Ulladulla Mission ..... aspects of local Indigenous cultural heritage
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| Ceremony, Mickey of Ulladulla, pen and ink on paper. |
1. Introduction
The "Ulladulla Mission" is a name given to a temporary encampment of Australian Aboriginal / Indigenous / First Nations peoples during the late nineteenth and early twentieth century in that area of coastal New South Wales, Australia during the latter part of the nineteenth century. Little is known about the so-called "Mission" as it was not an official, state-sanctioned, settlement, subject to the harsh, bureaucratic, rules and regulations therein so common with actual Mission settlements, or rather, re-settlements. The current article seeks to uncover historical information about the settlement and provide a resource for local community. Along the way additional historical material is presented to provide context, referencing aspects of local Indigenous cultural heritage both before and immediately after the years of the encampment.
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2. Background
Late in May of 2024 the author was contacted by a member of the Milton-Ulladulla Walking Together group seeking historical information on the turn of the century (1890s - early 1900s) Aboriginal encampment at Ulladulla referred to in recent times as the "Ulladulla Mission." The background to this inquiry was presented as follows:
We are looking for information on the Ulladulla "Mission". It's hard to get the whole picture - where, when, who ran it, who was responsible, how many people lived there and under what conditions. Local community know oral histories about where it was (Warden Head, then near Racecourse Creek, then back to Warden Head) and describe it as more an encampment than a formal mission that was forced to move around. The National Library of Australia TROVE research database has Milton-Ulladulla Times newspaper records mentioning poverty, starvation rations and poor living conditions in the "mission". There are also documented stories of people with connections to it, like "Mickey of Ulladulla" and Coomee, and some Exemption Certificates from other places in the south coast. This research will be used in a hopefully very powerful way into the future, through ongoing consultation with local Aboriginal organisations, to maintain a local resource for use in schools and other areas. It will include not only historical records but also guides to engaging local Aboriginal community and people who hold relevant knowledge.
The present article has been developed in support of this initiative, and in order to make readily available to the wider community aspects of local Aboriginal cultural heritage and contact history as recorded in historical publications and archival documents. The information presented below has been compiled from these resources, including the author's previous research, such as A Documentary History of the Illawarra and South Coast Aborigines 1770-1850; including a Chronological Bibliography 1770-1990 (Aboriginal Education Unit, Wollongong University, December 1990). Such historical documents reflect the times, and reveal many of the darker elements of contact history post European invasion of 1788. They also reveal important and uplifting aspects of local culture and lore, such as in Dreaming Stories and the wealth of information available through archaeological investigations into sites containing rock art, engravings and artefacts. The personal stories of the people of the time, both Indigenous and non-Indigenous can proving a range of views and accounts of both action and inaction regarding the local First Nations community and the various families and tribal groups. In combination, this material can reveal the richness and diversity of Indigenous cultural heritage to the wider community in the present day.
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Ulladulla / Wooladorah ..... Safe Harbour
Dreaming Stories
* The Story of Bundoola (I)
{This story was recorded by ethnologist Andrew Mackenzie (1874, pp.258-61), who was given it in a number of versions - including the following by Bimmoon of the Ulladulla tribe}.
A good while ago a black fellow named Bundoola lived at Bundarwa, on the north arm of Jervis Bay. He was murraori, long and big with robust arms, like a tree with its limbs. He lived in a big cave, yerrowa. If anyone goes to the cave, the waters of the sea will cover the place. He had with him two wives, their four children, of which three by a former husband, and the mother of one of the wives. He did not treat the children well. He used to give them for food, shark, stingaree, kooroodthoo, and nijoolodjong, the two latter fish resembling eels and stingarees. The mothers used to tell the children not to eat the trash, but throw it away. They came from a place called Banboro, in the mountains near Jamberoo - Bundoola used to boast to his wives of his expertise in catching fish. One morning he went out as usual, in his canoe, leaving wives, mother-in-law, and children in the camp. The sea was smooth and the weather fine. He was very successful in his fishing. He had a very long fish-spear, measuring about twenty feet, called poonjerry. He shouted to his wives to tell his mother-in-law how skilful he was. "You watch me, you watch me," he said. They signified assent. The women began to talk to one another about the foolishness of remaining with a man who treated them so ill, and the favourableness of the opportunity of running away. They fled with the children and all their things. Bundoola still kept fishing, and occasionally calling out to them. He heard them answering him, as he thought; but he was deceived. What he heard was the noise made by the morat, or two trees touching and rubbing against one another when agitated by the wind. At last, having filled his canoe with fish, he thought it was time to leave off fishing and come ashore. As soon as the canoe touched the sand, he shouted to his wives to help him to draw it up with its load on the beach. The sound of the morat, just then repeated, made him think that his orders were attended to. At a loss, however, to account for the delay in the women’s coming, he went to the camp and found it empty. He cooeyed again, and again heard the cry of the morat. He followed the direction of the sound, until it brought him in sight of the artifice by which he had been deceived. He was at first furious with rage, but having picked up the tracks of the fugitives, followed the trail, weeping as he went along. The tracks led him to Burrier. He carried a canoe with which to cross the river, and left it at Yalwal, where it can yet be seen fossilised. Thence he went to Kangargraon in quest of the runaways. He followed the river up to Noorunmaia. Whenever he fell in with a wallaby or paddy melon, he would imagine it was one of the party he was in search of, and call out, "Stop, come to me, my child, my wife." From Noorunmaia he tracked them to Banboro, where they were encamped with their friends. Approaching the camp, Bundoola gave the customary cooey. The camp was all on alert. "Ay, ay, here’s the master, the villain, coming." Bundoola, as usual with visitors from another tribe, sat down a little way off. His wives brought him fire, and went back to the camp. He crushed out the fire, pretending that it had gone out of itself. His wives brought him a burning brand, and this time he kindled a good blaze. The women remained with him. Next morning there was to be a great kangaroo hunt. The women said to their relatives, "these children are nearly poisoned to death with the carrion given them to eat by their father." One of the children was Bundoola’s own, a boy; three, a boy and two girls, belonged to a man who was dead. The tribe called to Bundoola to light a fire and make a spear for the hunt. He was not long in making a capital spear. The hunters betook themselves to a long point, and killed a great many kangaroos. Bundoola distinguished himself by the distance at which he struck his game. He did not want to go nearer than three hundred yards to be sure of his mark. Fifteen kangaroos, the result of the morning’s sport, were put into the ovens of earth and hot stones. After the feast his connections told him they would next day show him his wives country, what a fine territory it was, and how well stocked with game and native honey. During this excursion, as the party stood on the edge of a cliff, the old men gathered about Bundoola, and pushed him over the precipice. He fell a great way, but was not killed; so they let down a long vine for him to lay hold of, and drew him up to the top. Just as he stretched out his hand to catch hold of the summit, one of them severed the vine with an amubuga, and down he fell again to the bottom, this time completely crushed. "Yenaunga, we are going away; you sit down there dead; warragul eat you, and hawk eat you, and fly eat you; you are too much of a rogue." Bundoola dead, dreamt of going back to his own place. As he journeyed south, he tried the different caves in the cliffs, but found them all too diminutive for his comfort, until he got back to Bundarwa. He turned himself in his place of abode, and sat down with his arms extended, and there he sits petrified to this day
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3. Chronology
The following chronology includes references to a variety of events impacting upon the Ulladulla area of the south coast of New South Wales, from the Captain Cook story of 1770, through references to the Aborigines Protection Board in the 1890s, and the final references to local Aboriginal encampments in the 1930s.
1770
* The Battle at Wallaga Lake, Told to Roland Robinson by Percy Mumbler, of Wallaga Lake. Roland Robinson, The Shifts of Sands - An Autobiography 1952-62, Macmillan, Sydney, 1976, 94-6. Extract:
..... This Kiola tribe was the tribe who saw the ship with white sails of Captain Cook tryin' to put in to land a Kiola. But a big wind come up an' blew the ship out to sea again. King Merriman flew, rushin' over their country, an' come to the Shoalhaven blackfellers. 'Walthow!' he cried out to 'em. 'Look out. A big Victorian tribe is comin'. They've cleaned by tribe right out. We couldn't stand up to 'em. They were too many an' too strong with their spears an' boomerangs. Walthow! I'm the only man left alive to tell you.' No, the Victorian tribe never got past the Kiola tribe. The Kiola men was too fierce an' terrible. They met the Victorian tribe an' cleaned it right out. But old King Merriman, his power was broken. For a while he stayed at the Shoalhaven. Then he travelled away. Where he died, no one knows. Percy gave me another reference to Captain Cook. He told me: There was a terrible tall woman who lived at Ulladulla. Tungeei, that was her native name. She had six husbands, an' buried the lot. She was over a hundred, easy, when she died. She was tellin' my father, they were sittin' on the point that was all wild scrub. The big ship came an' anchored out at Snapper Island. He put down a Boat an' rowed up the river into Bateman's Bay. He landed on the shore of the river - the other side from where the church is now. When he landed, he have the Kurris (Aboriginals) clothes, an' them big sea-biscuits. Terrible hard biscuits they was. When they was pullin' away to go back to the ship, them wild Kurris were runnin' out of the scrub. They'd stripped right off again. They was throwin' the clothes an' biscuits back at Captain Cook as his men was pullin' away in the boat.'
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1828
* Reverend Thomas Kendall settles at Ulladulla, also known as ‘Woollahderra’ or Wasp Harbour during 1828. W.A. Bayley (Shoalhaven, p.34) records that: Kendall on arrival found a blacks camp on the north side of Millard’s Creek which flows into the harbour.
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1832
* 16 August 1832, The Sydney Gazette and New South Wales Advertiser.
Distressing Occurrence. —
It is with deep regret we have to announce the loss of the schooner Brisbane, belonging to the Rev. T. Kendall, together with all on board, consisting of that gentleman; Mr. Florence, the surveyor; the captain and crew. A letter was received in town yesterday, from Mrs. Kendall, announcing the melancholy event. It seems that about a week ago, the little vessel, freighted with cedar, cheese, and other articles, to the value of nearly £200, left Mr. Kendall's farm at Nulladulla, bound for Sydney; and, two days after, was found by some of the native blacks, capsized in Jervis' Bay. These are the only particulars we have as yet been able to learn. The Rev. Mr. Kendall, who has thus been so suddenly cut off, was one of the first and most indefatigable Missionaries to New Zealand. He arrived in the colony so early as the year 1813. He afterwards returned to Europe, and visited South America, where he officiated for some time as chaplain to one of the foreign ambassadors to the Columbian States. Subsequently, returning to this colony, he resumed his Missionary labours at New Zealand, and acquired such a knowledge of the language of the natives of that interesting country as enabled him to publish the first (we believe) grammar of the New Zealand tongue. He was much respected by a numerous circle of friends, by whom his sudden and awful death will be deeply regretted.
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1848
* Joseph Phipps Townsend, Rambles and Observations in New South Wales, Chapman and Hall, London,1848. This book includes a detailed account of the Aborigines at Ulladulla, where Townsend had been stationed for 4 years during the 1840s. See the extensive transcript in the appendix below. Refer also the Townsend Papers, State Library of New South Wales, for additional information.
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1857
* 23 July 1857, The Maitland Mercury and Hunter River Advertiser.
Murder by a Black at Ulladulla -
A murder has just been committed here by a blackfellow named Jemmie Woodburn, lately employed by Mr, James Murray. It appears that he had been drinking at the public house all day with his gin, and on returning to his employer's he murdered his gin by splitting her skull with a tomahawk and mutilating her body most horribly, displaying all the savage barbarity of a cannibal. This is a dangerous brute to be at liberty. A short time back he made an attack on one of our most respectable settlers - Correspondent of Illawarra Mercury.
* 27 July 1857, Illawarra Mercury, Wollongong.
Ulladulla. [From our Correspondent.]
The Blacks Again. — On the evening of Saturday last, several blacks had been drinking at the public-house. A person named Mr. W. Hay, had occasion to call there for some small necessaries before returning home, and he had not left above a few minutes, when he was attacked by the blacks beforenamed, in a most savage and brutal manner, whether for the purpose of plundering or not, is not known. They beat Hay about the head with their waddies, or some such weapons, most fearfully, and had it not been for Mr. Shrills making his appearance, the sable scoundrels would have murdered him. On the latter gentleman making his appearance, however, they fled speedily to the bush, and have not since been seen. Hay is now in a most precarious state, having lost a great deal of blood through the wounds inflicted on his head. It is high time that steps were taken to deter the publicans or others from supplying these savages with intoxicating drinks. It is quite evident that a continuance of this abominable traffic will lead to a catastrophe that will awaken the people of Ulladulla from their present lethargic state.
* 1 August 1857, Shoalhaven Correspondent, Yass Courier. Report on a murder by the Aborigine Jamie Woodburn.
Murder of a Black at Ulladulla
A murder has just been committed here by a black fellow named Jamie Woodburn, lately employed by Mr James Murray. It appears he had been drinking at the public house all day with his gin, and on returning to his employer's he murdered his gin by splitting her skull with a tomahawk and mutilating her body most horribly, displaying all the savage barbarity of a cannibal. A short time back he made an attack on one of our most respectable settlers.
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1858
* 15 April 1858, Illawarra Mercury. Report on the issue of blankets to Aborigines at Ulladulla. The notice of Jerry Jerry's successful efforts in saving 11 people from a shipwreck at Broulee refers to the wreck of the Rover there on 13 October 1841.
