Canoe-making
Rafts of Dead Sticks
How Huts were Made
Weapon Making Boomerangs
Spears
Waddies
Yam Sticks
Shields
Stone Implements
Vessels
Dilly-Bags
String
Canoes – The aborigines made their canoes from bark in the following fashion :-Bark for the purpose was, if possible, got from the bastard mahogany, a tree the blacks called “bulurtchu,” which grows on low ground near a swamp. But if one of these trees was not procurable, then a stringy bark or “diura” was sought. The bark from the former was preferable, because it would not split, while that of the latter could not be depended upon.
The first thing to do was to climb the tree to the height required, which was done in the usual way with a vine. Then all the rough outer scaly bark was picked off with a small pointed stick, those below cleaning the bark within their reach, while the man on the tree did the rest; then the bark was cut right round the tree at the bottom, and also at the top, as far up as they thought it would strip off easily. Spring- time was chosen, when the sap was up, because, of course, bark would not come off otherwise and the natives knew this. Sometimes they would get but a short length, and sometimes a long one-perhaps twenty feet.
When the bark was cut right through in these circles, the man on the tree cut downwards in a straight line, so divid- ing the bark, which they wished to peel off in one whole piece. Then a stick about four feet long, flattened at the end, was used to job in between the bark and the tree, and thus it was loosened all round, and would peel off quite easily. When off, a piece of vine was tied round each end to prevent it flattening out, and in the hollow dry leaves and small sticks were put and set fire to. While the fire was burning and a ball of whitish clay to putty up the hole. (See Dr. Roth’s Bulletin, No. 7, page 14.)
Supposing they had no canoe and yet wished to cross a creek or river in travelling, the aborigines made small rafts with dead, dry sticks bound together with bark string. These rafts were covered with sheets of tea-tree bark, young children and other belongings placed on them, and then the men and women going into the water, swam alongside, pushing the raft. Before swimming in any large river, the blacks always threw in a stick which would float, to see, they said, if there were any sharks about-the shark would come to the stick, and in swimming any distance they always used as a help a small log, about four or five feet long, which would float. On this log they rested the left hand, and so pushed it along, while the other hand was used in swimming; it was supposed they did not get so fatigued then. A dilly would be carried on the head.
Huts – Huts were of two kinds, one a good deal larger than the other, and less easily made. They were all generally called “ngudur” after the tea-tree bark which covered them. To make the smaller or usual kind, the men obtained a long, thin sapling which would bend and crack in the middle without breaking through. Both ends of this were stuck into the ground, and then a forked stick was placed to support it on one side, and against the other a number of sticks were slanted and tied if necessary to keep them in place. Their ends were also stuck in the ground. Next sheets of tea-tree bark were fixed against this stick-wall, and a sheet bent over on top surmounted the lot. All round the hut where the bark stood, a drain was dug, and the earth thrown up against the base kept the bark in position. Extra supports were placed over all, if wind were blowing. As already stated, the doorway had nothing to do with the direction in which the wind came, but pointed to whence the occupants had come. When it was windy, breakwinds of bushes were always used, and these protected the fire at the entrance as well as the people inside. These huts would hold about four or five people.
Huts were never made very high; a man could not stand upright in them. However, the second kind were much wider, and held about ten people. This time the foundation was formed of four long saplings bent over (not cracked) in the shape of hoops-with both ends stuck firmly in the ground. These hoops were crossed one over the other at equal distances; and so the openings in between were all alike, and were filled up with sticks stuck in the ground at one end and tied to the hoops at the top, with the exception of one, which was left for a doorway. Then the whole was covered with bark, kept in place by heavy sticks leant against it. As in the former kind, a large sheet was put on the very top, and this hung over the doorway, and left only a tiny opening. A small fire was kept going in the centre of these huts (not at the entrance), and they were considered warmer than the others. One mostly saw them on the coastline, the inland tribes always used the others.
Tea-tree bark was often carried by women in travelling, if the travellers knew that they would be unable to get any for their huts at their journey’s end. Sometimes other bark was used in place of the tea-tree, for instance that of the “diura ” or stringy bark, and so in that way a hut was sometimes called “diura.” Tea-tree was not so easily got inland as on the coast. Now and again grass would have to be resorted to, and, if the weather was fine, just a breakwind of bushes would be used for the night.
Huts were moved on to fresh ground every now and then, even if the owners were not travelling. Fleas got troublesome otherwise. The same materials, foundation and all, were used in this case again and again.
