thriggi, Mungi. 
 Stick, a throwing — Taralye. 
 Stick, a woman's — Kanake, Munger- 
 
 watyeri. 
 Stick, with crook, for pulling the banlsia 
 flow^ers — Nanande. 
 
 Stick, fighting club — Kanake. 
 
 Sticking in the groimd — Fonkundun. 
 
 Sticking on— Tanpulun. 
 
 Sticking two together Tuldunengk. 
 
 Stiff — Paipp, Paiapowallin, Paiapuluru. 
 
 StiU [adv. ]— Thortuld. 
 
 Still being [v.]— Thortuwallin. 
 
 Stingy— Turte, Turtewallin. 
 
 Stinging— Wiitii. 
 
 Stinking — Pentin. 
 
 Stirring up — AYuralparin. 
 
 Stone — Marte. 
 
 Stony place — Mrangalle. 
 
 Stones, full of— Mrangalle. 
 
 Stoop — Tinkin, Tingin. 
 
 Stomach — Mankuri. 
 
 Stop — Kalyan. 
 
 Stop there — Kalyalan. 
 
 Stop talking — Merild our. 
 
 Stopping — Mcrildin [intnms.], Thrung- 
 kun [trans.] 
 
 Stopping up — Murilpun. 
 
 Straight— Thure. 
 
 Straits— Thurar. 
 
 Strange— Malde. 
 
 Stranger -Yammin uwar korn, Merkani, 
 
 Straying— Xgap ai angk belpulun (I am 
 losing myself). 
 
 Stretching out the Lands- Wunmullun^ 
 "SVunmun. 
 
 Stretching out a skin to dry — Yartin. 
 
 Strength — Prit y ururmi. 
 
 » "Yamin" always takes the Nominative rronoun, not the Causative; 
 Causative always. 
 
 ' Yarinmindin has the- 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 139 
 
 Streaming — Yaralin. 
 
 Striking native drum — Plangkumbalin. 
 
 Striking - Mempin. 
 
 Striking with fist — Ngultun. 
 
 Striking with Avhip — Marnmin. 
 
 Striking the tartengk - Tartembarrin. 
 
 String — Mintambe. 
 
 Stripping off clothes— Yorin, Yankiin- 
 
 Strong— Piltengi. _ [ dun. 
 
 Strong, being — Prityin. 
 
 Stuck in— Wokkin 
 
 Stunned— Lein a ruwe (lit., rxmning 
 
 country) . 
 Stump of a tree — Thuiye, Minmillar. 
 Stubborn — Willawallin . 
 Stupid — N u ntiny eri , Plombe wallin . 
 Submitting to punishment — Reyelin. 
 Sufiicient— Kunye, Kakunye, Yikkowun 
 Suffering — Relbulun [Wellington and 
 
 River Murray]. 
 Sugar — Pinyatowe, Marngowi. 
 Sulky — Xyenimkun. 
 Sultry — Wurtun. 
 Summer — Lowalde. 
 Sun — Nungge. 
 Sunset — Wattangeri, Yappulun-nunggi, 
 
 Pangarinda, Watanger. 
 Sunbeams — Tyelyarar. 
 Surprise, expression of — Yakkanariyan. 
 Surromiding — Tuldin. 
 Suspecting — Nunten, Xunden. 
 Swallow, the (the throat) — Kalde. 
 Swallowing — Kunkun. 
 Swallowing hastily — Tom'n. 
 S wallow (hirundo) — M enmenengkuri . 
 Swallow (white-headed) — Kaldaldake. 
 Swamp — Tainke. 
 Swan — Kungari, Tumakowaller. 
 Sweating — Wurtuwallin, Yalkin. 
 Swearing — Nai}"uwim. 
 Sweet — Kinpin. 
 Sweetness — Kumbelin. 
 Swelling — Lanyalin, Tinkelin, Tinkin. 
 Swimming — Pullun, Wurrukkun. 
 Tadpole — Ngikunde. 
 Tail — Kaldari, Paunpowe. 
 Taking out (as a tooth) — Yankimdun. 
 Taking — Pultin, Puldiin, Morokkun. 
 Taking away — Pintamin. 
 Taking — Pintamelin. 
 Take care — Tumake. 
 Taking care of — Moerpun. 
 Taking hold of— Tuldumbarrin, 
 Talk (a conference) — Yarnirumi. 
 Talking — Yarnin, M eru wal lin. 
 Talking about — Yarnimindin. 
 Tall-YuUukke. 
 Tame — Nare. 
 
 Tattooing — Mungaiyuwun. 
 
 Tattooing, marks of — Munggar. 
 
 Teatree - Kimmule. 
 
 Tea — Pelberri, Nguni. 
 
 Teal — Ngerake. 
 
 Tears— Luke. 
 
 Tearing — Pinamin, Trelin, Tremin. 
 
 Torn— Trelin, Trentaralin. 
 
 Teeth— Turar. [Tooth— Turi.] 
 
 Telling — Rammin, Tinggowim. 
 
 Temples, the— Thure. 
 
 Terrifying - Thrunkun. 
 
 Thanks — Expressed by throAving the 
 clasped hands away from stomach, 
 and saying "An imgxme." 
 
 Thanking — Menn endin. 
 
 That, here — Anaialye. 
 
 That— Hityekatye. 
 
 That there — Naiy uwe. 
 
 That way — Ngauwok. 
 
 Their — Kandauwe, Kanauwurle. 
 
 That— Orne [accus.], Orle [abl.] 
 
 Them — Kan. 
 
 Then — ^Wanye, Wunye. 
 
 Then one - Inna. 
 
 Then two— Yikkuk. 
 
 There, being down — Oldow. 
 
 There, I am going down — Lolduap. 
 
 There, up— Walde, Warre. 
 
 There, over — Naiyuwe. 
 
 There, from — Ondu. 
 
 There, in— Munggar. 
 
 There — Naiye uwe, Munggow. 
 
 These— Harnakar, Haranekar. 
 
 These two — Henggengk. 
 
 They— Kar. 
 
 Thfiy two — Keengk. 
 
 Thief— Petamalde. 
 
 Thieving — Pettin. 
 
 Thigh — Xgulde. 
 
 Thin — Yurruttulun. 
 
 Thine — Ngumauwe, Umauwe. 
 
 Thinking — Kungulhm. 
 
 Thirstv— KlalHn. 
 
 This— Hikkai. 
 
 This one — Kin hikkai. 
 
 This way (manner) — Hikkai-ukke. 
 
 This way (road) — Hikkai-yarluk. 
 
 Thistle, sow— Taiga. 
 
 Thou — Xginte, Inde. 
 
 Three — Neppaldar. 
 
 Throat- Kalde. 
 
 Throwing — \*»' imm un . 
 
 Thrown— Wunmulun. 
 
 Throwing a spear— Lakkin. 
 
 Throwing from — Throkkun. 
 
 Throwing off — Yorin, Yankundun. 
 
 Throwing-stick — Taralye. 
 
140 
 
 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Thumb— Xarkale. 
 
 Thunder — Munte. 
 
 Thundering - Muntirwallin. 
 
 Thus— Luku. 
 
 Tickling— Tittinibalin, Tittinibarrin. 
 
 Tieing— Mulbakkin, Premin, Pringga- 
 
 rimniin. 
 Timid— Blukkun. 
 Time, a long-Kaldow. 
 Time ago, a short - Karlo. 
 Tii-ed — Xguldammulun, T.ammelin. 
 Tiling — Lammelimin din , Lammili war- 
 
 rin, Lammeliwallin. 
 To (into) — Angk. 
 
 To (coming to a place or person)— Ungai. 
 To-day — Hikkai nungge. 
 To-morroM' — Xgrekkald. 
 Too far in— Tumutyun. 
 Tongue — TaUangge. 
 Toe, great — Ngarkalle. 
 Toes — Turnar. 
 Together— Yunt. 
 Together, di-a^Wng — Ym-tun. 
 Together, being - Yuntulun, Yuntuwallin 
 Together, bringmg — Yuntmvarrin. 
 Together, putting all -Tanpimdun. 
 Top, the — Xglukm. 
 Topsy-turvy — Maremimtunt. 
 Tossed— Preparamvun (tossed by waves). 
 Tossing —Throkkmi. 
 Tortoise — Kinkindele. 
 Track, a— Yarluke, Turnar. 
 Tracking — Wartin. 
 Treading — Towun, Grokumbalin. 
 Tree — Yape. 
 
 Trembling— Xgoinkiin, Xgoinkelin [pr. 
 Trousers — Km-rinyerengk. [ par.] 
 Truly- Katyil. 
 Truth - Thiir, Tpityul. 
 Tuft of feathers Kalduke. 
 Tumult — Rarauwe. 
 Tui-key— Talkinyeri. 
 Turning inside-out — Menaikulun. 
 Turning over — Xgerako-svun. 
 Turning round— X'geraggeyelin, Keyelin 
 Turning round [active] — Karlowun. 
 Turning round [trans.] — Keyemindin. 
 Tui-ning aside (^from fear) — I'rubbelin. 
 Tm-tle — Kinkindele, Turtauwatyeri. 
 Twilight, evening — Pangarinda. 
 Twilight, morning — X'greye. 
 TwirKng round — Xgerilkulun. 
 Twisting — Xgempin, Yenempun. 
 Two — Xinkaiengk, PuUatye. 
 Two, we— [act.] Xam, I'nom.] Ngeleuwar 
 Two, you — Xgurle, Xguiieuwar, Lom. 
 
 Two, they — Kengk, Kenggun. 
 
 Twisting — Xgempin [pas.], X^'gembelin. 
 
 Uncle [mother's side] — Xgoppano. 
 
 Uncle leather's siie] — Wanowe. 
 
 Uncooked meat — Tumbe an ngulde. 
 
 Uncovered Merate. 
 
 Underneath - Maremuntimt. 
 
 Understanding — Kungun. 
 
 Un ^\' ell — "\\''irin . 
 
 Unwittingly doing — Relimindin. 
 
 Up above — Kerow. 
 
 Up— Lorn, War, ?vlari. 
 
 Up, get — Prak our. 
 
 Up, getting - Prakkin. 
 
 Up there Er ouke, Xaiy-warre. 
 
 Upside-down— Laremuntunt. 
 
 Us - X"am. 
 
 Useless — Yande, Yimtuwarrin. 
 
 Vain — Plaityingyin. 
 
 Valley — Purampe. 
 
 Vegetable food — X'gune. 
 
 Veins —Yarngge. 
 
 Venus -"Warte. 
 
 Vermin — Tittadi. 
 
 Very — Pek. 
 
 Very near — Ngake. 
 
 Voice - Timggare. 
 
 Voiding excrement — Menanten. 
 
 Vomiting — Bulkim, Bidgen. 
 
 Wait a bit — Mant oiu'. 
 
 Waiting -X'garalin. 
 
 Wait for me — Mantanekin. 
 
 Wading — Yondun. 
 
 Waddy — Kanake, Puri. 
 
 Waddy-spear^ — AVinpunni. 
 
 Walking — Xgoppun, Tampin. 
 
 Walking sof t — X'yampulun, Xyanipun- 
 
 WaUaby— Pargi. [ dun. 
 
 W anting — M eM'ultun . 
 
 Warm — Wurtun, Molbangen. 
 
 Warming — MolbangimincUn . 
 
 Warming one's self — Xyringkin. 
 
 Washing — Xyrippin. 
 
 Waste country - X^'geragge. 
 
 Water— X'guke, Bahrekar. 
 
 Watching — Moei-pun. 
 
 Way, that (I went that way)— Ngau- 
 
 Wave, a— Ule. [woke. 
 
 Way, out of the — X^gint oura. 
 
 Way, a — Yarluke. 
 
 Way, this— Hikkai ulvke. 
 
 We — Xgum. 
 
 We two — Xgele, Xyenki. 
 
 Weak— Pultue. 
 
 Wearing — Xgolun, Xgolamindin. 
 
 Weighty— Talin. 
 
 Used in the south-east. 
 
<a». 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. \^\ 
 
 WeU— Ngolde, Ngiilde. 
 Well (in good health)— Olde el ap, Olde. 
 "Well, getting on or making — Xgiildin. 
 Well of water — Perke. 
 "West — Ilumaiy. 
 
 Wet— Yalkin, " Wurtuwallin, Wiu'te. 
 Wetting -Tyipun, Wurte-svarrin. 
 "VNTiale — Kondarle . 
 What is that ?— Parepar ? 
 WhatP-Titpeld? Minye? Tare? [kom? 
 What countryman are you ? — Minyindu 
 What is the" matter ? — Titpeld elHn? 
 Yarindell? Tarinden ? 
 
 What shall I do r— Ya 
 
 Yarnira 
 
 What kind ?— Minyiu'ti ? 
 
 What for ? - Mekimbe ? 
 
 ^^'hat is your name?— Yare matye mitye? 
 
 "V\Tiat countrpnan is that ? — Xgang itye 
 korn ? 
 
 What is your country ? — Yange mai ru ? 
 
 What \vith ?— M ure ? Murel ? 
 
 What to?— Mek-Meke ? 
 
 What cause ? Why ? — Minde ? 
 
 What num ber ? — Minyai f Muny arai ? 
 
 "^Tiat times (how often) ? — Minyandai ? 
 
 When [relative] — Ungimuk. ^ 
 
 What?— Yari? 
 
 Whence? — Yande? Yarnde? Yandurle? 
 
 When ? [interrogative] — Yaral ? 
 
 Where? — Yangi? Yangalle? Yauo? 
 
 AVhere — Tang (Mundoo, Miirundee). 
 
 Wheref or —Mekimbe, Minde. 
 
 Whipping — Marnmin. 
 
 '^^^listle— Wiakulun. 
 
 While— Pall ai. (Paldai and Waldni — 
 
 White — Balpi. [ Coorong.) 
 
 Whitening [verb] — Balpin 
 
 "^ATiite of an egg — Wyirre. 
 
 Whither — Yauo ande. 
 
 "WTio — Xgangge. 
 
 Whole — Xgrmvar. 
 
 "WTiore, a — Kuri. 
 
 Whose — NauAve, Xau-wurle. 
 
 Why— Mengye, Mind, Mindenanyir. 
 
 Widow — Yortangi . 
 
 Widower — Randi. 
 
 AYife— Xape. 
 
 Wild— Merkani 
 
 Wild black fellow — Puriny eriol . 
 
 Wiad — Mai^-e. 
 
 Wiad, north— Walkande maiye. 
 
 Wind, south— Kikkara maiye. 
 
 Wind, sou' -west — Gurra maiye (shiver- 
 ing wind) . 
 
 Wind, east— Thqlka maiye, Porlgumaiye. 
 
 Wind, west — Loulka maiye, Lurmi. 
 
 Wind, hot— Kulganiie. 
 
 Windpipe — Kalde . 
 
 Wind roaring — Krungkun ; Krimgullun 
 
 or KrungiHn [i)i-es. par.] 
 Wing — Tyele, Tyerle. 
 Winking — Kalpulun, Kalpundim. 
 Winter — Yort e . 
 Wishing — Ellin, Pruwillin. 
 Wisher, a — Pre^-ilamalde. 
 Witchcraft — Millin, Xgadhimgi. 
 Withered— Meralde. 
 With (an instrument) — In angk ai. 
 With— Aid, AI, Ungai. 
 With (a material) - Ungai, Ungar. 
 W ithin — Maremuntimt. 
 Without — Indau [affix], Itye. 
 Wizard - Wiwii-remalde, Malpuri. 
 Woman — Mimini . 
 Wombat — Moroiye. 
 Woman, young — Yartuwe . 
 Woman destitute of children — Plotye. 
 Woman, fruitful- Plowatyeri. 
 Wondering — Prantin, Prandelin. 
 Wonder ful — Xgranyeri. 
 Wood — Yape, Lamatyeri. 
 Wood, manufactured Xgarraii, Tralye. 
 Wool — Yingge. 
 Word — Tungare . 
 Work — Winmin. 
 Working [pres. par.] — Winmil. 
 Woi-ms — TjT-lye, Miningkar. 
 Worn out — Yurruttulun. 
 Worth — Aran. 
 Worse — Kenpin. ^ 
 Wounding — Wakkin . 
 Wrapping up in clothes — KrukiuTun. 
 Wrapping up to keep warm — Luwim. 
 Wrestling — Yenembelin, PartambeHn. 
 Wrinkling the forehead — Moldottulun. 
 Wrist — Tungge. 
 Wrong — Wirrangi . 
 Writin g — Mungaipilim, Mungaiyin. 
 Xanthon-ha-a, the- Yu'tugi. 
 Xanthorrhcea (diy stem) — Xglaiye. 
 Yawning — Tappenitin, Taldauwun. 
 Ye— Xgime, Xom. 
 Ye two — Lom. 
 Yes— Katyil (truly). 
 Yesterday — Watangrow. 
 Yolk of an egg — I'lorte. 
 You — Xgune. 
 Young - Miu'alappe. 
 Young one, a — Porl. 
 Younger son — Brate. 
 Yoiu-s — Xomauwe. [imibe. 
 
 Youth (a yoimg man) — Kaingani, Xar- 
 
 1 Derived from "ung" (after) and "ungai" (at that time). 2 Used only in sickness. 
 
U2 
 
 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 COMPARATIVE TABLE of WORDS SELECTED 
 from 48 ABORIGIJYAL LANGUAGES- 
 
 3 — ' s 
 
 wh'2 
 
 
 
 
 f 1 1.^ 
 
 |sli|lllll|| 11 
 
 5 H ^ 
 
 
 
 
 
 
 2 o''a .^ 
 
 Ijss fee's ScgS^^>>=i-S^S.J3 2-3 X?^ o -^ ^ .S S n c S P -CI g r; 
 
 
 
 ■ '■ bt: ■ 
 
 
 
 
 
 
 
 
 : ■ S S 
 
 
 j.s^^ 
 
 «J1 
 
 
 ^T:t2a 
 
 
 
 
 
 rt 
 
 
 .- S ^7-c 
 
 P 2 i^, --T 2 -i 
 
 3 CO 1^ 
 o C 
 
 ;^ c 
 
 
 
 1 oTH 
 
 
 « ^ u S o -2 ^^ 
 
 •3 o 5 
 
 
 
 
 \rr.-^'/',<f,. 
 
 A yi S 7 .2 c 
 
 
 ; 3 c a ?.S'3 5 
 , pH ?H c- > ;^ ?: -; 
 
 = ^^ sii'^ 
 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 143 
 
 Comparative Table of selected Ahorighial Words (continued). 
 
 .9 tSS 
 
 I ^j o CO , J r^ ci r* r— T-*:: fn t3 i t i i i 
 
 j-^-ss; 1 g^Sss-g^s^^i MM 
 
 M M^ M M M M I 
 p 
 
 1 I I 
 
 1 c'-S-si 
 
 
 
 I '^ ~S S . 
 ^ i H s ;^ W h';5 >^ 
 
 
 1 1 i; 
 
 rt t2 ..':' P S 3 o g S ^, 2 ^ ^ ?? '^ § ^ 
 
 cB 1-5 03 j; 
 
 fl =* '- 5 
 
 
 3^ 
 
 « >. 
 
 ^ o , 
 
 
 O 3 3 ^, O P 
 
 23^, 
 
 <:t 
 
 = P<=5| 
 
 II I si 
 
 §d 
 
 ^-3 
 
 be 2 ^ -TJ 
 
 eS O 
 
 
 5"? I -^ 
 
 5* ti-; 
 
 " be J 
 
 
 ac4 « o oj ^ 
 
 
 
 
 bo 
 
 
 05? 
 
 
 l-^'M M I? 
 
 
 i^gs 
 
 bc iH •" 2 -5 "^ "S "o "o "' 
 
 22-3.-^oo|S I . 
 
 pi.S'^ ^• 
 
 ; "3 (P O ' 
 
 w 3 
 
 42 o^::=P 
 
 isit 
 
 T3 5 bo 
 
 .S-..2I 
 
 
 ■M^°%h 
 
 <U S S« O rt S^'ti'S - 
 5 o 5 <u o C-.3 g S ■ 
 
 -5-5 gS§'3:2 gog 0.0 g-3§ 55 -^-S 0-5 Sa 
 
 
 
 
 . 1^ 2 
 
 
 
 S^ 
 
 
 3 c« 
 
 ■I 
 
 o-> 
 
 - g .s 
 
 
 o 3 
 
 ■^ bt^H 
 
 3 O r- 
 
 S j: fl fl 
 
 S 03 ^; ce 
 
 ^UiJ. 
 
 
 
 O «.3 '5 r-^ 7 
 _o -■ •! _ -r" f fcf 
 
 >:^wpp; 
 
 t^' GO o" o • 
 
 
 s 0' 
 
 P s. 
 
 3^ b^8^ ^^-p:-S 
 
 :i^ Qj (UoPh C,3 
 
 
 iO;3;:;.Si.Si.:3fHC-33o3coc=«3a'Ci 
 
 ^o s 
 
 S S-^3 
 
 le-« 
 
 1 IM <>J <M oq (^» ( 
 
144 
 
 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Comparative Table of selected Aboriginal IVords (continued). 
 
 
 ioO j:~5 
 
 J^.5 if-." 
 
 S'^ 
 
 
 §,■? 
 
 I1 1 
 
 5 
 
 ,11 
 
 ?: §0 
 
 
 
 
 Ch 
 
 ,4 S cS o ? 
 ■'C)l:d S S 
 
 O 3. o ^ s ^ 
 
 
 •Hg. 
 
 S I 
 
 I I I I 
 
 •%'%% I sl I M I I I I 
 
 i>^ 
 
 %% \ \ \ \ \% 
 
 52 2 >i 
 
 
 o c « 5 
 5 .S .^ O 
 
 ce^ 5^ 
 
 J3'ji 
 
 2I 
 
 a 
 
 a 
 
 1^ 
 
 wS' 
 
 
 ,^.l ^ ,'§§ 
 
 '^'^'^1'3'lc^gl^g 
 
 
 t.^^% -. 
 
 ll 
 
 I I I 
 
 ■3II 
 
 
 o g-- 5 3 c 5s :- ir-5 -2 -? .i 
 
 H;?g p DS go 
 CO 
 
 
 
 
 2-S3 
 
 
 =^ ^ -i 2 2— =^ ^»>. o 
 
 5 < < ^o'^ 
 
 o o - '^ w - £ 
 
 ;;:2il 
 
 or,--! 
 
 '|||3"|||S||SS|<5|||i|| 
 
 
 • 3 c 
 
 "o ^ ^ *2 -c 
 P5 •_-- hJ pri ^ ci 
 
 o j- p ^^ 2 s 
 o s rt i^ ? ^ 
 
 ^ e<i M -*" «c o 
 
 S p 5.2" 
 
 < 
 
 
 ^ < ;^ . . ^^ ^ 
 
 <3Q 
 
 O *-r- O 
 
 - ^ 5 ^: 
 
 :; 
 
 £ -^ i* -° ^ 
 
 I r?^ J £ S ".ii^^ S-5'J s^ S 2 
 
 ■ ^5 
 
 ^4i 
 
 
 X' R a - 
 
 -;«::; kJ 
 
 -4 c~i CO ■ 
 
 
 
 . 5 o >- 
 
 ; o o i 
 
 « S^' 
 
 
 :OS 
 
 
 5 Q 
 
 ci d 
 
 <M CO 
 
 ^[nP>fHi:i,pu 
 
 CO CO CC CO CC ! 
 