Ulladulla - Black's Blankets
For the last ten days we have had more of the aboriginals encamped in this neighborhood than for some time past, awaiting the annual distribution of blankets. Yesterday they gathered round the Court-house, and their worships gave each one a blanket. King Peiken was present, and received the same as his subjects, although he has been very useful to the inhabitants of this neighborhood. The only other dignitary present was Jerry Jerry, who had a brass plate on his breast: he saved the lives of eleven persons about fourteen years since at Broulee harbor, by rescuing them from a wreck. After the blankets had been distributed, three cheers were given for the queen by the blacks.
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1859
* 8 February 1859, The Courier, Hobart.
Awful scene among the Blacks at Ulladulla.
FOR the last ten days a considerable number of aboriginal blacks have been employed here by the settlers in getting in the harvest! Saturday last seems to have been a general pay-day, and they could not have received less than £12 or £15. With this they soon procured a large quantity of liquid fire, and proceeded to encamp on the banks of Croobyar Creek. They commenced their hellish debauch at once, continued it during the whole of Saturday night and by nine 'o' clock on Sunday morning the scene could scarcely be imagined, much less described. At this time an old black fellow, rendered powerless and insensible by the fire and water he had swallowed, lay motionless by a fire. Two of the younger men, known by the names of Paddy and Jackie Jackie, deliberately battered out the brains, with their waddies, of the poor old fellow, as he was stretched on the ground. In a few minutes he was dead. A regular melee then arose, the scene becoming positively appalling. The infuriated blades cut and slashed at one another in a most fearful manner. In their state of drunken frenzy they appeared as so many devils let loose out of Pandemonium, as they shouted and yelled and demoniacally danced round and beat each other. Just at this time the people were passing on their way to Church. Mr. Kendall and Mr. W. Maclean immediately sought for constable McFarlane, and our J.P. In a short time McFarlane was on the spot. But all he could do was to prevent them getting more liquor. If he had interfered further his life would have been in danger. Messrs. Wardell, Kendall, and Maclean shortly after visited the place, and made inquiries as to where the blacks had got the drink from but they got little satisfaction. With some difficulty they found the remains of the murdered man, when they learnt that he had come from Shoalhaven, and had been known by the name of Johnny. How long will people be allowed in a Christian land to supply these poor ignorant and infatuated aboriginals with intoxicating liquors ? Surely it is high time that such disgraceful proceeding should be put a stop to. The number of blacks assembled and engaged in this orgy could not have been less than fifty. - Correspondent of Illawarra Mercury.
* 14 February 1859, Illawarra Mercury.
Ulladulla. [From our Correspondent.]
Court of Petty Sessions.
(Friday, 4th February, 1859.)
William Evans was charged by Constable McFarlane with obstructing him in the discharge of his duty, with having used obscene language on the public road, on Sunday, the 16th January, and also with aiding the blacks to obtain liquor. He pleaded guilty, and, after a severe reprimand, was sentenced to pay a fine of 10s and 3s 6d costs, or be confined for four days in the lock-up or, rather, Court-house.
* 2 March 1859, The Age, Melbourne.
Crime among the Aborigines. To the editor of The Age.
SIR, — It was with the most painful feeling that I recently read the awful scene among the blacks at Ulladulla from tho Illawarra Mercury. It is dreadful indeed to think of such an occurrence, to think that one man has been murdered, and the law will probably hang two others for the crime, yet the real criminal is sure to escape. Will the publican who sold the grog be fined a modest five pounds, for breaking the law and causing the death of one — perhaps of three human beings. The administrators of the law do not commit the seller of poison to poor people ignorant of its effects but they hang the black savage. True the law does not permit spirits to be sold to aborigines, yet witness the judgment of a magistrate on the Bendigo Bench, — "In his opinion the blackfellow was not in a savage state, consequently had the same privileges as a white. He would dismiss the case against the publican." A Daniel come to judgment? yea, a Daniel! O, wise young (? old) judge, how do I honor thee! The police in every part of this colony daily see cases where the law is broken, by the aborigines getting spirits; yet they seldom take any notice, and, if they do, "The Bench," in place of depriving the publican of a licence he does not deserve to hold, fine him a few shillings. Well may the correspondent of the Illawarra Mercury ask — 'How long will people be allowed in a Christian land to supply those poor, ignorant, and infatuated aboriginals with intoxicating liquors. The squatters (as a body) wish to see 'the blackfellows exterminated.' They, have shot and poisoned the blacks even of late years. The children of black women, often the progeny of the owner of a run, are, as is well known, frequently murdered by the tribe or mother, yet no notice is taken; and the press of Victoria, fearful of giving offence to the publican or squatter, is silent — its thunders are not directed at the crimes or the perpetrators. This must end. Public opinion must be brought to bear on the evil we wish to stop ; and paid magistrates will have to do their duty, fearless of every consequence, even what might follow the shutting up of a low "bush pot-house." I write to your paper, as it is one of the very few likely to attack and expose iniquity; and in doing so, beg you to believe that the new-chum blood and public opinion of Victoria will go with you to assist in the good work — to assist in putting a stop to the shedding of human blood. Your admirer, WIMMERA.
* 25 April 1859, Illawarra Mercury. Report on the issue of blankets to Aborigines at Ulladulla.
Ulladulla - Black's Blankets
The annual distribution of blankets to the aborigines took place on Tuesday last. Forty-three blacks received a blanket each, but none were given to the youths and picanninies. This is really too bad, for they are as much entitled to, and require them as much, as adults. For some unexplained reason only one bale of blankets arrived here instead of two.
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1860
* 27 April 1860, Illawarra Mercury. Report on issue of blankets to Aborigines at Milton-Ulladulla, plus a cricket game played at the time:
Ulladulla
The Blacks were served out their blankets by Constable McFarlane on the 14th instant, at Ulladulla. A game of Cricket was played between the Natives and Europeans on Saturday, the 14th instant, at Mr Miller’s Flat, which resulted in favour of the "sons of the soil", with all the ease imaginable.
* 13 July 1860, Illawarra Mercury. Report on the disastrous effects of the influenza at Milton Ulladulla.
Milton, Ulladulla
The influenza is playing up "Old Harry" among the aborigines, no less than four of their number have been swept into eternity last week - to wit, Old Charlie Pickering, king of the Pidgeon House, a man supposed to be well-nigh 100 years old; and his queen died about the same time, a very old woman. The next is old Burriel Paddy, another man about 80 , and, to finish the catalogue, old Burriel Tommy, as old as any of the others. Old Pickering was remarkable for sobriety and gentleness of disposition,, and, old as he was, he was the best bark-stripper among the race in this neighborhood. Paddy was still more remarkable for sobriety; he never having been known to taste grog of any kind, and what is still more strange for his class, he did not smoke tobacco. Tommy was not very remarkable for anything but old age.
There is a tradition among the blacks of this place that about "forty years ago a vessel was wrecked on one of the Ulladulla heads, and that her crew landed all safe; but shortly after landing they were surrounded by the blacks - who had never seen a white man before - and, without exception, they were all killed and eaten by the savages. Paddy and Tommy were amongst the number; and many of the younger blacks talk of the thing. They were only boys at that time, but they recollect sharing in a "horrible feast."
There are Europeans living here yet who are fully convinced that the above tale is true, and some of them even know the exact spot of the wreck - it having often been shown to them by the blacks. It is a great wonder that no white man has ever had sufficient curiosity to examine the spot, for if the tale be true, the anchors and chains and other iron work of the vessel will still remain there. If some of our enterprising townsmen would examine the spot with drags, it would at least be satisfaction to get any clue as to the truth of the tale. July 9, 1860.
* 23 July 1860, The Sydney Morning Herald.
Deaths among the Blacks.—
The Ulladulla correspondent of the Kiama Examiner says:- Several very old blacks have been carried off by the influenza; and many of the Europeans have been suffering from the same complaint for several weeks. It is still raging in the settlement.
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1861
* 31 December 1861, Sydney Morning Herald - Report on an Episcopalian church consecrated at Ulladulla during the month.
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1865
* 11 April 1865, Illawarra Mercury. Report on the issue of blankets to Aborigines at Nowra, including a reference to Ulladulla.
Blankets for the Blacks
The Government supply of blankets was distributed to about 115 blacks to-day at the Nowra Court House, and others who have not yet applied for them will be supplied with these articles, so necessary to their comfort during the ensuing winter. This is independent of blankets for the blacks of the Ulladulla district, who either will be, or have been, supplied at that place.
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1871
* 8 June 1871, The Sydney Morning Herald.
The Black of Shoalhaven.
On the 8th April, 1870, I was present at a distribution of blankets, at Terara, amongst the Aborigines and half-castes resident in the district of Shoalhaven. The blankets were distributed by the Clerk of Petty Sessions. Men, women, and children of every hue or shade of colour appeared as claimants — some of them pure, or "full blooded blacks;" others, the offspring of "blacks" and "whites;" and others, again, the progeny of whites and half-castes. From the hobbling crone to the lisping baby — from the stalwart man to the puny boy — all were there; and most of them eager applicants for blankets; but children under a year old did not count or receive any. In all 105 blankets were distributed but it was expected there would be fresh applicants on the following day — bringing up the number to about 140 — which was that of the previous year. It was observed, however, that the pure blacks had decreased, while the half castes and quadroons (if I may use the expression) had increased since the distribution of '69. But the race has very much diminished during the last ten years. I was informed that the total number of blankets distributed for the same district, in 1860, was about 400. For good, or for evil, the stock is rapidly dying out; and in twenty years there will scarcely be one genuine Aboriginal left within it. Rum and disease are doing their work but too surely.
All the men were dressed in "bush" fashion trousers, shirts, and battered hats, the old women in last year's blankets, with a stray handkerchief for head gear, and an occasional petticoat, the young ones of "blood,"very much in the same style , the half castes, as country folk of European lineage and humble birth would be; and the children somewhat "mixed" in their attire. The entire assembly were barefooted; and little could be said in favour of the "looks" of the great majority of them. The men were not beauties — from "Limping Jabba" down to "Broken-nose Tom." The old women were the next thing to hideous, some of them resembling apes as much as human beings and worn almost to skeletons. Most of the young men and nearly all the children were fat and sleek. There was one girl among the half-castes of pleasing features and graceful form; and a black "gin" retained something of the attractions for which she was once distinguished. Almost every woman and some of the young girls (at the age even of 14) were said to be "married!" Some of them exhibited their husbands, or were exhibited by the husbands, others had left their husbands "at home." Tobacco pipes adorned the mouths of many of the matrons, and sun bonnets, covered the heads of the younger ladies. The former were vehement, if not eloquent, in pressing their claims upon the Clerk of Petty Sessions, and enumerated with great volubility the names of their children for whom they required blankets, but the latter were moderate even to diffidence when preferring their applications; and the contrast between then soft, low voices and the harsh tones of their elders, was very marked. But the "distributor" was equally on his guard with the one as with the other; and there was need of vigilance to prevent her Majesty's blankets being dispensed amongst dutiful subjects who had already procured them in some other district, or amongst pretended deputies of deceased blacks — who were represented to be still alive.
A few years ago a party of blacks, after obtaining their blankets at Ulladulla, took boat and pulled many miles along the coast, they then landed at Crookhaven, crossed to Terara, and on the next day got a second set of blankets there. Captain Cook, a weather-beaten tough old vagabond, stood by the Government officer, introduced his "friends," and affected to corroborate or correct their statements, as the case might require, until a good number of them had obtained their blankets, when he began to fear that the bales which contained them would be exhausted before he had secured his own: he then "struck work;" insisted upon the blanket being given to him before he would proceed further; and on getting it, wrapped it about his body, to make sure of the prize. His "Peggy" was dead, since the last distribution; and her successor, "Jenny Daddy," lay in the "bush," from an injury to her spine. It was considered unkind to make any inquiries as to the cause of either calamity. Some of the men were named after their occupations — "Fisherman Johnny," and "Carpenter Jack," for instance; others were distinguished by some feature in their personal appearance or character — "Bill Stupid," "Broken-nose Tom," and "Cock-eye;" but most of them were called after the places where they usually resided — "Barrier Jacky," and "Broughton Creek Dick," &c., &c., or after some family with which they had lived, or were otherwise associated — "Johnny Wentworth," "Billy Kendall," and "Frank Forster," &c., &c. The majority of the women bore the common names of "Clara," "Matilda," and "Mary Anne," "Susan," and "Judy," &c. &c.; but there were, in addition, "Biddy Charcoal," "My Lady," and "Walgaroo." A half-caste, named "Georgy," was considered the Chief man of all the blacks present, and his daughter, "Julia," complained that she had been "kept waiting for her blanket, though she ought to have been served first."
On receiving their blankets the men handed them over to the women who accompanied them, and these made them up into bundles, which they carried away upon their backs — a chubby child, or other package, peering above, and their lazy lords stalking alongside, listless and empty handed. But in the evening I observed that some of the men, and women too, had converted their blankets into long and fashionably shaped cloaks, in which they walked the streets and astonished the inhabitants of Terara and Nowra. It will be less matter if they were not bartered for drink before a month was over. It took about three hours to dispose of the claims and distribute the blankets; and when all was ended the meeting broke up and the blacks and half-castes quietly dispersed, followed by a crew of mongrel, mangy dogs, which had accompanied them to the spot, and had lain whining at their feet or skulked about from group to group. Viewed as a whole, it was a melancholy picture of an expiring race, and forced the question — has the white man of this Colony done his duty by these poor creatures, whose land and country he has seized by force, and for whose reclamation, amelioration, or comfort he has not made a single rational provision, except the annual dole of a few blankets? And is it not time that the 14th clause in the Royal instructions to every Governor of New South Wales was either obeyed, or omitted altogether:— "And it is our further will and pleasure that you do, to the utmost of your power, promote religion and education among the native inhabitants of our said colony, and that you do especially take care to protect them in their persons, and in the free enjoyment of their possessions, and that you do, by all lawful means, prevent and restrain all violence and injustice which may in any manner be practised or attempted against them." A. McF.[Andrew McFarlane]
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1876
* 3 June 1876, Australian Town and Country Journal.
