306 E. H. MATHEWS. 



wurru and Bungandity tribes when studying and preparing 

 the grammars of these languages which I have already 

 published in New South Wales and America. 



Mr. James Dawson also observed this "lingo" as he calls 

 it, among the Peekwurru and Chaapwurru (my Tyapwurru), 

 people. 1 Mr. E. M. Curr says, "A father-in-law converses 

 with his son-in-law in a low tone of voice, and in a phrase- 

 ology differing somewhat from the ordinary one." 3 This 

 jargon may have had its origin in the law forbiddiDg a 

 youth to learn the language of the friendly tribe into 

 which he was relegated to be instructed in the national 

 observances and traditionary lore. 3 Perhaps a sort of 

 hybrid speech was invented to enable him to converse with 

 those around him, or within hearing of bis potential mother- 

 in-law. Compare the foregoing with my " Yauan, or Mystic 

 Language of the Kamilaroi," communicated to the Anthro- 

 pological Institute of Great Britain. 4 



Among some of the tribes of New South Wales and the 

 north-eastern parts of Victoria, I have observed that when 

 a man is conversing with his wife's mother's brother, he 

 speaks in a tone very little higher than a whisper, and his 

 uncle addresses him in a similar undertone. 



The Wonggoa or Wongupka Ceremony. 

 The following pages contain an account of the initiation 

 ceremonies of the native tribes who originalJy occupied 

 that portion of North-eastern and Central Victoria situated 

 on the Upper Murray, Mitta Mitta, Kiewa, Ovens, Buffalo, 

 King and Broken Rivers. These rites were also in force 

 on the upper Goulburn, Yarra and Saltwater Rivers. 

 Although these parts of Victoria have been settled upon 



1 "Australian Aborigines of Western Districts of Victoria." (1881), p. 29. 



2 "The Australian Race," (1886), Vol. in., p. 461. 



3 See the last paragraph of the " Wonggoa Ceremony," infra. 

 * Journ. Anthrop. Inst., Vol. xxxiii., pp. 269 - 270. 



