Aboriginal Friends’ Association—Mission to Lake Alexandrina
—Rev. Mr. Binney’s remarks—Extract from Mr. Foster—The Bishop
of Adelaide’s visit to the Native Institution—Report of the
Committee of the Legislature—Evidence of the Bishop—The Chief
Protector—The Right Rev. Dr. Hale’s Mission—The Poonindie
Mission—The Queensland Mission—The Maloga and Warangesda
Missions—The Government appointments—The Church of England
Board of Missions—The Queen’s Instructions—The assistance
rendered to the Aborigines by the Government.
In 1859, the Aboriginal Friends’ Association of Adelaide determined to
establish an institution for the instruction and evangelization of the
lake tribes, and having engaged the Rev. G. Taplin as their missionary,
he selected a peninsula formed by Lake Alexandrina, Lake Albert, and
the Coorong, a spot isolated and separated from European settlements by
15 miles of water. This was a favourite resort of the natives.
Mr. Taplin encamped amongst the natives for some time while his house
was building, and observed there was a mixture of two tribes. The one
tribe was tall, with small features and straight hair; while the other
had coarse features, clumsy limbs, and curly hair. The former proved
more intelligent than the other. One of the natives having killed
another in a fray, a shepherd’s opinion was that he ought to be hanged,
although the death was occasioned by the law of revenge, and the man
considered that the heathenish practice should be put down, and they be
made Christians. “Surely,” said he, “it is our duty to make Christians
of them. I say hang them.”
Mr. Taplin commenced divine worship amongst them. They believed in a
God called Nurundere, who was a deified blackfellow of gigantic vices.
The natives however attended while the missionary went through the
“Peep o’ Day,” and “Line upon Line,” and such productions as met their
capacity.
They had not mixed with Europeans, and when the clock struck, they were
alarmed and ran away.
At first Mr. Taplin visited their camp and talked to them, and then
provided employment for them at fencing, and found a market for their
fish, but the old men at first opposed these measures, jealous lest
they should lose their influence. The Government granted supplies of
flour and stores, while, to check infanticide, tea and sugar were given
to the mother, until the infant was twelve months old.
The first death that occurred, the corpse was placed upright in the
hut, filling the air with pestilence, while the women were smeared
with filth and ashes, and set up a wailing, and the old men basted the
corpse with bunches of feathers, dipped in grease.
On parties from a distance visiting the place, loud wailing took place,
the women throwing themselves on the ground, crying out, “Your friend
is gone; he will speak to you no more.”
They were told the dead would rise again. They started, were troubled,
and cried “No.”
On the Sabbath, they crowded to attend worship, and paid much
attention. One of them asked, “How do we know that the Bible is God’s
book? Whitefellow tell us plenty of lies.”
The first indication of any religious impression was, a woman dying
sent for the missionary to read to her “out of the very good book.”
This was the first glimmering of light.
The missionary, in his attendance on the sick and dying, saw all stages
of darkness of mind, from horror to some cases of calm Christian
composure, while the prayers were listened to with solemnity and
thanks. On his telling one that she must die, the response of another
old woman was, “Well, let us eat plenty of flour; let us eat, drink,
for to-morrow we may die.” Quite an epicurean trait of reasoning.
One young man, who first embraced the Gospel, declared he would not
grease himself or paint himself with red ochre, and that he would eat
with the women. This gave great offence, and they threatened to kill
him, but he remained firm, and became a useful man, but early died of
consumption. The congregations were at first strangely dressed—some
with blankets, others with skins, some again with vests, and sometimes
they wore long coats.
In 1860 the school-house was built and teaching commenced. The children
were naked, and wild like monkeys, climbing the rafters and over the
walls, but good-tempered. They, however, were washed and had their hair
cut, which met with much opposition.
After a time the children listened to the Scriptures, and much
impression was made upon their mind. Order was now secured as to school
hours and working hours. On Sunday there was service twice a day and
Sabbath school, which consisted of 63 boys and 65 girls. There were 23
boys and 20 girls boarders.
As the young men embraced religion and cast off heathenism, the old
men became incensed, and resorted to assassination to uphold their
power. Captain Jack is described as a prominent character—courageous
and fearless, but rapacious. He, however, attached himself to the
mission, and was very useful in subduing conflicts. His objection to
Christianity was, that he had two wives—one lame and helpless, the
other the mother of two children—and did not know which to divorce.
“Which of them must I give up?” No doubt this was a great difficulty.
Several instances of Christians’ deaths are mentioned; in fact, these
people felt the rescue Christianity afforded from the misery of the
life they led, and thus were convinced of its value.
One of the great difficulties was the fights. There were ceremonial
and funeral fights, and casual fights. The routine of the school would
be going on as usual when the news of a fight would be brought. Off
would go all the children, servants, and labourers to the battle-field.