Ulladulla
Mr. J. P. Warehen, C.P.S.. and her Majesty's good servant, constable Beatty, gave the blacks their blankets on the 24th instant. The volunteers met and fired a salute, and a cricket match took place, which was well attended. The member for our district, being here, met with a few friends at host Weatly's. Many toasts wore drunk, amongst them those of "Our beloved Queen," and "The Member for Shoalhaven."
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1881
* 19 January 1881, Evening News, Sydney.
A Waif
A short time since one of our Ulladulla aboriginals found a cartridge box about afoot square, made of cedar, and containing cartridges, and also a cartouch pouch and shoulder strap, on the beach near Murramarang at Point Upright. The articles were evidently cast ashore, as small barnacles were adhering to the box. The property has been handed over to police constable Morris, who has sent the same to his headquarters. The Milton Times asks — Will this afford any clue to the Bermagui mystery?
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1888
* [1888] Mickey, or Willy the Cripple, from Ulladulla, executes the earliest known artworks by a South Coast Aboriginal which incorporate traditional European techniques, employing pen, ink, crayon, and pencil on paper.
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1892
* 17 June 1892, The Daily Telegraph, Sydney.
Aborigines Protection Board
...The Secretary of Lands wrote intimating the reservation of 21 acres at Ulladulla for aborigines....
* 12 August 1892, The Sydney Morning Herald.
Aborigines Protection Board
....Instructions were given for the issue of rations to aborigines camped at Cox's River and Ulladulla, and for the supply of a fishing net to those residing on the Crooked River, Kiama district....
* 19 August 1892, The Australian Star, Sydney.
Aborigines Protection Board
...Authority was given to incur the necessary expenditure in having the aborigines' boats at Ulladulla and Foster painted and repaired.* 7 October 1892, The Daily Telegraph, Sydney.
Aborigines Protection Board
....Letter from Mr. P. H. Morton M.P., recommending additional assistance to the aboriginals at Shoalhaven Heads and Ulladulla were considered. It was resolved to issue rations to several children not at present attending school as an inducement to them to do so, and that the fishing boat in use at the Heads be placed in proper repair and painted.....
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1893
* 15 May 1893, Tasmanian News, Hobart. Substantial article on the state of the Aboriginal population.
The survival of the fittest
..... During the year seven additional reserves, aggregating an area of 721 acres, have been set apart for the use of aborigines at Ulladulla, Cox’s River, Delegate, Coonaborabran, Culargambone, Balranald, and Grafton.....
* 29 May 1893, The Daily Telegraph, Sydney.
Aborigines Protection Board
On the recommendation of Mr. W. Millard, of Ulladulla, endorsed by the superintendent of police in charge of the district, it was decided to have the boats at that place repaired.
* 16 June 1893, The Sydney Morning Herald.
Aborigines Protection Board
It was decided to accept a tender for the repair of a 24ft. boat, at present on the beach at Ulladulla, to be used by the aborigines.
* 18 August 1893, The Sydney Morning Herald.
Aborigines Protection Board
Instructions were given for the purchase of clothing for a number of destitute aborigines at Forster and for new gear for the two fishing boats at Ulladulla.
* 3 November 1893, The Daily Telegraph, Sydney.
Aborigines Protection Board
A tender was accepted for repairs to the fishing boat used by the Jervis Bay aborigines, which was run into by a steamer in Ulladulla harbor.
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1894
* 9 March 1894, The Sydney Morning Herald.
Aborigines Protection Board
Authority was given for the purchase of clothing for a number of destitute aborigines, and for children attending school at Wallaga Lake and Ulladulla.
* 1 June 1894, The Sydney Morning Herald.
Aborigines Protection Board
Authority was given for the issue of rations to destitute aborigines in the Moruya district, for repairs to boats used by the aborigines on the Belmore River, at Ulladulla, and at Wallaga Lake, and for the purchase of seed wheat for aborigines occupying a 40-acre farm near Dalton.
* 27 July 1894, The Sydney Morning Herald.
Aborigines Protection Board
Instructions were given for the purchase, locally, of clothing for a number of destitute aboriginals at Wollar and Balranald, and also for the temporary issue of rations to the families of two aborigines who were ill at Ulladulla.
* 7 September 1894, The Daily Telegraph, Sydney.
Aborigines Protection Board
The board approved of the issue of rations to destitute aborigines at Kiama and Ulladulla.
* 9 November 1894, The Sydney Morning Herald.
Aborigines Protection Board
Authority was given for the issue of rations to a number of destitute aborigines at Oban, Wardell, Drake, Broadwater, and Ulladulla, and for the purchase of material to enable necessary repairs to be effected to dwellings of aborigines at Kiama, Broadwater, and Ulladulla.
* 21 December 1894, The Sydney Morning Herald.
Aborigines Protection Board
On the suggestion of Mr. R .H. D. White, M.L.C., and Mr. Millard, M.L.A., it was decided that the Aborigines at Port Stephens and Ulladulla be provided with Christmas treats.
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1895
* 4 January 1895, The Sydney Morning Herald.
Aborigines Protection Board
It was decided to expend £3 on fishing tackle for aborigines at Ulladulla.
* 30 August 1895, The Australian Star / The Daily Telegraph, Sydney.
Aborigines Protection Board
At the Aborigines' Protection Board meeting, held yesterday afternoon, it was decided that the boat used by aborigines at Ulladulla should be sent to Sydney for repairs.
A report was received from tho police at Ulladulla, stating that one of the boats used by the aborigines at that place was out of repair, unseaworthy, and dangerous. It was decided to arrange for the boat being sent to Sydney.
* 29 November 1895, The Daily Telegraph, Sydney.
Aborigines Protection Board
Authority was given for the purchase of clothing for a number of aborigines at Nelligen, Ulladulla, Coolangatta, Greenwell Point, Jervis Bay, Burrier, and Goonal. Permission was also given to obtain seed for planting in the reserve at Currowan, and material for repairing dwellings at Ulladulla.
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1896
* 10 January 1896, The Sydney Morning Herald.
Aborigines Protection Board
Authority was given for the purchase of wire to enable the aborigines at Balranald to complete the fencing of the reserve, [and] for the issue of rations for old and destitute aborigines at Ulladulla.
* 8 February 1896, Milton and Ulladulla Times.
‘A Disappearing Race’
In the Ulladulla district, the work of decimation among the Aborigines has not been so complete as in Braidwood, but the degrading influences of the white man’s civilization and immorality are telling their tale and there now remains here but a miserable remnant of the extensive tribes that once claimed this neighbourhood as indisputably their own. Mr John Garrad, a native of this district, informed me only recently that he remembered in his young days seeing as many as 500 dusky warriors assembled together on an occasion when the Coast and Pigeon House tribes met in corroboree. There must have been pretty well as many blacks in the district as there are now whites. The Government has of late years established a camp at Ulladulla, where the last of their race receive some kindness and attention, but slowly and surely the Aborigines are dying out and in a short time they will be wholly extinct.
* 4 December 1896, The Daily Telegraph, Sydney.
Aborigines Protection Board
A suggestion by Dr. Young that a fixed annual sum should be paid for medical attendance on the aborigines at Ulladulla received consideration, and it was decided to forward a report on the matter to the chief medical officer, and recommend that no alteration should be made in existing arrangements.
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1897
* 2 April 1897, The Daily Telegraph, Sydney; Kiama Independent, 8 April 1897.
Aborigines Protection Board
Authority was granted to issue rations to the destitute aboriginals at Milrca station, Walgett district, and also to those at Ulladulla.
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1898
* 24 December 1898, Milton and Ulladulla Times. Report that Ulladulla Aborigines are to be provided with a fishing boat:
On the recommendation of Captain Millard M.P., endorsed by the Officer-in-Charge of the Police of this district, it has been decided to have a fishing boat provided for the use of the Aborigines at Ulladulla. This is the outcome of a petition numerously signed locally some little time back. According to McAndrew (1990), the boat was eventually obtained in June 1900.
* [1898] ‘Aborigines - Report of the Board for 1898’, NSW Legislative Council Journal, (Third Session 1899), Sydney, 1899, vol 61, pt 1, pp859-72.
Ulladulla - Aborigines 6 / Half-castes 58 / Total = 64.
* J. Larmer, Native Vocabulary of Miscellaneous New South Wales Objects, Journal & Proceedings of the Royal Society of New South Wales, 32, 1898, 223-9. Words from Ulladulla:
Burroo - Kangaroo
Coonjee - Hut
Cumboo gullock - Bullock
Eu roka - The sun
Judcho - The moon
Ka an dee - Tobacco
Koona - Duck
Mar rah - Fish
Mondagai - Bread
Nawa - Yes
Niara - Look there
Tookun - Hut
Tug gi - No
Tung ah - Bread
Warrang - Child
Wob a ra - Go
Wonaga-wey ou - What is your name
Yan yee - Fire
Yi - Come
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1899
* [1899] ‘Aborigines - Report of the Board for 1899’, NSW Legislative Council Journal, (Session 1900), Sydney, 1900, vol 64, pt 1, pp255-...
Ulladulla - Aborigines 3 / Half-castes 60 / Total = 63.
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1900
* 2 January 1900, Milton and Ulladulla Times. Report on a white man being evicted from the Aboriginal camp at Ulladulla, where he was in company with his part-Aboriginal fiancee:
In the Police Court a strapping young white fellow appeared charged that, not being an Aboriginal native or son of an Aboriginal native, he was on 25 December found lodging with Aboriginal natives at Big Hill, Ulladulla. In defence he claimed that his friend was not a full-blood, that there were very few full-bloods there, that he was engaged to a girl there who was white or white enough for him at any rate, that her father was fair and her mother half caste. Police maintained that the girl was not white but not a full-blood. There was no conviction.
* 6 January 1900, Ulladulla and Milton Times.
A "Camp" Follower
John Carriage, a strapping young fellow, appeared charged that, not being an aboriginal native or the son of an aboriginal native, he was on the 25th December found lodging in company with aboriginal natives at Ulladulla ; that the said John Carriage has no lawful fixed place of residence and no lawful means of support, and that such lodging was not for some temporary and lawful occasion only.
Defendant, for whom Mr. Cocks appeared, pleaded not guilty. Constable Hamilton, stationed at Ulladulla, deposed that on the 25th of last month he saw the defendant at the aboriginal camp ; he had seen him there off and on for the last three months ; he was stopping with a half-caste named Pitman ; some five or six months ago he went to the camp and spoke to defendant about his being there, telling him that several residents of Ulladulla were complaining about him being there, and that he would have to arrest him if he did not clear away ; at that time defendant was working with Pitman, and using a boat supplied to Pitman by the Aborigines Protection Board ; two days after his speaking to him then, defendant went away by the Peterborough ; a couple of months afterwards he returned, bringing a boat with him, and since then had been fishing sometimes, and for short intervals he was away at Kiola or Bawley Point getting bark; when he returned to Ulladulla he stopped at Pitman's; he had been lodging at Pitman's on and off for the last three or four months; he made that his stopping-place, and he (the constable) knew of no other stopping-place that he had at Ulladulla ; the land on which Pitman resided was a Government reserve ; he did not think it was on the aboriginal reserve; he had the oversight of the aborigines on behalf of The Aborigines Board ; Pitman received assistance from the Board, and his wife and children were in receipt of provisions and blankets from that body. Mr. Cocks asked for a dismissal at that stage, as the prosecution had failed to prove the case. He contended that it was shown by the prosecution that Pitman was not an aboriginal native, and that therefore the case must break down.
Senior-constable Penlington, in reply, while admitting that Pitman was a half-caste, contended that he must be regarded as an aboriginal, inasmuch as he was under the control of the Aborigines Protection Board, and received aid from that body. The Board had desired that steps should be taken to prevent fellows hanging about the camp, and if Mr. Cocks' point held good it would be almost an impossibility to get a conviction, as there were only a few full-blood aborigines at the camp ; the conduct of defendant was disgraceful, and the police must endeavor to put a stop to it.
The Bench decided to go on with the case, but Mr. Cocks asked to have his objection noted.
Constable Hamilton, cross-examined by Mr. Cocks, would swear defendant had been at Pitman's on and off for the past six months; he knew defendant had been at Kiola stripping bark ; he could not say if he had been at Bateman's Bay ; he never saw defendant at Innes's at Ulladulla; he was not prepared to swear that defendant was not stopping at Innes's till a week before the time on which he was charged; Innes's was about three hundred yards from Pitman's; he had cautioned defendant several months ago about lodging with Pitman ; he was not aware that defendant was working for Harry Moon, breaking stone.
To Senior-constable Penlington : He never saw defendant lodging at any other place but Pitman's.
