I left them in their sandy and grassy6 beds and shelters, which they could change when they wished or when odours compelled them. I never submitted them to the ordeal7 of soap and hot water, but used clean olive oil to remove rank smells, but when their odour became objectionable to themselves, they anointed themselves with fresh fat-from bird, animal, or reptile8.
Only the commonest of our foods are good foods to them, for bowel9 disorders10 usually resulted from the white man’s made dishes, but my own plain diet that kept me healthy made them healthy too. They loved a potato or onion or apple hot from the ashes, cooked a little, part eaten, and again cooked to prolong the pleasure. Their teeth were kept strong and clean through eating the ashes on their cooked foods. Their own varieties of vegetable and root foods were extensive, nutritive and sustaining when droughts limited meat foods, but they were essentially11 meat-eaters and however plentiful12 vegetable foods might be, their systems craved13 strong meat, and quarrels and killings14 took place.
The sick must be kept tranquil16 in familiar environment with their own people about them, seeing the dark faces, hearing the familiar speech, and lying on the only bed that their body can adjust itself upon. First and last, their old ways were studied, and so these times of sickness were spent in tranquillity17, and they passed over in peace among their own kind. My old-fashioned remedies were particularly successful, making me rejoice that I was of Ireland, where bone-setters and wise women could cure all and sundry18. My grandmother’s cough-mixture, the simple recipe of six ingredients that she dispensed19 to coughing children for fifty miles round-honey, brandy, lemon, olive oil, powdered candy and vinegar (a tablespoon of each)-was most popular, and they desired to continue it long after the cough had gone.
When Gooburdi fell from her mother’s lap into their small fire and both little arms were cruelly burned, carron oil and wadding and white bandages covered with stockings to hide them from the white people’s eyes were made delightful20 to Gooburdi in a playful way, as I made the tops of the stockings “pocketi” for biscuit or lollie or sweet cake after the dressings21 were over. I pretended that these came of themselves by Kabbarli’s magic, if Gooburdi would let the little arms rest.
Dhambilgna’s scald from groin to foot, when Dhalberdiggin emptied a billy-can of boiling tea over her and the half-caste child she brought back to Ooldea, was healed in three weeks, with three daily tendings in her sandy bed, Jinnweeli and Nyeedura, her two mothers-inlaw, and their dozen puppies filling the space left for the healer. When I cured Nyeedura’s favourite dog of a broken leg, I received more gratitude22 and laudation from all camps than when I redeemed23 a human from the brink24 of death.
There was gratitude, though there is no native term for it. When I carried poor paralysed Banyarda pickaback to my camp in a heat of 114 degrees that I might sleep beside her to calm her fear, two of the men saw me labouring. “We will carry her, Kabbarli,” they said-the first and only time they had ever offered to relieve me of a human burden or to offer to carry a woman.
There was poor old Banyurda from Koorunda Water, deserted25 by her group at the siding, whom I carried pickaback to my camp and built her shelter near me, stifling26 her long wailing27 with little comforts. But no sooner was she recovered than the men of her group returned, the snake men of two wild and savage28 groups who had made their first entry into civilization clad in chaff-bags given them somewhere by white men, and they made her crawl to the siding when the trains came, for her pitiable appearance made her an excellent “draw.”
As new mobs came from the great Government Reserves, and mingled29 with those already within civilization, there were many quarrels. I gave food to the victor to share with the vanquished30 and doctored the wounds. Soft white ash was an excellent substitute for boracic powder. Rool, the sacred kingfisher, gave Yirgilia a broken thigh-the tree from which he fell was only Rool’s agent. Yirgilia refused to sleep in splints. Day after day we played splinting and unsplinting, but I was able to persuade him to lie quietly, and adjusted the soft sand to the lie of the broken bones until we sent him to Albany, where he recovered.
The few cases of gonorrhoea they brought back with them from their treks31 along the Bight’s edge and the civilized32 places were “healed by first intention.” This disease shamed them, and no native sorcerer could cure them. It was visible to their kind, and to the women, and their anger rose and swelled33 and they beat their women in fury.
If I had a fortune to spend upon them, I should not build one hospital or sick-room, but would repeat and extend my services, keeping them in their own environment. As I myself would shrink from illness under a tree in the open, surrounded by dogs and unwashed humans, with grub and lizard34 to regale35 me, so does the wild native suffer in the white man’s beds and bedding and discipline of confinement36. My system was primitive37. So were my patients. I allowed them to live their own lives and die happy.
