Efforts made to civilize the Aborigines—Rev. L. E. Threlkeld—Results of Missions—Government support of Missions—Society for propagating the Gospel in Foreign Parts—Population in the Port Phillip District—Examination before the Legislative Council on the Aboriginal Question—Lieut. Sadleir’s evidence—Rev. L. E. Threlkeld’s evidence—Captain Grey’s opinion.
Thefollowing may be considered as a brief summary of the several attempts to christianize and civilize the aborigines. Several portions of the Bible have been translated, but as the natives are fast acquiring English, this need not be continued.
The Rev. Mr. Threlkeld was a translator into the aboriginal language, as appears from the following, but the tribes in question are now extinct:—
“Australian Aboriginal Language.“To the Editor of the Herald.
“Sir,—In your issue of the 2nd instant appears a short review (from theSydney Mail) on the recently published work, entitled ‘Kamilaroi and other Australian Languages,’ by the Rev. W. Ridley, lately issued by the New South Wales Government Printing Office. In your remarks on the work I notice the following:—
‘If we mistake not, the Rev. L. E. Threlkeld was thefirstto produce any publication on the subject of the aboriginal language, his little work, containing ‘Specimens of the Dialect of the Aborigines of New South Wales,’ having been given to the world in 1827. In the same year he issued another essay, in which he endeavoured to throw the language into grammatical shape; and in 1856 appeared his ‘Key to the Structure of the Aboriginal Language.’
“As the above gives but a very brief outline of the work rendered by my father (carried on for sixteen years under great privation and through many trying circumstances) in the interests of the aborigines of this Colony during his mission, commencing in January, 1825, and terminating December, 1841, I trust you will not consider that I am needlessly trespassing upon your columns in placing before you a few of the more prominent results emanating from those labours, especially as it would appear, from the recent publication, that our Government is more alive to the importance of preserving reliable works on the dialect of the aboriginal language that it was at the time of their publication.
“The Rev. L. E. Threlkeld’s first production was ‘Specimens of the Aboriginal Language,’ printed and issued for publication (as mentioned by you) in 1827.
“In 1829, under the auspices of the Venerable Archdeacon Broughton (subsequently Bishop of Australia), he completed the translation of the Gospel of St. Luke, which was revised in 1831, and the MSS. forwarded to the Archdeacon.
“In 1832 a selection of prayers from the Ritual of the Church of England was translated.
“In 1835 his ‘Australian Grammar, being a Dialect of the Languages of the Aborigines,’ was completed, a copy of which was presented to His late Majesty King William IV, and placed in the Royal Library.
“In 1836 the ‘Australian Spelling Book’ was completed and printed for the use of the aborigines. Two of the youths then attending the Mission School could read and write in their native tongue. In the same year ‘Selections from the Old Testament’ were also translated to form reading lessons for the native youth.
“In 1837 the first translation of the Gospel of St. Mark was finished.
“At the close of the yearly report ending 1838 the following subjects are alluded to as having occupied his attention—
“In 1856 (some fifteen years after the close of the Mission) he completed and published his last work—‘The Key to the Structure of the Aboriginal Language’—and at the time of his death, in 1859, he had nearly completed the final revision of the Four Gospels, with a view to their publication. At the request of Sir George Grey, who has always taken a lively interest in aboriginal languages, I forwarded the manuscript to him, under the impression that he would have it printed and forward me a copy.
“In the annual report of 1839 allusion is made to the similarity of the aboriginal language with the Cherokee Indian, where specimens of the dual are given; the Cherokee habitual form of the verb agreeing with the modification in the Australian Grammar, page 29. A comparison of dialects is also made of the aborigines at Lake Macquarie, Manila River, Swan River, and King George’s Sound.
“Burwood House, March 16.
L. E. THRELKELD.”
The first institution, at Parramatta, was instituted by Governor Macquarie. Next, we may regard the Rev. Mr. Cartwright’s attempt at the Male Orphan School, which was only limited to a few children. One of the girls, under the care of Mrs. Cartwright, made great progress in learning, aspired to music, and was afterwards married to a stockman on Manaro Plains. Some of the boys turned out well.
The Rev. Mr. Threlkeld’s mission at Lake Macquarie (see his evidence and brief notice attached); the Church Missionary Society, Wellington Valley; Mr. Watson’s Mission of the remnant down the Macquarie; the Moravian Missions and Roman Catholic Missions, Queensland; Sir Richard Bourke’s Mission, Melbourne; also the Wesleyan and the Lake Mission there; Missions in Western Australia and Adelaide; Mission by the Rev. Mr. Ridley, Barwon and Namoi; two Missions under Mr. Matthews and the Rev. J. B. Gribble; Tasmanian Aborigines.