To the Bench : He did not think Pitman was a full-blooded aboriginal. Defendant deposed that he was a sawyer, and resided at Bateman's Bay ; his parents resided there, and he lived with them ; until a fortnight before Christmas he was at Kiola, stripping bark ; he had been stripping bark there for seven or eight weeks ; he had between eight and ten tons of bark there, and was only waiting for a team to have it drawn to Kiola wharf ; he came to Ulladulla a fortnight before Christmas, and was breaking stone for Harry Moon ; Moon paid him 30s on account the Saturday before Christmas Eve ; Moon still owed him money for the work he had done; while he worked for Moon he lived the first week at Innes's house ; Innes wanted the key, and he left the house ; he then went to Pitman, and asked him if he could board him for a week ; Pitman said he had no objection to him boarding there for a week ; asked him what he would charge for the week's board, and Pitman said 12s; during the week he was there he received the summons : he left at the end of the week, and paid Pitman the 12s for his board with money received from Moon ; Pitman is not an aboriginal, he is a half caste, and is fair in color; he stayed at Pitman's during the holiday week, intending at the end of that time to leave for Bateman's Bay to work on the breakwater ; before the week was up he got the summons, which stopped his going ; the lodging was only temporary and for a lawful occasion ; the constable warned him once for being in Pitman's boat, but never warned him for living with Pitman ; he had been at the house occasionally, but never lived with Pitman before the occasion referred to; Pitman was a friend of his, and he went to see him out of pure friendship.
To the Bench : He was a single man ; it was about two months since he resided with his parents ; they lived at the Big Hill ; be was stripping bark with Pitman, who was working mates with him ; he had work at the Bateman's Bay breakwater when it started.
To Senior- constable Penlington : When he came back from Kiola he stopped at Innes's house ; he then asked Pitman if he could stop with him ; before going to Pitman he went to the publican, but he wanted to charge him too much ; he also asked Harry Moon, but he had no room for him ; he did not go anywhere else ; he knew a girl at Pitman's ; he did not go there on her account ; he was engaged to the girl ; she was a white girl — white enough for him ; she was not colored ; Pitman, her father, was fair, and her mother was white ; the mother was a half-caste, but she was fairer than Pitman : he had never asked the constable about being allowed to stop at the camp.
Constable Hamilton, re-called, stated, in reply to Senior-constable Penlington, that he had heard defendant swear he did not ask him about being allowed to stay at the camp ; defendant went to him on the day after he cautioned him, and asked him if he would go to the camp that night, as he was going to stop at Campbell's or one of the places, and was going away the next day ; the girl Pitman to whom defendant said he was engaged was not white ; she was not a full-blooded aboriginal. Mr. Cocks urged his former objection, and also the objection that defendant was charged with three separate offences in the information, and held that a man could not be convicted on a defective information. Further, reviewing the evidence, he maintained that the case must be dismissed on its merits.
The Bench dismissed the case, as they could not see their way clear to convict. They were in doubt on the point raised as to Pitman being an aboriginal. They, however, complimented the police on their effort to prevent the practice of white persons living at the camp. The offence with which Carriage was charged was a very serious one, that involved imprisonment, without the option of a fine.
* 5 May 1900, Evening News, Sydney.
Aborigines Protection Board
A letter was received from the Principal Under-Secretary reporting that the tender of Mr. Holmes for the construction of a boat for the aborigines at Ulladulla at a cost of £28 10s had been accepted.
* 27 June - 8 September 1900, Ulladulla and Milton Times. The Milton and Ulladulla Benevolent Society investigates the conditions of the local Aboriginal people and prepares the following report (McAndrew, 1990):
The Aborigines were supposed to be the special care of the Government, and they were placed under a Protection Board, but the treatment they were subject to was a disgrace. There were a few aged and infirm Aborigines at the camp at Ulladulla but it was only right and proper that they should be kept with reasonable comfort during their remaining years. They were allowed rations, but the allowance was inadequate and the quality inferior. The result was that these poor people had to beg from the residents of Ulladulla. He (the President of the Society) had brought this matter under the notice of Captain Millard M.P., who asked him to get a couple of magistrates to visit the camp and make a report as to what they considered should be done. Messrs W.D. Warden and C.F. Warden had accompanied him to the camp, had visited the older Aborigines (Maria, Charlotte and Berriman Joe), had seen their rations and viewed their surroundings, and had furnished a report recommending that the old people be granted more and better rations and, in the case of Berriman Joe, who was a helpless cripple, that he be allowed fuel. The recommendations had been hopelessly ignored and nothing was done, the old blacks still being subjected to treatment that was disgraceful to a civilized Government. The President, Mr Henley, moved that the Secretary write to the Aborigines Protection Board setting out the facts and recommending the necessary action.
The Board replied as follows, dated 4 August 1900:
Madam, I am directed to acknowledge the receipt of your letter dated 16 ultimo regarding the condition of the Aborigines at Ulladulla, and to inform you that they are in receipt of rations and clothing usually supplied. The old woman, Maria Billy Boy, will be provided with firewood. Berriman Joe has been supplied with firewood at the Board’s expense for some time. I have the honour to be, Madam, Your obedient servant, David R. McCallum, Secretary.
A meeting was later held (Tuesday, 4 September) by the white community to call for financial assistance and to discuss both the report and the Board’s lack of support or promise of action.
* 8 September 1900, Milton and Ulladulla Times:
The treatment of Aborigines was fully ventilated at a public meeting at Ulladulla on Tuesday night: a number of strongly condemnatory speeches were delivered. According to George Millard, the extravagant sum of two pence per day is expended by the Government in providing rations for each of the aged Aborigines at Ulladulla. They can’t become "jolly and fat" on that.
The following account is from W.A. Bayley, Shoalhaven (1975, pp.108): The aborigines at Ulladulla camped at the south head [of the bay] in 1900 when a public meeting was told that they needed assistance. That was the awakening by the public to the needs of the descendants of the original inhabitants, but the process of improving upon their conditions was a slow one taking many years.
* 29 September 1900, Milton and Ulladulla Times.
Treatment of Aborigines
The Mayor and Alderman Henley, when in Sydney attending the municipal conference, took the opportunity, in company with Captain Millard, M.P., of interviewing Mr. Fosbery, president of the Aborigines Protection Board, and presenting him with a report prepared by a. local committee appointed by a public meeting held at the Harbor recently, setting forth the unsatisfactory treatment of the aborigines at the Ulladulla Camp. Mr. Fosbery admitted in the matter of provisions and clothing the aborigines did not have the treatment he would wish, but the fault did not rest with the Board, but with Parliament, which refused to vote the money necessary to afford them better treatment. The Board had only enough funds placed at its disposal to pay the contracts. The question of remedying the grievances complained of should be brought before Parliament with a view to obtaining a more liberal vote. Captain Millard will therefore move in the direction of having a larger sum placed on the Estimates shortly to be submitted to Parliament, and if need be he will bring the circumstances of the Ulladulla aborigines under the notice of members of the House. It is to be hoped that the outcome of the present agitation will be the better treatment of the fast-disappearing remnant of the aboriginal race, especially of the aged and infirm.
Mr. Fosbery took occasion to deprecate the attack that had been made upon the police in connection with this matter.
Following is a copy of the report of the committee appointed at the public meeting of ratepayers convened (on requisition) by his Worship the Mayor of Ulladulla on Friday, September 4th last, to inquire into the condition of the aborigines at the camp, Ulladulla.
The duty imposed on the committee was to prepare a digest of the proceedings of that meeting for presentation to the Aborigines Board, Sydney. The evidence taken was overwhelming in its conclusiveness as to the destitution prevailing amongst the aborigines resident at the camp : —
(1.) Rations. — Under this heading several local ratepayers declared the blacks were often reduced to a state of starvation. Visits of inspection paid as recently as the 31st ult. disclosed a state of extreme destitution, which would have reached an acute stage during the late severe winter months but for the timely relief afforded by local residents through the recently formed Aged and Sick Aborigines Aid Society. Three families visited were found without a vestige of food beyond a small quantity of stale bread supplied by private charity, and which was all they had to subsist upon until the usual weekly allowance was due. This weekly allowance was estimated at about 2d a head per day, and was declared to be wholly inadequate to their requirements, especially in the case of the sick and infirm ; but even this dole in some cases was not regularly supplied.
(2.) Clothing. — In the matter of clothing there is much to be desired. None of the blacks are warmly clad. One of them, old Berriman Joe, who was represented in the latest report of the police as being supplied with tho usual quantity of clothing, was discovered all but naked, save for an old blanket wrapped around him, his shirt apparently his only one, and got wet through the roof of his hut, and, in the attempt to dry it, it was burnt. The clothing doled out to the aged women was insufficient and wholly destitute of warmth or comfort.
(3) Huts — The huts are mere bark humpeys, affording wretched accommodation, and should be replaced by weather proof huts, especially in the cases of Berriman Joe and Maria Billyboy. Evidence was given that these representations were repeatedly urged upon The Aborigines Board, from time to time during the past two years, by (1) private individuals, (2) a committee of enquiry, appointed on the suggestion of Captain Millard, the member for the district, and consisting of local magistrates and others, (3) the Church of England minister visiting the camp, Rev. J. Hornby-Spear, and (4) the Milton and Ulladulla Benevolent Society, and although it was abundantly shown that their representations were founded on actual personal knowledge of the condition of the blacks, yet they were repeatedly set aside by the Aborigines Board in favor of the adverse police reports.
(4) Recommendations — Under the circumstances the committee recommend : —
1. That the care of the aborigines be removed from the control of the police to that of a local committee to be approved off by the A. P. Board.
2. That baker's bread be substituted for the usual ration cf flour.
3. That the rations be on a far more liberal state, and be of first quality, and be distributed at least twice a week.
4. That further supplies of warm clothing be granted to the aged and infirm.
5. That the Aborigines Board be requested to give effect to these recommendations or to send an officer from the Board in Sydney to confer with the local committee on the subject.
(Signed) W. Riley, W. D. Warden, C. F. Warden, J. Hornby-Spear, I. Kendall, L. Gamball, E. A. Garbutt, W. Farleigh, S. Millard.
* 4 October 1900, Illawarra Mercury. Report on the destitute conditions of the Aborigines at Ulladulla.
Destitute Aborigines
The condition of the aborigines at Ulladulla, according to a report presented to the Aborigines Board by the Mayor of Ulladulla and local residents, and Captain Millard, M.P., is a deplorable one. It was report that the blacks were often reduced to a state of starvation, and in the matter of clothing much was desired. None of the blacks were warmly clad. One of them it was stated, was discovered all but naked, save for an old blanket wrapped around him. The local committed of inquiry recommended that the care of the aboriginals be removed from the control of the police to that of a local committee, to be approved by the Aborigines Board, and that further supplies of a local committee, to be approved by the Aborigines Board, and that further supplies of warm clothing be granted to the aged and feeble.
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1901
* 13 July 1901, Milton and Ulladulla Times. Report on Aboriginal Protection Board refusal to aid the Ulladulla Aborigines:
The Aborigines Protection Board refused application at Ulladulla for a horse and cart for the Aborigines at Ulladulla for the purpose of bringing their fish for sale at Milton. The grounds of the refusal were that there was very little sale for fish at Milton; that if the request was granted, there would be trouble as to who should look after the horse, keep it shod ... and that a great deal of expense to the Board would be the probable outcome.
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1908
* 28 October 1908, The Sydney Mail and New South Wales Advertiser.
The Blackfellow Doctor
By Robert Brothers
The South Coast (N.S.W.) natives term a blackfellow doctor a bangal. A bangal is usually the most influential man in the tribe, and often his power extends over adjacent tribes its well. There is no doubt that much of his influence is obtained by mysticism, and by working on the superstitions of the people, but he certainly has skill in treating many complaints, including snake bite. Dowieism flourished on the same human characteristics as the bangal flourishes, only the bangal believes in assisting faith with medicinal herbs and oils. Members of the Ulladulla tribe have assured me that the 'whitefellow doctor,' when visited, has in many cases advised them to go to their own doctor, old Berriman Joe.
I have had many talks with, old Berriman. Though he was communicative on many subjects, yet he maintained silence on medical subjects, but it is always possible to get a good deal of information from members of the tribe. These people treat the old man with more than respect; there is actual veneration in their regard for him. He is believed to have almost supernatural powers. For instance, if a young girl lets her shadow fall on him by either firelight or sunlight, a fatal disease will surely fasten upon her. It is believed of him that, if he puts his curse upon you, death will assuredly overtake you in so many days. The curse invariably takes the form that you will die a dog's death eating ashes. Sometimes the bangal will throw out his palm in anger as if to strike a man, and that man will fall as if a great weight had struck him, though he may be actually ten or twelve yards distant. How much of hypnotism is in all this it would be hard to say, but the natives, aver they have seen such things occur, and, therefore, the bangal is a man to be respected - to be feared. Now, the sceptical young fellows wonder at all this, and have asked me how it is done. But they have seen conjuring tricks, and are partly educated.
However, such incidents do not come within the white man's observation. They are what he hears about. It is of the bangal as a doctor, and his method of treating disease, that I have taken notes, and it is more Berriman's methods than the methods of other bangals; though I have no doubt they are all more or less alike, no matter in what part of Australia they play their arts.
Berriman's chief method of curing pains and swellings is by either bleeding or by sucking the skin and withdrawing all the bad humours through the pores. He applies his lips to the part, and spits out the blood as he draws it away. Among his precious possessions (most precious of all) is a piece of sharp quartz crystal. This he uses for incising the growth snakebite; then he sucks the wound, taking away all the poison. The crystal is more than a lethal instrument; it is sacred, and is supposed to come from the blackfellows' heaven, which he has been given by miraculous means.