Perhaps they would be going to bed, when there was a shout and yell and
a blaze, and then a general scrimmage would commence. One battle lasted
for six days.
Very few were killed in these fights, but many were badly wounded.
Fighting, however, gradually passed away, and religion took its place.
A Bible class was formed. Some adults were baptised—forty-one natives;
of these, three relapsed into heathenism.
2nd January, 1866.—The Lord’s Supper was administered. Seven formed the
first communion, but the Church had increased to fifty-three members;
there were thirty-three natives and twenty whites.
The next advance was that of marriage solemnized with Christian rites.
The missionary not being legally empowered to marry, and his church and
congregation being of a mixed character, the native marriages were not
recognized by law, so that when a Christian native had his wife forced
away from him by the heathen blacks, he had no redress; but this was
afterwards arranged by the missionaries being appointed registrars.
The heathen blacks tried to counteract this. An instance of this kind
soon arose: Laelinyeri had been legally married to Charlotte. On this,
a party of blacks came down the Murray River to the station, and
encamped, pretending a friendly visit, especially to the newly-married
couple. Suddenly they seized Charlotte by force in the absence of her
husband, and carried her off rapidly to an island on the lower lake,
about 10 miles from the station. There they defied the husband, and
declared they would give her away to another man. The missionary, with
the husband and others, crossed in a boat, and found Charlotte sitting
under a bush, having escaped. On landing, the missionary was confronted
by some sixty blacks drawn up, armed with spears, and looking fierce.
He sent for his gun, and the other two men. He told Charlotte to
follow him, which she did; and just as they were embarking, Jack the
Fisherman jumped out of the ranks, swearing and jumping, and calling
on the other blacks to come to the rescue, but not a man moved. Having
sent Charlotte on board the cutter, the missionary walked up to the
blacks and had a friendly chat with them, and, after staying half an
hour, they sailed for home. This bold attempt put an end to any further
interference, except in another case, when a young man married a young
woman in defiance of the native custom. His father and mother declared
they would murder them both, but all ended in threats, and they
ultimately became reconciled to the young couple.
The missionaries now entered upon cultivation and sheep-farming,
civilization going hand-in-hand with the Gospel. The sales of produce
were soon increased. In 1866, £198 17s. 4d.; 1867, £73 10s. 4d.; 1868,
£98 12s. 9d.; 1869, £314 17s. 6d.; 1870, £501 9s. 8d.; 1871, £332 17s.
1d.; 1872, £276 13s. 10d.; 1873, £841 3s. 1d. The produce account was
very fluctuating, owing to the seasons.
In 1865, the South Australian Government gave a lease of 730 acres to
the Institution. The Christian natives now began to build cottages for
themselves. Two stone cottages were first built and thatched, out of
their savings. Mrs. Smith, of Dunesk, a friend of the late missionary,
Mr. Reid, who was drowned, sent out £40, to be divided between the two
converts, the first of Mr. Reid’s labours.
The project of building a place of worship was now set on foot by the
natives. £30 was raised, while Mrs. Smith sent out £50, and £100 for
cottages; and, with the help of friends from Adelaide, the chapel
was built, at a cost of £148. More cottages were built. The town was
called Reid Town, in commemoration of the missionary. They had a
native stonemason, but the demand for houses exceeded the means of
construction.
Their Christianity led to Christian marriages, Christian worship,
Christian homes, and Christian burial. Those who commenced as children,
grew up to men and women, and became heads of families. “Some,” says
the missionary, “passed away to rest, who came to them painted savages.
Many death-beds could be described, where natives died in a sure and
certain hope of the resurrection to eternal life, through Jesus Christ
our Lord.”
The contrast between savage life and a Christian life was here
exhibited in the strongest light. The night corroboree, with the songs
and chants and beating time, with rolling eyes and gleaming teeth,
the stamping, beating, brandishing of weapons, and wild excitement,
like demons, compared with the sound of the hymn and song in the
native deacon’s cottage. The parties gathered for Saturday evening
prayer-meeting; even the school children in their sleeping-room singing
Lyte’s beautiful hymn—
“Abide with me; fast falls the even-tide”—
surely displays most fully the power of the Gospel over the minds of
the hitherto hopeless beings; that they are redeemable from savage
life; that those who labour for them, labour not in vain in the Lord. A
few extracts here, from visitors, are confirmatory of these statements,
preceded by the observations of the Rev. Mr. Binney, a visitor to the
colonies.
It is satisfactory to record any sympathy for this ill-used race,
and to find, however only partial have been the efforts made for
their reclamation, yet that something has been done, and that the
early prejudice against them has been considerably abated; in fact,
from intercourse with them and with the Indians of North America, I
consider, although they are inferior, yet they possess much talent,
great affection, uncommon quickness of perception, and capacity for
improvement.
