The division, numbers, and names of the various tribes are also subjects of difficulty and uncertainty. As far as my researches have yet extended upon this point, it appears to me, first, that groups of natives have a distinctive or a local appellation, derived from the particular place they belong to, as Barmerara maru, the natives frequenting the lake called Barmera: Moolyoolpero maru, the natives frequenting the lagoon called Moolyoolko, and so on. Secondly, a general or tribal name, as Narwijjerook, a native of the tribe so called, which includes the natives of Barmera and various others in that neighbourhood. Karn-brickolenbola, a native of the tribe so called, and which includes various groups around Mooroonde. Thirdly, it appears that wherever a change occurs in the name of the tribes to which contiguous groups of natives may belong, there is a corresponding change in the dialect or language spoken; thus the Narwij-jerook speak a dialect called Narwijjong, the Karn-brickolenbola tribe the Aiawong dialect, and so on.
In many of these dialects there appears to be little more difference than exists among the counties in England. Such is the case up the course of the Murray from Lake Alexandrina to the Darling; and such Captain Grey found to be the case throughout a great part of Western Australia. In others the dialects are so totally unlike one another, that natives, meeting upon opposite sides of a river, cannot speak to or understand a word of what each other say, except through the medium of a third language, namely that spoken by the natives of the river itself, and which is totally unlike either of the other two.
This is the case at Moorunde, where three different dialects meet, the Yakkumban, or dialect spoken by the Paritke tribe, or natives inhabiting the scrub to the west and north-west of the Murray. The Boraipar or language of the Arkatko tribe, who inhabit the scrub to the east of the Murray, and the Aiawong or river dialect, extending, with slight variations, from the junction of the Murray and Lake Alexandrina to the Darling.
Chapter V.
CEREMONIES AND SUPERSTITIONS—FORMS OF BURIAL—MOURNING CUSTOMS—RELIGIOUS IDEAS—EMPIRICS, ETC.
The ceremonies and superstitions of the natives are both numerous and involved in much obscurity; indeed it is very questionable if any of them are understood even by themselves. Almost all the tribes impose initiatory rites upon the young, through which they must pass from one stage of life to another, until admitted to the privileges and rights of manhood. These observances differ greatly in different parts of the continent, independently of local or distinctive variations indicative of the tribe to which a native may belong.
Thus at the Gulf of Carpentaria, the rite of circumcision is performed; at Swan River, King George's Sound, and nearly three hundred miles to the eastward of the latter place, no such rite exists. Round the head of the Great Australian Bight, and throughout the Port Lincoln Peninsula, not only is this rite performed, but a still more extraordinary one conjoined with it. [Note 78: "Finditur usque ad urethram a parte inferaa penis.">[ Descending the east side of Spencer's and St. Vincent's Gulf, and around the district of Adelaide, the simple rite of circumcision is retained. Proceeding but a little farther to the banks of the Murray, and its neighbourhood, no such ceremony exists, nor have I ever heard of its having been observed any where on the southeastern, or eastern parts of the continent.
So also with respect to tattooing; in one part of the continent it is adopted, in another it is rejected; when it is practised, there are many varieties in the form, number, or arrangement of the scars, distinguishing the different tribes, so that one stranger meeting with another any where in the woods, can at once tell, from the manner in which he is tattooed, the country and tribe to which he belongs, if not very remote. In the Adelaide district, Mr. Moorhouse has observed, that there are five stages to be passed through, before the native attains the rank of a bourka, or full grown man. The first is, that from birth to the tenth year, when he is initiated into the second, or Wilya kundarti, by being covered with blood, drawn from the arm of an adult; he is then allowed to carry a wirri for killing birds, and a small wooden spade (karko) for digging grubs out of the ground. At from twelve to fourteen, the third stage is entered, by having the ceremony of circumcision performed, which takes place in the following manner. Early in the morning, the boys to be circumcised are seized from behind, and a bandage is fastened over the eyes of each; they are then led away from the presence of the women and children to a distance of half a mile, when they are laid on the ground, and covered with a cloak, or skin, so as not to see what is passing amongst the adults, who proceed with the ceremony. Three of them now commence limping, and making a peculiar groaning noise, until they arrive opposite one of the boys, upon whom they seize. The individual laid hold of, jumps up, and runs off at full speed, as if he intended to escape; the three, before occupied in limping and groaning, run with him to prevent this, and after three or four races, all four run over the place where the boys are covered up, and the boy, who had been trying to escape, is caught, and laid down near the other boys, and covered with dust. He is now supposed to be in a state of enchantment, from which he is aroused by being lifted up by the ears, at the same time that loud noises are made into them. All the men now, except the sick, form themselves into a circle, and keep walking round in single file, the first individual having a katto, or long stick held down his back. After a few circles this is given to another; a short rest is taken, and then the whole party rise, except the sick, the inspired men, or sorcerers, and those upon whom the operation is to be performed, and proceed to a short distance, the man with the katto down his back leading. When assembled, they form into a line, and at word of command commence the peculiar stamping and groaning, beginning at the far end of the line, and gradually advancing towards the other. During several rounds of this noise, they advance at each, a little nearer to the boys, who when they are very near, have their eyes uncovered that they may see the men approaching. The first man who held the katto, fastens it in the ground, and all the others coming up, take hold of it, and fall down into a heap. The boys are then thrown upon the heap of men, and the operation is performed by men who are supposed to be inspired, or sorcerers. Immediately after the operation, the boys are taken away from the presence of all females, and kept upon a vegetable diet until recovered from its effects. The head is covered with grease, and red ochre, with a bandage passed round it, and is ornamented with tufts of feathers. The Yudna, or pubic covering, is worn by the circumcised for some months after the operation.
The fourth stage (Wilyaru) is entered about the age of twenty, when the back, shoulders, arms and chest, are tattooed. He is called ngulte, at the time of the operation; yellambambettu, when the incisions have begun to discharge pus; tarkange, when the sores are just healed; mangkauitya, at the time the cuts begin to rise; and bartamu, when the scars are at their highest elevation. Each tribe has a distinctive mode of making their incisions. Some have scars running completely across the chest, from one axillar to the other, whilst others have merely dotted lines; some have circles and semicircles formed on the apex of the shoulder, others small dots only.
The fifth stage is bourka or full man, and is only attained when the individual is getting grey-headed.