Now, the ambitious youth who would be anything in his tribe must go through the bora ceremony, and if his ambitions are high he must pass through the fire ordeal. This occurs at the age of 14. He sits on his mother's knees before a huge fire of 4in logs, and the heat is so great that it raises blisters on his breast. He must never stir or let his eyes turn from the fierce flames till the logs burn out. He then has a tooth or two knocked out, and is gashed on the breast by the magic crystal, and after that he is hurried by some old men through the bush till he is stupefied by weariness, and then he sees horrible and disgusting visions. After this he is roused from a trance by a clap of thunder, and if he is to be a bangal he finds a piece of mystic quartz crystal in his hand. It is the gift of Mirrooral (the One Above), who has taken it from the Crystal Mountain, in the place where the good spirits go after death. To a bangal this is equivalent to a whole kit of surgical instruments. The rest (knowledge) is handed from father to son, or imparted to those who are held to be fit for bangals.
In some cases of snakebite the part is not sucked, but there is a mysterious fera root which is used. By all accounts it is identical with the' antidote used by the gohanna when in deadly fight with the snake, and of which so much has been written. It is claimed that Berriman can cure all cases of poisoning by snakebite with this root.
A common method of treating rheumatism, sprains, headaches, etc., is by heating leaves in front of a fire till very hot, and then laying them on the part and binding them with the soft fibre of the stringy-bark. Bluegum leaves are so used (sometimes they were chewed, for colds), and also the broad-leafed tea-tree, this being considered effective for headache. I have heard the blue mallee is a common remedy among the Murray natives, the leaf being applied in a similar manner.
There is a small yam on the South Coast which the natives call kaleela. This is cooked and eaten for neuralgia, and another cure for neuralgia and headaches is to rub in stingaree oil. I remember old Granny, of the Ulladulla tribe, sent me some when I had a head ache. The stuff is very crude, the liver of the stingaree being merely hung in the sunshine and let drip. I applied the oil, but its awful odour made my headache worse. The aborigines used this stuff extensively.
The bangal had a number of bitter barks for allaying fever. Probably they were of the Alstoria constricta variety, which would probably be found on the South Coast.
Berriman used to collect a small plant on the beaches when he wished to bring a boil to a head. It is a plant with a yellow flower, the leaves clinging to the sand, and is found above high water mark. The leaf was heated by the fire and bound on the boil. For dysentery he gave the concrete macilage of the red gum, a stuff which has caused the death o£ many white folks, through the poisons which caused the complaint not having been worked from the system, although the dysentery was effectually stopped. Probably Berriman was enough of a doctor to give this remedy at the right time.
The bangal also superintended the preparation of foods when any growth contained poison. An instance of this was given me by one of the Ulladulla natives. The Burrawong fern seeds were a largely-used food, among the natives, but it contains a poison which would kill people if it were not treated properly first, and this treatment is one of the bangal's secrets.
He also fixed upon camps, and camps were shifted by his direction. He would examine the water at crossings, and decide whether any evil influence was in the water, and often gave orders that the crossing would be made five yards or so further up, as maybe some unclean thing or mythical entity had crossed before them. By his permission a father who was getting too large a family to support could strangle a new-born baby, and he was usually leader in the councils of the old men, who debated steps in the economy of the tribe; and it was his quartz crystal which gashed the breast of the boy who had passed through the ordeals of the bora rites.
A great advantage in being a blackfellow doctor is that he is fished for and hunted for by the men of the tribe. His water is carried, his fire kept going, his effects are carried when travelling, and his mi-mi is built for him. Another advantage is the fact that if he lives a good and blameless life, and has his name called at the meeting of the old men in other tribes, his life is sacred. When a tribe wished to give their bangal high honour they sent a messenger with a notched stick to a neighbouring tribe, and this man was admitted to the assembly of old men, and he told how great and good a man was Jaro (or whatever his name was). Then the old men sent back a messenger of their own, who verified the truth of what had been told them. If they were satisfied they sent word that if ever Jaro came their way his life would be sacred, and they would give him honour and hospitality. Then they sent a messenger on telling another tribe that they had heard of the great and marvellous Jaro, a bangal belonging to the Kioloao tribe, and found that he was indeed a Myell Wallin, and that they had sworn to befriend him and defend him. That tribe would send back a messenger, and so the game would go on, every little now and again visitors arriving from far distant places, declaring that a tribe had sworn, if need be, to lay down their lives for the great and good Jaro, whose fame had spread throughout the tribes of the land.
It is recorded that a whole tribe was exterminated on the Monaro for killing a bangal who was a Myell Wallin - a great and good man whose name had been sent among the tribes. The warriors came from distant places and surrounded the tribe and slew them. That is why a bangal is often a great tyrant to his tribe. They dare not hurt him.
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1909
* 6 February 1909, Milton and Ulladulla Times. Report on brass shield given to the Aboriginal woman ‘Coomie’, of the Murramarang tribe:
A nice brass shield, suitably inscribed, has been sent to old "Coomie" (Maria) who is the only survivor of the old Murramarang Aboriginal tribe. It has been given to her by Mr Railway Inspector Milne, of Orange, who was in Milton a short time back on holiday. Mr Milne takes a deep interest in the Aboriginal races and is supposed to have the best collection of Aboriginal weapons in New South Wales. The stipulation is that "Coomie" must not part with her shield till death.
[A detailed biography of Coomie is contained in McAndrew (1990)]
* 1909. ‘Coomee [Old Maria], last of her tribe, Murramarang’, breast plate. Presented to ‘Coomee’ by Mr. Edmund Milne in 1909. He had first become acquainted with ‘Coomee’ about 1868 when a boy attending school at Ulladulla. In those days it was stated by her that she remembered her grandmother speaking of ‘the first time the white birds came by’, in allusion to the sailing ships of Capt. Cook or the First Fleet. Source: National Museum of Australia.
 |
| Coomee Nulunga, last of the Murramurrang Tribe, National Museum of Australia. |
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1911
* 12 July 1911, Sydney Mail. Story plus photograph of the elderly Aboriginal woman Maria (Coomee) of Milton/Ulladulla, aged 108 years. See also Poignant Regalia (1993).
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1914
* 28 February 1914, Milton and Ulladulla Times. Report on the Aborigine known as ‘Marvelous’ performing at the Milton Agricultural Show.
* 31 October 1914, Milton and Ulladulla Times. Obituary of Coomee Nullanga (Maria), last female survivor of the Murramarang tribe and longtime resident of Ulladulla. See also photograph of Maria in Cocks Collection (1890s).
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1916
* 15 July, 22 July, 29 July, 5 August, 12 August, 19 August, 26 August, 29 August, 2 September, 9 September, 16 September 1916, The Ulladulla and Milton Times. [Final part] Captain Cook's Pigeon House and Early South Coast Exploration, by R.H. Cambage.
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1930
* 1930: This account of the removal of Aborigines from the town of Ulladulla is taken from Settlement in the South (1982,p.137):
....Recommendation was made [by Shoalhaven Council] also in this year [1930] to the Aborigines Protection Board to remove the Aborigines from the Ulladulla Reserve to a site at Racecourse Creek.
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1931
* 6 March 1931, The Nowra Leader.
Ulladulla - A Native Name.
Ancient and Interesting History. About Milton District.
Mr. C. D. Fraser, of Kinghorn street, Nowra, is in receipt of a letter from Mr. Geoffrey Cambage, of Dalgety & Co, 15 Bent Street, Sydney, stating that a letter appeared in the "Herald" recently, advising that Ulladulla had originally been named "Holydollar." He says: "This is, of course, quite wrong, and I asked my sister to obtain the correct information from my dad's records. Enclosed please find a copy of a letter which I have sent to the "Herald," and the Nowra and Milton papers may like to quote the whole or part, if you feel inclined to pass this on as I am sure many "old hands" I would like to know the truth": —
To the "S.M. Herald."
"Sir, — In notes collected by my father, the late R. H. Cambage, I find the following information. Surveyor Thomas Florence surveyed the coast from Jervis Bay to Moruya from April to June, 1828. In his Field Book he shows "Woollahderra or Wasp Harbour." There is a sketch by Assistant Surveyor John Abbott, "The Boat Harbour Woolooderra as seen from the S.W." made while associated with him. Florence on this survey. During his survey no white men were seen except the party of 12 men on the small decked bout of the survey party called the "Wasp" hence Wasp Harbour. (Sydney Gazette, 8.1.27. p.2.)
In 1828 the Rev. Thomas went to Ulladulla and was directed there from his property by the blacks. His son Mr. Edward Kendall, is reported to have said that his father told him the blacks pointed and said, "Ullutha, Ullutha, or Ullada, Ullada," meaning better place, better harbour. There is no record of other white men being actually at Ulladulla prior to these visits in 1828. Rev. T. Kendall was authorised to take possession of his land by warrant dated 19th September, 1828. In the Sydney Gazette of 16th August, 1832, there is the report of the loss of the schooner "Brisbane" with all on board, including the Rev. T. Kendall, Mr. Florence, the captain, and crew. The vessel had left Mr. Kendall's farm at "Nulladolla." In 1828 this farm is referred to as being near "Nulladollu the Boat Harbour." On a plan of Croobyar in 1832 a track from "Ulladella" is shown (Elliott, F.B. 378, p.44).
Most of this information was published in 1910 by my father in a pamphlet entitled "Captain Cook's Pigeon House, and Early South Coast Exploration." As these records are among the earliest of Ulladulla it seems as if these are attempts at the name given by the blacks. It is well known that slight differences of interpretation are often given to native names by different people. I am, etc., M. F. C. Burwood, 27th February, 1931.
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1938
* 23 February 1938, The Daily Telegraph, Sydney.
Other-dulla
For the further enlightenment of "Basil"(Windsor) re the evolving of the name of the South Coast town of Ulladulla. The word Ulladulla is aboriginal, and means half-circle. Anyone visiting this small seaport will quickly see the reason for this name.— "Quaghog" (Parramatta).
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1971
* R.J. Lampbert, ‘Burrill Lake and Currarong - Coastal sites in southeastern New South Wales.’ Terra Australis, Canberra, 1971, Number 1. Describes archaeological investigations carried out at Burrill Lake, near Ulladulla, and at Currarong.
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1987
* A. Lance: An archaeological study of the proposed Shoalhaven to Ulladulla 132KV power transmission line. Unpublished report, February 1987.
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4. Townsend's Account 1848* Joseph Phipps Townsend, Rambles and Observations in New South Wales, Chapman and Hall, London,1848. This book includes a detailed account of the Aborigines at Ulladulla, where Townsend had been stationed for 4 years during the 1840s. The following Chapter VI deals with the subject of Australia's Aboriginal population, with reference not only to Ulladulla, but those people of areas of southeastern Australia as then encountered. Townsend's comments are wide ranging, being both sympathetic to, and critical of, the local peoples:
Chapter VI
The Aborigines— A Lady of Domestic Habits— Mr. Jimmy Woodbury, his Prowess and Accomplishments — Black Labourers — Dowagers and Old Wives— Boys and Children— The Toilet of the Natives — Mimicry — Food— Dances — Superstitions — Funerals —Ceremonies— The Black and the Shark— Black "Humanity Men"— Probable Fate of the Ulladulla Natives— Contests between the two Races— The Untamed Aborigines — Anecdotes — Cannibals— Anecdote— The Abode of Broken Hearts— The last Man.
I am anxious, before leaving Ulladulla and turning my steps northward, to introduce some of the aborigines; one or two of whom are generally to be found on the premises of every settler in the bush, forming, in fact, a part of his household. I must, of course, give the preference to the sex - I cannot say to the fair sex - and I accordingly commence with a lady. That black-looking dame, with a pipe stuck between her protruding lips and attired in a dirty check gown, gathered up behind like a bag, is Mrs. Paddy, the elder wife of yonder fine-built man, whose costume consists of a shirt and pea-jacket only. Her usual resort is the back kitchen, where she washes dishes, and also employs herself in roasting parrots and magpies for her own particular benefit. Her lord and master, having a decided taste for matrimonial comforts, has taken unto himself a second and younger wife, of a yellow complexion; but the elder Mrs. Paddy does not object to his taste, nor appear jealous of her juvenile rival. She is of an amiable disposition, and cried when the fat pig was killed, and when the dog was shot. She sleeps "in camp," and walks up to the settlement every morning to perform the duties of kitchen-maid. Yonder lively, active, clever fellow, is called "Charley." He is very fond of riding, and that as fast as his horse can scamper. When the maize is ripe, his duty is to shoot the cockatoos, parrots, and magpies that infest it; and in this employment he delights. He patronises Paddy's elder wife aforesaid, and presents his feathered spoils to her. It is to be observed, that he has a very fine, bright eye.
That symmetrical, manly fellow, with broad shoulders and a deep chest, is "Jimmy Woodbury," and a great personage in his own tribe; for, though the aborigines recognise no chiefs, such a man as Jimmy acquires much influence amongst them. He is a good bruiser, and once thrashed three white men who combined to molest him. If you show him your shoulder-of-mutton fist, adorned with large knuckles, saying, "What do you think of this, Jimmy?" he will immediately reply, "You see this, Massa," and exhibit his skill in fighting; hitting out straight from the shoulder, and leaping from the ground at every blow, thus throwing the whole weight of his body into it. As well might one grapple with a catamountain; and it is to be recollected that, however much he might hurt you, to hurt him, with your fists, is quite out of the question. He allows no auspicious characters to lurk about the camp when he is ''at home" and has been known to take a stick and give a white interloper a good thrashing.
