Early Days in North Queensland

by Edward Palmer

Their cave drawings show their taste for drawing or sketching to have been of the rudest; just a few marks on their boomerangs, line drawings on water koolimans, and some attempts at drawing figures on rocks in caves are all that have been discovered. The drawings are found wherever sandstone caves are found, and many of these are to be met with on the range about the Normanby River, near Cooktown, where the steep cliffs have been eaten into by the weather or by landslips, leaving hollows or caves in which the blacks have camped and ornamented with figures rudely drawn and coloured with red ochre or pipeclay; many of these drawings represent nothing at all; in some a hand is drawn, occasionally an attempt at some bird, or animal, or tree. Sir George Grey describes some elaborate drawings on the north-west coast of Australia found in caves of a similar nature, and large numbers are found on the coast near the Roper River in the Gulf of Carpentaria, and at Limmen’s Bight, in the hollows of rocks, where, sheltered from the weather, the face of the stone is entirely covered with their rude attempts.

All the lands in the southern seas are supposed to have been populated by castaways, driven by gales out of their reckoning, and landing haphazard at the first land or shore. The first visitor to the unknown and uninhabited land, arriving by accident, would have a struggle for existence, and a hard one too; he would have to improvise his weapons for the chase, and to learn to adapt himself to his new surroundings. His only chance of existence would be to become a nomad, a hunter; and all his spare time would be taken up in finding food and making weapons for the chase; for which Nature provided in a rude way the materials such as flints that break with a cutting or conchoidal edge that would answer very well for carving flesh, fashioning spears, or hollowing vessels for carrying water, though large shells could be used for this; the gum that exudes from many trees would serve to fasten handles to these flint knives. Hard rocks, such as diorite, would be used for axes. These stones require a vast amount of patience in chipping and grinding into shape. To make canoes out of sheets of bark would become a necessity for fishing and visiting the islands, and they would have to be sewn together with twine made from the inner bark of a tree. Wonderfully well made some of those canoes on the coast are; three sheets of thin bark tapered to a point; one sheet for the bottom and one each to form the sides; the fire is laid on some mud on the bottom, with a shell to bail out. Using a single paddle on each side alternately, the natives will make long voyages among the islands on the coast. Primitive Nature would be the castaway’s granary or storehouse; the herbs and fruits as they grew naturally, and the wild animals and fish would form the only means of subsistence.

Arriving in the country with such surroundings and difficulties to contend with, no wonder the castaways remained in a state of savagery. Without any means to better their condition, or even to know that it could be bettered, they remained as they landed, simple savages or children of Nature, quite satisfied with their surroundings, and happy enough if left alone to follow their own mode of life. What spare time they had would be passed singing songs or composing them. The women would assist in all the work of life and perform all the drudgery, collecting roots, nuts, and fibre; grinding the seeds, making the fire, and carrying wood and water to the camp. It is well known that savage women are possessed of uncommon endurance and vitality. In the course of ages, as their numbers increased, they would gradually spread abroad, carrying with them the customs and habits of their forefathers, but not improving or adding to the knowledge of the tribe. The natural instincts of the aboriginals are sharpened by exercise, and their skill in tracking is marvellous; they can follow the trail of another black over bare rocks or on the driest earth; they can recognise an acquaintance by the track of his foot. As bushmen they excel, having the faculty of being able to steer a course to any place they may wish, even in the dark, although, from superstitious ideas, they do not travel about much at night. Most of their quarrels are over their women; one man appropriating the wife of another. It is allowable by their laws for a man to have several wives, and marriage by arrangement is the general course. They are betrothed at a very early age, and the girl remains with her parents till the man comes to claim her. The brother-in-law has the right to marry the widow, and is expected to do so. The mother-in-law never looks on the face of her son-in-law, avoiding him on every occasion, even if in the same camp; this is a custom peculiar to all parts of Australia, and even to other savage peoples outside the continent.

They are all compelled to marry within their class, and all tribes come under the same system, an equal rule prevailing all over Australia. The system of their marriage laws is puzzling to white people, but it is well understood by every black, male or female, old or young, and will be referred to further on, under the class system, the writer having collected information of several class systems for Mr. A. W. Howitt, of Victoria.

The blackfellow generally wears his hair long, and usually caked into thick matted rope-like coils, with a band of red above the forehead, or else a native dog’s tail. When dressed for a dance or corroborree, the hair is sometimes tied in a tuft with cockatoo feathers on the top. The married women wear their hair shorter, but the unmarried women generally wear it long. When mourning for the dead, the hair is plastered all over with mud, and the eyes and forehead are painted round with pipeclay.

