Chapter XLI: Appendix: 1--Government and Religion

GOVERNMENT

We found the natives about Botany Bay, Port Jackson, and Broken Bay, living in that state of nature which must have been common to all men previous to their uniting in society, and acknowledging but one authority. These people are distributed into families, the head or senior of which exacts compliance from the rest. In our early intercourse with them (and indeed at a much later period, on our meeting with families to whom we were unknown) we were always accosted by the person who appeared to be the eldest of the party, while the women, youths, and children, were kept at a distance. The word which in their language signifies father was applied to their old men; and when, after some time, and by close observation, they perceived the authority with which Governor Phillip commanded, and the obedience which he exacted, they bestowed on him the distinguishing appellation of (Be-anna) or Father. This title being conferred solely on him (although they perceived the authority of masters over their servants) places the true sense of the word beyond a doubt, and proves, that to those among them who enjoyed that distinction belonged the authority of a chief.

When any of these came into the town, we have been immediately informed of their arrival, and they have been pointed out to our notice in a whisper, and with an eagerness of manner which, while it drew our attention, impressed us with an idea that we were looking at persons to whom some consequence was attached even among the savages of New Holland. Another acceptation of the word Be-anna, however, soon became evident; for we observed it to be frequently applied by children to men who we knew had not any children of their own. On inquiry we were informed, that in case a father should die, the nearest of kin, or some deputed friend, would take the care of his children; and for this reason those children styled them Be-anna, though in the lifetime of their natural parent. This Bennillong (the native who was some time in England) confirmed to us at the death of his first wife, by consigning the care of his infant daughter Dil-boong (who at the time of her mother's decease was at the breast) to his friend Governor Phillip, telling him that he was to become the Be-anna or Father of his little girl. Here, if the reader pauses for a moment to consider the difference between the general conduct of our baptismal sponsors (to whose duties this custom bears much resemblance) and the humane practice of these uncivilised people, will not the comparison suffuse his cheek with something like shame, at seeing the enlightened Christian so distanced in the race of humanity by the untutored savage, who has hitherto been the object of his pity and contempt? But sorry am I to recollect, and as a faithful narrator to be impelled to relate, one particular in their customs that is wholly irreconcilable with the humane duties which they have prescribed to themselves in the above instance; duties which relate only to those children who, in the event of losing the mother, could live without her immediate aid. A far different lot is reservea ror such as are at triat time at the breast, or in a state ot absolute helplessness, as will be seen hereafter.

We have mentioned their being divided into families. Each family has a particular place of residence, from which is derived its distinguishing name. This is formed by adding the monosyllable Gal to the name of the place: thus the southern shore of Botany Bay is called Gwea, and the people who inhabit it style themselves Gweagal. Those who live on the north shore of Port Jackson are called Cam-mer-ray-gal, that part of the harbour being distinguished from others by the name of Cam-mer-ray. Of this last family or tribe we have heard Bennillong and other natives speak (before we knew them ourselves) as of a very powerful people, who could oblige them to attend wherever and whenever they directed. We afterwards found them to be by far the most numerous tribe of any within our knowledge. It so happened, that they were also the most robust and muscular, and that among them were several of the people styled Car-rah-dy and Car-rah-di-gang, of which extraordinary personages we shall have to speak particularly, under the article _Superstition_.

To the tribe of Cam-mer-ray also belonged the exclusive and extraordinary privilege of exacting a tooth from the natives of other tribes inhabiting the sea-coast, or of all such as were within their authority. The exercise of this privilege places these people in a particular point of view; and there is no doubt of their decided superiority over all the tribes with whom we were acquainted. Many contests or decisions of honour (for such there are among them) have been delayed until the arrival of these people; and when they came, it was impossible not to observe the superiority and influence which their numbers and their muscular appearance gave them over the other tribes.

These are all the traces that could ever be discovered among them of government or subordination; and we may imagine the deference which is paid to the tribe of Cam-mer-ray to be derived wholly from their superiority of numbers; but this superiority they may have maintained for a length of time before we knew them; and indeed the privilege of demanding a tooth from the young men of other families must have been of long standing, and coeval with the obedience which was paid to them: hence their superiority partakes something of the nature of a constituted authority; an authority which has the sanction of custom to plead for its continuance.