 '^ P3 i, c - H c H-; H S S <; 
 
 * Shot, stone, or buUc 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 M-5 
 
 Comparative Table of selected Aboriginal Words (continued) . 
 
 
 t, -s P J tp , 
 
 1 I 
 
 Sl'Sil-^-^ I I 1 I ills I l-lgll'-i^ l-i 
 
 3 § S rt ce jj 
 
 .^ G .-i --H re "S c3 c a e rt " ri e 
 
 I 1 I 
 
 '^m^'' 
 
 \p I 
 
 
 
 ^'1 
 
 
 I 1 I I 111 I ililli 'Isli^si 
 
 :3S 
 
 
 ■ ^ — -ti .r. 
 
 
 i I 
 
 O O) , 
 
 13. 
 
 
 
 
 ^- ti •.- •" •=^ ■:;;.=* >^ H r^ -^ f^ >- -ti S 
 
 ■1^^^^^ 
 
 4M^ H^' 
 
 ^-sPs' 
 
 135 
 o .s 
 HO 
 
 
 .3 S-'-S 
 
 §11 
 
 •s 
 
 
 2 
 
 ii« 
 
 
 MM 
 
 '1^§§|i||i|isp|il|i^S|ic 
 
 i^^Te 8 rt P, S 
 
 
 .S* ^ S C3 c3 g •- g 
 
 •xs -y Ol r ;- 5-1 
 
 
 3 3; 
 
 
 
 
 rt .-^'.^ .^^2-^0 
 
 .=; = ;- 9 9 ^: 
 
 G^;^f^<:^^a<-g 
 
 =.^PP ^^ OOr-:it^^(U<U^S_ 
 
 
 '"2 ic 
 
 ■ t« s 
 
 o ^ ' 
 
 
 S 0^ rt oT 
 
 o S 
 
 
 - '■< 
 
 3 ; .<! . 
 
 ^ -si's 
 
 tj <: ^ .3 3 . 
 
 
 '.!C -t^ '-'- !>: g"2: '^ G 
 
 ■S if o > -I '^ "^ 
 
 "Z 
 
 O '■/J t< 
 
 c3 o SH 
 
 -^ ^ S « cs S 
 
 
 ^^oiS-SSg 
 
 ^^ s ^ -"j^ S ^ g '"' .S 
 
 i(MeOTt<io;oi^oooo- 
 
 -§OS;5^00S3 
 <| g P, W :/) Ph Oh O ?* 
 
 -j< .rj ;C I ' 
 
 G o -J *:..;-, .p ^ 
 
 
 s^ 
 
 cj -7-1 oj a) ^ 
 
 II 
 
 Sls-is^ 
 
 
 3 &: G H J: > 
 rt J "j^ j^ c§ cu ^ 3 : 
 
 S'5S'a:.^^i2 
 
 <u -d ^ . 
 
 s p -., S ■;: &■• 
 
 ;5 P" <^ 
 
 o .t:; 
 
 ■q G £7 5^^ i^ 
 
 •S .2 .;: ^ o -^ 5 rt o b o 5 s s 5 „ .. .. 
 
 opi;?;HSs>-(>>^PH&:<mPHO&HHOH5HS 
 
 I >0 O r^ 00 Ci O I 
 
 'ce'^ 
 
146 
 
 THE ABORIGINES OF SOUTH AUSTRALIA : 
 
 Comparative 7 able of selected Aboriginal Words (continued). 
 
 
 = ?5 cj --: 
 
 ;« O" 
 
 
 :4 c« o rt 
 
 MM l|.£ 
 
 -c 5-5 rt ^ 
 
 ^ ^ g 
 
 t; fccS" 
 
 ci S C 1 
 
 ,o O 
 2 rt 
 
 
 
 •3 P j^ 
 
 ^S 
 
 s 
 
 c 
 
 ^.1 
 
 ^ c 
 
 
 
 
 
 
 
 
 
 
 
 
 
 -1 
 
 
 >M 
 
 ■3 
 
 ^ 
 
 O 
 
 ^ 
 
 
 
 ' ^ O) ? O 6 
 
 — t- o <u 
 
 .5 i^'ill [32;52o'S 'j'o-^>2,i2i23— 5 
 
 .5 5 o 
 
 
 eS ^ <U 
 
 ■S I gS.^S ';^LSg3g2i^S=eg:&J|l| ' 5'|-SS-g;5||| I g|2§5 
 
 'a. 
 
 > EC? 
 
 \^^' 
 
 P5 
 
 
 
 
 ^^^ 
 H 
 
 fac 
 
 
 
 lll^ls 
 
 >.if=5 >; " cS rt 
 
 
 c4 i^'S ^ S. =* ^ 
 
 |||||||.22i = 8 
 
 I I 1.2 isir^'Ht ° ^n^-^cs^^ j3 
 
 .p.^.: 
 
 5 2 o o 'S "S 
 
 r i; " c tH c3 
 
 5 ..^ - S -2 « 
 
 
 o o rt c o 5 
 
 ^ B. r^ ?i 
 
 c 5 G 2 
 
 OwoW 
 
 I i M M 
 
 
 
 5 ?? S---'5 ? 5i 
 
 
 
 2s:^§ 
 
 'IS^^^ 
 
 'i 2 •^'•>:' 
 
 i^a^^ 
 
 
 
 
 
 g2|§- 
 
 
 P.O* 
 
 ° -'"''" 
 
 ^ a:=^ -^ O s £ 
 
 
 
 s n -5 =3 i; ^ ' 
 
 
 S c: 
 
 1§ 
 
 ;So2. 
 
 .PhSho; 
 
 (u "S =* .~ 
 
 I XI j= C o g g 
 
 •S ar.-2 
 
 &.2 
 
 So c 
 
 
 ■hJU 
 
 o 0-3 S^:s; c^!^ ..2;'-S ^ c^ ci: >>'^-z c 
 
 I >o c; t^ 3D 35 © 1 
 
 I <M O^ C-l C-1 CJ < 
 
 i'*^ 
 
 c<i eo Tti lo CD i^ 
 
 Noonday, Midnight. t Midnight. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 147 
 
 Comparative Table of selected Aboriginal Words (continued). 
 
 be 
 
 5^ S ^ 
 
 §"^h"' 
 
 =* s S S r 
 
 |i iiilliiHIItii 
 
 ^ § ;3 be he be =« m .S S .S^' ^ be 
 
 Si I I 
 
 
 
 . . . ^ ti s 
 
 ^* S3 -• cS rt cS 
 
 g<1 
 
 •sss M 
 
 _ -ri _ M _. -fn ^ . C 
 
 .g ft^ ^ be S S >v ri S S-^ a 
 
 oi 5^ ._. -r- .rt "t" cs .^ cs 2 a. S o ;3 r- o 
 I I I »■- I -B, a t S S S 5 o s a s ^ -« 3 
 
 ^ i> s 
 
 be S 5 irj C 
 
 
 
 1 I 
 
 
 
 (3 cS 
 
 tS ^ ** ;h h,. 
 
 S 3 cs mZ 
 
 != F^ 
 
 
 be •►T' 
 
 
 
 'O CO ? 
 
 |2 Jj..|-.tsB|||||:|^JJ |S||| 
 
 pq 
 
 
 2 '-^ 
 
 ~T^ S -^ '"^ "^ aj 
 do a 
 
 
 
 I 2^ 5 
 
 a c o 
 
 ! a a '3 3 s ? a • 
 
 > 'IS ft d p>, be be r 
 
 -^ a S =« a g. ? g .^ .g £ be 6 ^ 
 3 be 3 "3 d ^ *^ 
 
 be ^ 
 
 
 gS-SlU:? 
 
 ,9 u i^ « :r !- 
 
 
 o S 
 
 O o 
 
 is:5 
 
 I §' 
 
 
 ill II 
 
 5 »- 
 
 ^ p'^ 
 
 Ipll 
 
 wgs^^ 
 
 "ci c«"o' 
 
 .lai^i 
 
 ^ g a 
 
 
 
 
 S I 
 
 pq 
 
 |5i 
 
 be-; 
 
 js gj5 
 
 «^ I I 
 
 2 S be J 
 
 12; 
 
 .3 3 a ^ s 
 
 "- .a 3 5 (=- g 
 
 P5 
 
 ^-1 oe 
 
 cs a 
 
 Si C ^ - 
 
 S 03 S 1) -!' 
 al j^ p r^ a 
 
 o a S «* ?; 
 
 ; ;^« : 
 : -oia : 
 
 rj d S s 0^ 
 
 H 33P^ S" i' 
 s a.^' o cr 
 
 3 W ^ —'g 
 
 q hJ W '« 1-^ ; 
 
 J .5! OTS : 
 
 •=" -rd.-^ 
 
 r jn ai 
 S <u P-. 
 
 aa.a 
 
 ; *i1 g CL| td a: 
 
 bCo3 ; 
 
 iOW 
 
 
 ! o r 
 
 :(/j oj be 
 
 ' 5 -2 'C ^<" S rt 
 
 i^'C'a'^acc^- 
 
 ] .S .rt .a ^ - '^ o) 03 o 
 ) a a ;z; H g fiH r- k< P- 1 
 
 to 
 
 ;>■ c3 
 
 s 3 'S p^ 
 
 5ejacuc«CcScSi2 
 
 ^ :^ O Ph H O v^ Eh g 
 
 g<l 
 
 iiOOI^OOOSOi— lC<IC0Ttl>O?DJ>.i 
 
 (M CO Tt< lO « I 
 
 .C0C5O--<Me0Tt<>nc0r^0CC3O^HC^C0TtliOtDl 
 
 io^c<icocoeocococococococorrT)i'*i-^TtiT»<Tti-' 
 
 ' Light woman, " lennoqueler." 
 
148 
 
 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Comparatix'e Table of selected Aboriginal Words (continued). 
 
 H >* 
 
 
 s ^ £ t; rf 
 
 o ii '-; r- : 
 
 'h^'5^''^ f,'^.<<^'^ 
 
 i §3 lsii3=l i £3 ill ^BsBl i Hi iiiial 1=1 ii s 
 
 s ^^ 
 
 o i:: o i3 5S 
 
 J- ^ C rt fcc 
 
 ss!r 
 
 ■ —' -" '^ -3 f^ -* "=5 ; 
 
 i«-5°5 ^^ 
 
 
 
 - .2 ' >H ' 
 
 1 c o 
 
 : S o o 
 
 
 
 111 ill III ^t^ltlllliiiil ill! 11-111 i- 
 
 
 o 
 
 ^' O S S ^ c3 
 
 
 I I I I I I i^-s.s^is 
 
 
 1 I 
 
 u 
 
 .2 c ^« 
 
 
 gSce 
 
 s^^' 
 
 I .2 I I I 
 
 M^'l I I 1 I I 
 
 =?►;; lh '^ r" >ii fi5 
 
 ""illf 
 
 -. S.--J2 o 
 
 S^5^??^'^ 
 
 
 ho 
 
 III 
 
 r. O i^ " : 
 
 
 r^O I 
 
 o-c I 
 
 
 £ =i:^ Si^'S 1-1= iii;: 3-§ o 3;S ^ S c c; 5 o^ =^.= .= .= . 
 
 
 i) e3 C S 
 
 
 l(NlMCq(MC^C^<M'M(M<MCO=0«>( 
 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 149 
 
 Coviparative Table of selected Aboriginal Words (continued). 
 
 1 1 .2 I 
 
 I jilPlifi nil il 
 
 ■= -■ si 3 2 l-l ^ ;S -^ 1 .2 ii 5 ji I -■ ^* ci J" ^ 
 
 
 
 3 
 
 I H I 
 
 
 ==ia 
 
 Sg g| iJII^SII |32£l Igsjej^llis |3|||| 
 
 I I'S 
 
 I 'Hill: 
 
 H serf 
 
 ■r^il Li='=«i='iiiiii III il = „ o 
 
 \'~-'Il O r^ o ■ 
 
 0-; s 
 
 ^ r^ 
 
 r-.r-. 
 
 o s-i^ 
 
 CCh 
 
 r-, " = c; « 
 
 5 5 
 
 1 s-s^a M 1 I I I I 
 
 
 
 
 _^A 
 
 
 
 - 0.2- '3 tf ^^j ?°Tt:sg '.h^^ 
 
 he '3 =3 
 
 = •3 
 
 
 i-lllliillll^l 
 
 
 >■. o o £; o" ""^ 
 ^ .S; *-J p:5 ^ 1e 
 
 
 g t* o T^ . : 
 
 
 <'^< 
 "^ 
 
 O q'sJ^j'-r^H ^ 
 
 £; o , ?:'- 3 i- 
 
 :? 
 
 vJ £ ^ P o ,B t;."? ^ 7 £ !i ." 
 
 
 o^ «^ SiS 
 
 ■-H (m' cc -^ >o CO 
 
 o '2 'S. o 
 
 J w S ;q s 
 
 ^ s si: 2 
 
 
 cS-C O ci-S te 
 
 O t^ =C C20 
 
 
 ;!^o>s^ 
 
 
 • Beard, urnginia. 
 
150 
 
 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Comparative Table of selected Aboriginal Words (continued). 
 
 
 
 
 
 
 • so o 
 
 I 5:5 lI -5 tf. 
 i?; -.' JU < S?; 
 
 
 I I I I ^ I 
 
 o o o 
 
 :« fee's 3 
 
 P- 
 
 1 o§;5o l;§&| 
 
 
 .gis 
 
 o 
 
 o 
 
 ll ll 
 
 iiiilllyiiliii 
 
 S 3 ht. 
 
 IMll||||!|l|l|l|i|l IIJI 
 
 
 I ^ 
 
 
 iS.5 3.^?;.>.^ 
 
 
 3 
 
 ^ .S-5^--. -tc^.3 s^^ 
 ^fec g S 5 & = .« ir.i .j; -^ ^ -^ ^.iB-. 
 
 115 1 
 
 
 S 3 ^ i^ 4 
 
 rS-gS-S 
 
 
 .a 5 g £ -^ xf OS q ^ c3 ?= s " lii :> -^ • 
 
 % l^i I i^'' 
 
 2 cS 5 ?C t^ -f.' 
 
 S^.^S I I I 
 
 .*-^ ^_^ ;- S a; n -r; ?-. .« d m :5 c s 3 g 
 
 
 ^-,| 
 
 1»H 
 
 
 
 I ::5 I JS. 
 
 5 != ^ . 
 
 -§5'' 
 
 
 
 -* 
 
 c 
 
 
 
 — 
 
 — 
 
 
 
 ■V. 
 
 IS 
 
 "3 
 
 i 
 
 1 
 
 X 
 
 2 
 
 s 
 
 o 
 
 1 
 
 O 
 1 
 
 7D 
 
 2 
 
 > 
 
 : o 
 
 -•1 
 
 .2 
 
 5 
 
 
 H 
 
 
 o 
 o 
 
 ^ 
 
 s 
 
 ;^ 
 
 c. 
 R 
 
 F P 
 
 2-?; 
 
 
 i 
 
 a 
 
 is 
 
 ^ 
 
 ^ 
 
 ;j; 
 
 c 
 
 .^ 
 ^ 
 
 
 
 cP? ; 
 
 5S o-^?= 
 
 ^6-M 
 
 'l^^sT^'^g^ 
 
 ^^ >.^:? ^H^O' 
 
 ' -= ^H ^ .5 .5 :? 
 
 .j2 
 
 
 = hv, S f= L'^gt^-S. 
 
 o ,^ i; ^. ^.-^ 
 
 Q p. ?s ;J H^ cj a a ^ ?S , 
 
 c-3 :£ ii *-' .s .2 ■g ^ 
 S.5 S 5"S '? 5i-S 
 
 ■ij-' r^ 
 
 
 o r^ 3C c; ci 
 
 — ( — — i.-l— i^.-«^^r-«c<l<M(M 
 
 o :c t^ 30 o: O >— I • 
 
 ) cc ec e«3 c<5 ( 
 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 151 
 
 Comparative Table of selected Aboriginal Words (continued). 
 
 I I I I I 1 S| I I 
 
 ■^ 12; ^ ^ % p 
 
 ^; s 
 
 s-< 
 
 k5 
 
 I I 
 
 l-i I I I 1^ I § I 
 
 
 I I I I I 
 
 ^ o 3 
 
 £• I I I § I 3 I 
 
 iiir 
 
 s . s s 
 
 
 I 
 
 I 1 iil^^ I 
 
 I I I ^.1 
 
 5 :s 3 bc.« 
 
 ^ ce ce 2 ,5 
 
 1 I 
 
 o J, S 
 
 ^ o tie &c<^ g g *^ Bi^ !>>f:. 
 
 I I I I «g I I §§ I III M i ! I I 
 
 ^tl 
 
 is o 
 
 !i'iii|MillIlli|iiii 
 
 ill' mil" 
 
 &c o CI, 
 
 1 Je I 
 
 I'lli'i' 
 
 S s s =4 ° 
 
 
 cs a J, 
 
 I I 
 
 
 
 1 I 
 
 
 
 ^ I 
 
 c3>> cS ce ci 3 
 
 S •' 
 
 <^W 
 
 6 i!;'5 cPS'g-Mggggc 
 
 3 =^ I^ ^ J5 S tn' 
 
 
 ts. be I 
 
 I I 
 
 
 
 s:'l 
 
 ir. ►^ti? 
 
 bca-T^ 
 
 H p r| g 
 ^ S «2 i 
 
 - o 
 •■33 . : 
 
 _ CQ '^ ^ • 
 
 cc s 5 d o 2 
 
 ':< : 
 : >;ai < 
 
 <; s' 
 
 f*^<i' 
 
 oi-5 o«ti 
 
 Sl?^'g^ 
 
 
 oX:*^^ 
 
 ^^a^tl^- 
 
 ! o 3 -s Es S o S 3 o 
 
 : o x ! 
 
 3 .- .-h j- 
 
 
 o o .7; ^ 't; ej. 
 
 
 ^O 
 
 
 
 
 <cqw<tiu:i;ot^oo050rHiMe<5'*no?ot~ao05c;^'T^co t»< <ocot^< 
 
 a -5 
 
 O C .^'^ rt_ci 
 
 1<5 
 
 ieio — <McoTti"5cot-ooC20^c^ CO 
 
 h3 hSS«^ 
 
 (^^c^^'^^rs^l^^eocCMeoeo«)coecco< 
 
 ■n< ■*! CO ■* TT •* Ttl ■ 
 
152 
 
 THE ABORIGINES OF SOUTH AUSTRALIA : 
 
 Comparative Table of selected Aboriginal Words (continued). 
 
 M o 1 I M I 
 
 i|<|.?i 
 
 MIIIIMi::l5.M|lMIMIIIiillll 
 
 o M I M ll 1 if!- 
 
 M I M I I I I 
 
 
 I I I I ^1 I I I 
 12; 
 
 
 
 -^ '3 '3.b' 
 
 
 
 5>i 
 
 ; o ~ 
 V<5 
 
 
 
 5§J^_gg^o_o 
 
 s o c -:2 "2 _•■ o 
 
 
 
 
 ^■-^•■2.^0- 
 
 : : X ^• 
 
 , 3 SX. 
 
 3 <l> "^ S S 
 
 .-•/5'<i : 
 
 
 
 'f^ tic 
 i :e o t- 
 
 >^<: 
 
 O ,-• 1 
 
 tcS' 
 
 rOM-H^ 
 
 
 : o cc « 
 
 ^ • a> a, • • • K-. 
 y5^ oi^ 'or- 
 
 ;/; J O . •£ ■§ 
 - - S< 'J^ id 0^ 
 
 o o .-2 H "t- ^ 
 
 o ^ 
 
 6-p> 
 
 ^ ■ - *^ £ -^ o 
 
 
 
 ?j ^ f s 'c )£ .2 
 
 w Q ;: ;? ?: ^: < r^ ?^ i 
 
 X Ci C -^ C<) CC -)< O CD I 
 
 pp. 
 
 ; c S S i2 S S E P> 
 
 in i^ 3 ?i r3 S ^ H .^' 
 
 
 i lO d i~^ oc C: d r^ C'l e<3 'f • 
 
 III 
 
 ■ri CO t^ 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 153 
 
 Tahle shoivtng the Authorities for the Ahorigiiial Words 
 in the -preceding Tcibles, ivith their Meanings. 
 
 Name or Locality of Tribe. 
 
 1. Moreton Bay 
 
 2. Murray River 
 
 3. Maroura Tribe, Lower Darling 
 
 4. Warrego, North Darling 
 
 5. Cornii Tribe, North Darling 
 
 6. Blanchewater 
 
 7. Lake Kopperamana 
 
 8. Liverpool Plains, Bar won 
 
 9. Moreton Bay, Wide Bay, Dippil 
 
 10. Lake Macquai'ie, N.S.W 
 
 1 1 . Me bounie, Victoria 
 
 12. Wimmera, Victoria 
 
 13. Narrmyeri, Lake Alexandrina, S.A. ... 
 
 14. Adelaide Tribe, S.A 
 
 1.5. Moorundee, River Mui-ray 
 
 16. Port Lincobi, S.A ! 
 
 17. King George's Sound, W. A 
 
 18. Swan River, ^y.A 
 
 19. Port Essington, N.A 
 
 20. Popham Bav, N.A 
 
 21. Croker Island, N.A 
 
 22. Van Dieman Gulf , N A 
 
 23. Mount Norris Bav, N.A 
 
 24. Woohier, N.T 
 
 2.5. I>arrakeevah Tribe, NT 
 
 26. Charlotte Waters, S.A 
 
 27. Dieverie Trire. S A 
 
 28. Dieverie, Tribe, S.A 
 
 29. Ninibalda Tribe, Mount Freeling, S.A. 
 
 30. River Peake Tribe 
 
 31. Mount Remarkable 
 
 32. Crvstal Brook 
 
 33. Venus Bay 
 
 34. Port Lincoln 
 
 35. Tardea 
 
 36. Fowler's Bav 
 
 37. Border Town 
 
 38. Padthawav Tribe 
 
 39. Guichen Bay Tribe 
 
 40. Penola Tribe 
 
 41. Tarpeena Tribe 
 
 42. Omeo Tribe 
 
 43. Lake Tvers Tribe 
 
 44. Tahiti 
 
 45. Maori, N.Z 
 
 46. Malayan 
 
 47. A dialect of Chinese 
 
 Dr. G.Turner's "Polynesia." 
 Messrs. Strutt & Beveridge. 
 Rev. R. W. Holden. 
 Rev. R. W. Holden. 
 Dr. W. C. Pechev 
 Mr. B. W. Tapliii. 
 Rev. G. Meissell & Mr. Howitt. 
 Rev. W. Ridlev. 
 Rev. W. Ridlev. 
 Rev. L E. Threikeld. 
 Mr. Thomas, Protector of Aborigines, Victoria. 
 Rev. Mr. Spieseke, Moravian missionary. 
 George Taplin, Point Macleay. 
 Rev. C. Teichelman, missionary. 
 Dr. M. Moorhouse, Protector of Aborigines. 
 
