A story showing strong filial attachment is told by R. Dawson. Relating an anecdote, he concludes: "The manner in which Youee told the story was exceedingly interesting; his lamentations, that 'white pellow' should treat his father so, and the mild complaining tone in which they were made, thoroughly portrayed his filial attachment to his father, of whom he said several times, turning to him with a tone and manner that could not be mistaken, '_Murry_ good wool man! _Murry_ good wool man, massa.'"[825] [825] R. Dawson, _loc. cit._, p. 312. Pt. Stephens tribes. A characteristic story, proving paternal affection, is told by Bonney. An old man was once cut with a tomahawk by his son, a big, strong man who had fits of madness. "The old man returned to the camp and with tears in his eyes told me what had happened, and begged me to assist him to bring back his mad son before he had perished in the bush."[826] [826] Bonney, _J.A.I._, xiii. p. 135. Riv. Darling tribe. We have also a few statements about the relations between grandparents and grandchildren. We are informed that among the Mukjarawaint the grandparents had the exclusive right to decide whether the child should be killed directly after birth or allowed to live. In the former case the grandparents had the privilege of eating the child.[827] We read of the important rôle the grandmother played in the North Queensland tribes at the naming of the child,[828] and amongst the Euahlayi at the Betrothal Ceremony.[829] Amongst the Kurnai also "the name is given by the paternal grandfather or grandmother, or in default by the mother's parents."[830] [827] Howitt, _Nat. Tr._, pp. 243, 749. [828] Roth, _Bull._ V. p. 8. [829] Mrs. Parker, _loc. cit._, p. 51. Comp. above, p. 40. [830] Howitt, _Kam. and Kurn._, pp. 190, 191.