On the writer’s arrival in New South Wales in 1826, at a public meeting
it was declared by men of position that the blackfellow was not a
human being, and that there was no more guilt in shooting him than in
shooting a native dog. Many cruelties were consequently perpetrated on
them, although they were shielded by the Government.
A public breakfast was given to the Rev. Mr. Binney, at Adelaide,
previous to his departure, and, in his address of thanks, he stated
that he, in his simplicity, coming from England, prayed for the
aborigines, prayed for the persecuted natives of the land which we had
come to take. It twice happened that a minister said, “I was surprised
yet pleased to hear prayer for the aborigines; I have never heard
it before; we seem to have got into a state of apathy about them,
and given them up as hopeless. So that even the Christian Church had
forgotten them before God, and considered them to be a doomed people
like the Canaanites of old.”
Mr. B. then drew a vivid picture of the great change which had been
effected since the introduction of Europeans to the displacement of the
aboriginal population.
“In travelling about the thought struck me, looking at this magnificent
country, all this was, little more than twenty years ago, the run of
the savage, his trail and his lair. Here, amongst these hills and these
plains, amidst these woods, the savage ran and caught his game, erected
his wurleys, lay down for the night, passed on without a hand to grasp,
or any eye to see, or an understanding to develop, or intelligent
faculty to conjecture the meaning of the mystic character, written
everywhere upon God’s earth and sky around him. Here he had been living
for ages on this magnificent property as it were, but unable to see it,
without a hand to touch it, or an understanding to modify it, or to
work it into form of utility and enjoyment. He had been so for ages,
and he would have remained so, for I do not believe that degraded man
himself ever rose to even the first step of civilization.
“Although I could not but feel a pang for the disappearance of the
natives, I thought it right that you should take possession of the
property, and with your hearts and hands directed by your intelligence,
use the rich materials of the earth which God has given you.”
This lucid and poetical passage in the speech suggests much reflection.
That the land should be occupied and turned to account there is no
question, but as the savage is helpless to raise himself, we ask, is
the Church guiltless in leaving him for ages in this condition?
Mr. Foster, from whose work I quote, says it was a special instruction
of the Home Government, on the establishment of South Australia, that
the aborigines should be properly cared for, and for that purpose a
Chief Inspector was appointed at Adelaide, and a Sub-Inspector in the
country districts. Aboriginal reserves were made at various places for
the natives, and supplies of flour and blankets, &c., were distributed
periodically, schools were established and missionary efforts were
entered upon, and have been continued up to the present time with, in
some cases, gratifying results. The Government did their duty so far,
but all these efforts failed as to a general effect, and were only
partial, owing to their nomadic habits, undomestic life, and pulmonary
complaints, to which must be added European vices and diseases.
Missionary enterprise was dead in the Church, and she failed to
discharge her obligation. Any change effected was not by her missions,
but by civilization, which carried with it the seeds of death and
destruction. New diseases, as lately at the Fijis, where 35,000 have
perished by measles, but still worse, the avarice of men in introducing
intoxicating drinks, and the lust of men in violating the law of
chastity, and the destruction of native food, have been a fearful
consequence. Verily, say what we may, as a Christian people, instead of
benefiting the race we have destroyed them, as a man told Mr. Binney—he
had lived amongst them many years—“that the last man of the tribe died
the week before last.”
Four missionaries from Dresden arrived in the Colony in 1838 and 1842,
Messrs. Teechelmann, Klose, Meyer, and Schürmann, so that missions
were commenced at Adelaide and 12 miles south of Adelaide, at Port
Lincoln, and Encounter Bay; and at Walker’s Villa was established
a Sunday-school, numerously attended by native children, in which
Governor Grey took a great interest.
At Mr. Klose’s school, fourteen children could read polysyllables,
fourteen more were in addition, three in subtraction, nine in
multiplication, and two in division. Most of the children could repeat
the Lord’s Prayer and Ten Commandments, and narrate the history of
the Creation, the fall of our first parents, and other portions of
the Old and New Testament. A few could write by dictation, many knew
geography, the boundaries and divisions of the earth, proving their
ability, and that they are not such demented beings as has been too
generally represented. But this progress was discouraged, and that by a
portion of the Press, who ridiculed these efforts as worthless for all
practical purposes, and as the jargon of the missionaries, and that, if
the report of the Protectors were true, they were more deeply versed in
the holy mysteries than the Bench of Bishops, by a long chalk.
However, they were not forsaken. The native institutions at Poonindie,
at Port Lincoln, under the Church of England, and the native
institution at Lake Alexandrina, under the auspices of the Aboriginal
Friends’ Association, still exist. Of these I will have to make some
further mention.
