Having been initiated into the secrets of one set of tribes, Mr. Howitt was enabled to procure admission to those of another group of "clans,"
the Kurnai. For twenty-five years the Jeraeil, or mystery, had been in abeyance, for they are much in contact with Europeans. The old men, however, declared that they exactly reproduced (with one confessed addition) the ancestral ceremonies. They were glad to do it, for their lads "now paid no attention either to the words of the old men, or to those of the missionaries".*
*J. A. I.,1885, p. 304.
This is just what usually occurs. When we meet a savage tribe we destroy the old bases of its morality and subst.i.tute nothing new of our own.
"They pay no attention to the words of the missionaries," but loaf, drink and gamble like station hands "knocking down a cheque ".
Consequently a rite unknown before the arrival of Europeans is now introduced at the Jeraeil. Swift would have been delighted by this ceremony. "It was thought that the boys, having lived so much among the whites, had become selfish and no longer willing to share that which they obtained by their own exertions, or had given to them, with their friends." The boys were, therefore, placed in a row, and the initiator or mystagogue stooped over the first boy, and, muttering some words which I could not catch, he kneaded the lad"s stomach with his hands.
This he did to each one successively, and by it the Kurnai supposed the "greediness" (------) "of the youth would be expelled".*
* Op. cit., pp. 310, 311.
So far from unselfishness being a doctrine borrowed by the Kurnai from Christians, and introduced into their rites, it is (as we saw in the case of the Arunta of Central Australia) part of the traditional morality--"the good old ancestral virtues," says Mr. Howitt--of the tribes. A special ceremony is needed before unselfishness can be inspired among blacks who have lived much among adherents of the Gospel.
Thus "one satiric touch" seems to demonstrate that the native ethics are not of missionary origin.
After overcoming the scruples of the old men by proving that he really was initiated in the Kuringal, Mr. Howitt was admitted to the central rite of the Kurnai "showing the Grandfather". The essence of it is that the _mystae_ have their heads shrouded in blankets. These are s.n.a.t.c.hed off, the initiator points solemnly to the sky with his throwing stick (which propels the spears) and then points to the Tundun, or bull-roarer. This object (------) was also used in the Mysteries of ancient Greece, and is still familiar in the rites of savages in all quarters of the world.
"The ancestral beliefs" are then solemnly revealed. It seems desirable to quote freely the "condensed" version of Mr. Howitt. "Long ago there was a great Being called Mungan-ngaur." Here a note adds that Mungan means "Father," and "ngaur" means "Our".
"He has no other name among the Kurnai. In other tribes the Great Supreme Being, besides being called "father," has a name, for example Bunjil, Baiame, Daramulun." "This Being lived on the earth, and taught the Kurnai... all the arts they know. He also gave them the names they bear. Mungan-gnaur had a son" (the Sonship doctrine already noticed by Mr. Manning) "named Tundun (the bull-roarer), who was married, and who is the direct ancestor--the Weintwin or father"s father--of the Kurnai.
Mungan-ngaur inst.i.tuted the Jeraeil (mysteries) which was conducted by Tundun, who made the instruments" (a large and a small bull-roarer, as also in Queensland) "which bear the name of himself and his wife.
"Some tribal traitor impiously revealed the secrets of the Jeraeil to women, and thereby brought down the anger of Mungan upon the Kurnai. He sent fire which filled the wide s.p.a.ce between earth and sky. Men went mad, and speared one another, fathers killing their children, husbands their wives, and brethren each other." This corroborates Black Andy.
"Then the sea rushed over the land, and nearly all mankind were drowned.
Those who survived became the ancestors of the Kurnai.... Tundun and his wife became porpoises" (as Apollo in the Homeric hymn became a dolphin), "Mungan left the earth, and ascended to the sky, where he still remains."*
* Op. cit., pp. 313, 314.
Here the Son is credited with none of the mediatorial attributes in Mr.
Manning"s version, but universal ma.s.sacre, as a consequence of revealing the esoteric doctrine, is common to both accounts.
Morals are later inculcated.
1. "To listen to and obey the old men.
2. "To share everything they have with their friends.
3. "To live peaceably with their friends.
4. "Not to interfere with girls or married women.
5. "To obey the food restrictions until they are released from them by the old men." [As at Eleusis.]
These doctrines, and the whole belief in Mungan-ngaur, "the Kurnai carefully concealed from me," says Mr. Howitt, "until I learned them at the Jeraeil".* Mr. Howitt now admits, in so many words, that Mungan-ngaur "is rather the beneficent father, and the kindly though severe headman of the whole tribe.... than the malevolent wizard".... He considers it "perhaps indicative of great antiquity, that this identical belief forms part of the central mysteries of a tribe so isolated as the Kurnai, as well as of those of the tribes which had free communication one with another".
As the morals sanctioned by Mungan-ngaur are simply the extant tribal morals (of which unselfishness is a part, as in Central Australia), there seems no reason to attribute them to missionaries--who are quite unheeded. This part of the evidence may close with a statement of Mr.
Howitt"s: "Beyond the vaulted sky lies the mysterious home of that great and powerful Being who is Bunjil, Baiame, or Dara-mulun in different tribal languages, but who in all is known by a name, the equivalent of the only one used by the Kurnai, which is Mungan-ngaur, Our Father".**
* Op. cit. 321, note 3
** J. A. I., xvi. 64.
Other affirmative evidence might be adduced. Mr. Ridley, who wrote primers in the Kamilaroi language as early as in 1856 (using Baiame for G.o.d), says: "In every part of Australia where I have conversed with the aborigines, they have a traditional belief in one Supreme Creator,"
and he wonders, as he well may, at the statement to the contrary in the _Encyclopedia Britannica_, which rests solely on the authority, of Dr.
