Establishment of permanent communication between Aboriginal people and the colony

On 3 May 1790, Bennelong escaped and in so doing he temporarily terminated the linguistic progress of the colonists (Tench 1979:167).

The native who had been taken in November last convinced us how far before every other consideration he deemed the possession of his liberty, by very artfully effecting his escape from the governor's house, where he had been treated with every indulgence and had enjoyed every comfort which it was in his excellency's power to give him. He managed his escape so ingeniously, that it was not suspected until he had completed it, and all search was rendered fruitless. The boy and the girl appeared to remain perfectly contented among us, and declared that they knew their countryman would never return. (Collins, vol. 1, 1975:92)

For some months after Bennelong's escape nothing was heard of him and the Aboriginal community in general kept a low profile. In September 1790, an exploring party, including the Aboriginal boy Nanbaree, surprised a large group of Aboriginal people feasting on a whale at Manly Cove.

Nanbaree stepping forward, harangued them for some time, assuring them that we were friends...Nanbaree, all this while, though he continued to interrogate his countrymen and to interpret on both sides, shewed little desire to return to their society, and stuck very close to his new friends. (Tench 1979:176-77)

Bennelong was present but concealed his identity until Surgeon White called his name. When he heard his name he 'came forth, and entered into conversation. He was greatly emaciated, and so far disfigured by a long beard, that our people not without difficulty recognized their old acquaintance. His answering in broken English, and inquiring for the governor, however, soon corrected their doubts. He seemed quite friendly' (Tench 1979:176). Bennelong's ability to speak 'broken English' was evidently a characteristic not yet common to Aboriginal people in general. This quote is the first reference to a jargon variety of English being used by an Aboriginal person to communicate with the colonists.

Bennelong seems to have been comfortable with his relationship with the colonists. Most importantly, he was already acting as an interlocutor and cultural go-between.

When Baneelon was told that the governor was not far off, he expressed great joy, and declared that he would immediately go in search of him; and if he found him not, would follow him to Sydney. "Have you brought any hatchets with you?" cried he. Unluckily they had not any which they chose to spare; but two or three shirts, some handkerchiefs, knives, and other trifles, were given to them, and seemed to satisfy. Baneelon, willing to instruct his countrymen, tried to put on a shirt, but managed it so awkwardly that a man.. .was directed to assist him... .The length of his beard seemed to annoy him much, and he expressed eager wishes to be shaved, asking repeatedly for a razor. A pair of scissors was given to him, and he shewed he had not forgotten how to use such an instrument, for he forthwith began to clip his hair with it. (Tench 1979:176)

Bennelong told White that he and Colbee would go to Sydney if the governor came for them. He also sent the governor a piece of the whale which they had been feasting on. As soon as he was told of Bennelong's intentions, Phillip proceeded to the cove after having 'got together every thing that he could find, which he though would be acceptable to his old friends...he also took with him four muskets' (Hunter

1968:140).

Baneelon.. .notwithstanding his former eagerness,would not suffer the other to approach him for several minutes. Gradually, however, he warmed into

friendship and frankness...They discoursed for some time, Baneelon expressing pleasure to see his old acquaintance, and inquiring by name for every person whom he could recollect at Sydney; and among others for a French cook, one of the governor's servants, whom he had constantly made the butt of his ridicule, by mimicking his voice, gait, and other peculiarities, all of which he again went through with his wonted exactness and drollery. He asked also particularly for a lady from whom he had once ventured to snatch a kiss; and on being told that she was well, by way of proving that the token was fresh in his remembrance, he kissed lieutenant Waterhouse, and laughed aloud. (Tench 1979:178)

Phillip spoke to Bennelong using what he knew of Bennelong's language rather than English and Bennelong replied in both English and his own language. It is also evident from Hunter's comments that some Aboriginal people had acquired a few English lexical items.

The governor stood up in the boat, and asked in their language where Ba-na-lang was. Ba-na-lang answered, I am here. The governor then said, I am the governor your father (a name he wished the governor to be known by when he lived with

him)...he followed them into the wood, and one of them frequently called out governor and father. In consequence of this, and having shook hands in a friendly manner, the governor returned to the boat, and desired one of the men to bring up some wine, beef, and bread, and a jacket or two, which had been brought on purpose, and went back with those articles to them: on his holding up a bottle, one of them called out wine, and repeated several English words. Two of the natives came forward and received the things and one drank a little wine; they had likewise received from the governor a few knives (Hunter 1968:141) Hatchets still continued to be called for with redoubled eagerness, which rather suprized us, as formerly they had always been accepted with indifference. But Baneelon had probably demonstrated to them their superiority over those of their own manufacturing. To appease their importunity, the governor gave them a knife, some bread, pork, and other articles; and promised that in two days he would return hither, and bring with him hatchets to be distributed among them, which appeared to diffuse general satisfaction. (Tench 1979:179)

The meeting ended in disaster when Phillip was speared as a result of

miscommunication (Tench 1979:180). Phillip met Bennelong and his compatriots unarmed so that the meeting would be friendly and pacific. When Phillip and his small party were encircled by the twenty or thirty Aboriginal men, who had come forward to meet him, he thought it prudent to retire. However, Bennelong detained him briefly with a further introduction. To please Bennelong, Philip approached the man introduced with both hands outstretched in the most open spirit of friendliness demonstrable in British custom. To an Englishman, the defenceless attitude

indicated complete trust and was a mark of high respect. However, the man became alarmed and threatened Phillip with a spear.