 Rev. C. W. Schurmann, missionary. 
 Mr. G. T. Moore, Attorney-Genei'al, W.A. 
 
 a n (< 
 
 Mr. G. W. Earl. 
 
 Mr. O. Bennett. 
 Mr. W. T. Bednall. 
 Mr. C. Giles, telegraph stationmaster. 
 Mr. S. Gason, police-trooper. 
 Rev. E. Homann, missionary. 
 Henry Quincev Smith, police-troopei-. 
 P.T. Fredk. Bom. 
 Mr. B. Hack, C.L.R. 
 P.T. Noble. 
 P.T. Clode. 
 James Bryant. 
 Mr. A. Cole, C.L.R. 
 P.T. Richards. 
 P.T. Humphries. 
 
 R. Lawson. 
 
 Mr. A. Tolmer. 
 
 Mr. J. Singleton, C.L.R. 
 
 Mr. C. F. Sheppeard. 
 
 Mr. A W. Howitt. 
 
 Mr. A. W. Howitt k Rev. — Buhner. 
 
 Dr. G. Turner. 
 
 " Marsdan's Malayan Dictionary." 
 The native Chmese missionary at Castlemaine, 
 Victoria, through the Rev. E. Day. 
 
 Note.— Throughout this work the mode of spelling of the contributors has not been altered. 
 This applies to all parts of the work, as well as to the foregoing tables. 
 
154 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Koics on the Comparative Table of Selected Words from 
 A horigina I Languages . 
 
 1. The lirst eiglitcon of these languages were compiled some years ago, and a copy 
 presented to the Government of South Australia. Sii- James Fergusson, who A\'as at 
 that time Governor, sent this copy to the Colonial Office in England. It was laid before 
 Professor Max Midler, who advised that it should be printed. This was done under the 
 allspices of the Anthropological Institute. The languages Nos. 19, 20, 21, 22, 23, 24, 
 were added from data possessed by the Institute.* But the Avriter felt that the forai in 
 which the table Avas compiled was awkward for reference. The names of the tnbes or 
 localities -were at the top, and the -words of each language in a vertical column below ; 
 he, therefore, has changed the arrangement to the present one, in which the native 
 words for any one English word, present themselves in a vertical column, and the names 
 of the tribes are placed at the side. This arrangement has the advantage that there is 
 no necessity for a large sheet, as the table can occupy the ordinary pages of the book. 
 
 2. In arranging these languages, some kind of classihcation was necessary, although 
 it was difficult" to determine what it should be. The Mi-iter believes that this continent 
 has been peopled by the aborigines thi'ough several streams of immigration, from 
 different sources. One stream probably came from the east coast down the Darling and 
 Mun-ay; another across the continent, by vray of the great depression, froni the Gulf of 
 CaiTDentaria ; and a thiixl round by the western coast to Swan River and King George's 
 Soimd. Probably these streams o'f iimnigration were not synchronous. Very likely the 
 coimtry may have been occupied by first comers before others arrived. For instance, 
 the tribes which came across the continent, probably reached Lake Alexandi'ina a long 
 time before the immigrants anived down the Darling ; now although it is impossible 
 with certainty to follow the track of these streams, yet one could amange the languages 
 in accordance with a theory of theii- probable course. This determined the arrangement : 
 a stream was supposed to start fi'om Moreton Bay, via the Darling and northern 
 tributaries of the Mun-ay to Lake Alexandi-ina. The languages of the tribes on that 
 route are placed together, and with these were placed, for comparison, some tables of 
 the words of the Barcoo Tribes, and also of some tribes south of the Murray. Then the 
 tribes from Adelaide to Swan Eiver were arranged ia a position for comparison. Then 
 the tribes of the north coast of the continent were placed together, and after them, those 
 of the Far Xorth of this colony; and these are followed by the aborigines dwelling at 
 the head of Spencer's Gulf and Gulf St. Vincent, and thence down both sides of the 
 gulfs to Fowler's Bay. Then the tribes of the South-Eastern district are grouped 
 together, and two Victorian tribes classed with them. There are also added words 
 from the Eastern PoljTiesian, Maori, Malay, and Chinese languages. In coUectiiig the 
 lists of words, persons resident in the same or adjacent tribes have been applied to, as 
 it was felt that where testimony agreed, a tolerable degree of certainty was obtained. 
 
 3. The writer hopes that this method of classifj-ing barbarous languages may be 
 further pursued. His idea is that thus, by the similarity of words, the relationship of 
 tribes may be ascertained, the resemblance determining that some affinity is probable. 
 For although dissimilarity of language does not render it certain that tribes had no 
 connection with each other, yet where Ave find them using the same words, it gives a 
 strong probability of unity of origin. A map might be colored so as to represent the 
 similarity of the languages of the inhabitants of a continent by similarity of color. 
 
 4. It is found that some terms are far more unchangeable than others. Words for 
 parts of the human body remain the same, \A'hen others have undergone such an alteration 
 as to render any connection between tribes undiscernible. This fact is abundantly 
 illustrated in this table. The Avords for head, hand, tongue, foot, exhibiting similarity. 
 
 The editor has added words to these languages in this edition from authorities in his possession. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 155 
 
 although the people using them are separated by great distances. Strange to say, the 
 word for dog is found to be nearly the same in tribes that are scattered over a great 
 part of the continent. The root hel is used in some form in a great many instances ; it 
 is also remarkable that this is so much like the Hebrew helev. 
 
 5. The languages of this table can be arranged into two classes. In one class the 
 personal pronoims have some form in the first person of ngap, ngat, at, ad, ngad, and 
 in the other class some polysyllable as murrumhuk, inoolemit. It is to be regretted 
 that the lists of personal pronouns are so defective. Only those who have tried it can 
 understand how difficult it is for one not well acquainted with native to obtain a 
 knowledge of them, especially vfhen they are abbreviated, as the natives are accustomed 
 to use them. You inquire of a native the word for / — he immediately gives youthe 
 word for t/wit, thinking you mean yourself. You then inquii-e for thou, and he gives 
 you the word for I, thinking you mean him ; and so great confusion and imcertainty 
 arises. 
 
 6. The words of the eastern Polpiesian and Malay and Chinese have been added to 
 eLow what amount of similarity exists. The writer would have added a Western 
 Polynesian language, but found such an utter dissimilarity between the tongues of 
 various islands that it was impossible to select a representative one. The languag-es of 
 Australia may be classed with the AVestern Polynesian, although there is an admixture 
 of the Tahitian type. It will be observed that the third personal pronoun is very much 
 the same in Tahitian, Malay, and Xarrinyeri : — 
 
 Tahitian Oia 
 
 Maori la 
 
 Malay lya 
 
 Xarrinyeri Itye (often ian in the objective). 
 
 Thi-oughout the Australian continent two words for water frequently occur ; they 
 are appa and aicie. It is remarkable that in the Eastern Polynesian we have similar 
 soimds for water : — 
 
 Tahitian Vai pape 
 
 Maori Wai 
 
 Malayan Ayer. 
 
 Another frequent word for water amongst the Australian tribes is kong, hung, nok, 
 ■nguk. These are only the variations of the same sound. The word is inverted. In 
 studpng Dr. G. Turner's " Comparative Table of Polynesian Languages " one cannot 
 help remarking the unity of the Eastern Polynesian languages. Islands thousands of 
 miles apart, whose inhabitants have never communicated, use the same tongue. The 
 Eabel-like variety of the languages of Melanesia and Western Poh-nesia also attracts 
 notice. And it may also be remarked what very little likeness there is between the 
 Malay language and the languages of Polynesia. It has been fashionable to state that 
 all the Polynesian tribes are of Malay origin. This the wi'iter never did believe, and 
 his con^-iction to the contrary becomes stronger after twenty years' acquaintance with 
 the subject. Such a theory is an absurdity. There are people scattered over the 
 great Pacific Ocean who are distinguished by the unchangeable character of their 
 language, possessing a sort of Hngual immutability. And yet these people are supposed 
 to be descended from the Malays, whose language is, on the whole, very unlike theirs, 
 and indeed onlv touches it at two or three points. The idea is indefensible.— [Ed.] 
 
156 
 
 THE ABORIGINES OF SOUTH AUSTRALIA: 
 
 11^ c 
 
 .-2 p't! o o O 
 
 
 t- O j^ 
 
 o '^ 3 oi^-S . 
 
 ® .5; 
 ' c< -5' 
 
 C "- 
 cf.Si' 
 
 §9-2 
 Co 3 
 
 o o a; 
 
 
 "S ci c'i'C'^'^ii'S ''.'S . -'■^ 
 
 ' C3 C5 
 
 o o 
 
 ■"•3 ^S;;: r 
 
 1 S g f J 
 
 ^-3 ^ ts 
 
 is ci cS 
 ^ ^ ^ 
 oi a> aj 
 
 1^1 
 P a» o 
 
 
 2 ji! c: ^ -; o 
 
 
 
 
 
 
 
 
 5 — 
 
 
 
 ;i 
 
 
 
 _=; 
 
 
 o 
 
 
 
 
 
 
 
 o 
 if 
 
 i-«ll:i 
 
 
 g 
 
 
 ci 
 
 
 
 
 .2 =^ 
 
 
 
 1 
 
 
 
 
 
 
 
 
 
 ■^r 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 T-! 
 
 
 <u 
 
 
 P< c 
 
 
 
 2 
 
 
 
 & 
 
 
 i 
 
 
 
 
 c3 ci 
 
 o S 
 
 
 
 2 
 
 ^ '3 iT cj c !^ - 
 
 ci 
 
 
 42 
 
 
 ,2 
 
 
 
 
 
 
 
 ■ speakinff— 
 rother, athat 
 akoo arkani 
 r>)ther, niehi 
 '—athata, or 
 »— athata, oi 
 -adarta; fe 
 
 i 
 
 aj 
 
 Is 
 
 
 [2 
 
 3 
 
 C 
 
 2 
 S 
 
 i 
 
 C 
 
 si 
 
 ^o o 
 "o "o 
 
 'S'S 
 -r-r 
 
 ^ 
 
 rt 
 P 
 
 1 
 
 .2 :e 
 
 .11 
 S.'r 
 
 2 ~*^ 
 
 
 1<<?=<<<1<<?; 
 
 ; ^ <5 i; w c:^ u o ■ 
 
 
 "P 'ci ci ^ o 
 
 .. " .. !=!::'■■■ 
 
 S ci ce 
 ci o o c o 
 
 o - =--- § ^%l|l II .2.2.0I.2I.2I ^ ^ nil §1 
 
 '"^"■' Jk=^S J^ !?5^. 
 
 -Hoc; 
 
 ^ o 
 
 O iJT 
 
 5 ^ g 5 ^ S 
 
 
 S 
 
 
 
 =f ci 
 
 C I 
 
 C-J3 5 C :3 j-C 
 g e>; 2 5 C X'? ; 
 
 < " ^ 
 
 =« 
 
 , >. : : 
 
 • - : ^ 
 
 S O) 
 
 •?•? ^ 
 
 e d; 
 
 S 
 
 >- s 
 
 
 9 r X ^ ? vt rf 
 
 ■f. ^ ^ r. 7^- o 
 
 u "S •' o tH -.^ r. -^ 3 " :'- :'■ L ^ •^- "^ ''■ -^ S .^ "" 
 
 
 r^ r-, r^ r% r"- r", ''. <% 
 
 
 ', ,^, r^ ^ ^ ^ <-, r-. r=i r; ^; r-, ^ r-, M r', M f<; M r-; f-, <: <; 
 _ ii: S S r-; — ^ iS i:i; S <m e^ c^ c^ c^ =s o» (m cm « cc eo co 
 
 00 CO 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 157 
 
 .-s. S 
 
 I I I g 
 
 S =: rt cs 
 
 W W 
 
 ^ .. .J 
 
 ,/■ t'. !^ t»> 
 
 1-^ I S2§|.|||i| ||||^ I 1 I 
 
 
 •- W W 2 
 
 S s 
 
 3 cS 
 
 P.? 
 
 p.fcc 
 
 O Of 
 
 # u o ^ 
 
 S C K S fcV 
 
 o a o s Sf'! 
 
 Rtitt!|l||: 
 
 ^ ... 5 S S o ■ 
 
 a be ^ o r> o 
 
 2§ § 
 
 O 
 rf- 
 
 o -• u 
 
 . ^ ^ O rt => 
 
 cSJi_:S 3 5 
 
 , b£ P,r=g S S 
 
 2 
 6 
 
 be tj: n 
 
 3 g S 
 
 2 = ce 
 
 1:2 — ' S ^ 
 
 O T< S oi c; 
 
 .5 ^ 
 
 
 s ? 
 
 g^'o ^ bt o r = 5 ? S ? E 
 
 
 a oc o ^ M. o ^ zi. 
 
 ■t- Tr^ a 
 
 la Sbhcgasg:;: 
 
 c ojO ce i, c ^ 
 
 ^1 
 
 (2 
 
 ^ ^ Hi ^ ." ce 
 br. br. i? g ^ _ 
 
 &J5 
 
 |g 
 
 
 ;o^g sg: 
 
 ill II 
 
 •S-.biii^ a.; 
 
 
 
 if be S ^ 
 •S .S be be 
 
 "^ i^ c c 
 
 
 SJ'H ■^a5--^-& 22t:i^-S.- ^Sjs:;-'^ gx^a: 
 
 
 ce ts 
 
 r3 tC 
 
 ~ -- ^ " >- -M ■^ r^ O i 
 
 ;;-. >-. t>i >. >. >. >. >. >.>. >. >-. >. >-. >. >, >. >. >. >. >., p^ t^. t-. a! >-. S t-..i5 ^. >-.--<^ P :? ■■i^ 
 rt" c<i CO Tt^ i« ts t^ an c; © •-< <m' eo - 
 
 X 6 Qi .i si ^ .ss 2' " '" :s :3 a 5 „ " 
 
 ^H '^ ^^-^ O ^- X -i^ K TT h "^ tr X ^ J? e^ ''^ 1- =^^ " 
 
 OJ O tH - t, '-, Oi "sh •-! 2 <1J ^- ^ CJ^ 9-. S -i. 1 
 
158 
 
 THE ABORIGINES OF SOUTH AUSTRALIA : 
 
 
 u 
 
 
 \\ 
 
 
 
 
 is 
 
 ^1 ^^^ ^^-^^^^ ^>^/^. p^ 
 
 ||||||IM||,|M|II 
 
 1 1 
 
 
 
 2 -o 
 
 S8.S.- 
 
 
 
 
 w S 
 
 s 
 
 2 
 
 
 ?' 
 
 p 
 
 P 
 
 ^5 ^ ^ J 
 
 O ^ C :3 o S = 5-^ c o .- ? o 2 2-S -p 
 
 1 1 
 
 ■A g 
 
 1 ■■" 
 
 O CO o S- 
 
 .1 
 
 o 
 
 3 
 
 be 
 
 g 
 
 3 
 
 f 
 
 1 
 s 
 
 be 
 
 o 
 
 5 ig ^.i 
 
 lllll^^llftll^lll^t 
 1 B m 1 ^'ii' 1 i i' 1 till 1 
 
 lilt II iii^riii 
 
 1 ^ «"^ 
 
 1. 
 
 ^ c = o 
 
 II 
 
 -2 
 
 1 1 
 
 11^ 1 ^ fl 
 
 1 
 
 s 
 
 
 
 " 
 
 ^= 1 
 
 1 
 
 1 
 
 
 , 
 
 
 ci 
 
 1 
 
 
 || it II 
 l.lllilttli'llliill 
 
 Hi 
 
 till II 
 liLI.=lil|l|I 
 
 In 
 
 22 
 
 
 
 ^-g g E 2 
 
 2 
 
 a 2. E B §^ 
 ^ ?^ g S Jj!^ 
 
 1"? 
 
 
 
 1 
 
 a 
 
 
 
 
 
 
 
 
 
 
 .... 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 5^ 
 
 i 
 
 
 
 
 
 
 
 
 
 
 
 
 c 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 "1 
 
 
 
 
 
 
 
 
 52 1"^ 
 
 ■¥; 1 
 
 1 
 
 
 
 
 
 
 
 
 
 
 
 
 2 
 
 
 12 
 
 
 : -^ : : 
 • S : : 
 
 ; i.!^ 
 
 
 -s 
 
 J'::!! ^ E 
 
 s 
 
 
 ■:i 
 
 
 
 
 
 
 
 2 ; \ 
 
 
 o 
 
 
 ■■s 
 
 g 
 
 
 *;:iHl 
 
 
 HI 
 
 c be : -J 
 
 : 1 i 
 
 i 2 I 
 
 2 :5 
 "3 :^ 
 
 
 1 
 
 1.2'S : ; 
 
 £ 
 
 
 il WJiHil 
 
 22^ 
 
 t2 2 _:i 
 
 i jiiliiillilil 
 
 1 1 
 
 
 
 X 
 
 ^ r. • -X ■'■ ^ •^- x X -r^ ^ 7- /■ t: -3 - ? 
 
 S O r 
 
 3 a -^ -.^3 -^ -^ S -^ S -Q -^ S 5 2 
 ►. t>. ;>. J-. >, 53 >. o t^.ss >. >-.•« a 
 
 i: 1 
 
 il 
 
 
 
 ;'. ;- >. >. >. >. >. >. >. >. >. >. >. >. >. >. t'. ' 
 
 >- t 
 
 
 
 ^?;s;?.s<^?^?=<-?=?=;^ ?.",;=;;<?, ^ 
 
 3 r% ? 
 
 ; gsg^wsagw^s<i^ 
 
 <J <'1 
 
 
 
 -^ im' ec -r x^" 15 r-^ ao CJ d ^' e-i CO -t< >«" ^ t-^ a 
 
 : d <T 
 
 =i ?iS^"?^^M"S^S?^^^S3M* 
 
 ^ ^ 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 159 
 
 
 
 o o o 
 
 ^^ 
 
 ^5 
 
 
 5§ 
 o o 
 So 
 
 5>> C3 
 
 OJ o m o) M o o 
 a^ a a D, PL, a 
 a ^ a a a a a 
 
 p3 (P cS cS yj ej ai 
 
 S §"3 o S o o 
 O S" o o o o o 
 
 o 
 
 o^ 
 
 O <U , 
 
 -2 J: I 
 
 ^ a 
 
 
 be be 
 
 
 ' rt «^ g 
 
 ■§a§ 
 
 g be o « 
 
 60'^ii *=? fli§ i-r^ 
 
 P .. S .^ ?3 
 
 2 o 
 
 'sis 
 
 i^S£fS2l 
 
 
 II 
 
 
 55|^8 
 
 o 
 
 o 
 
 ^ 
 
 § I 
 
 O o 
 
 si 
 
 +3 rt 
 '*-' a 
 
 
 bJJT3 
 
 rt o o rt S "S 
 
 oaa|^^-gs,2S 
 
 S:^. 
 
 
 ^ Ph 
 
 3j O O 
 
 H C C 
 .- s =« =* 
 
 _, -r^ JS ;^ ^j 
 g— ;3 be 03 33 
 
 Sj3|ssa 
 
 Og S S a; o 
 '^'^l o o 
 
 O S C 
 
 •2.2 
 
 .2 3 .2 
 
 
 S -a, 
 
 
 rt bC'S; 
 
 " 2 5 3 ' 
 
 
 be. be 
 
 
 ro Tr ce o « Js Ji •-- 
 
 
 1^1 
 
 '^'""5 2 
 
 
 
 3 S^ 3 
 
 
 "So ^ ? ? ^-^ 
 
 '^ S 5j .^ ^ rS .S =? 
 
 33 [fi^ XI 35 t„ Oi rf 
 
 "u t< "^ "" n '^" "t- '« '•" "^ 
 
 OJ O Oi "in 2 "J^ O <D %i ;-i 
 
 o o o 
 
 ■5 -g be be 
 
 ^' ^ «1 S S ^H 
 
 S be 
 cc o 
 
 :'3 S3 ^ 
 
 r^ JS 
 
 -^t-S^^t^-Bti poll' 
 
 >■. >-. t^. t^, >-. >.>:>:>^ >,>.>,>> 
 
 X3 "T! -e 
 
 
 ' O -CI 
 
 o 
 
 ^2ilii2i^^;§ 
 
 sS C cS-^ S.2^ o, 
 
 » 53 1 . •S " Irt 
 
 ■^^ CO S'^i" 
 
 'rt -e T- j:3 ~- s 
 
 t^. >■.>-. t^. t^, (^. t^, f-. P^. >» t>> t>-. >i !>> >> t>. >> >. t^. t»i >. t>> OJ t-. Qj >-..j2 >^ >■/« S P =^ 
 
 CO -* irj ^ i^ 00 CJ o -h' <m' CO -i< >o' cc t-^ 00 C5 o i-h i>i co' •* ir: to rJ od' 05 o .-< c^i co' •*' <J 
 ,-irt^ „^„^p^^^(M (M <N(MC<c-i(Me<»s^(r^cocoeocococo 
 
 
160 
 
 THE ABORIGINES OF SOUTH AUSTRALIA , 
 
 GE.WEALOGICAL TABLES. 
 
 No. \.— Aborigines belonging to the Tararorn Clan of the Karringeri Tribe, 
 inhabiting the southern shores of Lake Alexandrina. 
 
 1. Jumbo 
 
 3. John C 'ampbell 
 
 2. Ken un^i 
 10. Tctcr I Campbell 13. Louisa ' Robinson 
 
 4. r 
 
 reth 
 
 oltinveri 
 
 uenunkar 7. Mu 
 
 ^_. A ^ , ^^ 
 
 6. Walclaninveri 8. Boord 
 
 nyur 
 
 11. Narammycri j 14. P'led Robinson 
 
 12. Leouiardand lo. Jenny 
 
 Robinson 
 
 9. Na|than. 
 . A. 
 
 16. Arabella 
 (brother and sister j 
 
 3, 10, and 13, call 1 nangliai, my father. 
 
 3, 10, and 13, call 2 nainkowa, my mother. 
 
 1 and 2 call 3, 10, and 13, porleaii, (a) my child. 
 
 1 and 2 call 4 and 1 1 maiyareli, relation -in -law ; she calls them the same. 
 
 1 and 2 call 5 and 7 maiyarare, (b) my grandchild or son's child. 
 
 5 and 7 call 1 and 2 mutthanowe, my father's parent. 
 