This man was often employed as a stockman in taking cattle and horses up the coasts and was a great favourite wherever he went. Before starting, he required a rig-out, as a necessary preliminary, that he might appear a "cabon swell," and some "white money" (silver), that he might be able "to take his grog like a gentleman;" but I never heard of his becoming intoxicated. If he wore boots, he rode with his feet chock-up in the stirrups; but, if without them, he had the stirrup-iron between the great toe and its neighbour. If it were remarked to him, when attired in his travelling dress, that he was quite the gentleman, he would answer, with an air of great complaisance, "I believe so, Massa." He was a great man at corrobbories, and was as well satisfied, when daubed from head to foot with white clay, having his hair powdered with the downy feathers of the white cockatoo, and a reed stuck through the cartilage of his nose, as when representing a Sunday buck; and I know that he has walked fifty miles, in one day, in order to join in a dance at night. I have travelled with him up the coast, and found him an excellent companion. He has waited on me as a servant, made the tea, boiled the eggs, and shown every wish to promote my comfort; having previously assisted me in a burglarious entry through the window into the dwelling of a settler who was absent. At night, he took up his quarters by the fire; and there I saw him in all his naked, sable beauty, sprawling on his back, fast asleep; with one foot, which was "budgel," propped on the kettle. He had previously spit all over this foot, blowing and sputtering, as a groom does when dressing a horse. Spitting on a diseased part is a favourite remedy amongst the blacks. They pretend thus to drive out the disease, and to catch it in their hands; and they then affect to carry it away, and bury it in a hole previously dug. When I saw Jimmy thus sleeping, it occurred to me - where were his thoughts straying, and what fancies, what strange visions, were depicted in his imagination ? What would one peep into his mind have revealed ?
About Ulladulla were many smart, active, young black men who occasionally made themselves useful, especially in reaping, and in felling timber; and in the former employment they were very expert. In order to make them work, it was essential to keep them in good humour; and the occasional discharge of a broadside of jokes produced great vigour and activity in their operations. Their reward generally consisted of beef and flour, with the occasional gift of a shirt; but, their greatest treat, and most favourite dish, was boiled rice, with abundance of sugar sprinkled over it. Round a huge dish of this they would sit luxuriating, and carefully licking their spoons after each mouthful. At night, they made a gunyah, and lined it with straw, over which they spread their blankets, if they had any. A fire was lighted in front, and the dogs curled up at their backs. There they would long sit singing; but I cannot say much for their musical taste. To borrow from Mr. Ford,
"When they joined in doleful chorus. How these happy blacks did bore us."
[Image - An Aboriginal Chant + Music: ......]
There were many old wives or "gins" lean and cross. Their withered features were perfectly ghastly, and their legs exactly like broomsticks. Their apparel was not choice; it was borrowed from the whites, and consisted mostly of old gowns or frocks. They were a rag-tag and bob-tail congregation, and "fickle, coy, and hard to please." They would sometimes quarrel violently, and abuse one another at the top of their voice, forming a very Babel of sounds; for, like a whirligig newly wound-up, and set spinning, so vibrates the tongue of an enraged gin. When they could be induced to agree together, they were useful in picking potatoes, and husking maize; but, as they were accomplished in petit larceny, they helped themselves bountifully both to maize and potatoes, by sneaking into the fields at night.
When in their own quarters, in their camp, they laid aside their dresses, and squatted under their gunyahs, unadorned, with their chins on their knees, fondling mangy, half-starved dogs; and, if a white man passed, they stretched out their hands, drawling, "Baccy;" for they all smoked. They always kept a small fire burning at their feet. Some of the younger women were proud of their children, and reared them with kindness and attention. The little black wretches used to run about naked, as merry as grigs, and they usually rejoiced in fine names, bestowed by the whites. "Prince Leeboo" was a happy boy, with white teeth, a merry face, and abdominal proportions worthy of a Lilliputian alderman. For some time he was quite the show child. The mother and the other women simpered and smirked, like so many affected old dowagers, when the young gentleman was noticed and admired; and he, on his part, appeared not a little pleased. The elder boys, some of whom were as ugly as imps of darkness, whilst others were much the reverse, used to amuse themselves with plaything spears, made of sticks. One of their favourite amusements was to stand on a log, that had fallen across the creek, and, throwing pieces of wood into the water above them, spear them as they floated by. They would also throw sticks and bommerangs at each others legs; he that was thrown at receiving notice, that he might jump out of the way, if he could. One or two of them struck up an acquaintance with the overseer's son, and the boys were prime friends. The Devonshire lad herded the milking cows in the bush; "Terence" was always with him, and succeeded in convincing him that there was no sufficient reason why he should be encumbered with such useless articles as clothes. Accordingly, Master Sam, one fine day, made his appearance minus a very essential article of a young gentleman's attire, and great was the indignation of his father on witnessing the metamorphosis. "What maxims are these?" exclaimed the enraged parent, as he pursued the flying cupid with a stock-whip; but Sam was fleeter than he, and made his escape.
Although the gins cherish some of their children, they certainly kill many, and, almost invariably, the male half-breeds; and when children, born during the residence of the mothers with the stockmen, are put to death, there can be no doubt that these men are parties consenting to the deed. The old villanous gins assemble at the birth, and carry away the child, and destroy it. Those black women who live with stockmen are fair housewives, and wash and cook very well. The half-castes are generally of a dirty, yellowish white, but I have seen a girl very good-looking, and with eyes large, black, sparkling, full of life, and not easily to be matched.
None of the black men about Ulladulla were ever known to wash or to bathe; but they were fond of greasing and combing out their fine black hair, which was by no means woolly. The younger women sometimes sported in the lake, like ebon Nereids, but that rarely; and, perhaps, they were afraid of spoiling their complexions by too frequent ablutions. The men were fond of dress; and, when they had "white money," would sometimes contrive to procure a stray garment of unusual splendour. Once they got hold of a dressing gown, and in this they strutted about a la Monsieur Mantilini, the robe passing from one to the other, for the original owner was soon tired of it. Some of them possessed cloaks, made of the skins of the opossum. These were about six feet in length, but not so much in breadth. Mr. Eyre well describes their manner of wearing them. "The cloak," says he, "is worn with the fur outwards, and is thrown over the back and left shoulder, and pinned on, in front, with a little wooden peg; the open part is opposite the right side, so as to leave the right arm and shoulder quite unconfined in the male; the female throws it over the back and left shoulder, and brings it round under the right arm-pit; and, when tied in front, by a string passing round the cloak and back, a pouch is formed behind in which a child is always carried. In either, if the skin be a handsome one, the dress is very pretty and becoming." Our Ulladulla ladies, however, were not possessed of the cloak; but their lords might sometimes be seen strutting along in them, with their spears in their hands, and their dogs at their heels; whilst the wives hopped along, in the rear, carrying the baggage. Beards were commonly worn; and the long white beards of the old men had a singular appearance, when contrasted with their black faces and glimmering eyes. These old gentlemen acquire an ascendency over the young men, who hold them in some degree of dread; and it is suspected that, when they threaten evil, they sometimes contrive to support their reputation, as true prophets, by the use of poison.
All the blacks were excellent mimics, and greatly enjoyed a joke at the expense of a white man; but could not endure being themselves made a butt. Nothing made them so angry as derision. They would then work themselves into a rage, and walk off, swelling with indignation, and bawling defiance. "Fisherman Tommy," who was the ugliest specimen of human nature that I ever beheld, having an immense mouth, heavy lips, huge yellow teeth, and a nose exactly like the mouth of a trumpet, was troubled with the cacoethes ridendi. When the fit was strong upon him, with his back bent, his mouth wide open, and his finger pointed, he sometimes greatly astonished a stranger by his stentorian shoutings, and infinitely amused the bystanders. Though very ugly, he was not the less gay. His gin had a remarkably gentle and subdued expression of countenance, and appeared to be well treated by her husband; indeed, I have no reason to think that any of the women were ill-used by the males, who were, in a certain degree, influenced in such matters by the opinion of the whites, whom they looked upon as the fountain of honour; always taking care, however, to distinguish between master and man.
Those of the aborigines who would make themselves useful (but there was employment for a few only) gained, in the course of the year, no small portion of food and clothing from the settlers; but all could at any time supply themselves with opossums, bandicoots, kangaroos, fish, and wild fowl. They were divided into two classes, the fishermen and the hunters. They cooked their food by roasting it before a fire; and I have seen two of them thus cooking a bandicoot, with the skin and entrails. A more perfect picture of happiness and content than they exhibited when watching and turning their roast, and inhaling the rich odour it diffused around, could not easily be conceived. But when a bullock was killed on the farm, then was their jubilee; and they flocked round the stockyard, grinning through the rails, and waiting for the head and entrails, which they carried off to their camp. Occasionally, in the peach season, a row of black faces was to be seen peeping over the garden fence, or peering through the branches of the spreading geraniums which, in some places, hid the paling. The anxious expectants did not ask for the fruit; but their wishes were well understood, and generally attended to; and the younger members of the black family were frequently turned into the garden to pick up the peaches which had fallen from the trees, — for with us, peaches were as abundant as blackberries in England; and the trees were all standards.
Those of the blacks, who had guns, shot the kangaroo. Others would sneak up to the animal with a spear, the point of which would remain in its body, whilst the handle broke off, and they then traced it by the blood. Others, again, when they found a kangaroo, formed a circle round it, and drove it from place to place by shouting - thus puzzling it greatly - and waited for an opportunity of knocking it down by throwing a tomahawk. Their dogs, though useful in finding the animal, were not strong enough to pull it down.
Some of the aborigines feed on a large bat, popularly called "the flying fox;" but our black people disdained such food. I recollect going with Charley to see what he called a "fox-ground." He was dressed in his best and in high glee, and sped along as fast as his horse could carry him, raising a vortex of mud and water as he galloped across the wet flats on which the water lay; for we had had much rain. We found these filthy creatures hanging by the heels, in thousands, from the higher branches of the trees; and, occasionally, one would lazily stretch out a leg, but we could not disturb them by shouting, and they were out of the reach of a stick. At night, they leave the woods, and resort to the seashore; and we have often seen them passing over head in large flocks. They are said to carry their young on their backs. They are fond of fruit; but, if they bite a peach, the whole of it is tainted by their defiling touch.
During the fine summer nights, the blacks held frequent corrobbories, dancing, by the light of the moon, to the chant of the gins, which was accompanied by the clapping together of sticks.
"He treads the dance, through all its rapturous rounds, To the wild music of barbarian sounds."
In these dances they often imitate the motions of animals, the kangaroo for instance. A shout, in the stronger voices of the men, formed an occasional period in the chant. By the bye, it has happened that certain settlers, inspired by rum and water, have adopted the kangaroo dance; springing round the table, after dinner, hand in hand as if practising a new variation of the game of leap-frog; but such indications of a convivial spirit are considered to belong only to those who have gone irremediably to the dogs.
Sir Thomas Mitchell graphically describes the corrobbory : - "This amusement always takes place at nighty and by the light of blazing boughs. They dance to beaten time accompanied by a song. The dancers paint themselves white, in such remarkably varied ways that no two individuals are alike. The surrounding darkness seems necessary to the effect of the whole. All these dances being more or less dramatic, the painted figures, coming forwards in mystic order from the obscurity of the background, while the singers and beaters of time are invisible, have a highly theatrical effect. Each dance seems most tastefully progressive; the movement being at first slow and introduced by two persons displaying the most graceful motions both of arms and legs whilst others, one by one, drop in, until each, imperceptibly turning into the truly savage attitude of the corrobbory, jump - the legs striding to the utmost, the head turned over one shoulder, the eyes glaring and fixed with savage energy in one direction, the arms raised and inclined towards the head, the hands usually grasping waddies, bommerengs, or other warlike weapons. The jump now keeps time with each beat; and at each leap the dancer takes six inches to one side, all being in a connected line, led by the first dancer. The line is doubled or tripled according to the space and numbers, and this gives great effect; for when the first line jumps to the left, the second jumps to the right, the third to the left again, and so on until the action acquires due intensity, when all simultaneously and suddenly stop" - Three Expeditions, &c., vol. ii. p. 5.
In "Savage Life and Scenes in Australia and New Zealand," by Mr. Angas, we have also an account of the corrobbory : - ''The dance of the frogs consisted of a number of men painted and armed with 'wirries,' which they beat together, singing all the time; then, squatting on the ground, they leaped along one after the other, in circles, imitating the actions and movements of a frog. In another dance they go through the performance of hunting the emu, one man imitating the voice of the bird. Their last amusement was that of sitting cross-legged round a fire, singing and beating time with spears and wirries. Suddenly they all stretch out their right arms as if pointing to some unseen object, displayed their teeth, and rolled their eyes in a dreadful manner, and then jumped on their feet with a shout that echoed for miles through the stillness of the night."