The Poonindie Mission was founded in 1850 by Archdeacon Hale, now
Bishop of Brisbane, who invested largely his private means, and
isolated himself to carry out this undertaking. He purchased a number
of sheep and cattle, and ultimately made the station self-supporting,
the Government setting aside 24,000 acres of land, as a reserve.
After six years’ labour, he was succeeded in 1856 by Dr. Hammond. The
Government at first rendered pecuniary assistance, but afterwards
withdrew it, as the enterprise was rather of a private nature, and no
returns had been furnished to justify its continuance.
In 1858, there were under his tuition eleven married couples, nine
unmarried boys, and two unmarried girls, making a total of fifty
persons. They had 6,000 sheep, 250 head of cattle, and 35 horses; but
the finances of the mission were in an unsatisfactory condition.
The Bishop of Adelaide, on his visit in 1858, was much pleased with the
mission. There was a village of aborigines, living happily together,
cultivating and providing for their own support, not neglecting their
spiritual interests, but worshipping God, cheerful and content. There
was a good woolshed, a carpenter’s shop, with tools, and grinding-mill,
brick-kiln, stockyard, and dairy.
The Bishop says, “God has indeed blessed the labours of that good,
self-denying man, the Bishop of Perth. What difficulties he must have
had to contend with, freaks of temper, &c.”
The Point M’Cleary Institution was under the care of Mr. Taplin, a
devoted missionary. In 1862, there was a Sabbath service performed
there, attended by forty-three worshippers. The boys looked very smart
in their new jumpers of blue serge, and clean moleskin trousers,
and serge green caps. The service was conducted in the aboriginal
language. Praise, prayer, and reading the Scriptures, and a short
address finished the worship. The singing was good, and joined in by
the whole congregation. At that time there were 150 natives at the
station—47 males and 58 females. The number of children at school was
25. According to Dr. Walker’s report, there were 425 persons.
Mr. Taplin expressed himself greatly encouraged by the feeling for
spiritual things, so much so, that he was warranted in baptizing some
of them and their household.
This cheering statement had its counterpoise—that the mortality amongst
the blacks was considerable. More children had died amongst them within
the last twelve months, than for the three previous years. A large
number were infants, and out of thirty-six children who left the school
in 1856, six had died. Many adults had died also—twenty-one during the
year, of those who had come to the station for medicine and comforts.
Numbers died from influenza. It is well to be able to relate that these
unfortunate beings had been cared for in their distress.
The report of a Committee of the Legislature in 1860 stated, amongst
other things of interest, that the following were amongst the causes of
their decrease:—1st. Infanticide to a limited extent; 2nd. Introduction
of European diseases, especially aggravated by syphilis; 3rd.
Introduction of intoxicating liquors, in despite of existing law; 4th.
Promiscuous intercourse of the sexes between themselves and Europeans;
5th. Disproportion of the sexes.
It is singular that some of these reasons are found to operate in the
same way to diminish the population of the Sandwich Islands.
The Chief Protector was armed with additional powers to try and
check these evils, to pay periodical visits, and to hold Courts for
dispensing justice summarily.
The Bishop of Adelaide, having been examined before the Committee,
stated his belief in their capacity to understand Christianity, but not
the metaphysical difficulties; that the natives had never been known to
be drunk at the Poonindie Station, during the whole time of Mr. Hale
being in charge, although they went with the drays, and ran into the
township. He further stated that he had faith in the conversion of the
natives; he had attended them in their dying moments, and believed, in
many instances, that they were converted.
Mr. Moorhouse, who had been seventeen years Chief Protector, stated
his doubts of their attaining knowledge beyond a certain point,
although in two cases he witnessed evidences of their conversion, when
dying. Several natives were examined, and gave very sensible answers
to questions. “We like Port Lincoln because we are away from the old
blacks. Tell why? Because we don’t like to be wicked. Are they wicked?
Yes, fighting and doing anything, robbing, swearing, and drinking.”
Several questions they would not answer, especially those relating to
the dead.
Some severe affrays took place in the northern district through
destitution, the long-continued drought having deprived them of means
of support. They committed depredations on the settlers’ sheep and
cattle.
The estimated population within 60 miles was as follows:—
In the year 1841 ... ... ... 650 natives
” 1842 ... ... ... 630 ”
” 1843 ... ... ... 560 ”
” 1844 ... ... ... 550 ”
” 1845 ... ... ... 520 ”
” 1854 ... ... ... 230 ”
” 1855 ... ... ... 210 ”
” 1856 ... ... ... 180 ”
From all the centres of population they disappeared, forcing on us the
melancholy reflection that in a few years the very existence of the
original possessors of the land will be amongst the traditions of the
past.
It will be seen by the accompanying sketch of Port Lincoln, and the
extract attached, that the South Australian Government has taken up the
cause of the aborigines with much zeal, granting money and land for
this object. It is to be hoped that some of these unfortunate beings
will be rescued from the doom of total extinction, which many have long
consigned them to.
