Page:Aboriginesofvictoria01.djvu/236

154 I have made enquiries on this subject, and the Rev. Mr. Bulmer informs me that there is no particular mode of swearing amity known to him. The Murray blacks have a word to express a determination to prove faithful to a compact—Merra mal i-imba, which is an untranslatable term, but might have its equivalent in "Verily, I say to you." The sentence may be divided thus:—

When an Aboriginal uses this term, he is thought to be sincere. There is a similar term in use amongst the Gippsland blacks—Mack Gnata, which means "Really yes," or "Very yes." This word mack is generally used to express emphasis, as Mack lane, "Very good;" Mack thar, "A real name;" Mack Naatban, " Really no;" so that a black who wishes to inspire confidence will use such a term. In swearing amity, they would do it much in the same way as ourselves, by a hearty grip of the hand or an embrace. Mr. Bulmer believes that there is not any specified way of performing the ceremony, but that, no doubt, it would depend on the position of the persons at the time, whether reclining or otherwise, or it might be in case of sickness and probable death that such a mode as that referred to by Capt. Grey was adopted. Mr. Bulmer is inclined to think that the ceremony described by that explorer was some form of incantation, for that is exactly the way their medicine-men sometimes handle their patients.

Those who have lived amongst the blacks cannot fail to have observed that they are always expecting a fight. Distant tribes send messages to them relating to various matters, and other messages are returned, which are not always of a satisfactory character—and anger and ill-will, at last, lead to an outbreak. Sometimes a man is sick in a tribe, and his friends at once conclude that he has been made ill by the evil practices of his enemies; suspicion is created—hints are given by wary old blackfellows who have old grudges unsatisfied, and at length some tribe is fixed upon with which it is deemed necessary to negotiate. Ambassadors are sent to the offending tribe; these return and make their report; there is much talking amongst the elders; and finally the excitement in the minds of the men and women of both tribes results in a meeting. The sick man is brought out of his miam, and the accused are required to stand beside him, and to clear themselves. They behave thus: The sick man is provided with a club and a shield; if the person who presents himself is considered innocent, he strikes the shield of the accused with his club, and the accused returns the blow lightly, and retires. If one is singled out as the guilty person, a young man is selected to fight him, and the two seldom cease fighting until blood is drawn.

Sometimes—but rarely—a fight is arranged for the purpose of testing the strength of a tribe. As a rule, fights are brought about by the misconduct of the women, the unauthorized killing of game, the sickness of some member of a tribe, the death of a prominent man, the quarrels of children of different families, or, not seldom, by trivial differences arising out of imaginary grievances.