She alters her tactics, feigns a severe illness, and the parents are alarmed. Then she remembers that her lover has a lock of her hair. He is made to confess, and another fight follows. He is half killed, but after that he is allowed to keep the girl.

Thus we see that the lock, instead of being a "token of affection," as Bulmer would have us believe, and as it would be in our community, is not even a sentimental sign of the girl's confidence in her lover, but merely a detail of a foolish custom and stupid superst.i.tion.

TWO NATIVE STORIES

As a matter of course Australian folk-lore, too, shows no traces of the existence of love. The nearest approach to such a thing I have been able to find is a quaint story about a man who wanted two wives and of how he got them. It is taken from Mrs. K. Langloh Parker's _Australian Legendary Tales_ and the substance of it is as follows:

Wurrunnah, after a long day's hunting, came back to the camp tired and hungry. His mother had nothing for him to eat and no one else would give him anything. He flew into a rage and said: "I will go into a far country and live with strangers; my people would starve me." He went away and after divers strange adventures with a blind man and emus, who were really black fellows, he came to a camp where there was no one but seven young girls. They were friendly, gave him food, and allowed him to camp there during the night. They told him their name was Meamei and their tribe in a far country to which they would soon return.

The next day Wurrunnah went away as if leaving for good; but he determined to hide near and watch what they did, and if he could get a chance he would steal a wife from among them. He was tired of travelling alone.

He saw them all start out with their yam-sticks in hand. Following them he saw them stop by the nests of some flying ants and unearth the ants. Then they sat down, threw their yam-sticks aside, and ate the ants, which are esteemed a great delicacy. While they were eating Wurrunnah sneaked up to their yam-sticks and stole two of them. When the girls had eaten all they wanted only five of them could find their sticks; so those five started off, expecting that the other two would soon find their sticks and follow them.

The two girls hunted all around the ants' nests, but could find no sticks. At last, when their backs were turned toward him, Wurrunnah crept out and stuck the lost yam-sticks near together in the ground; then he slipped back to his hiding-place. When the two girls turned round, there in front of them they saw their sticks. With a cry of joyful surprise they ran to them and caught hold of them to pull them out of the ground, in which they were firmly stuck. As they were doing so, out from his hiding-place jumped Wurrunnah. He seized both girls round their waists, holding them tightly.

They struggled and screamed, but to no purpose. There was none near to hear them, and the more they struggled the tighter Wurrunnah held them. Finding their screams and struggles in vain they quietened at length, and then Wurrunnah told them not to be afraid, he would take care of them. He was lonely, he said, and wanted two wives. They must come quietly with him and he would be good to them. But they must do as he told them. If they were not quiet he would swiftly quieten them with his moorillah. But if they would come quietly with him he would he good to them. Seeing that resistance was useless the two young girls complied with his wish, and travelled quietly on with him. They told him that some day their tribe would come and steal them back again; to avoid which he travelled quickly on and on still farther hoping to elude pursuit. Some weeks pa.s.sed and he told his wives to go and get some bark from two pine-trees near by. They declared if they did so he would never see them again. But he answered "Talk not so foolishly; if you ran away soon should I catch you and, catching you, would beat you hard. So talk no more." They went and began to cut the bark from the trees. As they did so each felt that her tree was rising higher out of the ground and bearing her upward with it. Higher and higher grew the pine-trees and up with them went the girl until at last the tops touched the sky. Wurrunnah called after them, but they listened not. Then they heard the voices of their five sisters, who from the sky stretched forth their hands and drew the two others in to live with them in the sky, and there you may see the seven sisters together. We know them as the Pleiades, but the black fellows call them the Meamei.

A few rather improper tales regarding the sun and moon are recorded in Woods's _Native Tribes_ by Meyer, who thus sums up two of them (200); the other being too obscene for citation here:

The sun they consider to be a female, who, when she sets, pa.s.ses the dwelling-places of the dead. As she approaches the men a.s.semble and divide into two bodies, leaving a road for her to pa.s.s between them; they invite her to stay with them, which she can only do for a short time, as she must be ready for her journey for the next day. For favors granted to some one among them she receives a present of red kangaroo skin; and therefore in the morning, when she rises, appears in a red dress.