In February, 1876, the mission to Lake Condah was commenced. The
report of this mission, under the care of the Rev. H. Stable, is very
encouraging. The men having returned from shearing, a new branch of
labour, they, together with the women and children, attended church,
morning and evening, and service on Sabbath regularly. There were some
under religious feelings, but the general want of feeling towards the
Gospel was very evident. The children attended school, and had made
progress, and the neighbouring free-selectors attended Divine worship.
There were thirty-two men, twenty women, seventeen boys, and
twenty-three girls, in all ninety-two natives on the station. The men
had been engaged in cleaning, growing hops and arrowroot, and stripping
bark. There were 255 head of cattle attached to the mission, by which
milk and butter were supplied. The next testimony is from the official
visitors, 1876. “My wife and self dropped down upon the mission station
to breakfast. No human beings appeared. There were eighteen dogs of
various sizes, colours, and ages to greet us. The chapel service had
just closed, and the congregation streamed out from the place of
worship.
“The only idle persons were one decrepid old man, and a white-haired
woman. The men were putting up a strong fence of rails and posts, and
did sixteen panels a day. Lime-burning had been introduced, by which
they were enabled to whitewash their houses.
“The children in the choir were sixteen girls and eleven boys, and they
have a brass band in progress. The men enjoy cricket as a pastime, and
the school is progressing. To some of these poor creatures the mission
is like a paradise.”
The subjoined brief account of Poonindie mission, originated by the
Right Rev. Dr. Hale, who for years devoted himself to the aborigines’
cause, as well as Mrs. Hale, will show how capable these people are of
civilization under Christian culture.
The Rev. R.L.K. thus describes his visit in 1874:—“After a toilsome
ride and wading through much scrub, we reached the station. It was
pleasant, too, to chat with the married women about the age and the
number of the teeth, &c., of their babies, and to stroke the little
heads. They were as black as you please, but evidently perfectly clean
and wholesome. I was also introduced to a little boy, about eleven
years of age, the first boy in the Colony of Victoria who had passed
the examination required by the late Government regulations, and whom
dear Mr. H. evidently took a pleasure in addressing as ‘a man, by Act
of Parliament.’
“The picnic party consisted of about forty-five blacks of different
ages. About forty more were enjoying their holiday elsewhere. Several
were on the river fishing. One I afterwards met in her own house.
On our return to the station, I visited the different buildings—the
church, with its harmonium, at which one of the black women (an
importation from the institution at Adelaide) presides—the barracks,
where the unmarried sleep—the school, as well as the common garden,
which, unlike some gardens, was wholly free from weeds. But what I
think pleased me most was the house of one of the married couples.
The only one at home was the wife, a half-caste (such are generally
the most difficult to deal with), who had been very wild when she
first came. When I saw her, she was evidently in ‘her right mind,’
and was also, as her kind instructors said, giving every evidence of
genuine piety, ‘sitting at the feet of Jesus.’ Her house was a model
of neatness and order. The garden at the back was in good keeping, a
fine crop of arrowroot bearing testimony to careful cultivation. As I
returned from the garden through the house, I was attracted by some
photographs hanging on the fire-place, and going to examine them, I
found a collecting card, inviting subscriptions for the Presbyterian
mission vessel. (The station is supported by the Presbyterian Church,
though the missionaries themselves are Moravians.) The good woman
seemed much pleased when my brother, who had now joined me, put down
his name, with mine, for a small contribution. It was to this cottage
that Mr. Trollope was taken, when he visited Raumiac. ‘Oh,’ said he,
‘this is the show cottage. I want to see another.’ He went into the
next, but the woman there was sick; so he went on to the third. ‘Ah,’
he said, ‘I see they are all alike. I am quite satisfied.’
“There are about forty-five blacks constantly resident at Raumiac,
and about forty men not yet regularly attached to it. They belong to
several different tribes, speaking different dialects; but they are all
taught in English.
“They are contributing to the maintenance of the station by their herd
of cattle and their cultivation, principally of arrowroot. It is hoped,
ere long, the station may become self-supporting. The amusement of an
evening is generally chess, at which the blacks are great proficients.
“I did not see Mr. Hagenauer’s assistant. He was away with his family
on a fishing excursion, the day being a holiday.
“Mr. Hagenauer and his wife seem eminently qualified for their work. It
was really refreshing to hear the terms of Christian affection in which
Mrs. H. spoke of her charge. I cannot doubt that love has been a very
important instrument in the success which has attended her own and her
husband’s efforts to rescue some of those wandering sheep, and fit them
to sing the praises of our common Redeemer. To Him shall be all the
glory.