Motherhood came easily to them. Birth had no pangs39 for the young mother. She knelt down, rested her buttocks on her heels, pressed her breath, and the baby was born, so easily, so free from pain or obstruction40, that there was rarely a cry. The operation performed upon young girls and their initiation41 to womanhood at an early age tends to this painless birth. The baby is left on the ground, a mother or elder sister will snip42 the umbilical cord with her strong and long nails, leaving two or three inches on the navel. This is tied in a loose knot and flattened43 down, and later, when it dries and falls off, hair is netted about it in a little ring, to be hung round the baby’s neck and left there for weeks and months. It is supposed to contain part of the child’s spirit existence, and when it withers44 off the baby has absorbed the spirit. The baby is massaged45 tenderly with soft ashes and charcoal46. The pink new-born colour had often given me a pang38, lest it should prove to be a dreaded47 half-caste, until I learned that all new-born black babies are of that special pink colour. [On two occasions, in 1920 and 1934, I found white-haired children among a group that came to me out of the wild areas on the border of Central and Western Australia, of different parentage, yet having an ashy-grey skin, straight features, thin lips, European head, and white straight hair. I wondered if they might provide an elucidation48 of the mystery of the lost explorer Leichhardt and his men.]
On the day of the child’s birth, the mother may go on a journey of thirty miles if the group is travelling, but throughout this period she must keep apart from the men. She is not punished if she elects to kill and eat the baby, and returns to camp with or without it to resume her work of vegetable food-gathering. A fire is always made over the spot where the birth took place.
Early in my work I had frequent occasion to study and compare British justice with native law. My first studies were, happily for me, conducted amongst the two most law-abiding people in Western Australia-the Bibbulmun of the South-west and the Broome groups of the North-west. From the remnants of these I learned the admirable native system; based wholly on legend and tradition, and implicitly49 obeyed without authority or overlord laws which made for morality and amity50.
A man who killed another gave himself up to the dead man’s brothers to be killed. Breaches51 of the totemic and marriage laws among the law-abiding groups were capital crimes. Theft had been unknown, because individual ownership was unknown, and there was never transgression52 of group boundaries.
In all offences, whether against the white man or the black, I followed their own simple systems throughout, reconciling them with the British according to their lights. Such became their decadence53, as civilization spread, that during the last thirty years, among the lawless central groups, I have had to reply more and more upon a clear, straight interpretation54 of “King’s law,” especially where white and black philosophies are at variance55, in murder, robbery and the killing15 of cattle and sheep. A subject would be discussed sometimes for weeks and months before they fully2 comprehended that they must no longer take the law into their hands. When I had an object lesson among white wrong-doers to show them, the simplicity56 of these “King’s laws” and their impartiality57 were brought home to the wildest and most primitive among them.
The only systems that can be followed today is the British system, with a sprinkling of such few native rules as have survived our settlement in Australia. By careful inquiry58 into all complaints and misdemeanours, and by fair play always, I have been able to keep the groups, with which I have contacted through thirty-five years, quiet and law-abiding. There has been no tragedy in my camps.
Cruelty to women has been age-long, and this, too, had to be met by our own British law, suiting the punishment to the native’s conception of punishment, and thereby59 stopping the practice of breaking wrist-bone or ankle. Sending them “to Coventry” was my chief punishment, and its results would interest the psychologists of today if they studied its gradual but certain effect on the sinner. And my heart always rejoices when I think that there were no half-castes begotten60 in any of my camps.
As I saw the effect, year after year, of my dealing61 out of the King’s laws to these primitive, lawless creatures, I began to think of the wonderful easing of their inevitable62 passing, that would follow the appointment of a King’s High Commissioner63 over these declining people, from north to south, from east to west, of this continent with no limitation to his discretionary powers, no political or religious dominance to shadow his authority, the co-ordination of all missions, settlements and institutions under such a man, and his benevolent64 supervision65 of all the derelicts. Their very primitiveness66 claims our highest.
This thought and hope inspired all my service. I have voiced the desire to many a Minister and many a Ministry67, and perhaps before I pass on may see the appointment of such a universal friend. It is to me the one broad solution of the whole sorrowful problem.
Amongst these decadents68 today no intricate anthropological69 study of social laws is necessary, only the administration of British rule, founded on our highest and best traditions. Anthropology70 can be given its due place, though in the breakdown71 of all their old tribal72 laws through contact with civilization it is scarcely necessary. What they need most is the governance and fatherhood of the Empire-makers, men of the sterling73 British type that brought India and Africa into our Commonwealth74 of Nations-a Havelock, a Raffles75, a Lugard, a Nicholson, a Lawrence of Arabia.
