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316 from the Kamilaroi practice. This is not, however, improbable, for, as I have pointed out, male descent is common in some of the tribes of south Queensland, which have the Kamilaroi class names. The medicine-man (Kuratchi) was not necessarily a Headman.

Among the Geawe-gal, the best man in war would be recognised by them as principal adviser, and would have authority by consent of the elders. When the son proved himself a capable warrior, the office has been hereditary, but without such proof, there was no possibility of his being accepted. A Koradji (medicine-man) might be such a leader. In every case, however, the leading or chief man would be only primus inter pares, and be liable to be set aside by the old men, if his directions were disapproved of.

Mr. Dawson, in speaking of the tribes at Port Stephens as they were about the year 1830, says positively that there were no Chiefs, but that there were certain leading characters who had more influence than others among the multitude when assembled. No one was invested with or assumed any authority whatever in the tribe.

In the Kurnai tribe, age was held in reverence, and a man's authority increased with years. If he, even without being aged, had naturally intelligence, cunning and courage, beyond his fellows, he might become a man of note, weighty in council, and a leader in war; but such a case was exceptional and, as a rule, authority and age went together. The authority of age also attached to certain women who had gained the confidence of their tribes-people. Such women were consulted by the men, and had great weight and authority in the tribe. I knew two of them, who being aged, represented the condition of the Kurnai before Gippsland was settled. Together with the old men, they were the depositaries of the tribal legends and customs, and they kept alive the stringent marriage rules to which I have referred elsewhere, thus influencing public opinion very strongly. Possibly the reason for this may have been in