“We returned as we had come—the canoe, the marsh, the thistle, the
leaps, &c., &c.—and reached our hospitable quarters at Clydebank at
about 8 p.m. The next morning, after welcoming the New Year, in a glass
of ‘Poor man’s wine’ (a good old Scotch custom, as I was informed), we
started homewards, and reached Nambrok in the afternoon, after a hot,
dusty drive, agreeably interrupted by a lunch at Mr. W. Pearson’s.
“February 26, 1874.
R.L.K.”
The following reports, which were laid upon the table of the Diocesan
Synod of Adelaide at the opening of the Session in 1873, will, we
think, prove interesting to our readers, as showing that the despised
aborigines of Australia are not altogether beyond the reach of
Christian care and kindness.
_Annual Report of Mr. Hawkes to his Co-trustees, 1873._
The year past has been signalized by an event causing great joy to the
natives and all persons associated with the institution, being the
visit of the reverend founder of the Poonindie Native Institution, the
Right Reverend Matthew Hale, Bishop of Perth, Western Australia, who
arrived at the scene of his former labours after an absence of sixteen
years, accompanied by the Bishop of Adelaide, in November last. On this
occasion the natives took the opportunity of presenting a beautiful
silver tea-service to Bishop Hale, as a token of their love and esteem.
The result of the inspection by the Bishops was embodied in a pamphlet,
entitled “A Visit to Poonindie,” written at the Mission House, on 22
November, 1872, giving a short history of the foundation, trials, and
final success of the native establishment. Five hundred copies have
been published for general distribution.
On 31st March last there were at the mission station, in residence,
eighty-six natives.
I am thankful to be able to say that we have had no cases of diphtheria
at the mission. The general health of the natives has been good; cases
of slight cold or sore throat are promptly and carefully attended to.
Mr. Hammond’s thorough knowledge of the native habit and constitution
enables him to check sickness at an early stage by his able and
judicious treatment.
The balance-sheet showed a profit for the year of £826 19s. 3d.
The stock at the station on 31st March last consists of 9,499 sheep,
valued at 5s. each; 130 head of cattle, at 60s. each, including two
well-bred bulls, Gaylard and Canowie; 25 horses, valued at £5 each;
20 pigs, best Berkshire breed, valued at 20s. each; the total value
of which is £2,909 15s. The lambing last season was on an average of
92 per cent. There will be at least 1,500 sheep to sell before next
lambing, after making every allowance for rations, &c. All land farmed
at Poonindie to present time is 332 acres; grubbed, cleared, ploughed,
and now lying in fallow as virgin soil, 60 acres; being grubbed,
cleared, and ploughed this year as fallow for sowing with wheat next
year, 60 acres; land under crop with wheat in January, 1873, 180
acres; land under crop for hay in January, 1873, 30 acres. We have no
land sown with artificial grasses, but we intend to try some kinds
next year. There are 215 acres of land under cultivation this year,
including hay and lucerne crops. Next year about 75 acres of new land
will be added to the cultivation, and a part of the land in fallow will
be brought into use again.
I am glad to give my testimony to the zeal and interest shown by Mr.
Holden and Mr. W. Newland in their respective positions for the welfare
of the natives and the institution; also, to Mrs. Holden for her kind
and ready help, and to Mr. Hammond for his valuable services as medical
officer.
It is my intention to provide for the natives the means of learning
useful trades. As our numbers increase we shall find the importance
of having persons on the station who can supply boots and shoes, and
execute blacksmiths’ and carpenters’ work of the best kind.
I congratulate my co-trustees on the result of the past year’s
operations.
G. W. HAWKES,
Acting Trustee.
Poonindie Native Institution, Port Lincoln, 9 June, 1873.
Dear Sir,
I beg, in accordance with your request, to forward a brief report in
reference to the wurley natives of Port Lincoln District, who from time
to time seek aid and shelter at this institution.
I would state in this report I make no reference to those natives
who have settled down with us from this district, who get constant
employment, rations, and wages from the institution.
On referring to my books, I find the wurley natives have received cash
payments for work done on the station during (say) the last fifteen
months, one hundred pounds eight shillings and fivepence (£100 8s.
5d.), and during the same period they received by rations and clothes
one hundred and eighty-two pounds nine shillings and eightpence (£182
9s. 8d.), making a total of two hundred and eighty-two pounds eighteen
shillings and one penny (£282 18s. 1d.)
If you should ask the question—“What do the wurley natives do with this
ready cash?” They spend it in clothes at Port Lincoln, and in each case
that has come under my notice they have spent the money judiciously.
I must not omit to mention the repeated relief the institution has
given to the wurley natives in times of sickness, such as oatmeal,
sago, arrowroot; in short, everything that is recommended by our
medical officer. They receive constant medical attendance from Dr.
Hammond, at the cost of the institution.