The moon is also a woman, and not particularly chaste.

She stays a long time with the men, and from the effects of her intercourse with them, she becomes very thin and wastes away to a mere skeleton. When in this state, Nurrunduri orders her to be driven away. She flies, and is secreted for some time, but is employed all the time in seeking roots which are so nourishing that in a short time she appears again, and fills out and becomes fat rapidly.

Here we see how even such sublime and poetic phenomena as sun and moon are to the aboriginal mind only symbols of their coa.r.s.e, sensual lives: the heavenly bodies are concubines of the men, welcomed when fat, driven away when thin. That puts the substance of Australian love in a nutsh.e.l.l.

BARRINGTON'S LOVE-STORY

In the absence of aboriginal love-stories let us amuse ourselves by examining critically a few more of the alleged cases of romantic love discovered by Europeans. The erudite German anthropologist Gerland expresses his belief (VI., 755) that notwithstanding the degradation of the Australians "cases of true romantic love occur among them," and he refers for an instance to Barrington (I., 37). On consulting Barrington I find the following incident related as a sample of "genuine love in all its purity." I condense the unessential parts:

A young man of twenty-three, belonging to a tribe near Paramatta, was living in a cave with two sisters, one of fourteen, the other of twenty. One day when he returned from his kangaroo hunt he could not find the girls. Thinking they had gone to fetch water or roots for supper, he sat down till a rain-storm drove him into the cave, where he stumbled over the prostrate form of the younger sister. She was lying in a pool of blood, but presently regained consciousness and told him that a man had come to carry off her sister, after beating her on the head. She had seized the sister's arm to hold her back when the brute knocked her over with his club and dragged off the sister.

It was too late to take revenge that day, but next morning the two set out for the tribe to which the girl-robber belonged. As they approached the camp, Barrington continues, "he saw the sister of the very savage who had stolen his sister; she was leaving her tribe to pick some sticks for a fire (this was indeed a fine opportunity for revenge); so making his sister hide herself, he flew to the young woman and lifted up his club to bring her to the ground, and thus satisfy his revenge. The victim trembled, yet, knowing his power, she stood with all the fort.i.tude she could; lifting up her eyes, they came in contact with his and such was the enchanting beauty of her form (!) that he stood an instant motionless to gaze on it (!). The poor thing saw this and dropped on her knees (!) to implore his pity, but before she could speak, his revenge softened into love (!); he threw down his club, and clasping her in his arms (!) vowed eternal constancy (!!!); his pity gained her love (!), thus each procured a mutual return. Then calling his sister, she would have executed her revenge, but for her brother, who told her she was now his wife. On my hero asking after his sister, his new wife said she was very ill, but would soon be better; and she excused her brother (!) because the means he had taken were the customary one of procuring a wife (!!); 'but you,' said she, 'have more white heart' (meaning he was more like the English), 'you no beat me; me love you; you love me; me love your sisters; your sisters love me; my brother no good man.' This artless address won both their hearts, and now all three live in one hut which I enabled them to make comfortable within half a mile of my own house."

Barrington concludes with these words: "This little anecdote I have given as the young man related it to me and perhaps I have _lost much of its simplicity_." It is very much to be feared that he has. I have marked with, exclamation points the most absurdly impossible parts of the tale as idealized and embellished by Barrington. The Australian never told him that he "gazed motionless" on the "enchanting beauty"

of the girl's form or that his "revenge softened into love;" he never clasped her in his arms, nor "vowed eternal constancy." The girl never dreamt of saying that his pity gained her love, or of excusing her brother for doing what all Australian men do. These sentimental touches are gratuitous additions of Barrington; native Australians do not even clasp each other in their arms, and they are as incapable of vowing eternal constancy as of comparing Herbert Spencer's philosophy with Schopenhauer's. Yet on the strength of such dime novel rubbish an anthropologist a.s.sures us that savages are capable of feeling pure romantic love! The kernel of truth in the above tale reduces itself to this, that the young man whose sister was stolen intended to take revenge by killing the abductor, but that on seeing his sister he concluded to marry her. These savages, as we have seen, always act thus, killing the enemy's women only when unable to carry them off.