RELIGION

It has been asserted by an eminent divine*, that no country has yet been discovered where some trace of religion was not to be found. From every observation and inquiry I could make among these people, from the first to the last of my acquaintance with them, I can safely pronounce them an exception to this opinion. I am certain that they do not worship either sun, moon, or star; that, however necessary fire may be to them, it is not an object of adoration; neither have they respect for any particular beast, bird, or fish. I never could discover any object, either substantial or imaginary, that impelled them to the commissioin of good actions, or deterred them from the perpetration of what we deem crimes. There indeed existed among them some idea of a future state, but not connected in any wise with religion; for it had no influence whatever on their lives and actions. On their being often questioned as to what became of them after their decease, some answered that they went either on or beyond the great water; but by far the greater number signified, that they went to the clouds. Conversing with Bennillong after his return from England, where he had obtained much knowledge of our customs and manners, I wished to learn what were his ideas of the place from which his countrymen came, and led him to the subject by observing, that all the white men here came from England. I then asked him where the black men (or Eora) came from? He hesitated; did they come from any island? His answer was, that he knew of none: they came from the clouds (alluding perhaps to the aborigines of the country); and when they died, they returned to the clouds (Boo-row-e). He wished to make me understand that they ascended in the shape of little children, first hovering in the tops and in the branches of trees; and mentioned something about their eating, in that state, their favourite food, little fishes.

[* Blair's Sermons, vol i Sermon I]

If this idea of the immortality of the soul should excite a smile, is it more extraordinary than the belief which obtains among some of us, that at the last day the various disjointed bones of men shall find out each its proper owner, and be re-united? The savage here treads close upon the footsteps of the Christian.

The natives who inhabit the harbour to the northward, called by us Port Stephens, believed that five white men who were cast away among them (as has been before shown) had formerly been their countrymen, and took one of them to the grave where, he told him, the body he at that time occupied had been interred. If this account, given us by men who may well be supposed to deal in the marvellous, can be depended upon, how much more ignorant are the natives of Port Stephens, who live only thirty leagues to the northward of us, than the natives of and about Port Jackson!

The young people who resided in our houses were very desirous of going to church on Sundays, but knew not for what purpose we attended. I have often seen them take a book, and with much success imitate the clergyman in his manner (for better and readier mimics can no where be found), laughing and enjoying the applause which they received.

I remember to have seen in a newspaper or pamphlet an account of a native throwing himself in the way of a man who was about to shoot a crow; and the person who wrote the account drew an inference, that the bird was an object of worship: but I can with confidence affirm, that so far from dreading to see a crow killed, they are very fond of eating it, and take the following particular method to ensnare that bird: a native will stretch himself on a rock as if asleep in the sun, holding a piece of fish in his open hand; the bird, be it hawk or crow, seeing the prey, and not observing any motion in the native, pounces on the fish, and, in the instant of seizing it, is caught by the native, who soon throws him on the fire and makes a meal of him.

That they have ideas of a distinction between _good_ and _bad_ is evident from their having terms in their language significant of these qualities. Thus, the sting-ray was (wee-re) bad; it was a fish of which they never ate. The patta-go-rang or kangaroo was (bood-yer-re) good, and they ate it whenever they were fortunate enough to kill one of these animals.

To exalt these people at all above the brute creation, it is necessary to show that they had the gift of reason, and that they knew the distinction between _right_ and _wrong_, as well as between what food was good and what was bad. Of these latter qualities their senses informed them; but the knowledge of right and wrong could only proceed from reason. It is true, they had no distinction in terms for these qualities--wee-re and bood-yer-re alike implying what was good and bad, and right and wrong. Instances however were not wanting of their using them to describe the sensations of the mind as well as of the senses; thus their enemies were wee-re; their friends bood-yer-re. On our speaking of cannibalism, they expressed great horror at the mention, and said it was wee-re. On seeing any of our people punished or reproved for ill-treating them, they expressed their approbation, and said it was bood-yer-re, it was right. Midnight murders, though frequently practised among them whenever passion or revenge were uppermost, they reprobated; but applauded acts of kindness and generosity, for of both these they were capable. A man who would not stand to have a spear thrown at him, but ran away, was a coward,jee-run, and wee-re. But their knowledge of the difference between right and wrong certainly never extended beyond their existence in this world; not leading them to believe that the practice of either had any relation to their future state; this was manifest from their idea of quitting this world, or rather of entering the next, in the form of little children, under which form they would re-appear in this.