“Rev. L. E. Threlkeld, who had been associated with Rev. John Williams, ‘the martyr of Erromanga,’ in the South Sea mission, commenced a mission among the aborigines at Lake Macquarie, near Newcastle, and continued for eleven years to labour among them. Mr. Threlkeld published a grammar of the language spoken by the aborigines of the Lower Hunter, which constitutes a valuable philological record. A large number of the natives received the elements of education from Mr. Threlkeld, and some of his old catechumens are still to be met with in different parts of the Colony; but no decided and permanent moral change appears to have resulted from his long-continued labours there. Like other tribes in the neighbourhood of colonial settlements, that in the midst of which Mr. Threlkeld carried on his labours rapidly decayed, and left no material for benevolent agencies to work upon. The Revs. Messrs. Watson and Gunther, of the Church of England, for several years conducted a mission for the aborigines in Wellington Vale, the results of which are very similar to those of Mr. Threlkeld’s mission. Among the aboriginal shepherds and stockmen scattered over a wide district Mr. Watson’s old scholars may be occasionally met with, and their training under his care has at least had the effect of making them more intelligent and useful servants. Mr. Watson accomplished a work of mercy for numerous half-caste children scattered among the tribes in the western and north-western districts. Many of these unhappy children, disowned by their fathers, and liable to be destroyed by their mothers’ tribe, having no prospect but an early death or a savage life, were rescued from such a fate by Mr. Watson, and instructed in Christian knowledge and useful art.” (See Bishop Broughton’s visit and report of this mission; also Bishop Barker’s tour.)
Between 1837 and 1844, the Rev. Benjamin Hurst and the Rev. Francis Tuckfield, under the auspices of the Wesleyan Society, started on a mission at Buntingdale, or Colac, near Geelong. They conducted a school at which 100 aboriginal children attended, and trained the adults to farm labour; but thespiritual good which was their chief aim was not manifest in a decided manner. Hostile attacks by other tribes put a stop to the work, and convinced the missionaries of the necessity of simultaneous and enlarged efforts among all the neighbouring tribes. Rev. William Walker, another Wesleyan Minister, laboured with great zeal for the conversion of the aborigines in the neighbourhood of Bathurst, and some of those brought up under his instructions made an open profession of Christianity and adopted the habits of civilized life. One of them was for years a preacher of the Gospel.
In 1837 a party of nine missionaries, who had been enlisted in the work by Pastor Gossner, of Berlin, were directed, through the exertions of Rev. Dr. Lang, to Australia, and came with their families to Moreton Bay. These missionaries taught the children of the aborigines the English language, the use of the hoe, and other useful arts. Their attempts to instil Christianity into their minds do not appear to have been successful. The lives of the missionaries were repeatedly endangered by the plots of the aborigines to rob and murder them. After some years, having been compelled by the absence of external support to devote their attention to the cultivation of the ground for the support of their families, they gradually abandoned the attempt to evangelize the natives. Two of them, Rev. G. Hansmann and Rev. W. Riquet, have been since labouring successfully for the good of their own countrymen in Victoria. Between 1853 and 1856 the Rev. W. Ridley made several missionary tours to the aborigines on the Namoi, Barwon, and Balonne Rivers, and Moreton Bay; in the course of which he collected and made public information relative to the language and traditional customs of the tribes in those districts. Mr. Ridley addressed to the aborigines, in their native language, elementary instruction in revealed truth; and especially among the Kamilaroi-speaking tribes on the Namoi and Barwon—these instructions were received with attention and thankfulness; no evidence, however, appeared of any permanent good being effected by this brief attempt. In the Colonies of Western Australia, South Australia, and Victoria more successful efforts have been made. In Western Australia the Rev. George King carried on a mission for seven years, 1842 to 1848, the results of which continue to this day. Mr. King devoted his attention chiefly to the children; and during the whole course of the seven years from thirteen to fifteen children were frequently under instruction. Mr. King was obliged to discontinue the mission on account of failing health.
Some of these denizens of the bush have become quite industrious, and not only have they adopted the Christian name and a few outward forms of religion, but by active benevolence, by consistent honesty and industry, by patient resignation and suffering, and calm hope in the hour of death, many of them have, as may be seen by the yearly reports of Mr. Hammond, proved the reality of the change which they professed to have undergone. There has also been a mission carried on up to this time, or till very recently, in the Wimmera District, in the Western Province of Victoria, by Mr. Spieseke and other missionaries connected with the German Moravians, from whom accounts have been received of hopeful success in this work, followed by sad tidings of a fatal epidemic among the tribe. For further information concerning this and the Port Lincoln mission we may refer to the Rev. R. L. C., of Melbourne, who has taken a lively and active interest in the work, and who himself educated and took with him to England an aboriginal boy, Willie Wimmera. A school, opened as a trial establishment, was also managed during several years by the Government at Port Franklin, in Victoria, where the Rev. Mr. Hobarton Carvosso laboured with very great assiduity and some success in the teaching of black children. But there are many thousands of aborigines still, on and beyond the borders of the Colony, and there is yet time for a more enlarged, skilful, and persevering effort to raise their condition by Christian missions; while, in reference to the past, the painful fact cannot be forgotten that many of the white men who first came into contact with the aborigines were far more willing to instruct them in evil than in good—a fact which explains to some extent the indisposition so commonly exhibited to learn anything good. In looking to the future relation of Australian Christianity to the aboriginal race, it cannot be reasonably doubted that if the religion of the colonists should become in them a vital power, regulating and inspiring all their actions, it will speedily overcome all the difficulties which have hitherto obstructed the endeavours made to raise the physical and spiritual condition of the Australian aborigines.