Lang, in Queensland. Of names for the Supreme Being, Mr. Ridley gives Baiame, Anamba; in Queensland, Mumbal (Thunder) and, at Twofold Bay, "Dhu-rumbulum, which signifies, in the Namoi, a sacred staff, originally given by Baiame, and is used as the t.i.tle of Deity".*
By "staff" Mr. Ridley appears to indicate the Tundun, or bull-roarer.
This I venture to infer from Mr. Matthews" account of the Wiradthuri (New South Wales) with whom Dhuramoolan is an extinct bugbear, not answering to Tundun among the Kurnai, who is subordinate, as son, to Mungan-ngaur, and is a.s.sociated with the mystic bull-roarer, as is Gayandi, the voice of the Messenger of Baiame, among Mrs. Langloh Parker"s informants.** In one tribe, Dara-mulun used to carry off and eat the initiated boys, till he was stopped and destroyed by Baiame.
This myth can hardly exist, one may suppose, among such tribes as consider Daramulun to preside over the mysteries.
* J. A. I., ii. (1872), 268, 270.
** Ibid., xxv. 298.
Living in contact with the Baiame-worshipping Kamilaroi, the Wiradthuri appear to make a jest of the power of Daramulun, who (we have learned) is said to have died, while his "spirit" dwells on high.* Mr. Green way also finds Turramulan to be subordinate to Baiame, who "sees all, and knows all, if not directly, through Turramulan, who presides at the Bora.... Turramulan is mediator in all the operations of Baiame upon man, and in all man"s transactions with Baiame. Turramulan means "leg on one side only," "one-legged". Here the mediatorial aspect corroborates Mr. Manning"s information.** I would suggest, _periculo meo_, that there may have been some syncretism, a Baiame-worshipping tribe adopting Daramulun as a subordinate and mediator; or Baiame may have ousted Daramulun, as Zeus did Cronos.
Mr. Ridley goes on to observe that about eighteen years ago (that is, in 1854) he asked intelligent blacks "if they knew Baiame". The answer was: "Kamil zaia zummi Baiame, zaia winuzgulda," "I have not seen Baiame, I have heard or perceived him". The same identical answer was given in 1872 "by a man to whom I had never before spoken". "If asked who made the sky, the earth, the animals and man, they always answer "Baiame"."
Varieties of opinion as to a future life exist. All go to Baiame, or only the good (the bad dying eternally), or they change into birds!***
* J. A. I., xii. 194.
** Ibid., vii. 242.
*** Ibid., ii. 269.
Turning to North-west Central Queensland we find Dr. Roth (who knows the language and is partly initiated) giving Mul-ka-ri as "a benevolent, omnipresent, supernatural being. Anything incomprehensible." He offers a sentence: "Mulkari tikkara ena" = "Lord (who dwellest) among the sky".
Again: "Mulkari is the supernatural power who makes everything which the blacks cannot otherwise account for; he is a good, beneficent person, and never kills any one". He initiates medicine men. His home is in the skies. He once lived on earth, and there was a culture-hero, inventing magic and spells. That Mulkari is an ancestral ghost as well as a beneficent Maker I deem unlikely, as no honours are paid to the dead.
"Not in any way to refer to the dead appears to be an universal rule among all these tribes."* Mulkari has a malignant opposite or counterpart.
Nothing is said by Dr. Roth as to inculcation of these doctrines at the Mysteries, nor do Messrs. Spencer and Gillen allude to any such being in their accounts of Central Australian rites, if we except the "self-existing" "out of nothing" Ungambikula, sky-dwellers.
One rite "is supposed to make the men who pa.s.s through it more kindly,"
we are not told why.** We have also an allusion to "the great spirit Tw.a.n.girika," whose voice (the women are told) is heard in the noise of the bull-roarer.***
* Roth, pp. 14, 36, 116, 153,158, 165.
** Spencer and Gillen, p. 369.
*** Ibid., p. 246.
"The belief is fundamentally the same as that found in all Australian tribes," write the authors, in a note citing Tundun and Daramulun. But they do not tell us whether the Arunta belief includes the sanction, by Tw.a.n.girika, of morality. If it does not, have the Central Australians never developed the idea, or have they lost it? They have had quite as much experience of white men (or rather much more) than the believers in Baiame or Bunjil, "before the white men came to Melbourne," and, if one set of tribes borrowed ideas from whites, why did not the other?
The evidence here collected is not exhaustive. We might refer to Pirnmeheal, a good being, whom the blacks loved before they were taught by missionaries to fear him.*
* Dawson, The Australian Aborigines.
Mr. Dawson took all conceivable pains to get authentic information, and to ascertain whether the belief in Pirnmeheal was pre-European. He thinks it was original. The idea of "G.o.d-borrowing" is repudiated by Manning, Gunther, Ridley, Green-way, Palmer, Mrs. Langloh Parker and others, speaking for trained observers and (in several cases) for linguists, studying the natives on the spot, since 1845. It is thought highly improbable by Mr. Hale (1840). It is rejected by Waitz-Gerland, speaking for studious science in Europe. Mr. Howitt, beginning with distrust, seems now to regard the beliefs described as of native origin.
On the other hand we have Mr. Mann, who has been cited, and the great authority of Mr. E. B. Tylor, who, however, has still to reply to the arguments in favour of the native origin of the beliefs which I have ventured to offer. Such arguments are the occurrence of Baiame before the arrival of missionaries; the secrecy, as regards Europeans, about ideas derived (Mr. Tylor thinks) from Europeans; the ignorance of the women on these heads; the notorious conservatism of the "doctors"