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.
In1859, 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 threatenedto 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”—
“Abide with me; fast falls the even-tide”—
“Abide with me; fast falls the even-tide”—
“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 thatpurpose 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:—
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.