It would occupy too much space to enter into a detailed history of all these attempts to civilize and christianize these people. Both the Rev. Mr. Johnson and the Rev. Mr. Marsden and others had attempted to domesticate some of the children, but after a residence of some time, they returned into the bush but little benefited.
Governor Macquarie established a school in Parramatta, in which several children—twenty-seven girls and thirty-seven boys—were partially educated. This school was removed to Blacktown, where land was set apart for the natives, and inducements held out to both blacks and whites to mass them here. Several were educated so that they could read, write, sing hymns, and do needlework; but the white population pressed around, and after some years of labour it had to be abandoned, the Rev. Mr. Walker removingto Bathurst to re-establish the school there. The Rev. Mr. Cartwright mixed the boys with the white boys in the school. They worked well together, but a foolish apprehension that the black children communicated disease to the whites caused its discontinuance.
The Rev. Mr. Threlkeld laboured in Lake Macquarie, a beautiful sheet of water and large grant of land having been set apart for them, but its proximity to Newcastle, and gradual dying out of the blacks, extinguished the mission.
The Church Missionary Society, at the instigation of the Rev. Samuel Marsden, established the Wellington mission. The situation was especially suited, and the labourers diligent and efficient, but after a few years the pressure of the white population put an end to the mission there.
The Rev. Mr. Watson gathered up the remnant, and recommenced the mission on his own station down the Macquarie. Bishop Broughton visited that establishment, and was highly gratified with the success and management, but it also died out, I suspect, with the death of Mr. Watson.
The Moravian Mission in Queensland was established by the Rev. Dr. Lang there, settled at Brisbane, but afterwards removed to the Bunya Bunya country, where natives congregate for the fruit of the pine. The salary promised by the Government was withdrawn, and that, with the influx of the squatters and their threats to the natives, caused the breaking up of the mission.
The Roman Catholic Mission was commenced at Stradbroke Island by Archbishop Polding, in 1842, who brought out two Italian priests to establish it, but they soon became tired of the occupation, and retired from the charge.
The mission of Sir R. Bourke to Melbourne, after some trial, had to be given up, owing to rapid pressure of the white population.
The Wesleyan Mission there, after much labour, had likewise to be given up, for a similar reason.
The mission of the Rev. Mr. Ridley, who acquired the language, and itinerated and preached to them, had likewise to be given up. Mr. Ridley has left a valuable work on their language.
Two or three missions were established—one in Western Australia, another near Adelaide; and two others, under Mr. Matthews and the Rev. Mr. Gribble, are now under the consideration of the Government, which has appointed the Honorable G. Thornton, M.L.C., Commissioner, and the Board of Missions, under the Church Synod, so that some hope remains that many, especially children, may be rescued from gradual destruction, hitherto the result of civilized Christianity with them. It may naturally be asked what is the reason of these failures in the attempts which have been made in various portions of New South Wales, Victoria, &c. The answer is in the constant encroachment and pressure of the whites and their rapid settlement in an open country, coupled with the helplessness of the natives when brought within their influences, dependent as they are on gratuitous support, and the vices and diseases of the white population which are so fatal to them.
The Government support of missions to 1838 appears to be—
In April, 1844, the Society for propagating the Gospel in Foreign Parts proposed to Lord Stanley to combine with the Colonial Government for supporting missions and schools for the European and aboriginal population of New South Wales, the Society offering to defray a certain portion of the expense. Four clergymen were to be maintained by the Church Societies on a salary of £250 per annum, and £50 for horse allowance, each; total, £1,200. Expenses to be borne by Government of four additional clergymen as before, £1,200. Two missionaries—one for the whites, and the other for the aboriginal population—were to be placed at each station: at Western Port, two; at Goulburn, two; at Mount Rouse, two; at River Lodden, two. At each station, four schoolmasters. The missionaries at each station were to devote themselves to the white and black population within a reasonable distance.