 1 calls 8, and 8 calls 1, ronjrgi, my relation-in-laAV. 
 
 1 calls 9 tarte, my younger hrother. 
 
 9 calls 1 gelanowe, mv elder hrother. 
 
 3 calls 8 yullundi, my relation-in-law, or relation hy marriage. 
 
 8 calls 3 yullundi 
 
 3 and 4 call 7 and 5 porlean. 
 15 calls 1 ngaityunahe, and I calls 1-5 ngentyeri. 
 15 calls 2 hakkanowe, and 2 calls 15 bakkari. 
 1 and 2 call 12, 15, and 16 maiyarare. 
 
 10 calls 3 gelanowe, my elder brother. 
 3 calls 10 tarte, my younger brother. 
 
 10 calls 13 marano\ye, my elder sister, older than myself. 
 
 12 calls 16 tartcan, my younger sister, younger than myself. 
 
 3 calls 11, and 10 calls 4, ngulbo^yalle, my brother's wife. 
 
 10 calls 5 and 7, and 5 calls 10, waiyatte (c). 
 
 5 and 7 also call 10 nanghai, my father (e). 
 
 3 calls 12 and i6 ngoppari (d). 
 
 12 and 16 call 3 ngoppanowe (d). 
 
 12 and 16 also call 3 nanghai, (e) my father. 
 
 5 calls 12 and 16 tarte, my younger brother. 
 
 7 calls 12 and 16 tarte, my younger brother. 
 
 12 and 16 call 7 maranowe, my elder sister. 
 
 12 calls 9 nangbari, nephew. 
 
 9 calls 12 wanowe, uncle. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. \Ql 
 
 9 calls 1 6 nainkowo, my mother. 
 Id calls 9 porlean, my child. 
 
 10 calls 9 ngaityeri, (f) grandchild, 
 
 9 calls 10 ngaityanowe, (f) grandfather of this kin. 
 
 10 calls 13 maranowe, my elder sister. 
 10 calls 14 ronggi, my brother-in-law. 
 10 calls 15 nanghari, my niece. 
 
 15 calls 10 wanowe, my uncle. 
 
 5 and 7 call 13 mbarno, my aimt. 
 
 13 calls 5 and 7 mbari, my nephew or niece. 
 
 13 calls 6 maiyareli, and 6 calls 13 the same. 
 
 13 calls 8 yulhmdij and 8 calls 13 the same. 
 
 13 calls 9 ngaityeri, grand -relation. 
 
 9 calls 13 ngaitj^anowe. 
 
 15 calls 3 wanowe, my imcle. 
 
 3 calls 15 nanghari, my niece. 
 
 7 calls 15 nguyanowie, my cousin. 
 1 5 calls 9 tarte, my younger brother. 
 9 calls 15 maranowe, (g) my elder sister. 
 
 4 calls 9 bakkari, my grandchild. 
 
 9 calls 4 bakkanowe, my grandmother. 
 12 calls 2 mutthanowe. 
 2 calls 12 mutthari. 
 
 Notes. 
 
 (a.) The word child has many Xarrinyeran equivalents. Porle, child ; partumbe, 
 milyali, baby. Tyniyeri, the result of sexual intercourse — called tyinin, combined 
 with inyeri, belonging to. Kelgalli — caterpillar, or crawler. 
 
 (b.) In considering relationships, a common incj[uiry with the natives is whether the 
 person is to be classed as "maiy" or "muth," i.e., grand relation either of my father's 
 father's side, or my father's mother's side. 
 
 (c.) We really have no English equivalent for this word, or near it; it is the mutual 
 form of relationship between a man or woman and their father's younger brother. 
 
 (d ) The same remark applies to these terms as to waiyatte. They are the terms of 
 relationship between me and my father's elder brother. 
 
 (e.) These teims for the nanghai, who was a father's brother, were probably adopted 
 for convenience sake. It may at least be a question whether they were not derived 
 from the language of a tribe which did not possess the Tamilian system of kinship, 
 and which got mixed with a Tamilian tribe. 
 
 (f.) No equivalent in English. 
 
 (o.) The termuiation owe is an abreviation of the word anauwe, mine; maranowe, 
 for mara ; anauwe, my sister; your sister is marauwe, from mara-umauwe, your sister; 
 his sister is marauwalle, from mara-kinauwurle, his sister.— [Ed.] 
 
W2 
 
 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 '>. 
 
 
 ^— ' ^ Xi 
 
 ^ 
 
 s 
 
 
 
 ^ 
 
 ;-< 
 
 .s 
 
 rt 
 
 ^ 
 
 ;^ 
 
 -¥■ 
 
 C5 
 
 
 V 
 
 
 
 
 
 
 !h 
 
 
 o 
 
 
 H 
 
 
 oo 
 
 
 2 a 
 
 ^ ^ 
 
 ^r 
 
 S I Pi- 
 
 o 
 
 s^ L 
 
 O 5 
 
 JT 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 163 
 
 5 and 2 call 1 nanghai, my father. 
 
 14, 15, and 27 call 2 nanghai, my father; and also call 4 nainkowa, my mother. 
 This ■v\'ill be imderstood also of all the others in the same relationship. 
 1 calls 5 and 2 porlean, my child. 
 
 1 calls 6, 3, and 4, ngulbowalle, relation by marriage. 
 
 2 caUs tarte, my younger brother. 
 5 calls 2 gelanowe, my elder brother. 
 
 5 calls 3 and 4, and 2 calls 6 ngulbowalle, relation by marriage. 
 
 2 and 4 call 14 and 15 porlean, my child. 
 
 2 calls 17 yullundi, my son by mamage, or rather relative, as the term is mutually 
 used. 
 
 4 calls 17 yullundi, or karinye, relation by marriage. This name is also mutual or 
 reciprocal. 
 
 15 calls 14 gelanowe, my elder brother. 
 
 14 calls 15 tarte. 
 
 15 and 14 call 27 maranowe, my elder sister. 
 
 14 calls 17 rongge, brother-in-law; this is reciprocal. 
 
 14 calls 18, 19, 20 nanghari and ung, nephew or niece. 
 18, 19, 20 call 14 wanowi, my uncle. 
 
 18, 19, 20, call 27 nainkowa, my mother. 
 
 27 calls 18, 19, 20 porlean, my child. 
 
 18, 19, 20 call 28 maranowi, my elder sister. 
 
 15 calls 28 porlean. 
 
 4 calls 28, 18, 19, 20 bakkari, (a) my grandchild. 
 28, 18, 19, 20 call 4 bakkanowe, my grandmother. 
 
 18, 19, 20, 28 call 2 ngaityanowe, my grandfather. He calls them ngaityeri, 
 grandchild. 
 
 18, 19, 20, 28 call 3 and 6 bakkanowe, and they call them bakkari. 
 
 18, 19, 20, 28 call 5 ngaityanowe (a) ; he calls them ngaityeri. 
 
 14, 15, 27 call 5 nanghai, my father, or waiyatte. 
 
 14 calls 21 gelanowe, 23 tarte, and 25 maranowe. 
 
 14 calls 22 and 24 ngulbowalle, (b) relation by marriage, 
 
 14 calls 26 ronggi, brother-in-law. 
 
 15 and 27 call 22 and 24 rinanowe, sister-in-law. 
 18 caUs 21 and 23 wanowe, ujicle. 
 
 21 and 23 call 18 nanghari, niece. 
 29 calls 21 ngoppanowe, (c) or nanghai, my father. 
 29 calls 23 wanyatte, or nanghai. 
 
 29 calls 15 barno ; she calls him mbari, aunt and nephew. 
 29 calls 25 barno ; she calls him mbari. 
 
 29 calls 16 wanowe, my uncle ; 26 calls 29 nanghari, my nephew. 
 18 calls 9 nainkowa, my mother; she calls her porlean. 
 18 calls 13 tarte, my yoimger brother. 
 
 29 calls 8 waiyatte, (c) or nanghai ; he caUs him the same, waij^atte (c). 
 18 calls 7 nainkowa, and 12 gelanowe ; 12 calls 18 tarte. 
 18 calls 8 wanowe ; he calls her nanghari. 
 29 calls 4 mutthanowe, grandmother. 
 4 calls 29 mutthari, grandchild. 
 
 4 calls 16 karinye, daughter-in-law, child by marriage. 
 
 18 calls 29 nguyanowe, my cousin ; and so also do 19 and 20. The term is re 
 ciprocal. 
 
 29 calls 2 maiyanowe, grandfather. 
 
 2 calls 29 maiyarore, grandchild. 
 
 17 calls 30, and ;iO calls 17 ngauwiruli, wife's sister's husband. 
 17 calls 11, and 11 calls 17 ngamAiruli, the same. 
 
 3 and 4 call 21, 23, and 25 porlean. 
 
 27 calls 18, 19, 20, and 15 calls 28 either porlean, my child, or ngarra. 
 14 calls 31 kutjd, sister's daughter's husband. 
 17 calls 27 ronggi. 
 
1G4 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 17 calls 30 ngauwinili. 
 
 2 calls 22 and 24 maiyareli ; 5 calls them the same. 
 2 calls 16 maiyareli, son's wife. 
 2 calls 26 yulhmdi. 
 
 27 calls 32 bakkari ; 32 calls 27 bakkanOM'e. 
 
 14 calls 32 bakkari; 32 calls 14 and 15 bakkanowe. (This calling of 14 baklcanowe 
 is noteworthy). 
 
 29 calls 5 maiyanowc, my father's father's brother, (d and e). 
 
 Notes. 
 
 (a.) The terms of grand relationship are determined by the first syllables maiy, 
 miith, bak, and ngait. 1. My father's father and all his brothers and sisters, using 
 the ^^'ords brothers and sisters extensively, as all nativ. s do, are maiy, maiyanowe, 
 maiyarare. Maiyareli, the mother of the maiy, i.e., my son's wife. This is the 
 most important relationship, as the increase of the clan depends on it. 2. My father's 
 mother and her brothers and sisters are muth, mutthanowe. 3. My mother's mother 
 and all her brothers and sisters are bak, bakkanowe, bakkari. 4. My mother's father 
 and all his brothers and sisters are ngait, ngaityanowe, ngaityeri. 
 
 (b.) Mari'iage is carried out according to the following rules : — 1 . A man must not 
 marry in his clan. It is to be remembered that a man's children belong to his clan. 
 2. A man must not marry his blood relation even if belonging to a different clan. For 
 instance, James Unaipon and Pethuemmkar married two sisters, AValdaninyeri and 
 Xymbulda, both belonging to the Rangulinyeri. Unaipon belongs to the clan 
 Wimyalkimdi, and so his childi-en do ; Pethuemmkar belongs to the Tiu-arorn, and so 
 his children do ; but Unaipon' s children must not marry Pethuemmkar' s, because their 
 mothers were sisters, and they all called each of them nainkowa. 3. A man must not 
 marry his ngiangiampe. This is a distinction caused by a ceremony desciibed in page 
 41 of this work. 4. A man may marry a woman with the same ngaitye, or totem, if 
 she is not a blood relation. Sometimes two clans have the same ngaitye, or totem, 
 but yet will have other totems not in common. This points to a mixtm-e of clans at 
 some past time. 
 
 (c.) Possibly these words may be derived from ngoppim (walking), and waij-in 
 (f ollo\\-ing or (b iving) . Xgoppano, a goer before my father ; waiyatte, a follower or 
 driver of my father. 
 
 (d.) My father's father's sister would be called the same. 
 
 (E.) Many of the native terms of kinship have no equivalent in English ; indeed, it 
 might fairly be said most of them. It is remarkable how precisely they designate 
 relationships for which we have no distinctive name. — [Ed.] 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 165 
 
 Degrees of Kinship in the Language of the Dieyerie 
 Trihe, Lake Hope. 
 
 BY SAMUEL GAS OX. 
 
 Native PRONorxs : My, "arkanie" — Oiu', "iananie" — His, "noongkanie' 
 
 Description of Relationship. 
 
 My father 
 
 My father's brother 
 
 My father's elder brother 
 
 My father's younger brother 
 
 My mother's brother 
 
 My mother's sister's husband 
 
 My mother 
 
 My father's brother's wife 
 
 My father's sister 
 
 My mother's sister, elder or younger 
 
 My son (M.) 
 
 My son (F.) 
 
 My daughter (M.) 
 
 My daughter (F.) 
 
 My grandchild (M.) 
 
 My grandchild (F.) 
 
 My elder brother 
 
 My father's brother's son 
 
 My elder sister 
 
 My younger sister 
 
 My younger brother 
 
 M y yoimger brothers or sisters .... 
 
 My father's sister's husband 
 
 My mother's brother's wife 
 
 My brother's son (M.) 
 
 My brother's daughter 
 
 My brother's daughter's husband . . 
 
 My sister's son (M.) 
 
 My sister's son (F.) 
 
 My sister's son's wife (F.) 
 
 My sister's daughter (F.) 
 
 My brother's son (F.) 
 
 My brother's son's wife (F.) 
 
 My husband's brother's wife 
 
 Widow 
 
 AVidower 
 
 Native Term. 
 
 Apirrie 
 
 Apirrie arkanie 
 
 Apirrie arkanie 
 
 Apirrie arkanie 
 
 "VVauka apirrie wauka 
 
 Apirrie arkanie 
 
 Andrie 
 
 Andrie 
 
 Andrie 
 
 Andrie 
 
 Athamooranie 
 
 Athanie 
 
 Athamooranie 
 
 Athanie 
 
 Kunninnie 
 
 Adada 
 
 Xiehienie 
 
 Xiehie or athata 
 
 Kakoonie 
 
 Athata 
 
 Athata 
 
 Athata^^-ura 
 
 Adada 
 
 Andrie wauka 
 
 Athamoora 
 
 Athamoora 
 
 Athamoora 
 
 Athamoora 
 
 Athanie 
 
 Yippie 
 
 Athanie 
 
 Athanie 
 
 Yippie 
 
 Yippie 
 
 Para coolor (white head) 
 
 Para coolor (white head) 
 
 Translation. 
 
 Mv father 
 
166 
 
 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 Degrees of Kinship of the Bieycrie Tribe (continued). 
 
 Description of Rclationshii). 
 
 Native Term. 
 
 Translation. 
 
 My brother's daughter (F.) 
 
 Athanie 
 
 
 My fatlier's brother's son (M.) 
 
 Athata or niehic 
 
 
 My father's brother's son (F.) 
 
 Athata or kakoo 
 
 
 My father's brother's son's Avife 
 
 
 
 (M. and F.) 
 
 Xoa 
 
 
 ]My father's brother's daughter (M.) 
 My father's brother's daughter (F.) 
 
 Athata 
 Athata 
 
 — 
 
 My mother's sister's son (M.) 
 
 Athata 
 
 
 1 My mother's sister's son (F.) 
 
 ! My mother's sister's son's wife (M.) 
 
 Athata 
 Noa 
 
 — 
 
 My mother's sister's son's wife (F.) 
 
 Noa 
 
 
 My mother's sister's daughter (M. 
 
 
 
 andF.) 
 
 Athata 
 
 
 My mother's sister's daughter's 
 husband (M.) 
 
 Niehie or athata 
 
 — 
 
 My mother's sister's daughter's 
 husband (F.) 
 
 Xiehie or kakoo 
 Kimninie 
 Kunninie 
 
 — 
 
 My father's father 
 
 My father's father's brother .' 
 
 My father's father's sister 
 
 Kunninie 
 
 
 My father's mother 
 
 Kunninie 
 Kunninie 
 Kunninie 
 
 Noa 
 
 Xoa 
 
 Noa 
 
 jNToa 
 
 
 Her brother 
 
 Her sister 
 
 My husband 
 
 My wife 
 
 My husband's brother 
 
 My sister's husband (F.) .* 
 
 ]My wife's sister's husband 
 
 Noa 
 
 
 My wife's sister 
 
 Noa 
 Noa 
 
 — 
 
 My brother's wife (M.) 
 
 My husband's father 
 
 Apirrie 
 
 Andrie 
 
 Kunninie 
 
 
 ^[y husband's mother 
 
 ~ 
 
 My luisband's grandfather 
 
 My wife's father 
 
 Apii-rie 
 
 
 My wife's mother 
 
 Piyara 
 
 Piyara 
 
 Athamoora 
 
 — 
 
 My wife's grandmother 
 
 My son-in-law (M.) 
 
 My son (F.) 
 
 Athanie 
 
 
 My daughter-in-law (M.) 
 
 Athamoora 
 
 
 My daughter (F.) 
 
 Athanie 
 
 
 My stepfather 
 
 Apiri'ie 
 Andrie 
 
 
 My stepmother 
 
 
 My stepdaughter 
 
 
 
 My stepson 
 
 Athamoora 
 Athamoora 
 
 — 
 
 My adopted child 
 
 My half brother or sister 
 
 Athata or niehie 
 
 
 My sister's husband 
 
 Thilpie 
 Thidnara 
 
 
 My nephew 
 
 
 ]My husband's sister 
 
 Yippie 
 Yippie 
 
 — 
 
 My brother's wife (F.) *. 
 
 \ } .. 1 
 
 
THEIR MANXERS, CUSTOMS, AND LANGUAGES. 
 
 1G7 
 
 Systeiyi of Kinsliip found amongst the Maroura Tribe 
 
 (Inhabiting the country at the Junction of the River Barling ivith the RlverMurray . 
 and a considerable distance up the Darling) . 
 
 Description of P>,elationsiiip. 
 
 Native Term. 
 
 Translation, us near 
 
 
 as possible. 
 
 Kambia 
 
 Father 
 
 Ngammaiira 
 
 Mother 
 
 Kaityulva 
 
 Son 
 
 Kaityiiga 
 
 Daughter 
 
 Wimbiirra 
 
 Child 
 
 Ngattha 
 
 My grandchild 
 
 Kakuya 
 
 My elder brother 
 
 Wittuwa 
 
 Elder sister 
 
 Parliya 
 
 Younger brother 
 
 Katyugaiyi 
 
 Younger sister 
 
 Kakakellin 
 
 Brothers 
 
 Wittmvittulin 
 
 Sisters 
 
 Xguiya, or ISTgiilkuya, 
 or JS'giilkiya 
 
 ( Uncle or nephew, as 
 I the case may be. The 
 ( term is reciprocal. 
 
 Kuram^'a 
 
 
 Xganmiya 
 
 My aunt 
 
 AYakiya 
 
 My uncle 
 
 Xiyarliya, and sometimes 
 
 
 Xgammaura 
 
 
 Ngauwiya 
 
 
 M ambu 
 
 Xicce by marriage 
 
 Yunduwa 
 
 XepheAv by mamage 
 
 Kingguya 
 
 1 My nephew or 
 \ niece 
 
 Xgattbiya 
 
 My grandfather 
 
 Ivimtya 
 
 Grandmothei" 
 
 Wappunya 
 
 Grandchild 
 
 Matthiya 
 
 My grandsii-e 
 
 Kuntya 
 
 Grandmother 
 
 Mayleye 
 
 
 ISTunggaiyi 
 
 
 Yundhawah 
 
 
 Kuleri 
 
 
 Ymidhawah 
 
 
 Dhauwanyah 
 
 
 Xgulkiya, or Kambia 
 
 
 Mambu [thawa 
 
 
 Mambinyuna (ii recent), or Pnt- 
 
 
 Yakkiya 
 
 
 Walkinya 
 
 
 Wanbindye 
 
 
 Kumbilinyi 
 
 
 Ngammalinya 
 
 
 J\Iy father 
 
 J\ly mother 
 
 My son 
 
 My daughter 
 
 My child 
 
 My grandson \ 
 
 M y granddaughter f 
 
 M^f sister's grandson or grand- I 
 
 daughter / 
 
 My elder brother 
 
 My elder sister 
 
 My younger brother 
 
 My younger sister 
 
 My brothers 
 
 My sisters 
 
 My father's brother, elder or \ 
 
 ' younger \ 
 
 My brother's son ( 
 
 My brother's daughter / 
 
 My father's brother's wife 
 
 My father's sister ) 
 
 My mother's brother's wife .... j 
 My father's sister's husband . . ) 
 
 My mother's brother / 
 
 My mother's sister, elder or ) 
 
 younger j 
 
 My mother's sister's husband .... 
 
 My brother's son's wife 
 
 My brother's daughter's husband 
 My sister's son, his wife . . . . ) 
 My sister's daughter, her husband j 
 
 My mother's father 
 
 My mother's mother 
 
 My daughter's child 
 
 My father's father, his brother . , 
 
 My father's mother 
 
 My husband 
 
 My Avife 
 
 My wife's father 
 
 My wife's mother 
 
 My son-in-law 
 
 My daughter-in-law 
 
 My stepfather 
 
 My wife's sister 
 
 A widoAv 
 
 Widower 
 
 Brotherless, or bereaved of brother 
 
 Orphan 
 
 Father and cliild 
 
 Mother and child 
 
203 THE ABORIGIXES OF SOUTH AUSTRALIA: 
 
 Notes on the "Marouka" Kin-siiip Taule. 
 
 In all the above instances a male is supposed to be the speaker, except where it is 
 cvideutly not so from the natiu-e of the case. But, except it be specified to the contrarj-, 
 the same terms are used by females. 
 
 1. The children belong to the father's tribe. 
 
 2. The Marouras are exogamous, and cannot marry in their o-svn clan. 
 
 3. A man may marry his mother's brother's daughter, but he may not marry his 
 mother's sister's daughter, nor his father's brother's daughter ; they are looked on as 
 his brothers and sisters. 
 
 4. The Maroiu-as have the practice of designating differently the relationships 
 accordingly as they are mine, yours, or hers : — 
 
 Xambiya My father, 
 
 Eam])iyanna Your father. 
 
 Kambiyanni His father. 
 
 Xganimungiyi My mother. 
 
 Nganimungammu Your mother. 
 
 Kittha ngammu His mother. 
 
 0. Now I think it is evident that we have here a system of kinship differing from 
 the Tamilian. It is true there are points of resemblance, but only such as might be 
 expected where the neighboring systems are Tamilian. The difference is in the 
 following particulars : — 
 
 A. The children of my brothers (I being male) are not called by the same name 
 
 as my own children. Neither is my father's brother called by the same 
 name as my o-s\ti father. 
 
 B. My mother's sister is not always, but only under some circumstances, called 
 
 by the same name as my own mother. 
 c. There is a distinctive name for son, daughter, and child ; and also while there 
 
 is a distinctive name for my elder and younger brothers and sisters, there is 
 
 a collective term for all of them. 
 And it will be observed that intermarrying between brothers' children and sisters' 
 children is forbidden. (Note 3.) 
 
 6. These Marouras are the tribe which descended the Darling between the years 
 1831 and 1836. They were met by Mitchell's expedition in the former year, a long 
 way up the Darling ; and again met in the latter year at its junction with the Miu'ray. 
 The same individuals met the expedition. 
 