The natives are fond of singing, and their voices are melodious, while they keep excellent time by beating two boomerangs together; they sing a sort of monotonous chant, and keep it up in camp to a late hour. Their songs of mourning are always pitched in a minor key, and convey a dreadfully sorrowful expression; they are sung by both male and female, but the chant is soon varied, as their natural inclination is to be merry, and they look on most things in a ludicrous light. Their sense of humour is very keen and to mimic everything is their chief delight. The clear ringing laugh that they indulge in, and their merry chatter, are an indication of the cheerful nature and freedom from care, that help to make them so contented and easily pleased.

They believe that the spirits of the dead, which are good and bad, go about at night and hold communication with some members of the tribe, particularly with the medicine men, or doctors. The medicine men claim to have power to talk with the spirits, and the blacks firmly believe that they have such power of communication. These old men are also supposed to preserve the traditions and superstitions of the tribe, and they alone can perform with efficacy the various ceremonies attendant on the healing of the sick; they also instruct the young men in the beliefs of the tribe and as to the proper conduct of their lives, and this they do at special meetings known as bora meetings. It is the special privilege of the old men to hold communication with the spirits of the departed, by which they become possessed of much knowledge which they impart to their tribe. They believe they have the power of making rain and healing the sick. The blacks live in continual dread of death, which they attribute to some spirit agency or to witchcraft. Scarcely any death is put down to natural causes, except those killed in fight; sickness and death are always regarded by them as the works of an enemy at a distance. This belief is universal among Australian blacks. They have various ideas as to how this evil influence is brought about; one of them is by pointing a bone at the victim, and for this a piece of a human leg bone sharpened to a point and several inches long is used. They live in dread of this bone (Thimmool) being pointed at them, and have a great aversion at any time to touch or even look at any bones of deceased members of the tribe. It is supposed that the pointing of the bone causes a gradual wasting away of the victim until death takes place. Another process is to take the pinion of a bird, the two bones fastened together with wax, including some hair of the person whose injury is intended; this is stuck in the ground and surrounded with fire, then it is set in the sun, and again returned to the fire, varying the performance according as to the extent of the harm to be caused; when sufficient sickness has been caused, they place the bone in water, thus dispelling the charm. This process is called “Marro.” There is a superstition about abstracting the kidney fat of a blackfellow for promoting luck in fishing, and this is said to be done in various ways. The blacks are very good to the aged and infirm, and carry them from camp to camp; they are also good to the blind, whom they feed and care for, and when death ensues, they will mourn and chant their death song nightly.

The aborigines believe that the spirit survives after death, and that it walks about on earth for a time, and then departs for another country which is supposed to be among the stars, the road to which is by the milky way, and the ascent by the Southern Cross, as by a ladder. The life supposed to be led there is similar to that on earth, but the food is abundant and shade trees and water are everywhere. They have names for all the constellations, and understand their times and movements. The Pleiades they call “Munkine,” the name for a virgin or unmarried girl. Orion’s Belt is called “Marbarungal,” they believe him to have been a great hunter who formerly dwelt among them. The moon is a male, who, they say, was once a blackfellow, who killed a lot of their people. The latter burnt him in the struggle, and they point to the shadows on its surface as marks of the scars. A paper was read before the Royal Society of Brisbane by E. Palmer on October 2nd, 1885, “Concerning some superstitions of North Queensland aborigines.”

Cannibalism is practised among the blacks everywhere, but more from custom following certain traditions than for the sake of food; certain blacks are eaten, while others are not; those killed in a fight are generally eaten. In some places they skin the dead blackfellow, and twist the skin round a bundle of spears with the hair sticking up on top, and they carry this to different camps, sticking it in the ground by the points of the spears; children are sometimes eaten when they die.

They are expert at all game hunting, and in snaring wildfowl; the plain turkey can be caught with a long reed on the end of a spear with a running noose made of twine and quills; with this in one hand, and a bush in the other, a man with patience will creep up close enough to catch a turkey round the neck. They make strong nets of cordage, having a large mesh to catch emus, kangaroos, or wallabies. These nets they stretch in certain places, and drive the game into them; small hand nets are used to catch fish with; pigeons and ducks are snared in nets which are stretched across creeks. The habits of birds and animals are closely studied, and their instincts are overmatched by the cunning of the savage, who wants them for food.