From the report of the Port Phillip District Committee of the Society for promoting Christian Knowledge, the following tables represent the numbers and localities of the white and aboriginal population in and about the Port Phillip District in 1844:—
These proposals were communicated to His Excellency Sir George Gipps, together with a letter from the Immigration Office with the views of the Land Commissioner on the project; but the result of this truly liberal and Christian proposal seems to have met with no response.
I may here venture to add my own testimony to that of the Rev. Mr. Threlkeld and Mr. Robinson upon this subject, as given in evidence before a Committee of the Legislative Council, in the year 1838; also Captain Grey’s opinion. I fear Mr. Robinson’s evidence is not obtainable; but the wonderful achievement of that gentleman in accomplishing single-handed what the whole power of the Van Diemen’s Land Government could not succeed in with a large military force, backed by the settlers, and at a heavy cost, is one of the noblest triumphs of moral over physical power probably ever accomplished. I have described this in the “Reminiscences of Tasmania.”
Examination before the Committee of the Legislative Council, 1838.—Extracts from the Minutes of Evidence on the Aborigines Question.
Lieutenant Richard Sadleir, R.N., Liverpool, examined:—
WhenI first arrived here, in 1826, I was employed on a tour of inquiry as to the state of the aborigines, by order of the Home Government, and under the immediate direction of Mr. Archdeacon Scott.
I proceeded first into Argyle, and examined into the numbers of the tribes, and as to their intercourse with the whites, and the cause of the disputes with them.
From the Murrumbidgee, I struck off to Bathurst, pursuing the same inquiries, and from thence, I went 80 miles below Wellington Valley, on the Macquarie River; afterwards to the head of Hunter’s River, which I traced down to Newcastle.
I had with me only one man, two horses, and a cart.
I sometimes ventured from 30 to 60 miles beyond the stations of the whites, and on one occasion reached a tribe consisting of about 100 persons, at the Cataract, on the Macquarie, who had never seen white people. I made them presents, and was received in a friendly manner, and remained with them for the night.
I had intended to have proceeded further, but was apprehensive of danger in doing so, and therefore returned, accompanied for some distance by the tribe, who, however, would not go to the establishment at Wellington Valley, but took alarm about 9 miles from thence, and left me.
I think it would be dangerous for a single individual to go amongst the native tribes beyond the white settlements. It would be a perilous undertaking, but one which I have already ventured uponmyself, and it is a well-known fact that whites have lived amongst them for years, as in the case of Buckley, and some bushrangers. There would be a difficulty in communicating with any but the tribe whose language had been previously acquired, from the difference of dialect, nor can I conceive that an individual could effect any extensive good by so exposing himself. The only instance I have ever heard of was that of Mr. Robinson, of Van Diemen’s Land. It is, however, certain that a small body of Europeans may travel amongst them well armed and maintaining a conciliatory spirit, as in the case of Mr. Eyre and others, in their journeys to South Australia, and also Captain Sturt and Mr. Cunningham. Indeed we see stock stations extended amongst them, where there have been but a very few white persons, and those persons having shown a spirit of conciliation, have not been molested; whereas in other instances, where, in all probability a different spirit had been exhibited, aggression has followed. Impressed, therefore, with this opinion, I wrote to the Moravians to say that I thought their system of missions would be well suited to this people, inviting them to send out a missionary, conceiving that if small bodies of stockmen (men of depraved habits) could venture to reside amongst them, a small community of virtuous people, such as the Moravians, would not only be secure, but likely to effect much good.
Respecting the office of Protectors, if they are persons qualified to fill the office, and Magistrates, I conceive that they may be of great benefit both to the whites and the aborigines, as at present both parties have much reason to complain of the impossibility of obtaining justice; the natives have to endure a variety of wrongs, without any means of redress but by retaliation; and the whites are placed in much the same situation; the consequence is that there ever has been, and must continue to be, a system of reprisal, often leading to the most atrocious acts of violence on both sides; but more especially inexcusable on the part of the whites, who have in several instances practised barbarities on these people, revolting to human nature, which have been overlooked, in consequence of there being no public officer to apprehend and prosecute the parties.
I have known cases of this kind, but not being in the Commission of the Peace, I could not act, but could only content myself with making them known to the Government, who could not adopt measures promptly enough to bring the parties to justice. My opinion is that a Protector (supposing him to be a man of influence and energy), residing on the outskirts of the white population, would prevent a number of the feuds and violences daily taking place between the white and aboriginal population—would preserve order and law amongst the whites themselves—would impress the aborigines with a proper opinion of our character as a people (the very opposite of which is the case now, the aborigines being brought first in contact with the most unprincipled of our countrymen), and would, from their opportunities of observation, be enabled to suggest to Government, from time to time, such measures as would not only prevent that too general feeling of Lynch law, but serve to ameliorate the condition of the aboriginal population, and afford security to the whites themselves.