RISKING LIFE FOR A WOMAN

Lumholtz relates the following story to show that "these blacks also may be greatly overcome by the sentiment of love" (213):

"A 'civilized' black man entered a station on Georgina River and carried off a woman who belonged to a young black man at the station. She loved her paramour and was glad to get away from the station; but the whites desired to keep her for their black servant, as he could not be made to stay without her, and they brought her back, threatening to shoot the stranger if he came again. Heedless of the threat, he afterward made a second attempt to elope with his beloved, but the white men pursued the couple and shot the poor fellow."

If Lumholtz had reflected for a moment on the difference between love as a sentiment and love as an appet.i.te, he would have realized the error of using the expression "the sentiment of love" in connection with such a story of adulterous kidnapping, in which there is absolutely nothing to indicate whether the kidnapper coveted the other man's wife for any other than the most carnal reasons. It is not unusual for an Australian to risk his life in stealing a woman. He does that every time he captures one from another tribe. In men who have so little imaginative faculty as these, the possibility of being killed has no more deterrent effect than it has in two dogs or stags fighting for a female. We must not judge such indifference to deadly consequences from our point of view.

GERSTAECKER'S LOVE-STORY

Gerstaecker, a German traveller, who traversed a part of Australia, has a tale of aboriginal love which also bears the earmarks of fiction. On his whole trip, he says, in his 514-page volume devoted to Australia, he heard of only one case of genuine love. A young man of the Bamares tribe took a fancy to a girl of the Rengmutkos. She was also pleased with him and he eloped with her at night, taking her to his hunting-ground on the river. The tribe heard of his escapade and ordered him to return the girl to her home. He obeyed, but two weeks later eloped with her again. He was reprimanded and informed that if it happened again he would be killed. For the present he escaped punishment personally, but was ordered to cudgel the girl and then send her back home. He obeyed again; the girl fell down before him and he rained hard blows on her head and shoulders till the elders themselves interceded and cried enough. The girl was chased away and the lover remained alone. For two days he refused to join in the hunting or diversions of his companions. On the third day he ascended an eminence whence the Murray Valley can be seen. In the distance he saw two columns of smoke; they had been maintained for him all this time by his girl. He took his spear and opossum coat and hastened toward the columns of smoke. He was about to commit his third offence, which meant certain death, yet on he went and found the girl. Her wounds were not yet healed, but she hastened to meet him and put her head on his bosom.

This tale is open to the same criticism as Lumholtz's. The man risks his life, not for another, but to secure what he covets. It is a romantic love-story, but there is no indication anywhere of romantic love, while some of the details are fict.i.tiously embellished. An Australian girl does not put her head on her lover's bosom, nor could she camp alone and keep up two columns of smoke for several days without being discovered and kidnapped. The story is evidently one of an ordinary elopement, embellished by European fancy.[180]

LOCAL COLOR IN COURTSHIP

There is some quaint local color in Australian courtship, but usually blows play too important a role to make their procedure acceptable to anyone with a less waddy-proof skull than an Australian. Spencer and Gillen relate (556) that in cases of charming, the initiative is sometimes taken by the woman,

"who can, of course, imagine that she has been charmed, and then find a willing aider and abettor in the man whose vanity is flattered by this response to his magic power, which he can soon persuade himself that he did really exercise; besides which, an extra wife has its advantages in the way of procuring food and saving him trouble, while, if his other women object, the matter is one which does not hurt him, for it can easily be settled once and for all by a stand-up fight between the women and the rout of the loser."

Quaintly Australian are the following details of Kurnai courtship given by Howitt:

"Sometimes it might happen that the young men were backward. Perhaps there might be several young girls who ought to be married, and the women had then to take the matter in hand when some eligible young men were at camp. They consulted, and some went out in the forest and with sticks killed some of the little birds, the yeerung. These they brought back to the camp and casually showed them to some of the men; then there was an uproar. The men were very angry. The yeerungs, their brothers, had been killed! The young men got sticks; the girls took sticks also, and they attacked each other. Heavy blows were struck, heads were broken, and blood flowed, but no one stopped them.