 7. The Narrinyeri have a tradition that they came doMTi the Darling, and then 
 across the desert from the junction to the head of Lake Albert. They say they 
 brought a language of their oa\ti with them, but that they became mixed M'ith clans 
 abeady dwelling on the lakes, and their language merged in theirs, and their customs 
 became mixed. Now, it can easily be seen that where the intruding race were few 
 the Tamilian system of the first comers would only be slightly altered. But where, as 
 in the case of the Maroiu-as, the intruding tribe was numerous, they would merge 
 many of the customs of any tribes already possessing the country in their own. Hence, 
 while the system of kinship of the Marouras has not been much affected by contact 
 with the Tamilian, the Narrinyeri has. The Narrinyeri found powerful tribes of the 
 Tamilian race already occupying part of the country where they intruded. 
 
^5^ 
 
 O S5 
 
 ^ I 
 
 o i 
 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 169 
 
 Tlie System of Kinship found amongst the Mem Trihe 
 
 (Inhabiting the country on the River Murray, beticeen the Narrinycri 
 and the Maroura Tribes). 
 
 Description of Relationship. 
 
 My father 
 
 M y mother \ 
 
 My mother's elder sister ' 
 
 ]My father's elder brother's Avife ) 
 
 My son I 
 
 My daughter / 
 
 My grandson \ 
 
 My granddaughter '; 
 
 My father's father ) 
 
 My elder brother \ 
 
 My father's elder brother's son.. [ 
 My mother's elder sister's son ) 
 
 My yonnger brother N 
 
 My mother's younger sister's f 
 
 son \ 
 
 My father's younger brother's I 
 
 son J 
 
 My elder siste r 
 
 My younger sister 
 
 My father's elder brother 
 
 My father's younger brother 
 
 My father's sister \ 
 
 My mother's brother's wife . . . . j 
 
 My mother's brother 
 
 My mother's younger sister . . . . ] 
 My father's yoimger brother's [ 
 
 wife ) 
 
 My mother's brother's son 
 
 My elder brother's child 
 
 Mj" mother's mother 
 
 j\[y mother's mother's sister .... 
 My mother's father 
 
 4 fMy brother's child 
 
 § I My husband 
 
 §^^ J My wife 
 
 '^ -2 I My wife's father or mother 
 
 5 I My elder brother's wife . . 
 ;^ (^A -\ridow 
 
 Native Term. 
 
 Pita 
 IS'gakur 
 
 Eaiya 
 
 Meta 
 
 Maika 
 
 Panka 
 
 Maika 
 
 Lagga 
 
 Metta 
 Xukka 
 
 Xgorlla 
 Wowa 
 
 Limgkia 
 
 Eunta 
 Nukka 
 
 Paaka 
 
 ISToiltya 
 Ngatta 
 Notna 
 Pipkc 
 Namuk 
 Lunta 
 Mambar 
 Eanga 
 
 Translation. 
 
 Father 
 Mother 
 
 Child 
 
 Grand relation 
 
 Elder brother 
 Younger brother 
 
 Sister 
 
 Sister 
 
 Note. — Both of these 
 
 are addressed as 
 
 father in absence 
 
 of the true father. 
 
 Aunt 
 
 Uncle 
 
 Cousin 
 
 (Note.— Compare b^tk- 
 \ kano of theNarrinyeri 
 
 f Note— Compare ngnit- 
 \ lieri of the Narrinyeri.l 
 Xephew or niece 
 
 Notes. 
 
 1 . There is no alteration in the terminations for my, his, or your parents or relatives, 
 as there is amongst the Narrinyeri. 
 
 2. These Meru natives are very Tamilian in their system of kinship — quite a contrast 
 to their neighbors the Marouras. 
 
170 
 
 rilE ABORIGINES OF SOUTH AUSTRALIA 
 
 The System of Kiiisld]) found amongst the Fort Lincoln 
 
 Tribes. 
 
 Descriplion of Relationship. 
 
 Native Terni. 
 
 Translation. 
 
 My fatlier \ 
 
 Baa pi 
 Xgammi 
 
 Kuitya 
 
 • 
 
 Mai-ni | 
 Ivudniuiyi \ 
 
 Yunga 
 
 PujTilla 
 Puyulla 
 
 Ngammuna 
 
 Ngopperti 
 
 Yunga 
 
 Yakka 
 
 Yardli 
 
 Karteti 
 Ngopperti 
 Tukkutya 
 
 Morduk 
 Morduku 
 
 Pukulla 
 
 My father 
 My mother 
 
 Grand relation. — 
 Eeciprocal. 
 
 Grand relation. Pro- 
 bably reciprocal. 
 
 My brother 
 
 My sister 
 My uncle 
 
 My brother 
 
 1 Relation by mar- 
 \ riage 
 
 My father's brother > 
 
 My father's sister's husband , . ) 
 
 I\Iy mother \ 
 
 J\ly father's brother's Mife f 
 
 My mother's sister / 
 
 My chHd ) 
 
 My brother's child > 
 
 My sister's child ) 
 
 My grandchild . \ 
 
 ?fly father's father > 
 
 My mother's father ) 
 
 My mother's mother \ 
 
 M}' father's mother j 
 
 
 My younger In-other i 
 
 My brother's daughter's husband ^^ 
 A ^^oman's husband's brother . . \ 
 My sister's daughter's husband/ 
 
 My younger sister 
 
 My father's brother's daughter 
 My father's mother's brother . . \ 
 ]My mother's brother ) 
 
 M) mother's brother's wife | 
 
 ^ly father's father's sister . . . . ) 
 
 ]\Iy father's brother's son j 
 
 My father's brother's daughter's !- 
 husband ) 
 
 My brother's son's wife | 
 
 My sister's son's wife j 
 
 My husband 
 
 M\ -syife 
 
 My wife's mother 
 
 Twins 
 
 AVidow 
 
 Widower 
 
 Orphan . 
 
 
 They 
 
 Notes. 
 
 1. It is evident that the Port Lincoln Tribes are Tamilian in their system. 
 are very low in the scale of humanity, lower than the River Murray Tribes. 
 
 2. I obtained all these particulars by direct inquiry from natives of the Meru, 
 Maroura, and I'ort Lincoln Tribes. I am sorry that I could not get more complete 
 lists. Only those who have tried know how difficult it is to pursue such inquiries 
 among savages. I think, however, that these lists prove that the Tamilian system of 
 kinship extensively prevails amongst the aborigines. I think it is also proved that 
 there has been an intruding people with a different system. — [Ed.] 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 171 
 
 JYotes on the Systems of Kinship prevailing 
 amongst the Aborigines, 
 
 Most Europeans have Leen so accustomed to regard their own system of kinship as a 
 spontaneous and natural outgrowth of human society that it has never occurred to them 
 that there might be other systems amongst the nations of the earth. They have sup- 
 posed that the brothers and sisters of om- fathers and mothers must be our uncles and 
 aunts, and their chUtb'en our cousins ; and also that the parents of oiu* parents must be 
 simply our grandparents ; and to many people it has never been suggested that there 
 miglit be commimities in which all this is altered and another arrangement made. "We 
 have looked for, and only expected to find in the vernacular of other nations, words 
 expressing these — as we regard them — natural human relationships. 
 
 "When the colonists began their intercoiu-se with the aborigines of this province they 
 applied their own way of arranging relationships to the kin of the natives, bvit soon 
 foimd there was a difficvdty which they could not understand. An officer then in charge 
 of the aborigines (M. Moorhouse, Esq.), told me they always felt that there was some- 
 thing strange and mysterious about the natives' ideas of kinship, and failed to com- 
 prehend it. 
 
 The writer remembers how very soon he found that English terms did not fit native 
 relationships ; and sometimes the results were rather curious. An old man on being 
 asked what relation some child was to him would gravely reply, "He is my grand- 
 father;" or a venerable native would declare that an infant, only a few weeks old, was 
 his brother. These impossible statements arise from the fact that the grand relationship 
 amongst the Nan-inyeri natives is of four kinds, and they all have a reciprocal cha- 
 racter. If a child is "maiy," "mutth," "bak," or "ngaitye" to an old man or 
 woman, they also are the same to that child; — just as brothers and cousins are mutual 
 relationships so are these. Consequently, the old man who made the above mistake only 
 did so through trjdng to transfer the native idea to English words : he meant to say, 
 "That child is a grand-relation to me." And an old man calls an infant his brother 
 from the curious fact that the aborigines have no great-grand-relationship ; but, when 
 what we should call a great-grandchild is born, he is to his great-grandfather "tarte " 
 (my yoimger brother), and the old man is to him "gelauwalle" (his elder brother). 
 
 The natives habitually call each other by the term signifying their relationships in 
 preference to theii- proper appellations. It often happens that a man or woman ^^'ith a 
 large circle of friends hardly ever hears his or her name uttered from this cause. A 
 young man at Point Macleay, who was kuruk (blood relation) to a large number, was 
 called so imtil his real name was almost forgotten ; and this custom is observed the 
 more constantly from the dislike which they all have to mention the name of the dead. 
 The danger of "inadvertently doing so, and thus giving offence, is avoided by keeping to 
 the names of kinship. 
 
 IS^ot only amongst the aborigines of these colonies, but also in other countries was it 
 found that oiu- terms of relationship did not agree with those in the languages of the 
 inhabitants ; for instance, we heard words which seemed to us to signify imcle and 
 and amit, but we found that a man did not use them in addressing his father's brother 
 or his mother's sister, but only to his father's sister and his mother's brother. We 
 acqiui-ed words which appeared to mean cousin, but yet we did not find them used to 
 all cousins, but heard the childi-en of two brothers, or the children of two sisters, call 
 each other brother and sister ; and even the cliil(h-en of first cousins apply the term of 
 fraternal relationsliip to each other. It was evident then that other systems of kinship 
 existed besides our o^sm. Some of the expressions used in the Bible point in this direc- 
 tion, and receive their best explanation by supposing that a different method from our 
 own of designating relationship prevailed amongst the people in that coimtry and at 
 that time. 
 
172 THE ABORIGINES OF SOUTH AUSTRALIA 
 
 " About twenty-eight years ago Mr. L. H. Morgan, of Rochester, Xew York, dis- 
 covered amongst the Iroquois Indians an elaborate system of kinship ■s\ddely diffeiing 
 from ours. Subsequent extensive enquiries, earned on by this gentleman under the 
 auspices of the Smithsonian Institution, Washington, U.S., disolosed the astonishing 
 fact that this complicated system is in use, not only among the North American Indian 
 tribes, but also among the Tamil and Telugu peoples of Southern India, who number 
 some twenty -eight millions." — Rev. Larimer Fison. ^ 
 
 Mr. Fison afterwards found the system prevailing amongst the Fijians and the 
 Friendly Islanders, and met with unmistakable traces thereof among the aborigines of 
 Queensland. This Tamilian system is thus described by Mr Fison : — 
 
 *' 1. I being male, the childi'en of my l)rothers are my sons and daughters, while the 
 children of my sisters are my nephcM's and nieces ; but the grandchildren of my sisters, 
 as well as those of my brothers, are my grandchildren. 
 
 2. I being female, the childi-en of my sisters are my sons and daughters, while the 
 chilch-en of my brothers are my nephews and nieces ; but the grandchildren of my 
 brothers, as well as those of my sisters, are my grandchildren. 
 
 3. All my father's brothers are my fathers, but all my father's sisters are my aunts. 
 
 4. All my mother's sisters are my mothers, but all my mother's brothers are my 
 uncles. 
 
 5. The children of my father's brothers are my brothers and sisters, so also are the 
 childi'en of my mother's sisters ; but the childi-en of my father's sisters, and those of 
 my mother's brothers, are my cousins. 
 
 6. I being male, the children of my male cousins are my nephews and nieces, but the 
 children of my female cousins are my sons and daughters. 
 
 [Note. — These relationships are reversed in the North American Indian system, and 
 this is the only important point wherein that system differs from the Tamil.] 
 
 7. All the brothers of my grandfathers, and those of my grandmothers, are my 
 grandfathers ; all their sisters are my gi'andmothers. 
 
 8. There is one term for my elder and another for my younger brother, so also for 
 my sisters, elder or younger. Hence there is no collective term by which I can indi- 
 cate all my brothers or all sisters, unless I be either the eldest or the youngest of the 
 family." 
 
 Mr. Fison adds this note — " It will be observed that this system merges the collateral 
 line in the lineal in the third generation— thus the son of my nephew is my grandson. 
 But the Malayan system, of which the Hawaiian may be taken as a type, allows of no 
 divergence whatever from the lineal line. In that sj-stem there are no cousins, no 
 nephews and nieces, no imcles and aunts." 
 
 Let us then enquire whether the system of kinship amongst the Australian aborigines 
 agrees with the Tamilian system. In the following page there is a tabidated state- 
 ment of the words signifying the various degrees of consanguinity and relationships 
 amongst the tribes of this colony. Now the reader will see that in some instances the 
 father's brother is called by the same name as the father, and also that the mother's 
 sister is called by the same name as the mother ; and where this is the case we have the 
 rudimentary principles of the Tamilian system. 
 
 It is to be regretted that many contributors to these papers were unable, from insuffi- 
 cient knowledge of the aboriginal language, to get the particidars desired respecting 
 kinship. Some, indeed, go so far as to say that they have no kinsliip beyond father and 
 mother. One very valuable contributor, however, in a note, expressed a doubt afterwards 
 whether there might not be more regidarity in relationships than he had looked for. 
 
 The tribes in wldch the Tamilian system is most fully seen are the Dieyerie, the 
 ramkalla, the Narrinyeri, the Mem, and the Tatiara. It is also partially seen in the 
 Maroura tribe. But in most of these instances it is not complete ; there is a foreign 
 element present. For instance, Mr. Fison says : — " I, being male, the grandchildren of 
 my sisters, as well as those of my brothers, are my grandchildren," and the reverse in 
 the case of the speaker being female. Again, No. 7. "All the brothers of my grand- 
 fathers, &c., &c." Now this is not strictly true amongst the Narrinyeri ; in that tribe 
 the four grand relations have different designations : — 
 
 Maiyanowe . . My father's father Mutthanowe . . ]\Iy father's mother 
 Nga'itvanowe . . My mother's father Bakkano My mother's mother. 
 
THEIR MANNERS, CUSTOMS, AND LANGUAGES. 
 
 173 
 
 And all their several brothers and sisters are called by the same name respectively. 
 
 But the Diej'erie tribe seems to conforpi to the rule more closely in the grand- 
 relationship, as will be seen hy referring to the table. 
 
 Many of the Dieyerie expressions are strikingly Tamilian. Tlic similarity will be 
 seen by compariiig with it the words in Tamil. 
 
 ( Tamil 
 ( Dieyerie 
 
 TamH 
 
 Mv father 
 
 My father's elder brother 
 My father's younger brother 
 
 TamH 
 
 My father's brother 
 
 Dieyerie 
 
 My mother 
 
 f Tamil^ 
 \ Dieyerie 
 
 My mother's elder sister 
 
 Tamil 
 
 My mother's vounger sister 
 
 Tamil 
 
 My mother's sister 
 
 Dieyerie 
 
 Fn takappan 
 
 Apirrie arkanie 
 
 En periya takappan, 
 
 Great father 
 En seriya takappan, 
 
 1 .ittie father 
 Apiiuie wanka 
 Little father 
 En tay 
 
 Andrie arkanie 
 En periya tay 
 Great mother 
 En seriya tay 
 Little mother 
 Andrie wauka 
 Little mother. 
 
 In fmther elucidation of the systems of kinship amongst the aborigines, two 
 Genealogical Tables follow the Table ox Kinship. In these the system is worked out as 
 far as the Xarrinyeri are concerned. 
 
 Tables of all the Idnsliip words, including many not in the previous table, of the 
 Dieyerie, INleru, Maroura,, and Parnkalla tribes are appended. 
 
 There are also found amongst some tribes of the Australian aborigines what are called 
 by the Eev. W. Eidley, in his work on the Kamilaroi tribes, "class-names." I prefer 
 the term " clan -names" as being more correct and expressive. Each tribe is divided 
 into clans, according to certain rules of succession in the families composing it. Every 
 clan is called by a name, and has a symbol or totem. No man must marry a woman of 
 the same clan, or possessing the same totem as liimself . This system of clan-names is 
 probably co- extensive witli the Tamilian form of relationship. 
 
 One is naturally led to enquii'e how the Tamilian system of kinship originated. A 
 theory has been suggested that it arose out of polyandry. It has been supposed that 
 certain women were the common possession of several brothers, and that, consequently, 
 the children which resulted regarded aU the brctlicrs as fathers, ^and all the sisters as 
 mothers. But surely some cause can be imagined which is less extravagant than such 
 an hj'pothesis. Would it not be more rational to conclude that in the varying and ex- 
 ceedingly hazardous conditions of savage life, when chikb-en were so frequently exposed 
 to the loss of their father or mother, the ver^' obvious expedient was resorted to of pro- 
 viding for the protection of the children in case of the death of tlieir parents by giving 
 them a right to look up to their father's brothers as their second fathei's, and to their 
 mother's sisters as their second mothers, and thus preparmg hj custom for what must 
 have been a common contingency ? "We actually have in English law such an arrange- 
 ment, for the guardianship of a man's children devolves at his death upon his brother ; 
 and the writer has observed amongst the Narrinyeri that this is actually the use to 
 which the custom is put. If a man dies, his next brother regards it as his duty to stand 
 in the place of a parent to his children ; and in the case of giids being left, the right to 
 give them in marriage is his. And if a mother dies and leaves an infant, it is on her 
 next sister's bosom that the child is lovingly cherished, and tenderly cared for. 
 
 Those who put forward the theory above refen-ed to have to account for the non- 
 existence of polyandry amongst the natives at the present time. How is it that it died 
 out ? Perhaps it will be affirmed tliat it actually exists, and it will lie pointed out that 
 amongst the Dieyerie a wife calls her husband's brother "noa" (husband or spouse) ; and 
 that a man calls his v/ife's sister "noa"; and that, therefore, all a man's wife's sisters are 
 his wives, and all a woman's husband's brothers are her husbands. If this be the case. 
 
174 I'lIE ABORIGINES OF SOUTH AUSTRALIA . 
 
 then in case of polygamy, it must be equivalent to promiscuous intercourse. This 
 theory also fails to account for other facts amongst the Dieyerie. According to Gason 
 a man calls his mother's sister's son's wife noa, he also calls his father's sister andrie 
 wauka, little mother, and also his mother's brother's wiia. He likewise calls his 
 father's .sister's husband apirrie A^'auka, little father. And why ? Because he has a 
 right to look to them for protection if necessary. But surely we are not _ compelled to 
 infer the past existence of polyandry by mere words. May not the application of the 
 term noa, amongst the Dieyerie, mean one who is of the family or clan which is man-iage- 
 able to a man or a woman? As far as the writer has observed the natives, during 
 a residence amongst them of twenty years, he has been forced to conclude that they 
 have the feelings common to human nature, and, consequently, a man likes to have 
 exclusive right to his own wife and family as well as we do. And although polygamy 
 prevails, and native ideas are not so strict as ours, he is sure something very nmch 
 better than brutal promiscuous intercourse of the sexes, such as has been represented by 
 some writers, is the ride amongst the aborigines. A husband bitterly resents the 
 adidtery of his wife, and severely punishes the crime. At the same time some men 
 take the liberty of lending their wives to others ; but while their right to do so is not 
 disputed by their fellows, yet a very large number never do anji;hing of the kind. 
 
 The writer is certain that during the last twenty-five years polyandiy has not ex- 
 isted amongst the Narrinyeri, and yet the Tamilian system finds its best example in 
 that tribe. The burden of proof "that it ever existed then lies ^^ith those who put it 
 forward as the cause of the Tamilian system of kinship, and with them also it must be 
 left to account for its cessation. 
 
 The ^\•riter ^\'ould here state his belief, that many representations which he has seen, 
 that there is no such thing as chastity amongst the aborigines, are not coiTect. AVe 
 cannot expect that heathen savages will be as chaste as civilised Christians, but that 
 there are ideas of propriety in this respect amongst them he is sure. In this he is 
 home out by the testimony of others, and notably by that of the Eev. E. W. Holdcn 
 (page 19 in "this volume). He agrees with that gentleman that the advent of Em'opeans 
 has led to greater licentiousness amongst aborigines than there ever was before. — [Ed.] 
 
 -^M^^^ 
 
D D E N D U M 
 
GRAMMAR 
 
 NARRINYERI TRIBE 
 
 y^USTRALIAN AbOI\IGINES. 
 
 By the late REV. G. TAPLIN, 
 Aborigines' Missionary, Point McLeay, 
 
 Printed by E. Spiller, Government Printer, North-terrace. 
 
 1880. 
 
c 
 
 ONTENTS 
 
 Introductory Remarks . . . . . . . . . . 5, 6 
 
 Letters Used in the LANorAGE . . . , . . 7 
 
 ^NotiNS .. .. .. .. .. .. .. 7-10 
 
 Pronouns .. .. .. .. .. .. 11-13 
 
 Verbs .. .. .. .. .. .. .. 14-20 
 
 Adjectives .. .. .. ,. .. .. 21 
 
 Ad^t:rbs . . . . . . . . . . . . . . 22, 23 
 
 Syntactical Notes .. .. .. .. ., 23,24 
 
THE GRAMMAR 
 
 !aH0tta0^ 0f i^t " 5»^ntT|rBn '' in&e. 
 
 This language is spoken by the tribe of aborigines in South Australia 
 inhabiting the country on the shores of Encounter Bay and the Lakes 
 Alexandrina, Albert, and Coorong, and twenty miles up the River 
 Murray. There are some trifling variations of dialect between the clans 
 that compose the tribe, but I do not perceive such a difference as would 
 be an impediment to a stranger learning the language. 
 
 My object in committing to writing the information which I have 
 gathered respecting the grammar of this tongue has been to present it 
 in such a form as to enable students of Comparative Philology to use it 
 for the purpose of rendering a modicum of help towards arriving at 
 correct conclusions respecting the Philosophy of Language. The com- 
 parison of the grammatical structure of different languages is of the 
 greatest importance, and the surest guide to the real relationships of 
 language and nations. In saying this, I am almost quoting the remarks 
 of that lamented and eminent laborer in this department of Anthropo- 
 logical science, the late Dr. Bleek, of Cape Town. 
 
 Any one who has ever undertaken to gather up the grammar of 
 an unwritten and barbarous language, will appreciate the difficulties 
 which have to be encountered. Inquiries are useless when addressed 
 to minds upon whom the idea of grammar never dawned. Expressions 
 are heard having a certain force, and it is only after years of careful 
 observation that those expressions can be analyzed, and their true 
 character discerned ; and this difficulty is increased when, as in the 
 language of the Narrinyeri, ellipsis and abbreviations abound. The 
 Rev. H. A. E. Meyer, a Lutheran Missionary, made a brave attempt 
 to master the grammar of this language in 1843, and with some success ; 
 but yet his attempt presents a great number of ludicrous mistakes 
 to one better acquainted with it. I found I had to rely on my own 
 observations if I was to gain any correct knowledge of the language. 
 