Many cases I might refer to where the poor sick wurley natives have
been brought from a distance for the comforts and attention received at
Poonindie. One man is now in the institution who has been ill for over
twelve months. He is unable to work; in fact, for weeks he is confined
to his bed.
When a wurley native dies he is placed in a coffin and buried in our
cemetery, which you know is fenced and well cared for.
I beg to state we at all times hold out every inducement to the wurley
natives, so that they may look upon Poonindie Institution as their
home. From time to time, first one, and then another of them leaves the
camp life and joins the institution permanently.
In conclusion, I have but to say, whenever the wurley natives are with
us they attend the services in our little church. Their conduct is good
throughout the district, so much so that there has not been a single
wurley native had to appear at Port Lincoln Court for over five years,
either for drunkenness or anything else.
R. W. HOLDEN,
Superintendent of Poonindie Native Institution.
The following extract on the Aboriginal Mission Station, at Poonindie,
is from the recent work of the Misses Florence and Rosamond Hill—“What
we saw in Australia”:—
“Early in the history of South Australia, a school for the aborigines
was established in Adelaide, and continued in operation for some years.
The pupils displayed much aptness for elementary knowledge, but it
was found that, on quitting school, they did not take to any settled
occupation. Most of them returned to their wild life, while the few
who hung about the town were shiftless and destitute. The present
Bishop of Perth, Dr. Hale, was, at that time, Archdeacon of Adelaide.
Taking great interest in the native school, and deeply lamenting its
failure to reclaim its pupils from savagery, he cast about for some
permanent method of civilizing them. He resolved to form them into an
agricultural community, and to establish them in a district, remote
from the evils he feared. The form of government was to be patriarchal,
and Christianity its guiding spirit. Besides aiding it with his fortune
and influence, he resolved, with generous self-devotion, to be himself
the pastor of this humble flock.
“In September, 1850, Dr. Hale, bringing with him eleven aboriginals,
five married couples and a single man, who had all been educated at
this school in Adelaide, settled on the banks of the Tod, where the
present little village gradually arose.
“Here a run with about 5,000 sheep was purchased by the Archdeacon.
Government added an extensive tract of land, forming an aboriginal
reserve, and the Colonial Treasury and the S. P. G. made important
contributions to the funds. Under the direction of skilled white
workmen, some of the natives erected the present buildings, while
others were being instructed in the various duties of the farm. A
native school which had existed for some years in the district, under
a German missionary, being amalgamated with Poonindie, increased the
number of inmates, while individuals were from time to time persuaded
to leave their tribes, and join the mission. In spite of numerous
deaths during its early existence, the population exceeded sixty when
the Archdeacon left, and had reached almost a hundred at the time of
our visit, many infants having been born of late years, while the
deaths have much diminished.
“The ex-scholars from Adelaide formed the nucleus of an educated class,
and one of these, Conwillan, was able, when the Archdeacon was absent,
to conduct service in the mission church with such propriety, that
white settlers in the neighbourhood used regularly to attend. A day
school for the children was soon established, classes were formed for
the women, and the men and older boys who are at work during the day
attend a night school. The necessity for amusements was not forgotten;
music was encouraged. Some of the young men lead the singing at church
with their flutes, while the tones of the violin and concertina are
not unfamiliar in the settlement. Occasionally there is dancing, and
harmless indoor games are indulged in. Cricket seems for many years
to have occupied as prominent a position as at Harrow or Eton. Drink
is strictly forbidden. No drink, of course, can be obtained in the
village, but we believe no Poonindie native has been known to break the
rule, when sent to the township on errands.
“Besides the permanent inhabitants of the station, we heard of ‘wurley
natives,’ who, while retaining their ordinary mode of life, still hang
about the mission, sometimes, we believe, attending school and church.
The Poonindie estate now contains 12,000 acres.”
A Government reserve of 113 acres has been granted for an Institution
for the Aborigines near Mackay, Queensland.
A school-house has been built 80 ft. by 12 ft., and a Protector’s
quarters also, and furniture provided. The work has been chiefly done
by the natives. The scholars are taught to labour—to burn lime, and
draw wood and water.
The adult natives get employment from the settlers around, and they
plant the sweet potato and supply fish.
We hope that this small attempt may increase and rescue many of this
race from destruction. The Government has since befriended the mission,
and Bishop Hale, who is still their friend, by resolution of the
General Synod, took primary charge of it.
The Warangesda mission was commenced by Mr. Gribble, (now ordained),
chiefly on his own resources and with the help of his wife. He erected
buildings, and fenced ground for cultivation. The chief object seems
to be to rescue the young females from impending ruin, and in this he
has been successful, so much so that the numbers were so great as to
press upon him, beyond his means of support. The history of some of
these young females is full of interest; how they have accommodated
themselves to discipline and domestic life. But Mr. Gribble could
not meet the urgent demands, and was obliged therefore to refuse
admittance. The school was accepted by the State as a State school, was
afforded help, and contributions were made from various sources to the
amount of £671 7s. 2d.
