On their arrival in their own country the boys are still kept under restraint, and are not permitted to mix with the women or children. They must also abstain from eating certain kinds of foods enumerated by the headmen, until they are released from these restrictions. When they have completed their term of probation, they are again mustered at a place near the woman's camp, and are smoked in the same manner as before. Near this place a net is spread upon the ground, and food provided by the mothers is spread upon it. The neophytes are brought up and partake of the food, after which they are taken into a camp near that of the single men. After a time, which may be of some months' duration, the boys are brought nearer and nearer the men's quarters, until they are eventually allowed to camp amongst the other young men of the tribe. It is necessary that each neophyte must participate in one or more gatherings before he is fully qualified to take his place as a man of the tribe. The reason of this is evident when it is remembered that at the first Bora which a novice attends, he is prevented from seeing the whole of the ceremonial in consequence of having to keep his eyes cast down during some of the most important parts of it. In some cases a boy is not more than 12 or 14 years of age when he is first initiated, which is an additional ground for delay in admitting him to the full status of manhood.
The ceremonies dealt with in this article have been abridged from my descriptions of the Bora of the Kamilaroi tribes published in the journals of the Royal Society of New South Wales, the Anthropological Institute of Great Britain, and the Royal Society of Victoria. I have also contributed papers describing the Bunan and Keeparra ceremonies, the former relating to the Shoalhaven tribes, and the latter to the Manning River tribes. The Burbung of the Wiradjuri community has likewise been dealt with. In the several articles published in different journals I have described the initiation ceremonies of all the native tribes of New South Wales.
Although the details of these inaugural rites vary somewhat in different districts, the fundamental principles are substantially the same in them all throughout this State. If the perusal of these pages should awaken the interest of any gentlemen residing in the back country of New South Wales or the southern portion of Queensland, who may have opportunities of observing similar rites among the tribes in their districts, I shall be deeply indebted to them if they will take the trouble to write and tell me all the particulars they may be enabled to elicit, or which may be already within their knowledge. The names of any gentlemen who may furnish information in this way, will be suitably recorded in an article now in preparation on the subject. Although such gentlemen may not have had previous experience in collecting particulars of this character, yet, if they will communicate with me, I will gladly forward them such hints and advice as may assist them in doing good work in this direction. Particulars regarding the divisions and totems of any tribe will be equally appreciated. Letters addressed to me, Parramatta, New South Wales, will receive immediate attention.
It should be explained that during recent years, when the blacks can obtain food from the white people, a Bora lasts much longer than in the old, wild times, when a native's life was one long struggle for subsistence. For example, the Bora which took place at Gundabloui, in 1894, lasted about three months, because the Aborigines' Protection Board supplied rations to the aged blacks and the children, besides which the manager of Gundabloui station, close by, gave them an allowance of beef all