The governor made a sign for him to lay it down, and continued to approach him,

at the same time repeating the words— weree weree, which the natives use when

they wish any thing not to be done that displeases them...Nothwithstanding this, the native, stepping back with his right leg, threw the spear with great violence, and it struck against Governor Phillip's collar bone, close to which it entered, and the barb came out close to the third vertebrae of the back. Immediately after throwing the spear, the native ran off, as did Bannelong and Colebe, with those that were standing to the right and left: and the latter, in their retreat, threw several spears, which, however, did no farther mischief. (Phillip 1968:308) No other motive could be assigned for this conduct in the savage, than the supposed apprehension that he was about to be seized by the governor, which the circumstance of his advancing toward him with his hands held out might create. But it certainly would not have happened had the precaution of taking even a single musket on shore been attended to. The governor had always placed too great a confidence in these people, under an idea that the sight of fire arms would deter them from approaching... (Collins, vol. 1, 1975:111)

The incident made apparent to the colonists just how easily Aboriginal people could misread their familiar gestures. It was generally held that the blame lay squarely with Phillip who had been unneccessarily trusting, approaching unarmed knowing as he did that Aboriginal people had shown open hostility towards the colonists. Ten days after the accident Phillip had recovered enough to visit Bennelong and Colbee who confirmed the colonist's suspicions that the man had misunderstood Phillip and that 'his throwing the spear at the governor was entirely the effect of his fears, and done from the impulse of self-preservation' (Collins, vol.

1, 1975:112).

Phillip's reaction to his spearing was not to revenge himself nor to be more than cautious about future encounters.

It may be naturally supposed that many would be desirous of punishing what was generally deemed an act of treachery, but Governor Phillip did not see the

transaction in that light, and as soon as he arrived at Sydney he gave the

necessary directions to prevent any of the natives being fired on, unless they were the aggressors, by throwing spears... (Phillip 1968:309)

The only action he wanted taken was for an effort to be made to develop

communication between the tribe of the man who speared him48 and the colonists. It was Governor Phillip's intention, as soon as he should be able to go out, to endeavour to find Bannelong, and, if possible to have the man given up who wounded him, or some of his tribe; not with a view of inflicting any punishment, but of detaining one or more of these people till they understood each other's language. (Phillip 1968:310)

On 15 September 1790, a group of the colony's officials with Nanbaree and Abaroo once again approached Bennelong and several other people on the north shore of the harbour.

Much civility passed, which was cemented by a mutual promise to meet in the afternoon at the same place. Both sides were punctual to their engagement, and no objection being made to our landing a party of us went ashore to them

48'...an officer and some soldiers...coming by the place where the accident happened, some of the natives appeared on an eminence. On their being asked who had wounded the governor, they named a man, or a tribe, who resided to the northward. Trie boy Nanbarre was their interpreter, and he said the man's name was Caregal, and that he lived at, or near Broken-Bay' (Phillip 1968:309). Baneelon 'said that he had beat the man who wounded him [Phillip], and whose name he told them was Wil-le-me- ring, of the tribe of Kay-yee-my, the place where the governor was wounded' (Phillip 1968:310).

unarmed. Several little presents, which had been purposely brought, were distributed among them...A bottle of wine was produced, and Baneelon

immediately prepared for the charge. Bread and beef he called loudly for, which were given to him, and he began to eat, offering a part of his fare to his

countrymen, two of whom tasted the beef, but none of them would touch the bread. Having finished his repast, he made a motion to be shaved, and a barber being present, his request was complied with, to the great admiration of his countrymen, who laughed and exclaimed at the operation. They would not, however, consent to undergo it, but suffered their beards to be clipped with a pair of scissars. On being asked where their women were, they pointed to the spot, but seemed not desirous that we should approach it. However, in a few minutes, a female appeared not far off, and Abaroo was dispatched to her. Baneelon now joined with Abaroo to persuade her to come to us, telling us she was

Barangaroo49, and his wife, notwithstanding he had so lately pretended that she had left him for Colbee. At length, she yielded, and Abaroo, having first put a

petticoat on her, brought her to us. But this was the prudery of the wilderness, which her husband joined us to ridicule, and we soon laughed her out of it. The petticoat was dropped with hesitation and Barangaroo stood "armed cap-a-pee50 in nakedness". At the request of Baneelon, we combed and cut her hair, and she seemed pleased with the operation. Wine she would not taste, but turned from it with disgust, though heartily invited to drink by the example and persuasion of Baneelon...she behaved so well, and assumed the character of gentleness and timidity to such advantage... To heighten the good humour which pervaded both parties, we began to play and romp with them. Feats of bodily strength were tried, and their inferiority was glaring. (Tench 1979:184-85)