When our blacks visited Sydney, and saw the military paraded, and heard the bands, they said that was "white fellows' corrobbory." On such occasions, they were always delighted if they met a settler whom they had known in the bush, and their greetings were not a little uproarious, but always concluded with the modest enquiry, "B'lieve you got white money, massa?" In the bush they used often to sing, in chorus, the famous song, "Jim Crow" saying, "Jim Crow tister went to de ball," and so forth. Their own songs are monotonous, and consist of the frequent repetition of a few words, such as, "Water, water, where is water? There is water, welling out of the ground;" but this, of course, is sung in their own dialect. They have their bards or rhymers, who compose their songs; and, when a new song is produced, it passes quickly from tribe to tribe. The lingo used by them, when talking to Europeans, consists of broken English, interlarded with a jargon generally believed to be composed of words of their dialects, but being, in fact, a collection of barbarisms invented by the whites, and acquired from them. A favourite expression is "gammon." When anything is narrated to them which they do not credit, they grin and shake the forefinger in the manner of reproof, and gesticulate, "Too much gammon belonging to you, Massa; too much altogether."
I should imagine that the number of aborigines on the coast-line between Jervis Bay and the River Moruya, a distance of one hundred miles, is about four hundred. They sometimes assembled to hold corrobories, and to play at foot-ball. They are now peaceable and well conducted - in fact, polite and gracious in their manners; and the only instance of ill-treatment that I ever knew them to experience at the hands of the settlers, was, in the case of one who was illegally imprisoned for an undue period, for the misdemeanor of picking up some potatoes as he passed through a field. One of the settlers appeared at the police court as the black's advocate, but without success; and the magistrate who imprisoned the black, being an Irishman, might perhaps be excused, on the ground that he had a patriotic love for potatoes. It was, however, proposed that the defendant should bring an action, and, if defeated and condemned in costs, should file his schedule as an insolvent, and give in an inventory of his property, which would have been found to consist of one bommereng, a few spears, and an old blanket.
Since the aborigines have no idea of a supreme being, or of retributive judgment, their evidence cannot be received in courts of justice; and, indeed, I cannot conceive that it would be worth anything if it were received. They have a notion of a being whom they by no means worship, but, on the contrary, attempt to outwit, called the Devil-Devil, and he, they think, will do them a mischief, if he have an opportunity; and, indeed, Charley told me that he had twice seen him, and that he was like a very large white horse, with an immense head; but, probably, when Charley saw this vision, he had been dining sumptuously on some native delicacy, and his digestion was a little disordered. I recollect telling one of the blacks that I had seen the Devil-Devil in such and such a place. He immediately started, in evident alarm, and inquired particulars; but, finding I was hoaxing him, said, "Get out, you gammoning beggar." The blacks appear capable of comprehending that white men have a "great Massa," whose dwelling is in the heavens; but further they do not go. And they cannot conceive how we are to get there; and one of them, after brooding upon the subject, exclaimed — "Yan (go) up along of wheelbarrow (dray) and bullock, I b'lieve," — meaning, by means of a dray. Some of them will tell long stories relative to a future state of existence, in which they are to be the actors; but these they evidently derive from the whites, and, when they narrate them, are romancing not a little. Thus, Charley has told me that, when he was dead, he should find himself in a very wide forest; that, presently, Devil-Devil, who would be "walking all about," would come up to him, and, if he had been a good fellow, and had not "crammered (stolen) corn," Devil-Devil would tell him to sit down there, and would give him plenty of tobacco, flour, and tea and sugar; but, if he had been a bad fellow, and had crammered corn, the Devil-Devil would make him walk about a long time, and would give him nothing. Missionaries have for years laboured amongst them; but no instance has been known of their receiving the tenets of Christianity; and the influence of this great agent of civilisation is, as yet, excluded. The Mission, I believe, receives no longer any pecuniary support from the Government, but still lingers on. Some aboriginal children have been taught to read, and some of the men have been trained to act as policemen, and are very efficient.
The Aborigines very generally believe that the whites are deceased blacks come to life again; and they had long entertained an idea somewhat allied to this, as they fancied that the porpoises, which, as before observed, drive large fish on shore, were animated by the spirits of their fathers. The notion they at present have is, evidently, the result of their reasoning on the probable derivation of the whites, and not an idea adopted without consideration. Where they fancy that they detect a likeness in a white person, to one of their deceased comrades, they are firmly convinced that the truth of their theory is proved, and that the person in question is certainly their former acquaintance in another guise; often have they pertinaciously claimed relationship on these grounds; and many a white man, who has fallen into their power, has owed his life to their forming this idea with regard to him. Near Ulladulla, they sometimes carry a body about with them for months, secured between two sheets of bark, in order — so Charley told me - that the spirit of the deceased might not be able to track them and bring the Devil-Devil in its train. They ultimately bury the body in a deep grave; the gins wailing around, and repeating, with rapid utterance, a doleful chant, whilst the tears stream down their cheeks. On one occasion, fisherman Tommy acted as sexton, and his wife lamented; for it was the funeral of their daughter. He stripped himself naked, with the exception of the maro, and, with his hands, scraped into the grave the earth that had been thrown out in forming it, and carefully trod it in. The grave was dug east and west, and ultimately covered with green boughs. The maro is a belt worn round the abdomen; and, before and behind, depend from it, tails formed of the fur of the kangaroo. I do not think it is worn as a covering, but as an ornament and a support, and as affording a convenient means of carrying a tomahawk, the handle of which is thrust between it and the body. On the subject of decency, the blacks are as innocent as infants; although they so far conform to our habits as to put on some kind of clothing when mingling with the whites.
I had once an opportunity of seeing a place which the aborigines had prepared for the purposes of the ceremony of knocking out a front tooth from lads arrived at puberty. They had formed an avenue, or alley, about a quarter of a mile in length, and eight yards across, and terminating at each end in a semicircle.. The trees on the sides of the avenue were curiously marked or carved, and strips of bark were suspended the whole of the distance, from tree to tree. In the interior of the avenue they had formed of earth and turf, representations of men and women, of canoes, sharks, whales, kangaroos, and so-forth. In one place they represented a shark following a canoe. All the explanation I could get from them on the spot was that this was "all belonging to play-about;" but Jimmy Woodbury afterwards told me that a fire is made in the centre of the alley, and the youths sit before it in a semicircle, whilst the gins form another semicircle behind them; "then gins yan away along of bush," and the men take the lads in another direction, and knock out the tooth with a tomahawk. The aborigines on the Peel and the Gwydyr do not knock out the front tooth; but in the place of this ceremony, substitute others abundantly ludicrous, but altogether indescribable in this place. Each has for its object the admission of the youths into the rank of men, with the privilege of taking a wife. The ceremonies attending the knocking out of the front tooth are minutely described in Colonel Collins' account of New South Wales.
I thought it probable, that the representation of a shark following a canoe had reference to a circumstance that had lately occurred in a neighbouring harbour; for the blacks sometimes creep about, near the shore in their canoes. A shark followed a black who was thus out fishing, and appeared determined to have him for dinner. The black had caught nineteen fish, called salmon, and as the shark followed him, he threw him, ever and anon, a fish; and paddled lustily for the shore. The shark stopped to pick up each fish; and, when the whole were gone, the fugitive thought his fate sealed, and called lustily for assistance. A whale-boat came to the rescue, at the very nick of time, and the black leapt into it, and had the satisfaction of putting two spears into his enemy, who pursued him to the boat, and with such violence, that, chancing to strike one of the oars, a man in the boat was precipitated into the sea. The shark was afterwards found dead. The blacks say that these hungry monsters will take them out of their canoes; and they, probably, dash against the frail vessel and upset it.
Some of the tribe to which this black belonged greatly distinguished themselves, three or four years since, by saving the crew of a schooner which was wrecked in the surf. The white by-standers stood aghast, and could not contrive means to render any assistance; but fifteen of the aborigines formed a line hand in hand, and went into the surf and saved all on board. A benevolent individual residing near, a captain in the navy, made earnest application to the Governor, for a reward for these daring fellows; but the reply received was, that there were no funds at the disposal of the Government for such a purpose. This seems a hard case, when such immense sums have been realised by the sale of waste lands! But Captain --- did all he could to reward these men, by making them frequent presents of little comforts, and he presented to each "humanity man" a brass plate, having attached to it a chain, by which to hang it round the neck. On each plate he caused to be engraved the name of the wearer and a record of the good deed he and his comrades had done. This was the more generous, as the trading vessel that was cast away contained goods and stores belonging to himself, which were all irrecoverably lost. The same gentleman is before alluded to as having, at a police office, pleaded the cause of a black held in captivity. He is an old and gallant officer, who has seen a great deal of hard service, and been more than once desperately wounded, and his noble nature ever prompted him to befriend the aborigines.
Such are now these sons of the forest; who, for centuries, have roamed over them uncontrolled! From age to age, as wares upon the tide of limitless time, they have lived and die.
Soon they will altogether fade away; their favourite haunts will be deserted, and their land will know them no more. Some of the most obvious causes of this sad catastrophe are change of habit, which will undermine their constitutions; vices which they will acquire from the whites, and which will destroy many; and the abstraction of their women by stockmen though, indeed, the gins are always ready to elope from their natural lords, who appear to care little or nothing about the matter. As their fate is sealed, and the lands they once called theirs are sold, or offered for sale, it would be but reasonable that what can be done to smooth their course to cold oblivion should not be omitted. Supplies of blankets would contribute very much to their comfort; the simple luxuries that delight them are by no means costly; and flour might sometimes be given.
Blankets used to be supplied by the Government to the aborigines of the district in which Ulladulla is situate; but these supplies have been discontinued, and since the acquisition of blankets induced them to neglect the manufacture of opossum cloaks, they suffer much in consequence. I heard one of them say to the gallant officer before alluded to, "Captain ----- yan along of England, speak along of Queen, tell um Queen, blackfellow him got no blanket, him merry cold." The same black enquired why they were not paid for their land, since "blackfellow belonging to New Zealand" was paid for his. I believe that blankets are still given to the blacks in the squatting districts. In those districts the aborigines will longest survive; for where, as in many places within the boundaries, the country is closely occupied by farms, they are thrust out altogether; thus, in their happy valley Illawarra, hereafter described, they have nearly disappeared. So must they, also, when Ulladulla is fully occupied, and the game destroyed; but when they shall be thrust out thence, they must perish; for if they intrude into the districts of strange tribes they will be slaughtered by them. Thus, this is their actual sentence, although as yet deferred: remain, and you shall assuredly be starved; go away, and you shall be killed and eaten. If it be asked, why should not these aborigines maintain themselves as labourers? I reply that there is not work for a quarter of them. If, why do they not till the ground? that their patrimony has been wrested from them. And, I would enquire in return, whether, if they had land, it could be expected that they should learn the art of husbandry by intuition; and how far they are capable of altogether abandoning habits implanted in their very nature.
I have thus endeavoured to portray a tribe of comparatively civilized aborigines; but, if we turn to the untamed savage, we shall view a different picture. "The wild blacks" are generally exceedingly hostile to all white intruders; and this feeling may, in some measure, be traced to the fact, that themselves are divided into tribes, and to each tribe is allotted the dominion of a certain district; for, as they punish with death all trespassers of their own colour, so they attempt to repel the white man. So, at Ulladulla, about twenty years since, there was a war between the two races; and on the part of the blacks, it was waged as a war of extermination. They destroyed the cattle, and lay in wait for the owners of them; and, being as dangerous as wild beasts, met the same fate. At length, they found it their interest to be on good terms with the white strangers, and, as the colonial term is, "came in." The same events happen, more or less, in every part of the country that is newly taken up, until the aborigines find that they are engaged in a fatal war; then, in like manner, they give up the contest, and as far as their dealings with the whites are concerned, throw off the savage altogether.
The untamed savage holds the life of a man very cheap, and will take it to obtain but the buttons on his coat; on the other hand, many of the persons brought into contact with the wild aborigines, are stockmen and shepherds who, if injured or provoked, are not the most forbearing and indulgent men in the world; and, often with very good reason, look upon their black neighbours with great suspicion. Indeed, the genuine savage does not, and cannot, understand forbearance; and, if he meet with it, his aggressors only increase. He naturally judges of the motives of the white man from those which he knows would, in similar circumstances, induce himself to pursue a like course. Hence, forbearance is supposed by him to arise from fear. In like manner — though it must always be remembered that some tribes are less barbarous than others — presents only whet the appetite of the wild man. All the whites possess he thinks is lawful prey. A squatter, to the southward of us, was vainly warned of these traits. He could not be persuaded that those to whom he had pursued an unvaried course of kindness, and who appeared perfectly friendly, would become his assassins; but from them he met his fate. He was, probably, a vicarious sacrifice; for, if the aborigines are unable to take the life of him who originally gave them offence, they take that of the first white they can contrive to lay hands upon.
Sir Thomas Mitchell, speaking of the tribe he fell in with on the Murray, says, "to attempt to conciliate these people had last year proved hopeless. Our gifts had only excited their cupidity; and our uncommon forbearance had only inspired them with a poor opinion of our courage;" and again, "those they treacherously attacked, had they been sent from heaven, could not have done more to administer to their wants than they did, nor endured more for the sake of good will." Three Expeditions, vol. ii., p. 96, 103. Sir Thomas elsewhere compares them to fiends, and to wild beasts thirsting for blood.
The blacks invariably attack by stealth, and often hide in the tops of trees, and thence hurl the spear. The huts, in the districts where they are "dangerous," are perforated with loop-holes; and four men, armed with muskets can defend themselves against a tribe. Their assailants, however, often have recourse to fire; and, if they succeed in firing the hut, the men are certainly massacred. Those who have fallen into their hands have, we are told, often been tortured to death; either by being held extended on a bed of venomous ants, or by having the mouth and nose stopped, whilst one of the savages would press or jump on the chest until life became extinct. This was the fate of one white man, in consequence of two parties amongst the aborigines quarreling with whom he should reside. The savages who were ultimately disappointed, seized an opportunity, and destroyed him; just as a child, in its passion, breaks a toy that is denied him.