GRAMMAR OF THE NARRINYERI TRIBE 
 
 It is necessary in pursuing such an inquiry to avoid falling into the 
 mistake of supposing and concluding that there are compUcations and 
 difficulties of structure where there are none, and refinements and nice 
 distinctions of signification existing when there is nothing of the kind. 
 Sentences and expressions, which appear at first to have this character, 
 afterwards resolve themselves into simple and understood phrases. It 
 has several times been my experience to have what appeared strange and 
 unintelligible conglomerations of words resolve themselves into plain and 
 forcible expressions. 
 
 I do not presume that in preparing this grammer I have never fallen 
 into any mistakes. I know that I am always discovering something in 
 the language which I did not know before. And, indeed, it is the case 
 with every observant speaker of his native tongue that he is continually 
 finding out new capabilities and powers and beauties of expression ; it is 
 then much more certain that such will be the case in learning a strange 
 and hitherto unwritten language. 
 
 The aborigines speak their language very correctly, that is, they 
 dislike to hear what they consider irregular expressions. Although they 
 do not understand systematic grammar, they know when one phrase is 
 wrong and another right. The principal cause of changes in the 
 language is the custom of dropping the use of words which may be 
 contained in the name of some person who dies. This often produces 
 awkward changes, but more of words than of grammar. 
 
 In giving names to animals I observe that the name often resembles 
 the voice or note of the animal ; but I do not see any traces of imitation 
 of the sounds made by beasts or birds beyond this. 
 
 The language of the Narrinyeri is lexically very different from the 
 languages of the neighboring tribes. 
 
 It is remarkable that the Narrinyeri (like all other nations) in speaking 
 English speak it according to the idiom of their own language; the 
 English words are arranged according to the aboriginal vernacular. 
 
OF AUSTRALIAN ABORIGINES. 
 
 LETTERS. 
 
 In writing native, I have used the " vowels" according to the following 
 table of their sounds : — 
 
 a — as rt! in father. o — as o in hope. 
 
 e — as « in hate. u — as oo in moon. 
 
 i — as ^ in mete [to measure.] ai — as i in mine. 
 
 " i"" at the end of words with u over it ["i] — asi and y in pity and city. 
 
 The " consonants" are sounded as follows : — 
 
 t — as in bed. p — as in pet. 
 
 d — as in dead. r — as in rope. 
 
 dh — as in though. t — as in top. 
 g — as in good [always hard]. th — as in think. 
 h — asphate. w — as imvit [always conso- 
 le — as in king. nantal]. 
 1 — as in long. y — as in yet [ditto]. 
 
 m — as in mat. ng — nasal [use as if at the end of a 
 
 n — as in neiv. word, only dropping the vowel]. 
 
 The language is without the letters/", v, s, and z. 
 
 NOUNS. 
 
 There is only one declension of nouns in the Narrinyeri language. 
 There is no distinction of gender in the use of them. They usually end 
 in a vowel, commonly short i (pronounced like short ej in the nominative 
 case. The stem of the noun is got by casting away this terminal vowel, 
 and the cases are formed by adding to the termination of the stem 
 affixes which form the different cases. The only instances where there is a 
 difference of declension is w^here the words express human relationships. 
 This we will notice afterwards. In this language the nouns, adjectives, 
 and pronouns are declined in the singular, dual, and plural numbers. 
 The declension of adjectives is, however, uncommon, defective, and 
 irregular. 
 
 The genitive case of nouns is formed by the affix aid. This not only 
 means of, but also, in the case of places, at ; as, Kornald menake — A 
 man's beard. Leiuin itye Tipald — He lives at Tip. Ngape tantir mantald 
 — I slept in the wurley. 
 
 The aid is often used by itself, but always with the sense of belonging 
 to, or connection with ; as, Pinyatowe tyilyi aldamh — Sugar belonging to 
 or for or connected with rice. 
 
GRAMMAR OF THE NARRINYERI TRIBE 
 
 The dative case is formed by the affixes in the sinojular of angk and 
 ungai. Tlie former as the signification of to and hy, the latter of on^ or 
 hy ; yet the terminations are used so interchangeably we can only say 
 that both are forms of the dative ; as, Loru el ap mantangk — I will go 
 to the hut, house, or wurley. Tangulun itye ngurlunyai — Stands he on 
 a hill ? Fotimgai — On a horse. 
 
 The causative is formed in the singular by the affix il — evidently an 
 abbreviation of the pronoun Jdli (by him) ; as, Kornil memjnr napangk^ or 
 inangk nap — The man struck his wife. 
 
 The ablative is formed by the affix aiunayit ; as, Nguk (water), perk 
 (well), anmant (from) — Water from the well. This form of the ablative 
 is almost confined to places. When it relates to things or persons it is 
 formed by nend ; as, Ngungkura (first), ityan (it), pintamin (take away), 
 ngarrari {wood), umanyirincndiirovn your), pelhiend {eye) — First cast the 
 wood out of thine eye. Kinanyirienend (from his), preiuirrenend (side), 
 yaralin (flows), kreive (hlooA), harekar (water) — From his side there flows 
 blood and water. 
 
 It is really difficult to say how many cases the nouns have, because all 
 prepositions are joined as affixes to the nouns to which they relate, but 
 only some of them change their form, according as the noun is in the 
 singular, dual, or plural number. 
 
 The following is a list of prepositional affixes and prepositions, shewing 
 where they change in the dual and plural, and where they do not : — 
 
 SlNGfLAR. 
 
 aid 
 
 ungai 
 angk 
 il 
 nend 
 
 Dual. 
 enggal 
 
 PlARAL. 
 
 an 
 
 iingcngiil ungar — 
 
 of, at, i(2)on. 
 ( to, on, in, by, at ; sometimes used 
 \ with instrumentaJhj. 
 
 enggui ar 
 
 nend nend 
 
 — nenggulund ? 
 
 anyir — — 
 
 anmant — — 
 
 No diiTerence from number: — 
 
 ungunai \ 
 
 ungunel > in front of. 
 ungul ) 
 
 maremuntunt — beneath. 
 tarangk — between. 
 tepangk — close to. 
 ixxnidiViO^—beticecn two. 
 
 _ { by, through, because of ; instru- 
 
 \ mentally, or causatively. 
 = from, out of. 
 
 ( of, the form of the genitive ; in 
 
 ( pronominal adjectives, with. 
 
 = from a place. 
 
 tunti — in the middle. 
 
 loru — up. 
 
 moru — doivn. 
 
 amhe—for. 
 
 ngurukwar — outside, without. 
 
 ngungkura — before. 
 
 I have given these prepositions here because of their close, and, indeed, 
 peculiarly inseparable relationship to nouns and pronouns. 
 
OF ATTSTRALIAN ABORIGINES. 
 
 After much consideration, I have come to the conclusion that the fol- 
 lowing is the declension of a noun : — 
 
 PoRLE — CA Child) . 
 
 Singular. 
 
 Nominative 
 Genitive 
 Dative . 
 
 Causative 
 
 Ablative 
 
 Vocative 
 
 Nominative . , 
 Genitive 
 Dative 
 Causative 
 Ablative . . 
 
 Vocative . . 
 
 Nominative 
 Genitive 
 Dative . 
 
 Causative . , 
 Ablative 
 
 Vocative 
 
 Dual. 
 
 Plural. 
 
 porle, a child. 
 poiiald, of a child. 
 porlangk ^ to, with, or on 
 porlungai j a child. 
 porlil, b^ a child. 
 polienend,/?•o7;^ a child. 
 porlinda, ! child. 
 
 porlengk, tivo children. 
 porlengal, of two children. 
 porlungengun, to tivo children. 
 porlengul, by two children. 
 porlengulund, /ro;« tivo children. 
 porlenengulund. 
 porlula, ! two children. 
 
 poiiar, children. 
 poiian, of children. 
 porlungar, to with, by, or on 
 
 children. 
 porlar, by children. 
 porlenend, from children. 
 porlannand. 
 porluna, ! children. 
 
 Sometimes compound substantives are formed out of simple nouns by 
 the addition oiinyeri f belonging to or of J, a verb stem or an adjective. 
 To such words belong peculiar laws of declension. For instance : — 
 Kurlinyeri, from kurle (head), inyeri (belonging to) ; i.e. a hat or head- 
 dress. Tiirnmyeri, from tiirne (foot), and inyeri (belonging to) ; i.e. a 
 boot. Kurinyinyerengli., from kurrengk (the two shinsj, inyerengk 
 (belonging to two) ; i.e. a pair of trousers. Now, in such words as these, 
 the prepositional sign would be affixed to the end of the word, as 
 Kurlinyerald, of a hat — Kurrinyerenggal, of a pair of trousers. 
 
 Then, again, we have yande orn, from yande (old or useless) and 
 korn (a man) — i.e. an old man; yande imin, from yande (old) and 
 mimine (a woman) — i.e. an old woman In these cases the sign of the 
 declension comes between ; as yant aid orn — of an old man ; yant aid 
 imin — of an old woman. 
 
 The particle urmi is added to some stems of verbs to make it mean an 
 instrument to do the verb with ; as, kalt urmi — a spade — a digging 
 thing ; drek urmi (a tomahawk), from drekin (cutting or chipping) and 
 urmi (an instrument). In such words the case endings are added to the 
 end of the whole word. 
 
10 GRAMMAR OF THE NARRINYERI TRIBE 
 
 The word amalde is added to the stems of some verbs to make them 
 signify a person who does that action ; as, pett amalde, horn pettin (steal) 
 and amalde (an agent) — i.e. a thief; yelpul amalde, ixomyelpulun (lying) 
 and amalde (an agent) — i.e. a liar. These words take also the affix at 
 the end. 
 
 Watyeri is a particle used in the same way, and signifies " full of;" as, 
 plonggeiuatyeri — full of, or possessed by sorcery; tuniivatyeri — full of 
 sand; merkeicatyeri—h\\\ of holes. 
 
 The particle wrwmz means something used for a purpose ; as, tyetyurumi 
 from tyetyin (anoint) and urumi (a means) — i.e. oil, ointment ; muturumi 
 (a drink), hommuttun (drinking); kimkiiricmi,iYomkunkun{^^\Q}\o\\mg), 
 things to swallow — i.e. pills. 
 
 The declension of words signifying human relationships is peculiar. 
 
 There are different forms of the word meaning a relationship, in order 
 to express whether it is mine, yours, or his. For instance : — 
 
 nanghai — my father. narkowalli — his mother. 
 
 ngaiowe — your father. gelanowe— ?n«/ elder brother. 
 
 y\kov:&\\Q— his father. gelauwe — your elder brother. 
 
 nainkowa — my mother. gelauwalle — his elder brother. 
 ninkuwe— yowr mother. 
 
 This word nanghai (my father) is declined thus : — 
 
 Nominative .. .. .. uom^^qx— my father. 
 
 Accusative .. .. nanghaiyin — in my father. 
 
 Genitive .. .. .. nanghaiyin — of my father. 
 
 Dative ,. .. .. nanghaiyinangk — to my father. 
 
 Causative . . . . . . nanghaiyininda — by my father. 
 
 Ablative ., .. .. nanghaiyinanjdr— //w/Mny/a^Aer. 
 
 For— nanghaiyinambe— /or my father. 
 
 Now, in all the words signifying relationships, this form of declension 
 is the same. The accusative and the genitive are alike, and are formed 
 by adding in or an to the nominative ; and every other case is formed by 
 affixing a case particle or case ending to the accusative or genitive case. 
 This is the method, whether the word be of my, your, or his relations. 
 But where the case ending is affixed to the genitive case it is sometimes 
 put between the stem of the word and the case ending ; as, Tartaldan — 
 of my younger brother. 
 
OF AUSTRALIAN ABORIGINES. 
 
 11 
 
 PRONOUNS. 
 
 The personal pronouns are declined in three numbers — singular, dual, 
 and plural. After each pronoun in its full form I shall put the abbrevia- 
 ted, or euphonized form, commonly used in speaking. 
 1st Person. Ngape (IJ. 
 Singular. 
 
 Nominative 
 
 .. ngape — ap .. 
 
 I. 
 
 Accusative 
 
 ngan — an . . 
 
 .. me. 
 
 Causative . . 
 
 , . ngate — at, atte 
 Dual. 
 
 by me. 
 
 Nominative . . 
 
 ngel — angel (pronounced ang 
 
 'el) we two. 
 
 Accusative 
 
 . . lam — alam 
 
 . . us two. 
 
 Causative 
 
 ngel — angel (pronounced ang 
 
 Flural. 
 
 'el) by us two. 
 
 Nominative 
 
 . . ngum . . 
 
 we. 
 
 Accusative 
 
 nam — anara 
 
 . . us. 
 
 Causative . . 
 
 . . ngurn . , 
 
 by us. 
 
 2n 
 
 D Person. Nginte (Thou J. 
 
 Singular. 
 
 
 Nominative 
 
 . . nginte — ind, inde 
 
 . . thoiL 
 
 Accusative 
 
 ngimi — um, m 
 
 thee. 
 
 Causative . . 
 
 . . nginte, ind . . 
 
 , , by thee. 
 
 Vocative 
 
 nginta — inda . . 
 Dual. 
 
 thou ! 
 
 Nominative 
 
 . . ngiirl — ung-ui-1 . , 
 
 , , you two. 
 
 Accusative 
 
 lorn — olom 
 
 you two. 
 
 Causative . . 
 
 . . ngiu-1 — ung-ml . . 
 
 , , by you two. 
 
 Vocative 
 
 ngurla — iila . , 
 Flural. 
 
 you two I 
 
 Nominative 
 
 . . ngiin — ung'-iin . . 
 
 . . you. 
 
 Accusative 
 
 nom — onom . . 
 
 you. 
 
 Causative . . 
 
 .. ngiin — iing'-iln .. 
 
 . . by you. 
 
 Vocative 
 
 3 
 
 nguna — una . . 
 iiD Person. Kitye ("SbJ. 
 
 Singular. 
 
 you ! 
 
 Nominative 
 
 . , kitye — itye 
 
 , . he, she, if. 
 
 Accusative 
 
 kin, in 
 
 him, her, it. 
 1 by him. 
 
 Causative . . 
 
 .. kil — il .. 
 Dual. 
 
 . . Ibv her. 
 { by it. 
 
 Nominative . . 
 
 kengk — engk . . 
 
 they two. 
 
 Accusative 
 
 . , kenggun — eng'gun 
 
 , , them two. 
 
 Causative 
 
 kenggul — eng'gul 
 Plural. 
 
 by them two. 
 
 Nominative 
 
 . , kar — ar . . 
 
 .. they. 
 
 Accusative 
 
 kan — an 
 
 them. 
 
 Causative . . 
 
 . . kar — ar . . 
 
 . . by them. 
 
12 GRAMMAR OF TEE NAERINYERI TRIBE, 
 
 The other cases of pronouns are formed by adding proper case endings 
 to the accusative. The following are the case endings : — 
 
 a:™.o } ••.:•.•• •• «— ■=• 
 
 anyir . . becomes Genitive in the case of pronominal adjectives. 
 
 angk . . Dative — to, at, in, into, %vith, on. 
 
 anyir . . from — as a result. 
 
 ambe . . for, instead of, for an object — (as " kak in oura, nak 
 
 " ambour ityan " = put it here that I may see H. 
 
 Literally, foresee it — nak amb). 
 
 The following is a declension of the word kiti/e (he) : — 
 
 Singular. 
 Nominative . . . . kitye . . . . he. 
 
 Accusative .. kin.. .. .. him. 
 
 Genitive . . . , kanauwe . . of him. 
 
 Dative . . . . kinangk . . . . to him. 
 
 Causative . . . . kil . . . . by him. 
 
 From — kinanyii; from him. | For — kinambo, /or him. 
 
 Dual. 
 
 Nominative . . kengk . . . . they two. 
 Accusative . , . . keng'gun . . them two. 
 
 Genitive . . . . keng'gunauwe . . of the?n two. 
 
 Dative . . . . keng'giinangk . . to them two. 
 
 Causative . . keng'gul . . >> by them two. 
 
 From — keng'gimanyir, /rowi them two. For — keng'gimambe, /or them two. 
 
 Plural. 
 Nominative . . . . kar . . , , they. 
 
 Accusative . . kan . . . . them. 
 
 Genitive . . . . kanauwe . . of them. 
 
 Dative . . . . kanangk . . ,. to them. 
 
 Causative . . . . kar . . . . by them. 
 
 From — kananyir, from them. \ For — kanambe, for them. 
 
 The possessive or adjective pronouns, my, his, your, Sec, change their 
 terminations in forming their cases ; the auice becomes a?iyir before the 
 termination expressing the case. Thus we say kinanyerald, not kinau- 
 iveald. This will be best illustrated by the declension of the possessive 
 pronouns kinauwe (his), keng' gunanwe (theirs — two), kanauwe (their) : — ■ 
 
 Kinauwe (His). 
 Singular. 
 Nominative .. .. kinauwe .. /m (sometimes "kinauwurle"). 
 
 Accusative , . . . kinauwe. 
 
 Genitive . . . . . . kinanyerald , , of his. 
 
 Dative . . . . . , kinanyerangk . . to his. 
 
 Causative kinanyeril . . ..by his. 
 
 From — kinanyirenend, from his. 
 Dual. 
 Nominative .. .. keng'gunauwe.. theirs (two). 
 
 Accusative . . . . keng'gunauwe. 
 
 Genitive .. .. keng'guuanyirald of theirs (two). 
 
 Dative .. .. .. keng'gunanj-irangk to theirs (two) . 
 
 Causative . . , . keng'gunanyeril . . by theirs (two) . 
 From — keng'gimanyirenend, /row theirs (tivo). 
 
OF AUSTRALIAN ABOEIOINES. 13 
 
 Flural. 
 
 Nominative . . . . kanauwe , , . . their. 
 Accusative , . kanauwe. 
 
 Genitive . . . . kananyii-ald . , of their. 
 Dative . . . . kananyirangk . . to their. 
 
 Causative . . . . kananyiril . . by their. 
 
 Fkom — kananyii-enencl, from their. 
 
 The pronoun following a transitive verb would be in the dative or 
 genitive ease ; as, Ngate mempir kinanyirangk hurl — I struck his head ; 
 not kinauive kurle. At the same time there are many instances in which 
 the auioe would be used in an objective sense; as, Kil pleppin 
 kenggurauwe piilar — He touched the eyes of these two. 
 
 The demonstrative pronouns are hikke (this), hityekatye (this one), 
 and naiye (that). 
 
 The following are the forms of the demonstrative pronoun hik : — 
 
 Singular. Dual. Plural. 
 
 Nominative hikkai henggengk harar. 
 
 Accusative . . . . hin henggun haran. 
 
 Ablative hil henggul harar. 
 
 Also — Hityekatye (this onej [emphatic]. 
 
 Singular. Dual. Plural. 
 
 Nominative hityekatye hengenekengk hamakar. 
 
 Accusative . . . . hityenekatye. 
 
 The pronoun naiye (that) has the following forms : — 
 
 Singular. Dual. Plural. 
 
 Nominative naiye nakak narar. 
 
 Accusative . . . . orne — narar. 
 
 Genitive ornamve. 
 
 Dative omangk. 
 
 The interrogative iprononns nganggi (who?) and minye (what?) are 
 used in the following forms in the various cases : — 
 
 Nganggi (Who?) 
 Nominative .. .. nganggi — who. 
 
 Dative I ^^■'^ — ^^ whom. 
 
 ( nak an angk — to tvhom (^plural). 
 
 Genitive | ^^JJ^^j.^^ } ^^hose or whom. 
 
 Causative . . . . ngandi — by whom. 
 Ablative na,mbi— for whom. 
 
 Minye (What ?J 
 
 Nominative . , . . minyi — ivhat. 
 
 Dative mek — to what. 
 
 Genitive . , . . mek — of lohat. 
 
 Ablative mekimije— /or what (what for) . 
 
 f mengye —by what (how). 
 
 I minyandai— ti'A«^ times (how often). 
 Causative I minyurti— w/i«i! sort. 
 
 • * • • i minyai munyarai — what number. 
 
 I minde — what reason., why. 
 
 (.murel— wi^/i what intention. 
 
14 GRAMMAR OF TEE NARRINYERI TRIBE 
 
 VERBS. 
 
 The verb in native has a close relationship to the adjective, and a 
 tendency to assume the form of a participle. Thus, Kaikundun il ityan 
 is more nearly expressed by the English " Calling by him to him" than 
 by " He calls him." Lewin itye is better expressed by " He is sitting" 
 than by "He sits." 
 
 The Narrinyeri language possesses the property of being able to form 
 words out of itself with much facility. Names are generally invented by 
 natives for European objects, and words are formed to express actions 
 introduced by the colonists. For instance : — Taminyun is " to shoot ;" 
 and it is compounded of the words tamin (to point) and yun (the sound 
 of a gun). 
 
 But we see this tendency to build up Avords in the language itself in 
 words built uj) to express native ideas ; as : — 
 
 Ptlgeruwalltx— " Being greedy;'' from pull-eri (gi'eedy) cond wallin (being). 
 
 KoNKUWARRiN — " Sending away ;" from Jconk (apart), ?< (expressive of impera- 
 tive), and iVMTin (to make). 
 
 Lamatyeri — " Wood for a fire ;" from lammin (carrying on the back) and atyeri 
 (belonging to — i.e., that which is carried on the back). 
 
 Anangkwakein—" Preparing," "getting ready;" from anangl; or lea nan ffl>, or 
 iUjanangk (the dative of the accusative form of the third personal 
 pronoun kityan, kin, or /can J, and ur/rrin (making) ; literally — making 
 towards it. 
 
 The four principal classes of verbs are: — (1) The simple verbs ; as, 
 mempin (striking), takkin (eating), ngoppun (walking), ZwZzm (breaking), 
 namjndun (hiding). (2) Verbs with the termination wallin, signifying 
 " existing;" as iimhiwallin (playing), yunfuicallin (crowding). (3) Verbs 
 with the termination warrin, meaning "causing, making;" as nunku- 
 tuarrin (doing right), icirrangicarrin (doing wrong), ^vurturcarrin (satura- 
 ting with water). (4) Verbs ending in itmidhi, 2ls kldeimindin (fetching). 
 
 I will now proceed to give the conjugation of the aboriginal native 
 transitive verb — 
 
 LklL—fTo SpEAR). 
 
 hise. 
 
 INDICATIVE MOOD — Trcsent Tet 
 
 Dual. 
 kin — "We two spear 
 kkin— Ye two spear 
 
 spear him. 
 
 Singular. Dual. 
 
 Ngate yan lakkin — I spear him Ngel yan lakkin — "We two spear him 
 
 Nginte yan lakkin — Thou spearcst him Ngiu-l yan lakkin— Ye two spear him 
 
 Kile yan lakkin — lie spears him. Kenggul yan lakkin— They two spear 1 
 
 FluraL 
 
 Ngurn yan lakkin — "We spear hii 
 Ngvin yan lakkin — Ye spear him 
 Kar yan lakkin — They spear him. 
 
