The Australian aboriginal

by Herbert Basedow

The partially matriculated man now remains in camp for a while, but is kept under the strictest surveillance and aloof from the opposite sex. He continues to go out on daily excursions with certain of the older men and has to recompense those who took an active part in his initiation with the lion-share of his hunting bag, many items of which he is himself still forbidden to partake of.

Not many weeks pass by peacefully, however, before the excitement starts afresh. An old man, usually the senior among the initiate’s group-relatives, quite spontaneously lays hands on the unsuspecting neophyte, by clutching him between his arms, and bites him on the head. Then he releases him again and darts away like one possessed. Others take the cue and act similarly. Several men participate in this painful but well-intentioned ceremonial, and they may repeat the performance from three to six times in succession. The youth tries to make light of the injury done him but often cannot altogether suppress crying with agony. The blood pours freely from the numerous wounds in his scalp. He will in all probability have to undergo this painful ordeal on two or three different occasions.

There is yet another big test to be passed by the man-in-the-making before he is finally admitted by the controlling council to mature membership. And this is again accompanied by an additional mutilation of his person, which is commonly referred to as the “mika operation.” With few exceptions it is performed by most of the central and north-western tribes and in much the same manner.

The ceremony does not take place until some time after the young man has thoroughly recovered from the effects of his previous sufferings. It follows, in many instances, as the natural climax to a lengthy religious demonstration during which a series of sacred songs and dances has been produced. Needless to say the proceedings are inaugurated at a spot remote from the general camping ground, and preference is given to a moonlight night. No woman or child is tolerated near, and the novice is told that he must regard his presence among the old men as a decided favour. Ordinary songs are rendered for a while which are designed to fecundate the mother-stocks of their game supplies; then follow more dramatic incantations which are believed not only to attract certain spirit-ancestors to the spot but also inspirit the sacred but ordinarily inanimate tjuringas which are lying before the celebrants at the fireside. The excitement grows and with it the men wax enthusiastic. It is decided to operate upon one or more young men who happen to be available; and now everybody seems beyond himself with frenetical animation. The suggestion is received with applause. No secret is made about the matter; and the nomination is made in public. The atmosphere is so tense with hysterical veneration that the mere mention of a likely function enjoining the spilling of blood is received with enthusiasm and general appreciation. Arrangements are made forthwith.

Three or four men who are to be intimately concerned in the affair dodge into the darkness of the bush and return a short time later besmeared with ochre and pipeclay, and decorated with eagle-hawk’s down. As they approach the fire, they stamp the ground with their feet and balance their arms in a horizontal position. Thus they encircle the fire two or three times and, in doing so, make a peculiar hissing noise like that produced when wood is being cut. All the time the other men are beating time to the movements of the performers by smacking their hands against their buttocks.

Presently the dull, humming sound of a bullroarer breaks upon the performers’ ears. At this, all men throw up their arms above their heads and yell, while the notes of the bullroarer reach a higher pitch. A jumble of wild, vociferating men ensues. The novice stands in their midst. The bullroarer’s noise is stopped, and with it the voices of the men die away. Only the painted performers continue to stamp and again make the peculiar hissing noise as they move around the fire. By this time a number of men have placed themselves behind the novice who is made to stare into the brightest portion of the fire and told not to move his eyes from the spot.

Upon a significant nod or other signal from the leading performer, some of the men at the back of the youth lie upon the ground, while others place themselves on top of them again. The moment this has happened, the youth is tripped backwards over them by some who have been standing at his side, and by them he is also held down and gagged.

The leading performer now moves straight towards the victim and in his hand one notices he is carrying a stone cutting knife. His attendants spring to each side of him and hold the young man’s legs apart. Now the leading man, who has been ordained with the surgical duties, follows the ancient practice of the “gruesome rite” by splitting the urethra for a distance of about an inch down its length. The withdrawal of the surgeon from the scene meets with the approval of all participants and eye-witnesses; and this fact is made known by the combined exclamations of “A, A, Yah!”

The young man is promptly pulled up from the improvised living table and his gag removed. He is ordered to sit over a wooden receptacle, usually a shield but occasionally a food-carrier, in which the blood pouring from the wound is allowed to collect. In a crude but hearty manner, more by action than by word, he is congratulated. Now he is a man, a real man, and he is at liberty to join in the discussions of the rest of the men and to ask any pertinent questions relating to the affairs of his tribe.