Boomerangs – A boomerang was called “braggan,” and, as I have said, there were two kinds-one used as a toy, and the other for fighting. They were made from the root or spur of a scrub tree. The spur grew in a half-circle, so all that had to be done was to cut this off at both ends, thin it down with a stone tomahawk, and afterwards scrape it with a shell to make it smooth. One side was made more rounded than the other. The toy boomerang would circle round, and return to the sender’s feet when thrown, and this was the one which was sent in among birds to frighten them. The fighting one was heavier, rounder at both sides, and had less of a bend than the other. As well as for fighting, it was used to kill kangaroo and big game. When thrown it would go in a straight course first, then gradually swerve to the right or left. The owner would know by practice just in which way his boomerang would travel, and he could make it go to the left or to the right as he liked. Boomerangs were thrown on to the ground as well as up in the air, and when they struck the earth they always turned off in another direction. The fighting one was never thrown as high as the other. Blackfellows often practised throwing these weapons at young tree saplings-seeing if they could hit them. Father, when fifteen or sixteen years of age, could throw a boomerang with any native-or a spear or waddy. All these instruments he could make, and the natives greatly valued any so made, and would show them to other tribes at the time of a corrobboree. Sometimes they would give one or two away as a rarity to a great chief of another tribe, explaining who had made them. Boomerangs were notched at the end, held as a handle.
Spears – One kind of spear, called “kannai,” was made from saplings which grew on the edge of the scrub. These saplings were cut when from six to nine feet long, and they were scraped with a shell free from bark. Then another shell a fresh-water mussel-or, in the case of coast tribes, a yugari (Donax), was used as a spokeshave. A small hole was made in the centre of the shell, and it was held in the palm of the hand, and so with this the sapling was sharpened into a point. (Referred to in Dr. Roth’s Bulletin, No. 7, page 21, Fig. 109.) The point was then held in the fire to harden. Afterwards grass and leaves were put on a fire to cause smoke, and the spear was blackened therein all over. Finally, however, about a foot away from the tip the point was scraped white again, and when thrown this white would gleam and show up against the black; a spear was more easily dodged on that account. This spear was used for fighting and for killing game. Sometimes, instead of sharpening the point, three or four prongs of wood were fastened there, and then the weapon was used for spearing fish. The prongs were made about seven inches long.
Another spear, the “pi-lar,” was made from the ironbark which grows on flats-the “tandur” (Eucalyptus crebra). This spear was about ten feet long. A tree would be picked which was straight in the grain, and the required length cut out. A man climbing the tree would cut up as far as he wanted, then across and down again, making the cut about an inch and a-half deep, and the piece to be cut out an inch and a-half wide. This would then be split out, and the spear made from it by first thinning down with a stone tomahawk, then scraping with a shell, and so on, just as the other was done. This spear, however, was left all black. It was used at close quarters, as it was too long and heavy to throw far. Sometimes these spears were notched almost through at the point, and then thrown at a special enemy with the hope that they would hit and break off, leaving the end stuck in the wound. Again, the sharp barb from the butt of a stingaree’s tail might be used for the point of a spear. It was fastened on with bees’ wax and string. Spears were thrown with the hand only; no wommera was used.
If a spear was not the correct shape when being made, it could be straightened by heat and then bent properly over the head. The Ipswich, or “Warpai” tribe, made spears from rosewood (” bunuro “), and these were sometimes exchanged for others; the Brisbane tribe valued them greatly. Before a fight, quantities of spears were made ready.
Waddies – Scrub saplings were used to make waddies, or else the ironbark mentioned for spear-making (“tan- dur”) was utilised. They were of several kinds, and were always made black. One, the “tabri” (the one of general use), used for both fighting and hunting, was about two feet long, and though pointed at both ends, the same end was always used as a handle, which, to prevent the weapon slipping, was notched. The “tabri” was not of the same thickness all through, but tapered from three-quarters of an inch at the handle end, before the point, to two and a-half inches at the other. The points were short.
The “mur,” used for fighting only, was about the same length. It tapered slightly from the handle, and at the end there was just a large knob. Sometimes these knobs were carved, and the handles were notched. Waddies were also slightly ornamented at times with white clay and red “kutchi.”
Lastly, a waddy made from a root, grown somewhat in the shape of a pick with one downward point, was called “bakkan,” and a man hit his enemy on the back of the neck or head with this. These were made flat like a boomerang, not round like other waddies.