OF ATJSTEALIAN ABORIGINES. 
 
 15 
 
 Singular. 
 Ngati yan lakkir — I speared him 
 Nginti yan lakkir— Thou spearedst him 
 Kile yan lakkir — He speared him. 
 
 Past Tense. 
 
 Dual. 
 Ngel yan lakkir— "We two speared him 
 Ngurl yan lakkir — You two speared hitn 
 Kenggul yan lakkir-They two speared him 
 
 Flural. 
 Ngurn yan lakkir — We speared him 
 Ngua yan lakkir — You two speared him 
 Kar yan lakkir — They two speared him. 
 
 Remote Past Tense. 
 
 Singular. 
 Ngati yan lak emb — I did spear him 
 Nginte yan lak emb— Thou didst spear 
 
 him 
 Kile yan lak emb — He did spear him. 
 
 Plural. 
 
 Ngurn yan lak emb — "We did spear him 
 
 Ngim yan lak emb — You did spear him 
 
 Kar yan lak emb — They did spear him. 
 
 Dual. 
 
 Xgel yan lak emb — We two did spear him 
 Ngurl yan lak emb-You two did spear him 
 Kenggul yan lak emb — They two did spear 
 him. 
 
 First Future f Simple Future). 
 
 Singular. 
 Ngati yan lakkani — I will spear him ^"~'^'' ''"'''''' 
 
 Ngiate yan lakkani — Thou wilt spear 
 
 him 
 Kile yan lakkani— He will spear him 
 
 Dual. 
 
 Ngel yan lakkani — We two will spear him 
 
 Ngurl yan lakkani — Ye two will spear him 
 
 Kenggul yan lakkani-They two will spear 
 
 him. 
 
 Plural. 
 
 Ngurn yan lakkani — We will spear him 
 Ngim yan lakkani — You will spear him 
 Kar yan lakkani — They will spear him. 
 
 Second Future (Intentional) 
 Singular. 
 Ngate lak el ityan— I will [i.e., intend to] 
 
 spear him 
 Nginte lak el ityan — Thou wUt spear him 
 Kile lak el ityan— He will spear him. 
 
 Plural. 
 Ngurn lak el ityan — He will spear him 
 Ngun lak el ityan — You will spear him 
 Kar lak el ityan — They will spear him. 
 
 Dual. 
 Ngeli lak el ityan— We two will spear him 
 Ngurle lak el ityan — You two will spear 
 
 him [him. 
 
 Kenggul lak el ityan — They two will spear 
 
 Third Future (Predictive). 
 
 Singular. 
 Lakkin el atte ityan — I \vill spear him 
 Lakkin el iade ityan — You will spear 
 
 him 
 Lakkin el il ityan— He will spear him. 
 
 Dual. 
 
 Lakkin el a-ngel ityan — We two will spear 
 
 him [him 
 
 Lakkin el ungurl ityan — Ye two will spear 
 Lakkin el engul ityan — They two will 
 spear him. 
 Plural. 
 Lakkin el imgum ityan — We will spear him 
 Lakkin el ungun ityan — You will spear him 
 Lakkia el ar ityan ~ They will spear him. 
 
16 
 
 GEAMMAR OF TES NARRINYERt TRIBE 
 
 Other Forms of the Future. 
 
 Nginte el our ityan lak — Thou must spear him. 
 Lak amb el ityan ? — Shall I spear him ? 
 Tamo lak amb ityan ? — Shall I not spear him ? 
 
 Repetitive Tense. 
 
 Singular. 
 Ngati lak unganyi — I spear again 
 Nginte lak unganyi — Thou spcarest again 
 Kile lak unganyi — He spears again. 
 
 Bual. 
 Ngel lak unganyi — We two spear again 
 Ngurl lak unganyi— You two spear again 
 Kcnggul lak unganye — They two spear 
 again. 
 
 Plural. 
 
 Ngurn lak unganye — "We spear again 
 Ngun lak unganye — You spear again 
 Kar lak unganye — They spear again. 
 
 REFLECTIVE MOOD. 
 
 Singular. 
 Ngap an angk laggelir — I speared myself 
 Nginte nangk laggelir — Thou spearedst 
 
 thyself 
 Kitye nangk laggelir — He speared him- 
 self. 
 
 Dual. 
 Ngele nangk laggelir — We two speared 
 
 ourselves 
 Xgurle nangk laggelir— Ye two speared 
 
 yourselves 
 Kenggenangk laggelir — They two speared 
 
 themselves. 
 
 Fltcral. 
 Ngurn an angk laggelir — We speared ourselves 
 Ngun en angk laggelir — Ye speared yourselves 
 Kan en angk laggelir — They speared themselves. 
 
 RECIPROCAL MOOD. 
 
 Ngele nangk laggel amb — Let us two spear^each other. 
 
 IMPERATIVE MOOD. 
 
 Singular. 
 Lak our inde — Do thou spear 
 II oura lak — Let him spear 
 
 Dual. 
 Ngel oura lakkin — Let us two spear 
 Ngurl our lakkin — Let you two spear 
 Kenggul our lakkin — Let them two spear. 
 Plural. 
 Ngurn our lakkin — Let us spear 
 Ngun our lakkin — Do you spear 
 Kar our lakkin — Let them spear. 
 
 OPTATIVE MOOD ("mAY") 
 
 Singular. 
 Ngati in anyura lakkin — I may spear him 
 Nginte in anyura lakkin — Thou mayest 
 
 spear him 
 Kile in anyura lakkin — He may spear him 
 
 Dual. 
 Ngel in anyura lakkin — We two may spear 
 
 him 
 Ngurl in anyura lakkin— Ye two may spear 
 
 him 
 Kenggul in anyura lakkin— They two may 
 
 spear him. 
 
 Plural. 
 
 Ngurn in anyura lakkin — We may spear him 
 Ngun in anyura lakking — Ye may spear him 
 Kur in anyura lakkin — They may spear him. 
 
OF AUSTBALIAX ABORIGINES. 17 
 
 OPTATIVE ("could" OR " WOULD "). 
 
 Singular. 
 Lak ilde atte ityan— I would spear him 
 Lak ild inde ityan — Thou wouldest spear 
 
 him 
 Lak ild ile ityan — He would spear him. 
 
 Dual. 
 Lak ilde ngel ityan — We two would spear 
 
 him 
 Lak ilde ngurl ityan — Ye two would 
 
 spear him [spear him. 
 
 Lak ilde engul ityan — They two would 
 
 Plural. 
 Lak ilde ngurn ityan — We would spear him 
 Lak ilde ungun ityan — Ye would spear him 
 Lak ilde ar ityan — They would spear him. 
 
 PROHIBITIVE MOOD. 
 
 Lak e — Spear not. Tauo ityan lak ityan — Don't spear him. 
 
 (" must"). 
 Laggel el our ap — I must spear 
 Laggel el our ind — Thou must spear 
 Laggel el our itye — He must spear. 
 
 &c., &c. 
 
 INFINITIVE MOOD (pRESENT). 
 
 Lak — Spear [the idea absolute] 
 
 Lak uramb — For the purpose of spearing [of an instrument or weapon]. 
 
 PARTICIPLES. 
 
 Laggelin — Spearing. | Laggelir — Speared. 
 
 PASSIVE. 
 
 Singular. 
 Xgan lakkir — I am speared 
 IS" gum lakkir — Thou art speared 
 Km lakkir — He is speared. 
 
 Dual. 
 Lam lakkir — We two are speared 
 Lom lakkir — You two are speared 
 Kenggun lakkir— They two are speared.. 
 
 Plural. 
 Nam lakkir — We are speared 
 Nom lakkir — Ye are speared 
 Kan lakkir — They are speared. 
 
 NOTES. 
 
 1. — I chose the word lahkin for the paradigm of a native verb because- 
 it contains all the inflections which I know of. The word lakkin means, 
 primarily, " piercing ;" as, Ngate lakkin itye koye —I pierce a basket 
 (i.e., make a basket by the piercing through and through of the rushes 
 as it is woven or sewn together). But the word is mostly used for casting 
 a spear — darting ; and, from that, aiming any missile or throwing a stone 
 at any person is lakkin. 
 
 2. — Although I have given an " indicative mood," yet the peculiarity- 
 of the participial character of the native verb must not be lost sight of. 
 There must necessarily be in every language a form of expressing the 
 verb, equivalent to our indicative form — and this I have endeavored to 
 give ; that is, the inflection of the verb, with the accompanying pronouns 
 — both causative and objective — which conveys the indicative thought. 
 
IS GRAMMAR OF TUB XARRIXYERI TRIBE 
 
 But yet it must not be supposed that the words Ngate ityan lakkiti, for 
 instance, mean " By him it spearing ;" although that is the nearest to it 
 in English. Yet the word lakkin does not mean " spearing," but, as the 
 aborigines say in broken P^nglish, " spear em." They say, ^' I spear em 
 it kangaroo :" this is the native idiom. In exhibiting the indicative mood 
 I have supposed the speaker to say, " I spear him ;" but of course I 
 might have put it, "I spear thee,'' or " I spear you'' and so on. In that 
 case the objective form of the second personal pronoun would have to be 
 used— as Ngate Jim lakkin, " I spear thee ;" or, Ngate onom lakkin, " I 
 spear you;" — and so on, through all the tenses. 
 
 3. — The transitive verbs are distinguished from the intransitive by the 
 former using the causative case of the pronoun ; whereas the latter uses 
 the simple nominative. This will be seen in the following conjugation 
 of the verb : — 
 
 Is^GAi (T Come.) 
 INDICATIVE MOOD — Frcscnt Tense. 
 Singular. 
 
 Ngaiin ap — I come 
 Ngaiin in da— Thou coniest 
 Ngaiin itye— lie comes. 
 
 Bual. 
 Ngaiin ngel — We two come 
 Ngaiin ung'url — Ye two come 
 Ngaiin engk — They two come. 
 
 Fluml. 
 
 Ngaiin ung'urn — We come 
 Ngaiin ung'une — You come 
 Ngaiin ar — They come. 
 
 Singular. 
 Puntir ap — I came 
 Puntir inde — Thou eamest 
 Puntir itye — He came. 
 
 Flural. 
 Puntir am — We came 
 Puntir ung'une — You came 
 Pimtir ar — They came. 
 
 Fast Tense. 
 
 Dual. 
 Puntir ang'el — We two came 
 Puntir ung'url — You two came 
 Puntir engk — They two came. 
 
 Singular. 
 Ngai el ap — I will come 
 Ngai el inda — Thou wilt come 
 Ngai el itye — He will come. 
 
 Future Tense. 
 
 Final. 
 Ngai el ang'el — We two will come 
 Ngai el ung'url — You two will come 
 Ngai el engk — They two will come. 
 
 Flural. 
 Ngai el am— We will come 
 Ngai el ung'une — You will come 
 Ngai el ar — They will come. 
 
 IMPERATIVE MOOD. 
 
 Koh Come | Ngai akhi . Come here. 
 
 Ngai war . . Do come 
 
OF AUSTRALIAN ABORIGINES. 19 
 
 OPTATIVE OR POTENTIAL MOOD. 
 
 Dual. 
 
 Ngel inanye ngai— "We two may come 
 Ngurl inanye ngai — Ye two may come 
 Kengk inanye ngai — They two may come. 
 
 Singular. 
 Ngap inanye ngai — I may come 
 Ngint inanye ngai — Thou mayest come 
 Kity inanye ngai — He may come. 
 
 Plural. 
 Ngiim inonye ngai — We may come 
 Ngune inanye ngai — Ye may come 
 Kar inanye ngai— They may come. 
 
 IXFIXITIYE MOOD. 
 
 Ngai To come. 
 
 PAKTICIVLES. 
 
 Puntin . . . . Coming \ Puntani . . About to come. 
 
 4. — There appears to be different classes of verbs in the Narrinyeri 
 language. They are distinguished by the variation or non-variation of 
 the word which expresses the indicative mood when it expresses the 
 present participle. For instance — Ngati yan rtierippin signifies " I cut 
 it :" In this case the word meripinn expresses the indicative present, first 
 person. It is also merippin for " cutting" — that is the present participle. 
 Then Ngati yan drekin is " I chip it ;" but it is not drekin in the present 
 participle, but dretulun. So that we thus have two classes of verbs — the 
 first does not change in assuming the participial form, as mempin (strike), 
 pempin (give), morokkun (seize) ; the second does change in assuming 
 the participial form, diS pormin (die), por7ieli?i, (dying); namptdun (hide), 
 nampundeiin (hiding); nyrippm (wash), nyribhelin (washing); milipidun 
 (speak a foreign language), milipundun (speaking a foreign language). 
 Possibly a more exact knowledge of the language might reveal subdivi- 
 sions of these classes. 
 
 5. — Some verbs change from the intransitive to the transitive form by 
 the addition of undun to the root, instead of idun — or a " g" sound instead 
 of a "k" sound; as, nampidunap (I hide), nampundun atte ityan (I hide 
 it) ; yelkidun op (I move), yelkundun atte ityan (I move it) ; pingkin ap (I 
 iall), pmgge?i atte ityan (I throw it down). 
 
 The meaning "cause to be" is given to adjectives of verbal form by 
 the addition of mindin ; as, nguldammidun {iixed), 7igidda7nmulimindin 
 (making tired). 
 
 6. — The two auxiliar}^ verbs in most common use are wallin (being), 
 and ?^arrm (making, or causing). They are affixed to adjectives; as, 
 mmkeri (good), nunkowallin (being good), nunkowarrin (making good) ; 
 piUengi (strong), piltengwallin (being strong), piltengwarrin (making 
 strong) ; ivirrangivallin (being bad), wirrangivarrin (making bad). 
 
 7. — The word ellin also means " being — state of being," and sometimes 
 " doing." It is very irregular in its use. It is the nearest word in the 
 language to our verb " to be," It is scarcely to be expected that such an 
 
20 GRAMMAR OF TEE KARRINTERI TRIBE 
 
 abstract verb should be found perfectly developed in a barborous tongue. 
 The use of this word elUn, and also of ennin, is very difficult to under- 
 stand. El appears to mean " intention, for or towards," whether that in- 
 tention be for doinff, icishing foi\ or heiuij : cllin expresses the intention 
 satisfied. For instance, take the following table of the words : — 
 
 I Ellin— Doing 
 
 El— I wish to do \ Ellir— Done 
 
 ( Ellani — About to do 
 El— I M'ish for Ellin— Having 
 
 H-I shall bo { im^rSeen 
 
 I Ennin— Doing 
 
 En — Do \ Ennani — Will do 
 
 I Ennir — Done. 
 
 The following native sentences furnish instances of this : — -En al ynn^ 
 " Do with it" — i.e., " do it.' ' Luk ap atye ellir, " Thus I it did," " I did 
 so.'' Ngati yan ennani, " I will do it." Ngate yan ellani, " /wdll doit," 
 " By me it will be done." Kunyitye ellir, " Enough, he has been" — i.e., 
 " He is dead. 
 
 8. — The stem of the word ivarrin is commonly used as the sign of the 
 imperative and interrogative. The stem ivar is used and pronounced 
 nearly like the English word " our." The following are specimens of its 
 use : — Kimg war, " Do hear." Nah our, " Do see." Ngai uar, " Do 
 come." Nginta warn, or ngi7it oura, " Do thou" (a phrase meaning 
 " Get out of the way"). Ngiiit our, or 7car, " Do thou" — i.e., " Do thou 
 do it." 3Ia7it our, " Do slowly." Murrumil our, and murrunmour, 
 " Make haste — Do hasten." Yelkul u-ar, or our, " Do move." Mini 
 oura, '• Do to me thou" (it is equivalent to " Give me a bit"). Kahk in 
 oura, "Put it here." Ya)ig ouri? "Where do you go?" 
 
 9. — In expressions which mean going and coming, it is very common 
 for the words " go" and " come" to be omitted. The following are in- 
 stances of this practice , — 
 
 l::*/4r } rp.-mhe;i.e.,..He.illgo," 
 
 Mare el itye . . Down will he ; i.e., " He will come." 
 
 xZ»% } rpwmi;i.e.,I.illgo." 
 
 Laldan an . . Ip it; i.e., •' Fetch it." 
 
 Lare ityc . . Do^n he; i.e., "He has come." 
 
 Moru an . . Down him ; i.e., " He has gone down."" 
 
 Moru el ap . . Down will I ; i.e., I will go down." 
 
 Loru means up, moru means down ; loldu also means up, and mare 
 down. 
 
 10. — The stem or root of verbs very often consist of one or two vowel 
 sounds and two or three consonantal sounds. Thu^ pet is the stem of 
 the M'ord pettin (to steal) ; morok is the stem of the verb morokkun (to 
 fetch). I have said " very often" — I might have said " always," but 
 that I do not feel quite certain ; but this rule is very common. 
 
OF AUSTRALIAN ABORIGINES. 
 
 ADJECTIVES. 
 
 Some adjectives in the native language are declined like nouns ; and 
 some of them have such a verbal form as to show they are closely related 
 to verbs. Nunheri (good) and ivirrangi (bad) are examples of the former 
 class; talin (heavy), halpin (white), kinemin (dirty), Jdnpin {sweet), j^rtt- 
 yin (strong), are examples of the latter class. Sometimes an adjective is 
 used in both forms — as halpe and halpin, both of which signify " white." 
 The following is the declension of the word — 
 
 NuNKERi — (Good). 
 
 Singular. 
 
 Nominative . . . . . . nunkeri, good [noun understood]. 
 
 Genitive .. .. .. nunggurald, o/>oo(5?. 
 
 Dative . . . . . . nunggurungai, to good. 
 
 Causative . . . . . . nunggiiril, by good. 
 
 Dual. 
 
 Nominative . . . . . . nunggerengk, two good. 
 
 Genitive .. .. .. nunggerengul, o/^tt'o /700c?. 
 
 Dative . . . . . . nunggerungengul, to two good. 
 
 Causative . . . , . . nunggerengul, by good. 
 
 Plural. 
 
 Nominative . . . . . . nunkerar, good. 
 
 Genitive .. .. .. nungeran, e/<700f?. 
 
 Dative . . . . . . nunggerungar, to good. 
 
 Causative . . . . nunggerar, by good. 
 
 The following is the declension of the adjective — 
 
 Ngkuwar — (AllJ . 
 
 Nominative , . . . . . . . ngniwar, all. 
 
 Genitive .. .. .. .. ngruntungar, o/a//. 
 
 Dative . . . . . . . . . . ngruntungar, to all. 
 
 Accusative . . . . . . . . ngruwar, all. 
 
 Vocative . . . . . . . . . . ngru^vun, all ! 
 
 Causative . . . . . . . . ngruntar, by all. 
 
 From — ngruntenend,/?-o>/i all \ With — ngruntungar, with all. 
 
 Adjectives have no degrees of comparison : the only approach to such 
 is found in the word muralappi (small), muralappeol (very small). 01 is 
 the common diminutive particle for adjectives and sulDstantives. 
 
 The natives only count to three — Yamrnalai or yammalaitye, " one ; " 
 ninggenyh or ningkaiengk, " two ;" neppaldar, " three." Ngimkur is 
 *' first:" there are no words for "second" or "third." All numbers 
 above three are expressed by Ngruioar (many). Some adjectives are 
 formed from adverbs ; as karloinyp.ri, or karloanyeti — from karlo (to-day) 
 and inyeri (belonging), and meaning "now;" klauoanyeri, or kaldow- 
 anyeri — from kaldow (a long time) and inyeri (belonging to), and meaning 
 '• old; " and konkinyeri (by itself, alone). 
 
22 
 
 GRAMMAR OF TEE NARRINYERI TRIBE 
 
 ADVERBS. 
 
 The various adverbs will be found in a vocabulary of the language. I 
 only wish here to refer to some words of this class in which a nice dis- 
 tinction in meaning is observed. 
 
 Adverbs of Time. 
 Karlo — To-day. 
 (Karloanyeri — New.) 
 Hik-Now. 
 
 Watanggrau — Yesterday. 
 Ngrekkald — To-morrow. 
 
 Tamo — No, not. 
 Tarnalo — No more. 
 Tarnalo — Never. 
 Tauo — Don't (imperative) 
 
 Yim— By-and-by. 
 PalU— While, by-and-by. 
 llauwul — A long time ago. 
 Kaldau — A long time. 
 Ngurintand — Often. 
 Adverbs of Negation. 
 
 Tarno el— Don't do. 
 Tarnalin — Not yet. 
 Nowaiy — None. 
 Nowaiy ellin — No more (i.e. 
 anything). 
 
 Adverbs op Place. 
 
 of 
 
 Yangalli — Where is he ? 
 Kiuau — Where (relative). 
 Aiau — Bv where. 
 
 Yangi — Where ? (interrogative) . 
 
 Yarnd — Of where ? "Whence ? 
 
 Yauo — Yak — Where to ? 
 
 [Instances — Manti kiiiau tantani ap, " The wurley where 1 shall sleep." 
 Yak al inda tantani ? " Where will you sleep ?" 
 Ngiirlung aiau, " By where the hill is."] 
 
 Ku-un — Far off. [As, Ngap tangiihin Jcu-tm, " I stand far off." Nginte 
 tanguhm hu-un, "Thou slandest far off." Kitye tanguhm ku-u, 
 " He stands far off." Kengk tanguhm ku-n, " They two stand 
 far off." Kar tanguhm kuar-un, " They stand far off."] 
 
 Ondu— Over there. 
 
 Yarnd inde ? — Whence thou ? 
 
 Y''auo ande .^ — Whither thou r* 
 
 Akhe — Here. 
 Alyikke — Here. 
 Alyenik— This here place. 
 Alye — Here. 
 
 Adverbs of Time. 
 Yaral?— When? (InteiTOgative). | Ungunuk— When. (Relative). 
 
 The word icunye (then) is commonly joined, as an affix, to pronouns, 
 
 as- 
 
 Wunyap — Then I. 
 
 Wunyatte— Then by me, i.e., Then 
 
 I (casuative). 
 Wimyil — Then by him, i.e., Then 
 
 he (casuative). 
 
 Wunyitve — Then he. 
 Wunyinde — Then thou. 
 Wunyungune — Then you. 
 Wunyar — Then they. 
 Wunyel— Then will. 
 
 The words uk, ukke, hik, and lim, which have the meaning of similarity 
 — " so," " thus," " way " may be illustrated by the following examples — 
 
 Zuk, " So." Zun, " Thus." Ukkc, " Way." 
 Liik n, or hm n — " So, thus " — " He did it thus." Luk it'ye yarnin — " Thus 
 
 he speaks." 
 L^tn cUin — " So being, Like." Luk vgge — *' Like this one." 
 