My own experience convinces me that much of the evil which at present exists may be prevented by the residence of officers on the frontiers, whose peculiar province it would be to ascertain the sources of these evils, and then suggest the means of preventing them.
But I must further add, that I conceive the duties laid down in Lord Glenelg’s despatch are in many instances unsuitable to the office of Protectors, being of a missionary character, and that they are likewise too onerous for any one individual to perform. I likewise think the salary for Assistant Protectors too small to ensure men of the proper qualifications, the office being one not only requiring moral character, but likewise men of address and standing in society.
Other expenses besides mere salary will be requisite for the Protectors. They must have either an European or aboriginal police; also, have funds for presents, &c., so that the expense cannot be estimated at less than £500 per annum for each Protector.
I further conceive that a summary of our laws should be translated into the dialects of the aborigines and frequently promulgated amongst them; for as they are subject to our laws, without any voice in framing them, it is but justice that they should be made acquainted with them.
Respecting the removal of the Flinders Island blacks, this appears to be a matter of necessity, as they are dying away rapidly, and must shortly become extinct; therefore justice and humanity require their removal, if the cause or causes of the prevailing fatality cannot be overruled. Wearing English clothing, want of their usual allowance of animal food, situation, nostalgia, ormal du pays, may all contribute to this end; some of these causes therefore can be removed, but others are beyond the power of control.
If the necessity for their removal be however admitted, the question whether they ought to be located in Van Diemen’s Land or removed here, becomes the next subject of consideration. It appearsfrom the inquiries I have been able to make, that locating them in Van Diemen’s Land would revive the old feelings of hostility and awaken recollections of past violences, and that therefore it would be an impolitic act. The bringing them to this Colony consequently appears to be the only resource left. What their influence would be upon the uncivilized tribes appears to me to be very problematical; and how far it would be possible to preserve them when introduced within the pale of our white population, from the destroying influence of that population, as well as with what feelings of jealousy a foreign tribe may be viewed by the aboriginal natives here, are questions which our present experience would lead us to hesitate coming to any conclusion on.
I conceive, in both these instances, we must depend upon the ability and experience of Mr. Robinson, whose extraordinary success should certainly establish confidence in his plans, and who appears to consider the assistance of some of these natives essential to his success in the wider field of action which this Colony throws open to him.
The expense of the maintenance of these natives should most certainly be borne entirely by the Van Diemen’s Land Government, for the benefit of their removal is theirs, and not ours.
In viewing the question of the aborigines, I conceive that justice, mercy, self-interest, and religion all demand of us that expense and exertion should not be spared in attempting something for their amelioration.
In the first place we claim them as our subjects, and bring them under the administration of our laws; therefore, as our subjects, they ought to have protection. While, secondly, as we deprive them of their lands and means of subsistence, in justice we ought to remunerate them. While, thirdly, as a question of humanity, nothing can be more dreadful to contemplate, or more disgraceful to a Christian and civilized nation, than the wholesale destruction which has been going on for the last fifty years, and must continue, unless some plan be devised to prevent it, for the next hundred years. While, fourthly, as a matter of self-interest, it is a strange contradiction of things to be destroying, on the one hand, thousands of our fellow-creatures, who may be made useful members of society; and, on the other hand, in such great want of population as to be pressed to introduce, at considerable expense, races of Pagans but little superior to them, in either their moral or physical powers. Besides which, policy should lead us to adopt measures calculated to encourage the peaceable extension of our territory.
On the score of religion it is not necessary to enlarge, for the command is, “Go ye into all the world, and preach the Gospel to every creature.”
A knowledge of their language is essential to preaching the Gospel, and we know that our Divine Master bestowed the gift of tongues on his Apostles. This, therefore, is one of the first things which should occupy the teacher’s attention.
In following these views of the question, two things present themselves to our notice:—
1.The measures to be pursued to those aborigineswithinthe pale of white population.2.The measures to be pursued to thosewithoutthe pale of white population.
Those within the pale of white population must, within a very few years, be utterly destroyed, if the most prompt measures be not taken, so much so that I conceive that there is scarce an alternative between coercion and destruction. I would therefore beg to recommend a clause to be introduced into the Vagrant Act, empowering their transportation, under peculiar circumstances, to distant parts of the Colony—say Moreton Bay, Port Phillip, &c.; it being a well-known fact that, when sent to a distance, they can be made to work, and, from their great apprehension of strange tribes, their erratic habits can be restrained.
I have no hesitation in saying, that they would thus be made useful servants; their children would be brought under the full and favourable influence of education; that they may be taught trades, to tend cattle, sheep, &c. The measure should be entered upon cautiously at first, removing the tribes in the vicinity of towns, and then extending its operation in a manner so as not to provoke open hostility on their parts. The numbers of each tribe should be ascertained, and, if possible, the whole tribe should be removed at once.