“This mission has become a church mission, but it is doubtful whether
the Government can render help under the withdrawal of State aid, it
being now a denominational institution. There appears to be more than
80 blacks on the books of the mission. 600 acres have been obtained
from the Government, and 400 more have been promised.”—_Extracted from
the report of the Board of Missions._
The Maloga mission is under the management of Mr. Matthews and his
wife. Quoting from the report of 1878:—Last report our numbers were
comparatively small, but a considerable increase has been made since.
The aborigines at the mission have been principally employed in cutting
timber for the purpose of erecting huts for themselves. Some have made
fair progress in carpenter’s work. They assemble round the fire in
winter to hear “Uncle Tom’s Cabin” read to them. Mrs. Matthews and Miss
Prane attend the Sunday school. A number of blacks from the bush were
present at the evening services.
A picnic was held on the Queen’s Birthday, the children and adults
playing rounders, racing, skipping, and indulging in lots of swinging.
They lit a bonfire and fired salutes in honor of Her Majesty.
All the young men are working vigorously, fencing and hut-building. A
poor old lubra named Molly is dying in the camp; we send her medical
comforts. Received various remittances; total, £1 0s. 6d.
Dan and Susannah, the first married couple, were glad to return with
us, and a half-caste girl Lizzie. The old blacks were opposed to our
taking the children.
Harriet wrote her first letter to-day to a lady in Melbourne. She was
proud of her first literary effort. To-night we sat round the fire, and
sang for two hours without intermission.
Reached Ulapa home-station. A good number of children desire to go with
us. Eleven young people made up their minds to return with us.
A number of young men left for shearing, although 12 miles away. Most
of them walk back to Sunday service.
Jemmy, half-caste, manifested faith in Christ. He had been very
troublesome; he is now all day singing hymns. A great change of
character. Eight of the young men have now experienced a change. They
sat down with us at the Lord’s table.
The children are approaching proficiency in spelling, arithmetic, and
writing. They also know upwards of forty tunes.
Our Government grant of £400 is nearly exhausted; we are therefore
obliged to limit our expenses. Several old people left to obtain fish,
but shortly afterwards, the last payment of £400 from the Government
came, as well as flour, sugar, and rice, but it seems that will only
meet present wants.
The marriage customs of the blacks caused some altercation when three
couples presented themselves for marriage, but the objections were
overruled, although they went so far as to threaten to burn down the
huts, and fifteen blacks came down the river to interfere about the
marriage; however, they became pacified. There are ten young and
married with us now, and there are thirty-eight aborigines in the camp.
Our income for the month has been £4 4s. 6d. We have passed through
years of trial.
In perusing the report, it is wonderful how supplies came from various
quarters, unsolicited, just in time to relieve their wants. They lived
by faith.
From these extracts we learn that the employment and the working of
the institution is the practical success of the power of religion. The
mission is still making its way, and an influential committee has been
formed in Sydney to promote its interests.
The other missions in Victoria and South Australia I have already
described. We see, after all the failures, that the cause is not
hopeless.
First, we must not be satisfied with civilization. Religion can alone
change the native. The Ethiopian cannot change his skin, but God can
change the heart. Civilization will follow religion. Next, the missions
must be secluded from towns and white population. Lastly, the land fund
is a legitimate source of provision. We have possessed their lands, and
therefore should compensate from that source.
Her Majesty, in her Instructions to the Governor, has expressed
herself—“That you do by all lawful means prevent and restrain all
violence, &c., against them, and take such measures as may appear
necessary for the further conversion of them to the Christian faith,
and their advancement to civilization.”
The Government has taken up the question and appointed the Honorable
G. Thornton, Esq., M.L.C., Aboriginal Protector, while the Church
of England Synod has appointed a Board of Missions, including the
Aboriginal Mission. May we not hope for some success?
There is, besides, the New South Wales Aboriginal Protection
Association of which His Excellency Lord Augustus Loftus, G.C.B.,
is Patron, the Honorable Sir John Robertson, K.C.M.G., President,
together with the Honorable W. J. Foster, M.P., Vice-President, and an
influential Council.
A penalty is imposed on publicans who sell liquor to them. They are
supplied with blankets, at a cost of £3,300 annually. The coast tribes
are provided with fishing-boats and tackle to the amount of £51. In
Sydney they are supplied with food and clothing from time to time,
amounting to £350; and throughout the Colony with medical attendance
and medicine. They receive passages on railways free. Two schools have
been established, and assistance has been given to Societies on their
behalf. Thus they have not been left utterly uncared for.