"And what was the fate of the passengers and crew of the Maria, which was cast away on the coast of South Australia? Those who escaped the dangers of the reef after subsisting on roots and shells, toiled along the shore for ninety miles, men, women, and children, in the burning sun, hungry, thirsty, and barefoot, till they arrived at the Milmendura tribe. Two more days march, they trusted, would bring them to the sea mouth of the Murray, where the Encounter Bay natives had communication with the whalers, and they there looked to an end to their sufferings. But these terminated only in death. The savages stripped them of their few remaining garments, and deliberately murdered them, as they came up in straggling parties, knocking out their brains with wirries, or chasing them with the spear. Many of the bodies were found buried in the sand, some pushed into wombat burrows, and others were never found at all. The fingers of some of the ladies had been cut of with shells to obtain their rings and one of the saddest sights was to see the linen of the children, all stained with blood, lying about in the huts of these cruel wretches." [Savage Life, &c. By G. F. Angas. Vol. I, p. 66.] Some of the savage practices mentioned by Mr. Angas are really almost too horrible to be detailed. Cutting a steak from a living beast is nothing in comparison.
When the squatter has become on good terms with the blacks immediately around him, their presence is in some respects an advantage. They become not only willing and useful in the performance of small services, but form his body-guard, and give notice of, and repel, intruders from a distance. These strangers often make incursions for the sake of feeding on his cattle and sheep. They kill a beast, quarter it, and run off with the quarters into a thick scrub, and there eat and sleep until all be consumed; and from such, their natural fortress, they cannot be expelled. But these wild men, not content with killing and eating, appear to be possessed with the spirit of mischief. They "rush" or disperse the cattle, drive them into swamps and murder those who attend them. Under these circumstances, many stations have been abandoned in despair, after much loss of life on both sides. "Humiliating proofs that the white man had been driven away," says Sir Thomas Mitchell, in his account of his late important expedition into Tropical Australia, "were visible in the remains of dairies burnt down, stock-yards in ruins, untrodden roads. The incursions of the savage, who is learning to 'bide his time,' on the Darling, are greatly encouraged by the hardships of the colonists, where water is scarce; and I was shown where no less than eight hundred head of fat bullocks had been run together by them when water is too abundant. Then, horses cannot travel, and cattle stick fast in the soft earth, and are thus at the mercy of the natives. The stone ovens, such as they prepare for cooking kangaroos, had been used for the consumption of about twenty head of cattle a day, by the wild tribes who had assembled from the Darling and Lower Bogan on that occasion. The tribes from the Darling are extremely hostile even to the more peaceably disposed hill-tribes near the colony, and several stations have already been abandoned in consequence of the outrages of the aborigines from the Darling and Lachlan." ["Journal of an Expedition into the Interior of Tropical Australia." By Lieut-Colonel Sir T. L. Mitchell, D.C,L., &c., p. 25.]
When a man is making his way into a new country, with his flocks and herds, the blacks, though unseen, hang upon his shirts for weeks together, waiting for an opportunity 'to make a rush;' and they have often succeeded. A settler, whom I knew well, thus lost, in a few minutes, all he had in the world, and, from comparative wealthy was reduced to ruin. Since cattle cannot endure the presence of the blacks, it may easily be conceived with what facility they are dispersed. When the yelling savages mingle amongst them, they are off in all directions; and, if they are often thus disturbed, they are lost altogether.
Dreadful, demoniacal, is the rage of the infuriated savage. I have been told by one who was an eyewitness to the scene that, when they have been baulked of their destined victim, so full have they been of the fiend and so a thirst for blood, that they have destroyed one of their own tribe. They managed the matter thus. Two of them went towards the black whom they had determined to sacrifice, and, whilst one of them attracted his attention by offering him a piece of tobacco, the other threw him, when he was immediately transfixed, and fastened to the ground with spears. They then cut up and roasted their victim; and afterwards marched down to a flat, which I knew well, in single file, bearing the limbs in their hands. There they danced a wild, cannibal dance, accompanied with howlings and imprecations, and dashed their spears into the ground, and gnawed and tore the limbs with their teeth. They were all frightfully painted. So dreadful an instance of the power of evil passions I should not venture to relate, but on authority on which I feel sure I can rely. An anecdote, related by a New Zealand missionary, strongly illustrates the dark state of the mind of the savage. A dying chief, his soul oppressed with horror, exclaims, "I shall go to the evil spirit; I shall dwell with him for ever. My eyes will never be made stars, like those of a great chief; for I die young, and have not killed men enough."
But, if we prefer a bill of indictment against the wild aborigines of Australia, have they no counter charge to make? Assuredly they have, and especially against the manner in which the new country is occupied. One would imagine that it were the duty of Government to establish posts in the interior, and to ensure efficient protection, both to its untamed black subjects, and to the hardy squatter. From the one it exacts a large revenue, from the other it claims allegiance, occasionally taking the liberty of hanging him. But it allows the squatter to depend on his own strong arm and stout heart for protection, and thus permits, in every direction, petty wars and a system of murderous reprisals. In the largest squatting district in the colony, — having, indeed, no boundary to the westward, — was only a quasi force of about a dozen mounted convicts, commanded by a commissioner of crown lands, and I believe even this was withdrawn in 1846.
The aborigines contend not merely for their domains, but even for existence. "The intrusion of cattle is, by itself, sufficient to produce the extirpation of the native race by limiting their means of existence. Cattle destroy the water-holes, and come from stations often many miles distant, attracted by the rich verdure usually growing about them; and by treading the water into mud, or by drinking it up, they literally destroy the whole country for the aborigines, and thereby also banish from it the kangaroos, emus, and other animals on which they live. I felt much more disgusted than the poor natives, while they were thus exploring in vain every hollow in search of water for our use, that our 'cloven foot should appear everywhere.'" I quote Sir Thomas Mitchell's late work, who adds (page 305) "We traversed fine open grassy plains. The air was fragrant from the many flowers then springing up, especially where the natives had burnt the grass. The extensive burning by them, a work of considerable labour, and performed in dry warm weather, left tracts in the open forest which had become as green as an emerald, with the young crop of grass. These plains were thickly imprinted with the feet of kangaroos, and the work is undertaken by the natives to attract these animals to such places. How natural must be the aversion of the natives to the intrusion of another race of men with cattle: people who recognise no right in the aborigines to either the grass they have worked from infancy, nor to the kangaroos they have thus hunted with their fathers. No, nor yet to the emus they kill for their fathers, only these birds being reserved and held sacred, for the sole use of the old men and women!" Lamentable as this state of things is, however, it cannot, I apprehend, be for a moment contended, that the magnificent interior is the sole right of the aborigines, to the exclusion of the rest of the family of man, and is to be entirely abandoned to the wild man, too often, ''fierce as his clime, uncultured as his plains." [If any would maintain the contrary, let them first contend with the clergy, in respect of church and school lands, glebe, and so forth.] Still, as before hinted, the interposition of government would tend greatly to mitigate the contest between the two races, and would be an act of justice to each alike. Then the Kaffir war, so to speak, would be terminated; and if the whites have contingent rights in respect of the vast territories, still peopled only by the blacks, these have at least the present right of possession of their forests and places, and have even enacted their own game laws.
I have alluded to the cannibal practices of the aborigines. Those at Ulladulla were free from this reproach, but they all said that the blacks to the southward of the Moruya river continued such habits, and I have no doubt they spoke the truth. Still exists: —
"The horrid feast, where human flesh is food ;. The burning thirst, whose dreadful draught is blood !"
During a visit to the southward, and whilst conversing with the very comely grand-daughters of a surgeon whom I had known in England, but which fair young ladies were then keeping a retail store, there marched in a huge, frightful black, who looked more dusky than ever by the side of these dainty damsels, who were neither freckled nor sun-burnt although living in the bush. One of them inquired of their visitor if he had caught such and such a native, and I then learnt that whilst two blacks were playing at cards, behind a log, by the light of their fire, one of them had been speared, the murderer immediately making his escape and taking his gin with him; and that, since this event, there had been a great commotion amongst the aborigines, who were determined on revenge.
The black now told us that they had not yet found either the murderer or his gin, but that they should "by-and-bye;" for they should " gammon" that he was only to be " punished," — (by going through the ordeal I explain in a note) [The natives "panish" one of their number who has infringed their laws, by compelling him to stand apart (his only defence being a shield) whilst a certain number of spears are hurled at him. So great is the agility and quickness of the eye of this people, that the ordeal is often undergone without injury.] and when the punishment was over, and the culprit thought he was safe, they should knock him on the head at night, and cut the gin's throat, and roast and eat them both.
I inquired why the gin was to die, but obtained no reason. He repeated his previous assertion, and went through a pantomime of the whole process of cannibalism. He showed me how they should kill the gin, crack her bones, and divide the joints: and then laughed outrageously, displaying strong teeth, and a huge cavernous throat. He added "Baal (not) patta (eat) old woman gin; patta young woman gin; good meat, good fat, like bullock." It appeared pretty clear that the culprit and his wife were to be devoured, to prevent their "jumping-up again," but that they had still a chance, for the heads were to be placed in a tree, and if Devil-Devil, when "walking all about," should see the heads, and willed that it should be so, the defunct might jump-up again. The son of the murderer ran away, when he heard what his father had done, but I learnt that he was not to be killed. I heard the same account of the murder, and of its consequences, from other blacks. I do not, however, give this anecdote as proving the cannibalism of the aborigines; that, I apprehend, is now a fact beyond dispute.
The aborigines seen in the streets of Sydney, generally present a wretched appearance. It is painful to witness the abject and degraded state of some who wander about, it can hardly be said in human shape.
In the harbour there are figures cut in the rocks, representing men, whales, and canoes. There is also found the "mano Colorado." Of these sculptures the natives can give no explanation, except that their fathers made them "long time ago."
Of the natives of Tasmania few remain. All that the "Van-Demonians" could catch were sent to Flinder's Island in Bass' Straits. Their removal from their native country was a necessary and a humane measure; but it appears cruel to continue to confine these now harmless beings to an island within sight of their own coast, with the certainty that, placed where they are, they must soon cease to exist, for they do not increase. I know that the feelings of this people are quick. A shipmate of mine fell in with one of their women, who had been carried by sealers to the westward of Port Phillip. On hearing that he came from Van Dieman's Land, she eagerly inquired, "you know Ben Lomond?" and on finding that he did, exclaimed, "that my country!" and burst into tears, and lamented bitterly. Some of these natives are supposed still to exist amongst the mountains on the west coast of Van Dieman's Land; but excepting these, (if any) the handful confined to Flinder's Island, "the abode of broken hearts," are all that remain of the ancient lords of the forests of Tasmania.
"There dwell the most forlorn of human kind, Cruelly spared, and hopeless of escape."
[Count Strzelecki states that "at the epoch of their deportation in 1835 the number of natives amounted to 210. In 1842 they mustered only 54 individuals; and, during eight years, they had an accession of only 14 children!" They are believed to die of disease of the stomach, produced by mental distress.]
In New South Wales there is one, and one only, of the Botany Bay tribe remaining. He is very fond of the Bay, very intelligent, and has a ten-acre piece of ground and some "white-fellow" tenants. "Well Mitter," (Mr.) said he to a friend of mine, in a half-musing tone, "all black-fellow gone! all this my country! pretty place Botany! Little pickaninny, I run about here. Plenty black-fellow then; corrobbory; great fight; all canoe about. Only me left now, Mitter — . Poor gin mine tumble down, (die.) All gone! Bury her like a lady, Mitter — ; all put in coffin, English fashion. I feel lump in throat when I talk about her; but, — I buried her all very genteel, Mitter — ."
A rumour existed in the Colony, that some blacks had been poisoned by the squatters. The first edition of this rumour was to the effect, that they had been poisoned by the gift to them of sheep that had been dipped for the scab, or dressed with arsenic; then we heard that this was not the accusation, but the reply; then again we were told that arsenic had been administered in maize-meal. It is impossible to say that a diabolical wretch might not have poisoned blacks, of whom he lived in dread; but we have the satisfaction of knowing that these rumours attracted the attention of the late Sir George Gipps; and I will venture to say, that two men could not be found in the colony, who would doubt, that if Sir George could have detected any tangible foundation for such reports, he would, if possible, have brought the guilty parties to condign punishment. Still, the existence of such a rumour, and the recollection of the great difficulty Captain Cook had to prevent even British sailors from wantonly slaughtering aborigines, of a superior class to these, makes every friend of humanity naturally anxious that the government should aford protection to both races.
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6. References
Bayley, W. A., Shoalhaven: History of the Shire of Shoalhaven, Shoalhaven Shire Council, Nowra, 1975, 271p.
McAndrew, Alex, Memoirs of Mollymook, Milton and Ulladulla, Epping, 1990, 376pp.
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7. Acknowledgements
In the compilation of this article I would like to acknowledge Georgie Lowe and Mitchell Laskar for their inspiration and support.
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Shoalhaven: | Australian First Nations research | Berry's Frankenstein | Cullunghutti - sacred mountain | Gooloo Creek, Conjola | Mount Gigenbullen | The Devil's Hands, Shoalhaven River | Ulladulla Mission |
Last updated: 17 June 2024
Michael Organ, Australia (Home)
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