"Perhaps this light might last a quarter of an hour, then they separated. Some even might be left on the ground insensible. Even the men and women who were married joined in the free fight. The next day the young men, the brewit, went, and in their turn killed some of the women's 'sisters,' the birds djeetgun, and the consequence was that on the following day there was a worse fight than before. It was perhaps a week or two before the wounds and bruises were healed. By and by, some day one of the eligible young men met one of the marriageable young women; he looked at her, and said 'Djeetgun!' She said 'Yeerung! What does the yeerung eat?' The reply was, 'He eats so-and-so,' mentioning kangaroo, opossum, or emu, or some other game. Then they laughed, and she ran off with him without telling anyone."

LOVE-LETTERS

Apart from magic and birds Australian lovers appear not to have been without means of communicating with one another. Howitt says that if a Kurnai girl took a fancy to a man she might send him a secret message asking, "Will you find me some food?" And this was understood to be a proposal--a rather unsentimental and utilitarian proposal, it must be confessed. According to one of the correspondents of Curr (III., 176) the natives along the Mary River even made use of a kind of love-letters which, he says, "were peculiar."

"When the writer was once travelling with a black boy the latter produced from the lining of his hat a bit of twig about an inch long and having three notches cut on it. The black boy explained that he was a _dhomka_ (messenger), that the central notch represented himself, and the other notches, one the youth sending the message, the other the girl for whom it was intended. It meant, in the words of d.i.c.kens, 'Barkis is willin'.' The _dhomka_ sewed up the love-symbol in the lining of his hat, carried it for months without divulging his secret to his sable friends, and finally delivered it safely. This practice appeared to be well-known, and was probably common."

Such a "love-letter," consisting of three notches cut in a twig, symbolically sums up this whole chapter. The difference between this bushman's twig and the love-letter of a civilized modern suitor is no greater than the difference between aboriginal Australian "love" and genuine romantic love.

ISLAND LOVE ON THE PACIFIC

Between the northern extremity of Australia and the southern extremity of New Guinea, about ninety miles wide, lies Torres Strait, discovered by a Spaniard in 1606, and not visited again by whites till Captain Cook sailed through in 1770. This strait has been called a "labyrinth of islands, rocks, and coral reefs," so complicated and dangerous that Torres, the original discoverer, required two months to get through.

WHERE WOMEN PROPOSE

The larger islands in this strait are of special interest to students of the phenomena of love and marriage, for on them it is not only permissible but obligatory for women to propose to the men. Needless to say that the inhabitants of these islands, though so near Queensland, are not Australians. They are Melanesians, but their customs are insular and unique. Curr (I., 279) says of them that they are "with one exception, of the Papuan type, frizzle-haired people who cultivate the soil, use the bow and arrow and not the spear, and, un-Australian-like, treat their women with some consideration."

Luckily the customs of these islanders have been carefully and intelligently studied by Professor A.C. Haddon, who published an entertaining account of them in a periodical to which one usually looks for instruction rather than amus.e.m.e.nt.[181] Professor Haddon combines the two. On the island of Tud, he tells us, when boys undergo the ordeal of initiation into manhood, one of the lessons taught them is: "You no like girl first; if you do, girl laugh and call you woman." When a girl likes a man, she tells his sister and gives her a ring of string. On the first suitable opportunity the sister says to her brother: "Brother, I have some good news for you. A woman loves you." He asks who it is, and, if willing to go on with the affair, tells his sister to ask the girl to keep an appointment with him in some spot in the bush. On receipt of the message the enamoured girl informs her parents that she is going into the bush to get some wood, or food, or some such excuse. At the appointed time the man meets her; and they sit down and yarn, without any fondling. The ensuing dialogue is given by Haddon in the actual words which Maino, chief of Tud, used:

"Opening the conversation, the man says, 'You like me proper?'

"'Yes,' she replies, 'I like you proper with my heart inside. Eye along my heart see you--you my man.'

"Unwilling to rashly give himself away, he asks,'How you like me?'

"'I like your leg--you got fine body--your skin good--I like you altogether,' replies the girl.

"After matters have proceeded satisfactorily the girl, anxious to clench the matter, asks when they are to be married. The man says, 'To-morrow, if you like.'

"Then they go home and inform their relatives. There is a mock fight and everything is settled."