The children unprovided for, may be placed in the orphan schools, where there have been already several brought up, some of the boys having made good sailors, and some bullock-drivers, &c.
Much may likewise probably be done in removing them by conciliation, insomuch that I am inclined to think the enforcement of the Vagrant Act may be limited to the most vicious characters and those in the neighbourhood of towns; but I look upon it that the removal of those living within the precincts of white population can alone rescue them from destruction, as vice, disease, and want of food are making fearful inroads upon them.
Of those without the pale of white population, measures should be taken to prepare and preserve them from the encroachments of the whites, and I know of none so well calculated to effect this as missionary colonization, alluded to by Mr. Roberts.
These missionary colonies should be placed at 100 miles in advance of the white population, in suitable situations, and large blocks of country should be reserved for the natives, forming territories of refuge for them. The white population pressing upon them would help to force the natives into these reserves; and those portions of land would also prove places for those within the pale of civilization to be either translated or transported to.
These missionary establishments, like those of the Moravians, should embrace within themselves all the means of protection, as well as the means of colonization, and would no doubt be supported to a great extent by the religious community at Home. They may have sheep, cattle, husbandry, trades, &c.
In America and Canada such a principle has been acknowledged as that of reserving portions of land. The Indians have their own places of worship, schools, saw-mills, farms, &c.; also in Upper Canada the Indians on the Grand River are settled on a block of land, and in a state of civilization; and in South America, we are aware that the Jesuits pursued a somewhat similar system of colonization; with marked success.
That much can be done by moral and religious influence alone on savages, we have the evidence of William Penn, of the Missionary Societies, amongst the Esquimaux, Hottentots, &c.; and though hitherto, the progress of civilization has proved the destruction of savage nations, yet this is no proof that such is the decree of Providence, but rather, that the system of colonization has hitherto been unjust, selfish, and unchristian.
The expense of all this machinery is a matter of importance, though in comparison with the destruction of life, the demoralizing influence of the present state of things, it scarcely deserves attention; yet, to provide for this, I would venture to propose what I conceive would not be felt as a very heavy tax: that the rent of lands be doubled, from £1 per section to £2; that the minimum price of land sold be advanced 6d. or 1s. per acre; that town allotments in the interior be raised £1 each; that the penalty on drunkards be increased from 5s. to 10s. or £1, according to the circumstances of the individuals.
The natives ought to be compensated out of the land fund, the land being their property until usurped by us; likewise, those crimes most destructive to them, such as drunkenness, &c., should be heavily taxed, with the hope to check them. Persons selling them spirits may be likewise fined.
The whole amount required would not in all probability exceed £10,000, with aid from Home, and if we deduct from thence, the destruction and insecurity of life and property, the expense which from time to time has been incurred by the hostility of the natives, the necessity of a police force on the outskirts, which has been computed at the increased expense of £15,000 this year, the actual increase of expense would be but very small.
As many prejudices prevail to the injury of this people, and many arguments have been advanced against their moral and intellectual qualifications, it may be well briefly to remark, that the trials to civilize and christianize them have hitherto been made, without exception, under either mistaken principles or great disadvantages. The idea entertained in establishing the Blacktown School, that the females, being civilized, would be the means of civilizing the male population, still savage, went upon a principle directly opposed to what our knowledge of the savage character teaches, namely, that the female has scarcely any influence over man in his uncivilized state, and the result proved the absurdity of the theory; for after all the pains, and the proof that the natives are susceptible of at least intellectual if not moral improvement (many having been taught to read, work, draw, and sing, &c.), the act of uniting or marrying them to the unreclaimed natives defeated the objects of the institution, for they were carried into the bush, and there speedily relapsed back again into their savage habits; while, on the other hand, all the establishments (even that recently formed at Port Phillip) have been, by some strange fatality, placed either close to towns or in the very heart of a dense white population,—an oversight most fatal to their success.
That little good has resulted from such attempts, is therefore not to be wondered at, but that these several attempts have not been without their benefit, is a fact too often overlooked; they have proved beyond the possibility of contradiction, that the natives, however despicable they may be in the estimation of phrenologists and others, are capable of intellectual improvement. Sir G. McKenzie, a celebrated phrenologist, having received a skull from Patrick Hill, Esq., speaks of their intellectual abilities as by no means despicable. The insurmountable difficulty hitherto has been, not that of teaching them, but that of locating them—their propensity to wander breaking through all restraint; wherefore the necessity of removing them to a distance from their native place.
The charge of laziness, likewise so often preferred, is no more peculiarly applicable to them than to other savages, all of whom are given to extreme indolence, but whose energies are more or less drawn out by climate, physical peculiarity of country, and other circumstances calculated to develop character, which do not exist in this Colony; while the opinion too generally received, that they possess no religious notions or belief, and therefore are not susceptible of moral impressions, is also, I conceive, most unfounded. Their ceremonies, superstitions, and belief of a future state, exclusion of women from many of their rites, and their belief in evil spirits, all tend to show the unreasonableness of such a conclusion.