The colonists further solicited their goodwill by telling Bennelong that they would return all the stolen Aboriginal artefacts, still in the colony, the following day. In this way a very successful third meeting was undertaken in which Aboriginal people began to trust and interact more freely with the colonists. The visits and a gift of about forty fish presented to Bennelong's camp by the colony were calculated to establish a permanent communication between the Aboriginal community and the colony. The 'recently-opened intercourse' was regarded as a linguistic bonus.

These circumstances, and the visit to the native, in which it was endeavoured to convince them that no animosity was retained on account of the late accident, nor resentment harboured against any but the actual perpetrator of the fact, created a variety in the conversation of the day; and those who were desirous of acquiring the language were glad of the opportunity which the recently-opened intercourse seemed to promise them. (Collins, vol. 1, 1975:112)

For several weeks, communication between Aboriginal people and the colony remained infrequent. The state of flux was attributed to Bennelong's refusal to visit

49’Ba-rang-a-roo was of the tribe of Cam-mer-ray (Bennillong himself was a Wahn-gal)...' (Collins 1975:463).

Sydney. Meetings were set up between him and the governor, he was humoured and bribed 'but Baneelon still resisted coming among us' (Tench 1979:187). On 8

October 1790, Bennelong and his colleagues called a meeting with the colonists. Goods were produced for barter and many people 'consented to be shaved' by the colonists' barber (Tench 1979:187). It was the first organised, large-scale meeting of its kind. On his way back from Rose Hill, Phillip sailed provocatively past the scene in apparent indifference hoping that his gesture would arouse their curiosity. His inaction prompted Bennelong and three other men to row up to him, for which they were rewarded with presents of hatchets and fishing lines (Phillip 1968:313). They then followed Phillip into Sydney town and in so doing became the first Aboriginal people to venture unreservedly into the settlement since early 1788 (Tench

1979:188).

We landed our four friends opposite the hospital, and set out for the governor's house. On hearing of their arrival, such numbers flocked to view them, that we were apprehensive, the croud of persons would alarm them; but they had left their fears behind, and marched on with boldness and unconcern. When we reached the governor's house, Baneelon expressed honest joy to see his old friend, and appeared pleased to find that he had recovered of this wound. The governor asked of Wileemarin, and they said he was at Broken Bay. Some bread and beef were distributed among them; but unluckily no fish was to be procured, which we were sorry for, as a promise of it had been one of the leading temptations by which they had been allured over. A hatchet a-piece was, however, given to them, and a couple of petticoats and some fising tackle sent for Barangaroo, and the other women....The ceremony of introduction being finished, Baneelon seemed to consider himself quite at home, running from room to room with his companions, and introducing them to his old friends, the domestics, in the most familiar manner. Among these last, he particularly distinguished the governor's orderly serjeant, whom he kissed with great affection, and a woman who attended in the kitchen; but the gamekeeper, M'Entire, he continued to hold in abhorrence, and would not suffer his approach. (Tench 1979:189)

Baneelong appeared very much at his ease, and not under the least aprehension of being detained; promising, when he went away, to bring his wife over, which he did two days afterwards. His sister and two men came like-wise, and a third soon followed. Blankets, and some cloathing were given them, and each had a belly- full of fish. Bannelong sat down to dinner with Governor Phillip, and drank his wine and coffee as usual. (Phillip 1968:323)

Bennelong's return to the colony signalled the beginning of permanent relations between the Aboriginal people of Sydney and the colonists.

Thus ended a day, the events of which served to complete, what an unhappy accident had begun. From this time our intercourse with the natives, though partially interrupted, was never broken off. We gradually continued, henceforth, to gain knowledge of their customs and policy... (Tench 1979:190)

His importance as cultural and linguistic interpreter was very apparent in all the early interactions between his people and the colonists.

He undertook to explain the use and nature of those things which were new to them. Some of his explanations were whimsical enough.—Seeing, for instance, a pair of snuffers, he told them that they were "Nuffer51 for candle," which the others not comprehending, he opened the snuffers, and holding up the fore-finger of his left hand, to represent a candle, made the motion of snuffing it. Finding, that even this sagacious interpretation failed, he threw down the snuffers in a rage, and reproaching their stupidity, walked away...It was observed, that a soft gentle tone of voice, which we had taught him to use, was forgotten, and his native vociferation returned in full force... (Tench 1979:189)

Within the Aboriginal community, Bennelong was responsible for initiating and maintaining successful social and linguistic intercourse between Aboriginal people and colonists beyond the brief encounters previously experienced. He briefed other Aboriginal people on the material culture of the colonists, their social behaviour and