点击收听单词发音
1 magnetism | |
n.磁性,吸引力,磁学 | |
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2 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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3 clairvoyance | |
n.超人的洞察力 | |
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4 ailments | |
疾病(尤指慢性病),不适( ailment的名词复数 ) | |
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5 derived | |
vi.起源;由来;衍生;导出v.得到( derive的过去式和过去分词 );(从…中)得到获得;源于;(从…中)提取 | |
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6 grassy | |
adj.盖满草的;长满草的 | |
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7 ordeal | |
n.苦难经历,(尤指对品格、耐力的)严峻考验 | |
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8 reptile | |
n.爬行动物;两栖动物 | |
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9 bowel | |
n.肠(尤指人肠);内部,深处 | |
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10 disorders | |
n.混乱( disorder的名词复数 );凌乱;骚乱;(身心、机能)失调 | |
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11 essentially | |
adv.本质上,实质上,基本上 | |
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12 plentiful | |
adj.富裕的,丰富的 | |
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13 craved | |
渴望,热望( crave的过去式 ); 恳求,请求 | |
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14 killings | |
谋杀( killing的名词复数 ); 突然发大财,暴发 | |
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15 killing | |
n.巨额利润;突然赚大钱,发大财 | |
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16 tranquil | |
adj. 安静的, 宁静的, 稳定的, 不变的 | |
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17 tranquillity | |
n. 平静, 安静 | |
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18 sundry | |
adj.各式各样的,种种的 | |
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19 dispensed | |
v.分配( dispense的过去式和过去分词 );施与;配(药) | |
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20 delightful | |
adj.令人高兴的,使人快乐的 | |
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21 dressings | |
n.敷料剂;穿衣( dressing的名词复数 );穿戴;(拌制色拉的)调料;(保护伤口的)敷料 | |
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22 gratitude | |
adj.感激,感谢 | |
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23 redeemed | |
adj. 可赎回的,可救赎的 动词redeem的过去式和过去分词形式 | |
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24 brink | |
n.(悬崖、河流等的)边缘,边沿 | |
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25 deserted | |
adj.荒芜的,荒废的,无人的,被遗弃的 | |
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26 stifling | |
a.令人窒息的 | |
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27 wailing | |
v.哭叫,哀号( wail的现在分词 );沱 | |
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28 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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29 mingled | |
混合,混入( mingle的过去式和过去分词 ); 混进,与…交往[联系] | |
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30 vanquished | |
v.征服( vanquish的过去式和过去分词 );战胜;克服;抑制 | |
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31 treks | |
n.远距离行走 ( trek的名词复数 );长途跋涉,艰难的旅程(尤指在山区)v.艰苦跋涉,徒步旅行( trek的第三人称单数 );(尤指在山中)远足,徒步旅行,游山玩水 | |
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32 civilized | |
a.有教养的,文雅的 | |
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33 swelled | |
增强( swell的过去式和过去分词 ); 肿胀; (使)凸出; 充满(激情) | |
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34 lizard | |
n.蜥蜴,壁虎 | |
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35 regale | |
v.取悦,款待 | |
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36 confinement | |
n.幽禁,拘留,监禁;分娩;限制,局限 | |
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37 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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38 pang | |
n.剧痛,悲痛,苦闷 | |
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39 pangs | |
突然的剧痛( pang的名词复数 ); 悲痛 | |
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40 obstruction | |
n.阻塞,堵塞;障碍物 | |
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41 initiation | |
n.开始 | |
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42 snip | |
n.便宜货,廉价货,剪,剪断 | |
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43 flattened | |
[医](水)平扁的,弄平的 | |
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44 withers | |
马肩隆 | |
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45 massaged | |
按摩,推拿( massage的过去式和过去分词 ) | |
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46 charcoal | |
n.炭,木炭,生物炭 | |
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47 dreaded | |
adj.令人畏惧的;害怕的v.害怕,恐惧,担心( dread的过去式和过去分词) | |
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48 elucidation | |
n.说明,阐明 | |
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49 implicitly | |
adv. 含蓄地, 暗中地, 毫不保留地 | |
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50 amity | |
n.友好关系 | |
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51 breaches | |
破坏( breach的名词复数 ); 破裂; 缺口; 违背 | |
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52 transgression | |
n.违背;犯规;罪过 | |
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53 decadence | |
n.衰落,颓废 | |
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54 interpretation | |
n.解释,说明,描述;艺术处理 | |
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55 variance | |
n.矛盾,不同 | |
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56 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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57 impartiality | |
n. 公平, 无私, 不偏 | |
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58 inquiry | |
n.打听,询问,调查,查问 | |
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59 thereby | |
adv.因此,从而 | |
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60 begotten | |
v.为…之生父( beget的过去分词 );产生,引起 | |
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61 dealing | |
n.经商方法,待人态度 | |
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62 inevitable | |
adj.不可避免的,必然发生的 | |
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63 commissioner | |
n.(政府厅、局、处等部门)专员,长官,委员 | |
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64 benevolent | |
adj.仁慈的,乐善好施的 | |
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65 supervision | |
n.监督,管理 | |
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66 primitiveness | |
原始,原始性 | |
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67 ministry | |
n.(政府的)部;牧师 | |
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68 decadents | |
n.颓废派艺术家(decadent的复数形式) | |
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69 anthropological | |
adj.人类学的 | |
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70 anthropology | |
n.人类学 | |
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71 breakdown | |
n.垮,衰竭;损坏,故障,倒塌 | |
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72 tribal | |
adj.部族的,种族的 | |
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73 sterling | |
adj.英币的(纯粹的,货真价实的);n.英国货币(英镑) | |
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74 commonwealth | |
n.共和国,联邦,共同体 | |
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75 raffles | |
n.抽彩售物( raffle的名词复数 )v.以抽彩方式售(物)( raffle的第三人称单数 ) | |
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