That the question under consideration involves the destiny of perhaps 100,000 or 200,000 of our fellow-beings, is a serious consideration, and one which should cause us to pause before we venture to abandon them to what must inevitably take place—destruction.
The numbers now within the influence of the white population, embracing Port Phillip and Moreton Bay, cannot be less, I conceive, than from eight to ten thousand souls, for I found within a given space near Wellington Valley, in 1826, nine tribes, consisting of 1,658 souls.
That a dreadful destruction of life has taken place since, there is no doubt; but that still in the interior, within the reach of the white population, a considerable body of natives is to be found, I feel myself borne out by the various inquiries I have made.
The Reverend Lancelot Edward Threlkeld examined:—
I reside at Lake Macquarie, and have done so nearly fourteen years, during which I have been engaged in acquiring a knowledge of the language of the aboriginal natives, and instructing them; for six years of that period, my undertaking was carried on under the auspices of the London Missionary Society; but owing to the heavy expense of the mission, amounting to about £500 per annum for my own support, and that of such natives as I could persuade to remain with me, for the double purpose of obtaining from them a knowledge of their language, and to give me an opportunity of endeavouring to civilize and instruct them, the Society being disappointed in the amount of aid expected from other quarters, and regarding the expense as encroaching too much upon their funds, relinquished the mission; and for nearly two years I was left to my own resources and the assistance of some friends, without other aid, when General Darling obtained the authority of the Secretary of State for an allowance of £150 a year, and £36 in lieu of rations for four convict servants, which has been granted to me during the last eight years.
The mission has thus occasioned an expense to the London Society, for the first six years, of about £3,000; and for the eight following years, to the Colonial Government (at the rate of £186 per annum), of about £1,488, or about £4,488 for the fourteen years, exclusive of my own outlay.
For the probable result of the mission, if pecuniary aid sufficient to carry out my plans had been continued, I beg leave to refer to the opinion of Messrs. Backhouse and Walker, who visited my station, as given in their letter to the Society, dated 21 May, 1836.
The native languages throughout New South Wales are, I feel persuaded, based upon the same origin; but I have found the dialects of various tribes differ from that of those which occupy the country around Lake Macquarie, that is to say, of those tribes occupying the limits bounded by the North Head of Port Jackson, on the south, and Hunter’s River on the north, and extending inland about 60 miles, all of which speak the same dialect.
The natives of Port Stephens use a dialect a little different, but not so much as to prevent our understanding each other; but at Patrick’s Plains the difference is so great, that we cannot communicate with each other; there are blacks who speak both dialects.
The dialect of the Sydney and Botany Bay natives varies in a slight degree, and in that of those further distant, the difference is such that no communication can be held between them and the blacks inhabiting the district in which I reside.
From information obtained from Mr. Watson, of Wellington Valley, I learn that the language of the tribes of that district is also derived from the same general origin, but their various dialects also differ very much, and the use of any one dialect is very limited.
During the period of my connection with the London Missionary Society, I generally had about three or four tribes resident around me upon 10,000 acres of land, granted in trust for the use of the aborigines; and I have occasionally employed from ten to sixty blacks in burning off timber and clearing the land, at which work they would continue for a fortnight together, being the employment they appeared to like best. Since that period, I have not been able to employ more than half a dozen at a time, having no funds at my disposal for their support.
I have generally found that they would continue at their work for eight or ten days at a time, when some other object called them away, and they remained absent for as many weeks. Two lads whom I was teaching to read and write, in which they had made some progress, remained with me for six months, when they went away, and after an absence of nearly a year returned, and they are now at work at my residence, where they will probably stay until some native custom or report of hostile intention from a neighbouring tribe or tribes will again call them away.
In respect to the office of Protectors, I think too much is expected in the duties which are to devolve on them. I consider a Protector as a legal advocate, to watch over the rights and interests of the natives, and to protect them from aggression, which I think would be sufficient occupation for any individual.
The object contemplated respecting the moral and religious improvement of the natives by instruction, would be more properly the duty of persons appointed specially for that purpose, and would fully occupy their time.
To illustrate the subject, and show the necessity of legal protectors, I state the following circumstance:—I was directed by the Government to send a man of mine to Patrick’s Plains, to give evidence respecting the alleged murder of three black women by their own countrymen. I had to attend myself, and the distance I had to travel was 200 miles, which detained me a week. I was informed on the road of a murder at Liverpool Plains, which took place a year before, when, after some depredations committed by the blacks in spearing cattle, a party of stockmen went out, took a black prisoner, tied his arms behind him, and then fastened him to the stirrup of a stockman on horseback; when the party arrived near their respective stations, they separated, leaving the stockman to conduct his prisoner to his hut. The black, when he found they were alone, was reluctant to proceed, and the stockman took his knife from his pocket, stuck the black through the throat, and left him for dead. The black crawled to the station of a gentleman at the Plains, told his tale, and expired. Another instance was mentioned to me, of a stockman who boasted to his master of having killed six or eight blacks with his own hands, when in pursuit of them with his companions; for which his master discharged him. These cases alone, if I had authority to act, would have taken me some months from home, merely to investigate the matter at that distant place.