Yamsticks – These were called “kalgur,” and were women’s weapons. However, the “gentler sex” used them as well for digging for yams and other roots. They were about six feet long, and were much like a spear, only a good deal thicker. One end tapered, and the other was very sharp.
Shields – There were two kinds of shields, but both were called “kuntan,” after the timber they were made from- corkwood or “Bat-tree” (Erythrine sp.). This tree grows generally on the edge of scrubs, but is also found on a ridge near a swamp. A tree would be from four to six feet long in the barrel before the first branch. One was picked which was about thirteen or fourteen inches through, and cut down, then cut into lengths sixteen or seventeen inches long. These lengths were split up and roughly shaped with stone tomahawks. Then the wood was left to dry. In about a week’s time or more it would be quite light and dry, and soft to work, and the handle was made, which was just a solid piece of wood hollowed out in the centre of the shield. First two holes were marked out with charcoal on either side of the piece to be left for a handle; then these lines were cut in with a sharp piece of flint stone, and afterwards the holes were hollowed out in this way: A sharp stick was used to job within the marked lines till the wood became quite soft and pulpy, then live coals were placed there and blown upon till they burnt the soft wood. The hole was picked out again, more coals used, and so on till both sides were hollowed, and met under the handle, and the excavation was wide enough to allow three fingers to pass through and hold the handle. The handle of a shield was always held so by the first three fingers of the left hand. To smooth down the rough edges, a shell or sharp flint stone was used.
The shield used to fend off spears in a large fight were broader, and not so round and heavy as the ones for a close hand-to-hand fight with waddies. The latter were about six or seven inches thick, to stand the blows from the waddies. “Kunmarin” was the name for a shield further north up the coast.
All shields were covered with a coating of native bees’ wax. This wax was always carried, and when wanted it was held to the fire till quite soft, and in the case of shields was rubbed all over on the outside till it stuck. When firm and hard, white clay and red paint were put on over the wax, in the case of shields for spears, but the heavier ones had nothing beyond the wax. The clay was just wet with the mouth, and rubbed on the shield at both ends about six inches towards the middle; then the centre was rubbed with red “kutchi,” and fine lines of white clay were drawn over this again, making a sort of pattern. The under surface of shields (the handle side) was sometimes whitened with clay.
Tomahawks – It was not every man who had a stone tomahawk to leave behind him; they were hard to make, and, therefore, were not plentiful. When hunting, the men went in groups with one of their number owning a tomahawk, which was useful on occasion for instance, if a bees’ nest were found. A tomahawk, or “waggarr,” was made from a hard stone or boulder, generally found in freshwater rivers. The piece was chipped out first with another stone, then a point was ground down gradually at any odd moments while in camp. This took a long time to do, and no native had the patience to keep at it till finished, so a tomahawk was a good while on the way. The grinding was done on a sandstone or rock, wetted now and then. When finished a handle of wood was affixed, which was just a length of strong vine bent over in the middle and there fixed firmly to the stone by means of bees’ wax. The two ends of the handle were tied together with string. Besides their other uses, tomahawks, without handles, were sometimes utilised in place of stones, to break up the bones of animals just eaten ; the natives were especially fond of marrow as food.
Knives – Stone knives were made from reddish-coloured flint stone. There was no grinding for knives, but they were simply split from the stone, so one can understand how they often did not split to taste, but were perhaps blunt and no good. Sometimes a man would be lucky and get one at the first trial, but at other times he might split ever so many first. Only fighting men carried these knives, which were used in fights or for cutting up animals; women used sharp shells. A knife or “tang-ur” was always ornamented at the butt end with opossum fur stuck on with bees’ wax or “mappi” (“moppi”). Sometimes the fur was bound round with string and then smeared with the wax.
Vessels – The natives made various vessels in which to carry water and honey. One called the “niugam” was made from the bark covering of excrescences that sometimes appear on gum trees. When the sap was up in the spring time a native would climb to one of these knobs, and cut all round with a stone tomahawk, then with a sharp stick he would loosen the bark, which, after being beaten gently all over, would peel off easily. A handle of string was all that was required, and this vessel was used for holding honey. “Niugam” was also the name (as stated) for the large sea shell Melo diadema, and in later years for the white man’s pots.
Another vessel called a “pikki,” was fashioned from the sheath of the palm flower (Archontophoenix Cunninghamii). This palm the blacks originally called “pikki,” but of late years it has been known as “pikkibean.” Both ends were tied up, and had a small skewer run through them, then a long stick passing down the centre lengthwise formed a handle. The skewers and handle were kept in place by string.