 Bikkai ukke — '''- This way." " This road." 
 Hil amb uk — " For this way" (equivalent to "^because "). 
 Lun uh — " Thus." ■ Ngo uk ap — " I go so." 
 
OF AUSTRALIAN ABORIGINES. 23 
 
 The word amhe has the force both of a conjunction and preposition ; 
 it may be rendered both " instead of" and " because :" — as, Kaldowamp 
 or amb, " For a long time :" Hil amb uk^ " For this way, because :" In 
 amb ai, " Only for it:" Aid amb anai, " For my " — as Pinyatowe aid amb 
 anai pelberri, '' Sugar for my tea." 
 
 The conjunction " and" is not known in the language. 
 
 SYNTACTICAL NOTES 
 
 The form of the verb remains unchanged, whatever be the number and 
 person of nominative, in intransitive verb, and causative in transitive 
 verbs — as, Ngap lewin, " I sit ;" Kar lewin, "They sit ;" Kil iiyn pettin 
 " He steals it;" Kar ityan pettin, " They steal it." 
 
 II. 
 
 The prepositional particle in pronouns is always an affix to the accusa- 
 tive case — as, Inangk, "To him;" Kanangk^^^To them;" Pempir il 
 umangk, " He gave to thee." In all these arigk signifies the preposition 
 " to." 
 
 HI. 
 
 Transitive verbs are followed by an accusative pronoun — as kil (by 
 him) ; Ityan " him," ngolkir " was bitten," i.e., " He bit him." 
 
 IV. 
 
 Pronominal adjectives are always in the same number and case as the 
 nouns with which they are connected — as, Kinanyirangk taldumandangk, 
 '* To his house." 
 
 V. 
 
 The diminutive of nouns is always placed after the case-ending of the 
 noun — as, Porlaldol, " Of a Utile child;" Porlarol, " Of little children." 
 
 VI. 
 
 Very often, when an adjective and noun come together, the case-ending 
 will be attached to the adjective, but omitted from the noun — as, Nu7ig- 
 garald korn, "Of a good man:" here aid, signifying the genitive, is only 
 attached to the adjective, and not to the noun korn (a man). 
 
24 GRAMMAR 01 THE NARRINYERI TRIBE. 
 
 VII. 
 
 The sign of a transitive verb is a noun or pronoun in the causative ; 
 and of an intransitive verb a noun or pronoun in the nominative — Kil 
 ityan drekin, '* He cuts it :" Kitye tangulun^ " He stands." 
 
 VIII. 
 
 Demonstrative pronouns agree with the nouns which they point to in 
 number and case — as, Hikkai korn, " This man ; " Hartiakar kornar^ 
 *' These men ;" Oriiangk mmkungai^ " In that day ;" Ornangk koyungai, 
 *' In that basket." 
 
 IX. 
 
 The distinction between transitive and intransitive verbs, where the 
 same English word expresses both, must be carefully observed. Thus — 
 lulun (breaking) is intransitive, luicun (breaking) is transitive ; nyrangkin 
 (burning) is intransitive, kulkun (burning) is transitive. 
 
 The word "where" fkiuaiij, which is only used relatively, must be 
 carefully distinguished from yangi (where), which is only used interroga- 
 tively. Also the word ungunuk, or U7igim, which mean " when" — used 
 relatively — must be distinguished from yaral, which means " when" in 
 the interrogative sense. 
 
 XI 
 
 Although the stem of the verb may be said to be the infinitive present, 
 yet the particle urmnh (meaning "for the purpose of") is always used 
 when a verb is governed in the infinitive by another verb ; — as, Kil pem- 
 pir inangk kaUumi kalturamh an tmii, " By him was a giving to him a 
 spade for the purpose of diijging the ground " — i.e.. He gave him a spade 
 to dig the ground. Pempir il an angk nakkari takuramb, " He gave me 
 a duck to eat." 
 
{Ji^UlC. 
 
 // 
 
 J^f^ .r^^ .V^^i dcT/f^^^ 
 
 
 
 &T.>ny y^ y/'i^ce 
 


 
^kjtbUri. - . Ibid) 
 
 life,, u iff ^^f^r- 
 
 ^C OMJ^ WL ^*ASL. oJL ^l^^ O/HJJUac^ 
 
^^^.dr^Ji 
 
 |f^ l^^ViL (UU. Us dP 
 
 Jcwn Si4At ounu ^1 
 
 o„ A ~j, ^ ^ Unit 
 
 
 
 '^''^M.o^ /J 
 
C-^ci 
 
 *•- *^ Air ?^„ 
 
^-- k^ U. ^^^ 
 
^6? -^>e^^?d^ n^-e^z^y -^ccWy ci^v^ 
 
 -^^c^o^ 'Cz^'-c^^^ '^^in^e^ /f-* 6^ .^S-Cc^o^ ^^l^i^^i^o^ 
 
/ 
 
 :^^ .^y^y>^ ^^K^^ts^^^^'^^^^w^-i^^f^ , ^/^^ c(^y — 
 

 cU^^^>t.iyf J<:JU^^^ir^l^ ^-^^^^^ .^^^.e-'^^;;^-*^*^^^ 
 ^<^^ c^yry^yt^ ^^^.^^^^^i^^i^ ^a^^^ity ^/^.^^^^ ..^-c>o<€^-iyf 
 
 
 <^^ .-^ o<?'t'-oc>^^</^^c^^i^ ^^X^z^ d/^^t^c^cy ^/^^jt^^ 
 
 
 ^. 
 
^ 1^ 4 - ' 
 

 a 11 ^5, 
 
 .j,^-^ 
 
 
 
 11 Jir : if4^^^^ii 
 
 
 -1 >^ 
 
 
 
 
 ^1 ^^ |1h^^ iJi^^l 1^ Is l^'"^^ ^Ki 
 
\^ 
 
 ^ Q. ^ ^^ sv i ^ H H- ^ H , ^ K t k ^ »> J- ^ . 
 
K t H^^ 
 
 Nj 
 
 
 «^ 
 
 ^k:-Hl1. 
 
 ^^ i\!''>l 
 
 t^ f< 
 
 
 
INDEX. 
 
 25 
 
 N D E X 
 
 Aborigines, The— Whence they came. 
 . — Census of the 
 
 12 
 
 Chastity among the 174 
 
 Department, Early Records 113 
 
 Facsmiiles of Letters written 
 
 by educated [«f end of vol?, 29 
 
 Letters wi-itten by 124 
 
 of Dr. Moorhouse on 113 
 
 Teeth of the 109 
 
 Addendum 1 
 
 Additional particulars respecting the Port 
 
 Lincoln and Venus Bay Tribes... 
 
 Fowler's Bay 
 
 102 
 
 103 
 
 and Gawler Ranges Tribes 
 
 Andrews, F. W.— Notes on Expedition to 
 
 Lake Eyre 83 
 
 Answers to the " List of Questions " 17 
 
 by Police- trooper E. H. Deane 33 
 
 Answers by Charier Fisher... 61 
 
 . BcdfordHack 64 
 
 Chief Ranger Singleton 59 
 
 Chief Ranger Tolmer 59 
 
 Corporal Shaw 28 
 
 Crwn. Lds. Ranger Cole... 93, 102 
 
 Cr. Ends. Ranger Wadmore 33 
 
 . Dr. Sturt 92 
 
 Hem-y Quincy Smith 87 
 
 James Bryant 93, 102 
 
 Police-trooper Clode 93, 102 
 
 Humphries ... 57 
 
 .. Moriarty 33,50 
 
 Noble 64 
 
 Richards ... 93, 102 
 
 Police-Corporal Dann 33 
 
 Provis 93 
 
 Rev. R. W. Holden 17 
 
 Rev. George Taplin 34 
 
 R. Lawson 
 
 W.T.Bednall., 
 Samuel Gason 
 
 66 
 
 Antakerrinya Tribe, Weapons of the 91 
 
 Kinship Degi-ees in 156 
 
 Appendix ^^^ 
 
 Argyll, Duke of, Extract from Work by 9 
 
 VKOt 
 
 Armed Parties of the Dieyerie 68 
 
 Authorities for Meanings of Words in the 
 
 Comparative Table 153 
 
 Bednall, W. T., Answers by 92 
 
 Border Town and Tatiara Tribes— Ivin- 
 
 ship Degrees 159 
 
 Bryant, James, Answers by 93, 102 
 
 Camiibalism among the Tatiara Tribe ... 60 
 
 . Dieyerie Tribe. . . 71 
 
 Census of the Aborigines 2 
 
 Chastity among the Aborigines 174 
 
 Child-bearing among the Aborigines 47 
 
 Circumcision amoiig the Dieyerie Tribe. . . 79 
 
 Clanship, Effects of H 
 
 Clode, Police-trooper, Answers by 93, 102 
 
 Cole, Cr. Ld. Ranger, Answers by 93, 102 
 
 Color of the Narrinyeri Tribe 57 
 
 Comparative Table of Kinships 156 
 
 . Australian Abori- 
 ginal Languages 142 
 
 . — Notes on the... 154 
 
 Contents, Table of iii 
 
 Cooper' s Creek Tribe, Vocabulary of 20 
 
 Corrobbery, Music of a 106 
 
 Description of a 107 
 
 Councils of the Dieyerie Tribe 68 
 
 Cure of Diseases in the Dieyerie Tribe ... 79 
 
 Dann, J, Corporal, Answers by 33 
 
 Death Spell of the Dieyerie Tribe 70 
 
 Depots for Supplying aborigines 4 
 
 Deane, E. H., Police-trooper, Answers by 33 
 
 Demigods of the Narrinyeri Tribe 38 
 
 Decrease of the Aboriginal Population ... 43 
 
 Description of an Aboriginal Corrobbeiy 107 
 
 Dieyerie Tribe, The 66 
 
 '. Armed Party 68 
 
 Cure of Diseases, etc 79 
 
 Circumcision in 79 
 
 . Councils of 68 
 
 . Cannibalism among the. . . 71 
 
 Death SpeU of 70 
 
 . . Diseases of the 78 
 
 ■ Doctors of the 78 
 
 Extraction of Teeth in ... 81 
 
26 
 
 IXDEX. 
 
 Dieycric Tribe, Funeral Rites of the 71 
 
 Kinship Decrees in ... 156, 165 
 
 Law of Murder 69 
 
 Felony 70 
 
 Legends of the 73 
 
 MaiTiage Customs of 67 
 
 Murdoo of 67 
 
 Pe ice Festival of the 74 
 
 Peace Treaty of 68 
 
 Rain-makinij in the 76 
 
 Totems of 67 
 
 Traditions of 67, 73 
 
 "Weapons of the 73 
 
 Language, Notes on Grammar of 82 
 
 Notes on, by Rev. E. 
 
 Homaim 86 
 
 Pronouns, Declension 86 
 
 Diseases of the Dieyerie Tribe 78 
 
 Lakes Aborigines 4i 
 
 Doctors of the Dieyerie Tribe 78 
 
 Narrinyeri Tribe 50 
 
 Drawing, Native Talent for 107 
 
 ' ' Hunting Party " 24 
 
 ■ "Hunting Scene" 40 
 
 ~ "An Encampment" ... 56 
 
 "Native Wan-iors" ... 72 
 
 ... "A War Dance" .... ^8. 106 
 
 "Hunting Kangaroo" 124 
 
 " Group of Animals"... 140 
 
 " Group of Warriors" 168 
 
 Duke of Argyll, Extract from Work of... 9 
 
 ilffects of Clanship 11 
 
 Ethnology of the Australian Aborigines.. 8 
 
 Expedition to Lake Eyi-e 83 
 
 Explanatory Notes on the Photographs.. 105 
 
 Expedition to the Rufus River 122 
 
 Extracts fi'om writings of Samuel Gason 67 
 Facsimiles of Letters wi'itten by Aborigi- 
 nes {at end of vol.] 29 
 
 Fisher, Charles, Aswers by 61 
 
 Fison, Rev. Lorimer, on Kinship 172 
 
 Frontispiece— Photograph of an Aborigi- 
 nal Encampment — 
 
 Flinders Range Tribe, The 64 
 
 Funeral Rites of the Dieyerie Tribe 71 
 
 Maroura Tribe 18 
 
 NaiTinyeri Tribe 37 
 
 Gason, Samuel, Answers by 66 
 
 Extracts from Writings of 67 
 
 Giles, Christopher, Answers by 89 
 
 Genealogical Table— No. 1 160 
 
 No. 2 162 
 
 Goolwa Clan of the N arrinyeri Tribe 50 
 
 Grammar of Dieyerie Language, Notes... 82 
 
 Moorundee Language 31 
 
 Narrinyeri Language 177 
 
 Guichen Bay Tribe, Degrees of Kinship.. 159 
 
 Hack, Bedford, Answers by 64 
 
 Holden, Rev. R. W., Answers by 17 
 
 Ilomann, Rev. E., Notes on the Dieyerie 
 
 Language by 86 
 
 Humphries, Police-trooper, Answers by 57 
 
 Illustrations, List of the v. 
 
 Immortality, Aboriginal belief in 26 
 
 Introduction 1 
 
 Kinship Degrees in Antakerrinya Tribe.. 156 
 
 Border Town Tribe... 159 
 
 Dieyerie Tribe ... 156, 165 
 
 Guichen Bay Tribe... 159 
 
 Maroura Tribe ... 158, 167 
 
 ■ Meru Tribe 158, 169 
 
 Moonmdee Tribe 158 
 
 Mt Remarkable Tribe 157 
 
 Narrinyeri Tribe 159 
 
 Nimbalda Tribe 157 
 
 Peake Tribe 156 
 
 Pt. Liicohi Tribe, 157, 170 
 
 Titnie Tribe 158 
 
 156 
 
 Kinship, Comparative Table of. 
 
 Rev. Lorimer Fison on 
 
 Svstems, Notes on the 
 
 171 
 
 Tamilian System of 173 
 
 Lake Eyre Tribes, Notes on the 83 
 
 Expedition to 83 
 
 Language of the Western District Tribes, 
 
 Words in the 97 
 
 Languages, Australian Aboriginal— Com- 
 parative Table of 142 
 
 LaiTakeeyah Tribe, The 92 
 
 Lawson, R., Answers by 58 
 
 Law of Felony, Dieyerie Tribe 70 
 
 Murder, Dieyerie Tribe 69 
 
 Legend of a Migration to the South-east 60 
 
 Legends of the Dieyerie Tribe 73 
 
 aiaroura Tribe 18,27 
 
 Naiiinyeri Tribe 38, 51 
 
 Nimbalda Tribe 88 
 
 Letters written by Aborigines, Notes on.. 124 
 
 Facsimiles 
 
 of [at Old of vol.] 29 
 
 List of Question, Answers to the 17 
 
 Lord's Prayer in Language of the Darling 
 
 Tribe 26 
 
 Lower Murray Aborigines, Diseases of ... 47 
 Manhood — Initiatory Ceremonies in the 
 
 Maroura Tribe 20,27 
 
 Narrinyeri Tribe 41 
 
 Maroura Tribe, The 17 
 
 Funeral Rites of the 18 
 
 Kinship Degrees of... 158, 167 
 
 Legends of the 18, 27 
 
 Marriage Customs of the 17 
 
 Medical Treatment of the 19 
 
 "Norallie," God of the. . 27 
 
 Marriage Customs of the Antakerrinya... 90 
 
 . Dieyerie Tribe 67 
 
 Maroura Tribe 17 
 
 • Narrinveri Tribe ... 35 
 
INDEX. 
 
 27 
 
 1'A.OE 
 
 Marriage Customs of Wcstn. Dist. Tribes 93 
 Mats, Nets, etc., Manufactured by tire 
 
 Aborigines— Photograpli of 6i 
 
 McGrath, Murder of 124 
 
 Meanings of Words in the Table of Lan- 
 guages, Authorities for 153 
 
 Measiu'ements of Aboriginal Adults 53 
 
 Medical Treatment of the Maroura Tribe 19 
 
 . Antakerrinya Tribe 92 
 
 Meru Tribe, Kinship Degrees of 158, 1G9 
 
 Migration to the South, Legend of a 60 
 
 Milmenroora Tribe, The 34 
 
 " Mimukulari," Portrait of 96 
 
 Moorhouse, M,, Extract from -writings of 
 
 on the Moorundce Tribe 31 
 
 Letter of on Aborigines 113 
 
 Moorundee Tribe, The 30 
 
 Dr. Moorhouse on 31 
 
 Language, Grammar of the . 31 
 
 Traditions of the 31 
 
 Moriarty, Police-trooper, Answers by... 33, 50 
 
 Moimt Remarkable Tribe, The 64 
 
 Kinship Degrees 157 
 
 Murder of McGrath 124 
 
 Murray and Darling Junction Tribes- 
 Vocabulary of the 20 
 
 Mnrdoo of the Dieyerie Tribe 67 
 
 Music of a Corrobbery 106 
 
 Narrinyeri Tribe, The 33 
 
 —Color of the 57 
 
 Demigods of the 38 
 
 Doctors of the 50 
 
 Funeral Rites of the ... 37 
 
 Goolwa Clan of the 50 
 
 Or anmiar of the 177 
 
 Kinship Degrees of 159 
 
 Legends of the 38,51 
 
 Manhood, Initiation to 41 
 
 Marriage Customs of . . . 35 
 
 • Ngiangiampe of the 41 
 
 Number of the 42 
 
 " Nurundere, " God of... 38 
 
 Photograph of "Weapons 32 
 
 Sorcery among the 36 
 
 Totems of the 34 
 
 Weapons of the 39 
 
 Words resembling words in 
 
 other Languages 112 
 
 Naracoorte and South-east-coast Tribes.. 59 
 
 Ngiangiampe of the Namnycri Tribe 41 
 
 " Ngunaitponi," Portrait of 80 
 
 Nimbalda Tribe, The 87 
 
 Legends of the 88 
 
 Noble, Police-trooper, Answers by 64 
 
 "Norallie," God of the Maroura Tribe... 27 
 
 Notes on the Kinship Systems 171 
 
 Comparative Table of Lan- 
 guages 154 
 
 Number of the Narrinyeri Tribe 42 
 
 Nurses, Aboriginal Women as 48 
 
 Original Country of the Aborigines 12 
 
 Overland Comer Tribe, The 28 
 
 Padthaway Tribe, The 58 
 
 Peace Treaty of the Dieyerie Tribe 68 
 
 ■ Festival of the Dieyerie Tribe 74 
 
 Peake Tribe, Kinship Degrees of the 156 
 
 Photographs, Explanatory Notes on the.. 105 
 
 of Native Men 48,80 
 
 — Manufactures ... 64 
 
 "Weapons 32 
 
 Women 16,96 
 
 Population, Aboriginal — Decrease of 43 
 
 Port Lincoln Tribes, Kinship Degrees 157, 170 
 
 Preface vii. 
 
 Primeval Man, Extract from Work on ... 9 
 
 Provis, Corporal, Answers by 93 
 
 Questions on Aboriginal Folklore, List of 5 
 
 Rain-making in the Dieyerie Tribe 76 
 
 Ptangulinyeri Clan of the Narrinyeri — 
 
 Records, Early, of the Aborigiues Depart- 
 ment 113 
 
 Richards, Police-trooper, Answers by... 93, 102 
 
 Rufus River, Expedition to the 122 
 
 Shaw, Corporal, Answers by 28 
 
 Singleton, Chief Ranger, Answers by 59 
 
 Smith, Henry Quincy, Answers by 87 
 
 Sorcery among the Narrinyeri Tribe 36 
 
 SoutH-east em and Tatiara Tribes 57 
 
 South-east-coast and Naracoorte Tribes 59 
 
 Statusof the Aborigines 8 
 
 Sturt, Dr., Answers by 92 
 
 Tamilian System of Kinship 173 
 
 Origmof... 173 
 
 Taplin, Rev. Geo., Answers by 34 
 
 Tararorn Clan of the Narrinyeri— Genea- 
 logy of 160 
 
 Tatiara and Border Town Tribes, Kin- 
 ship Degrees of 159 
 
 -and South-east Tribes 57 
 
 Teeth Extraction among the Dieyerie ... 81 
 
 ■ of the Aborigines 109 
 
 Titnie Tribe, The 158 
 
 Tolmer, A., Answers by 59 
 
 Totems of the Narrinyeri Tribe , 34 
 
 Dieyerie Tribe 67 
 
 Traditions of the Dieyerie Tribe 67,73 
 
 Moorundee Tribe 31 
 
 Vocabulary of the Cooper's Creek Tribe 20 
 
 Wallaroo Tribe 63 
 
 Murray and Darling 
 
 Junction Tribe 20 
 
 — Narrinyeri Tribe 125 
 
 Wadmore, G., Answers by 33 
 
 " Waldaninyeri," Portrait of 16 
 
 Wallaroo Tribe, The 61 
 
 Words of the Language 63 
 
 Weapons, Native — Photograph of 32 
 
28 
 
 INDEX. 
 
 Weapons of the Naninyeri Tribe 
 
 Antakcrrinya Tribe 
 
 Wcstem District Tribes 
 
 "NVestem District Tribes, The 
 
 Marriage Cus- 
 
 toms of 93 
 
 TAGE 
 
 Western District Tribes— Manhood, Initi- 
 ation into 99 
 
 Words in Lan- 
 guage of 97 
 
 Weapons of the 95 
 
 " Wewat-thelari," Portrait of 
 
 g^ttieuDum : 
 
 Adjectives, theii- Declension, etc 
 
 Comparison, no Degrees of. 
 
 — Numeral, how expressed ... 
 
 Adverbs of Time 
 
 Negation 
 
 Place 
 
 Contents, Table of 
 
 Grammar of the Narrinyeri Tribe 
 
 Letters used in the Naninyeri Language.. 
 
 . their Pi'onunciation 
 
 Nouns, theu- Declension, Cases, etc 
 
 Prepositional Affixes, etc., to 
 
 Pronouns, Personal, Declension, etc., of... 
 Possessive or Adjective — Termi- 
 nations of 
 
 Demonstrative, Forms of 
 
 Interrogative, Fonns of 
 
 Relationships (human), Peculiar Declen- 
 sion signifying 10 
 
 Syntactical Notes 23 
 
 Verbs— Four principal Classes of 14 
 
 Transitive, Conjugation of 14 
 
 Notes on — 
 
 Auxiliary, The 19 
 
 Classes of. The— How distinguished... 19 
 Change of, from Intransitive to Tran- 
 sitive 19 
 
 Intransitive— How distinguished 18 
 
 Imperative and Inten-ogative— Sign of 20 
 Omission of come and r/o in certain 
 
 expressions 20 
 
 Stem or Root of, Formation of 20 
 
 The Paradigm selected 17 
 
 The Indicative Mood— its equivalent.. 17 
 
 Index •••■■ 
 
 Letters written bv Aborigines educated at the Mis.?ion Schools, Facsiniiles 
 
 of 
 
 '(U(( FINIS ))))>•■ 
 
 Printed by E. Spilleb, Acting Govemnient Printer, North-terrace, Adelaide. 
 
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