Thus I am firmly of opinion that a Protector of Aborigines will be fully employed in investigating cases, which are so numerous and shocking to humanity, and in maintaining their civil rights. I am certain that the duties attached to the office of Protector of the Aborigines are more than any single individual can perform.
Mr. Threlkeld advocated the removal of the natives from Flinders Island, and says “I have no hesitation in saying that I think the establishment itself may be beneficial, as an example to the other blacks, who will in all probability visit it.”
Captain Grey’s opinion.
He states, in his recommendations to Lord John Russell for the treatment of the aboriginal population, that the people are capable of being civilized, but that all the systems hitherto pursued have been erroneous, and that the error lay in treating them as British subjects, in as far as British property was concerned, but in all that related to themselves they have been left to the exercise of their own customs and laws; but as their traditions and laws are peculiar, and such as cannot raise them from a state of barbarity, however it may be intended, and the plea of their being a conquered people may appear plausible, this state of things is inadmissible, and the natives from the moment they become British subjects should be taught, as far as possible, that British law is to supersede their own, for he says, until this is enforced, the natives will ever have at disposal the means within themselves of effectually preventing the civilization of any individual of their tribes, even those who may be disposed to adopt European habits, &c. Capt. Grey then refers, in support of this view, to instances of persons, especially girls betrothed in their infancy, who after adopting European customs have been compelled to relinquish them and to return to a state of barbarism. He likewise shows the effect on the mind of these people when they are punished for offences such as theft, murder, &c., committed upon Europeans, while they are freely permitted to be guilty of those very acts upon themselves.
For the enforcement of law and protection of both races, Capt. Grey recommends the establishment of a mounted police; also, that native evidence, under peculiar restrictions, should be admissible in our Courts of justice. Capt. Grey states some instances of injustice under which natives have laboured in consequence of their evidence not being admissible; also, of their being puzzled as to our forms of law—that when they pleaded guilty they were punished, and when some were induced from the consequencesthey saw resulting from this line of conduct to plead not guilty were punished likewise, they became perfectly confounded; further, the natives not being tried by their own people, but by those likely to be prejudiced against them, and relying chiefly upon an ignorant interpreter, he recommends counsel to be provided for them.
The preventives to their civilization Captain Grey sums up as follows:—The irregular demand for their labour, the inadequate payment they often receive for it, not being able to comprehend the variable value of labour regulated by the skill required.
He then proceeds to point out the difficulty of instructing the aboriginal population, showing that it can scarce be expected that individuals would undertake the task; and even if they did, the natives would only be employed in the most menial offices, and that in forming native institutions, and these could be only local and partial; he therefore proposes a scale of remuneration to all who may undertake to instruct these people, arguing that as the expense of introducing labour is already provided for, this plan would occasion but little additional expense in obtaining labour, while a fresh good would arise out of it in converting those who would be otherwise hostile and useless into good subjects.
The disposal of these remunerations to be subject to the following restrictions:—
A deposition before a Magistrate, a certificate from the Government of the District, and a further certificate from the Protector of the Aborigines, as to the residence and attainments of the natives employed, and on whose behalf remuneration has been applied for; thus civilization would proceed (Capt. Grey observes) upon an extensive scale, not being confined to mere institutions or isolated attempts. In densely peopled districts the natives may be collected together, but in the more thinly inhabited districts, as this may be attended with danger, the employment should be of a description not to congregate. Capt. Grey concludes by observing that some of these plans have been already brought into operation in Western Australia; and further, that in the selection of work for these people it must be of a description suitable to their unsettled habits, possessing variety, such as opening out new roads and clearing old ones, some of the party being engaged hunting and fishing so as to provide food for the others; and as remuneration to the natives for these labours, &c., he proposes that any native being constantly employed for three years at the house of a settler should receive a grant of land in the district of which he may be a resident, also a sum of money to be laid out in the stocking of the same; that rewards should be given to those natives who may be content to live with one wife, and who would register the birth of their children; and that some competent person should be employed to instruct some of the native youths so as to fit them for interpreters in Courts of law.
Many of these observations of Capt. Grey are deserving of attention, and, as Lord John Russell in a despatch to Sir George Gipps suggests, appear fit for adoption, subject to such modifications as the varying circumstances of the Colony may suggest; but they have never been acted upon: expense overrules every other consideration.