From the “Bat-tree” (Erythrine sp.)-or, as the natives called it, “kuntan “-another vessel was made, and it also was called “pikki.” If the tree felled was a large one, the section cut out was split down the centre with a wooden wedge (see Dr. Roth’s Bulletin, No. 7, page 18),, and two vessels were thus made from this, whereas if the tree was smaller, a length was perhaps just thick enough for one vessel without the splitting. These lengths were about eighteen inches long, and they were first cut with a stone tomahawk, then with a hard shell, into shape. Both ends were rounded off into a point. The wood was then put aside to dry, and afterwards the hollow of the vessel was made with the help of a sharp stick and hot cinders, as in the case of the holes in a shield. When finished the vessel curved downwards somewhat in the centre, and so the ends stuck up, and through these latter a hole was made for the string handle.
These vessels were sometimes really splendid, and were very useful for honey or water. The outside was rubbed smooth with a stone, then cut or carved, and afterwards bees’ wax was put on over all. Timber from the stinging-tree or “braggain” (Laportea sp.) was used as well as that of the “Bat-tree” for these vessels, its inner wood being nice and soft, and easily picked out. For the same reason (on account of its softness) this latter timber was of no use for shields, etc.
Yet another vessel was made from tea-tree bark, and was used by natives on the coast for carrying cobra. A sheet of bark was taken, the ends folded up, and tied so, with a skewer run through them, then a long stick was put length- wise down the middle and formed a handle-in fact, this “pikki” was made in the same way as the one from the sheath of the palm flower.
Dilly bags – Unlike a number of words that we white people have picked up believing them to be aboriginal, “dilli” is the genuine name for the baskets or bags the blacks used. This name belonged to the Turrbal tribe; others were different, as, for instance, the Stradbroke Island people called a dilly “kulai.”
One dilli was made from the small rush found in fresh- water swamps. These rushes grow about three feet high, and when pulled up the bottom end is white, then there is a red length, and the top is green. To prepare them for the dillies, the natives drew the lengths through hot ahes till quite soft, then they twisted them up on their thighs into round string. A loop of string the size of the dilli wanted, was got ready, then a gin sat down, and put her legs through the loop to hold it firm, while she worked the dilli on the loop. Very pretty dillies were made from these coloured rushes, which, however, were not always found on the mainland, though they grew plentifully on the islands. The Stradbroke and Moreton Island gins were especially clever at dilli making. Rush ones were very nice for fish, etc.
The inland woman made dillies from a coarse, strong grass (which they called “dilli “) found in the forests. (Xerotes longifolia.) It is broad and tough, and grows in bunches here and there. The gins pulled this up, split it with their thumb nails to a certain thickness, then softened it with hot ashes, but did not twist it. These dillies were made with the help of a loop held on the big toe.
Other dillies were made from bark-string, such as that of the “ngoa-nga” (Moreton Bay fig-tree), the “braggain” (Laportea sp.), the nannam “vine (Malaisia tortuosa), and the “cotton bush” or “talwalpin ” (Hibiscus tiliaceus), found on the beach at Wynnum or elsewhere. It was the root-bark of the two former which was used. When wanted for string, bark was generally soaked in water during prepara- tion, and afterwards the outer part was peeled away, and the inner rolled into string.
Dillies were made in all sizes. Large bark-string ones were used for soaking certain roots and nuts in water. In travelling the women carried the large dillies, which contained sometimes food, sometimes bones of deceased relatives, and other belongings. A man always owned a small dilli, which he carried under his left arm, with the handle slung over his shoulder. This contained a piece of white clay, red paint, a lump of fat, a honey-rag, and a hair comb. The latter was a small bone from a kangaroo’s leg, like a skewer; it was sharpened at one end by rubbing on sandstone, and was used to comb out a man’s hair. If the man was a “tur- wan,” he also carried his crystal, or “kundri,” in the dilli.
Some dillies the blacks made in the same pattern as their fishing nets, and then two small round pieces of wood tied together were used as a netting needle. All nets were made so.
String – Besides string that could be used for basket work, the natives made some from wattle (“”kagarkal”) bark. This did not need soaking, and was just the inner bark of the stem or branches. It was no good for dilli-making, but was used for binding up the dead, for tying on fishing net handles, and for fixing up huts, etc. Then there was other string, such as the kangaroo-tail sinew, used by women for sewing opossum rugs, and the human and opossum hair twine. The two latter were made from hair twisted and rolled on the thighs, and was splendid string, the human hair being specially valued for great men’s belts.