Such Is Life (36 page)

Doubtless, he would soon be on his feet again, but to what end? Merely to resume the old persecuted life, still achieving, still pursuing, that strictly congruous penalty which waits upon the man whose life is one protracted challenge to a world wherein no person except the systematic and successful hypocrite has too many friends, or too good a character. Any fool can get himself hated, if he goes the right way to work; but the game was never yet worth a rap, for a rational man to play. This in clear view of the fact that most people lose more by their friends than by their enemies. But there are few sins more odious than ill-nature; and there ‘s
nothing blessed about the persecution you undergo on that account. Your position is not heroic; at best, it is only pitiable; at worst, it is detestable.
Athanasius contra mundum
is grand only in cases where the snag is right, and the mundus wrong. Then persecution becomes the second-highest form of blessedness—the highest form, of course, being the ability to turn round and flatten-out the persecutor. Now, if Alf could open the windows of his understanding—But then, one of the gravest disabilities in the leopard of thirty-five, or thereabout, is connected with the changing of his spots. Such is life.

With these reflections, I extinguished the candle, and left the wagon. The bullocks happened to be close by. After the manner of workers, they had collected themselves on a piece of open ground; some folded asleep, head to flank, while others lay chewing meditatively, reviewing the events of the day, and wondering what the morrow might bring forth. Amidst the reposing group stood the hardy bay horse, the world forgetting, by the world forgot; for, contrary to popular supposition, the horse has not half the innate sagacity of the ox, though he is to a much greater extent the creature of habit, and therefore appears more teachable.

By the light of a good half-moon, now declining in the west, I got the two bells off without much trouble, and threw them under the wagon. Then, in case the Confucian might be an earlier bird than the lad of Ecclefechan, I put the bullocks and horse across the boundary fence, carefully replacing the brush I had removed for their passage. From there I struck across to the sound of Cleopatra's bell, and brought my two most useful friends to where the most valuable was still chained-up. In ten minutes, I had packed my share of the things that make death bitter, and in another half-hour I had left Mondunbarra behind, and was well into Avondale, working out in my own mind an abstruse ethical problem, which would have no interest for the shallow-pated reader. And so ends the day.

But not the narrative. I am mindful of my promise. As hour after hour passed, the insecurity of Alf's situation grew upon me, till I could think of nothing else. Philosopher—seer, I might say—as it has pleased heaven to fashion me, I confess I could arrive at no definite forecast of the order which the outlaw's affairs would assume at the next turn of the kaleidoscope. But I knew that it was in the nature of the kaleidoscope to turn.

In due time, the stars dimmed and disappeared; the deep-blue of the south-eastern sky paled to a greenish tint, like the under side
of a melon, changing slowly to an opaline hue; then imperceptibly succeeded a blush of shell-pink, presently shot with radial bars of dusky red; and now every object above the horizon stood vividly revealed through the limpid air—soon to be blurred, distorted, or entirely withdrawn from view. In the favourable interval of ten or fifteen minutes, I saw Poondoo homestead, six or eight miles ahead. In the intermediate distance appeared a moving dot, which, as I was travelling at a walk, brought my field-glass into use. Only an iron-grey man, in a pith hat, driving a pair of chestnuts in a buggy. No business of mine, I thought, in my human short-sightedness; and I was lowering the glass, when the figure of another traveller crossed its field. This last was a person bearing a startling resemblance to Mungo Park, inasmuch as he was evidently a poor white man, with no mother to bring him milk, no wife to grind his corn. The solitude of the place made the contrast between the two travellers impressive. I replaced the glass, thinking, with sorrow rather than conceit, that I could make a better world myself, with my eyes shut. There was no irreverence in the thought; the irreverence is on the part of any profane reader who forges the Creator's endorsement to that good old rule and simple plan which was, is, and ever shall be, the outcome of Individualism. But the good old rule, as you shall perceive, worked happily in this instance. Now try to imagine a writer of fiction deliberately inventing an incident which seems to strike at the very root of his own argument. Then you will have some idea of the annalist's stern veracity, as opposed to the mere expediency of the novelist.

I was within a quarter of a mile of the swagman when the buggy overtook him. The driver drew up to a walk, apparently yarning with Mungo; and I nearly tumbled off my horse when I saw him stop on the off lock, and wait whilst the swagman deposited bluey on the foot-board and himself on the seat. Then the chestnuts tossed their heads, and the buggy resumed its way, surging across the crab-holes like a canoe on rough water. My soul went forth in a paean of joy, for, exactly as the perfect circle of a flying scrawl bespoke Giotto, this action bespoke Stewart of Kooltopa, now masquerading under a pair of strange horses. Here was my opportunity. Figuratively, I would put Alf in a basket, with a note pinned to his bib, and leave him on Stewart's door-step.

Those whose knowledge of the pastoral regions is drawn from a course of novels of the
Geoffrey Hamlyn
class, cannot fail to hold a most erroneous notion of the squatter. Of course, we use the term ‘squatter' indifferently to denote a station-owner, a managing partner,
or a salaried manager. Lacking generations of development, there is no typical squatter. Or, if you like, there are a thousand types. Hungry M'Intyre is one type; Smythe—petty, genteel, and parsimonious—is another; patriarchal Royce is another; Montgomery—kind, yet haughty and imperious—is another; Stewart is another. My diary might, just as likely as not, have compelled me to introduce, instead of these, a few of the remaining nine-hundred and ninety-five types—any type conceivable, in fact, except the slender-witted, virgin-souled, overgrown schoolboys who fill Henry Kingsley's exceedingly trashy and misleading novel with their insufferable twaddle. There was a squatter of the Sam Buckley type, but he, in the strictest sense of the word, went to beggary; and, being too plump of body and exalted of soul for barrow-work, and too comprehensively witless for anything else, he was shifted by the angels to a better world—a world where the Christian gentleman is duly recognised, and where Socialistic carpenters, vulgar fishermen, and all manner of undesirable people, do the washing-up.

Stewart, it must be admitted, was no gentleman. Starting with a generous handicap, as the younger son of a wealthy and aristocratic Scottish laird, he had, during a Colonial race of forty years, daily committed himself by actions which shut him out from the fine old title. He was in the gall of altruism, and in the bond of democracy. Amiable demeanour, unmeasured magnanimity, and spotless integrity, could never carry off the unpardonable sin in which this lost sheep-owner wallowed—the taint, namely, of isocratic principle. When a member of the classes takes to his bosom that unclean thing, in its naked reality, he thereby forfeits the title of ‘gentleman,' and becomes a mere man. For there is no such thing as a democratic gentleman; the adjective and noun are hyphenated by a drawn sword. If the said unclean thing eats into its victim to the same extent that the wolf did into Baron Munchausen's sleigh-horse, the metamorphosed subject comes perilously near being what the Orientals call a dog of a Christian. For there is no such thing as a Christian gentleman, except as loosely distinguished from the Buddhist, Parsee, or Mahometan gentleman. Try the transposition: gentleman-Christian. And why not, since you have the gentleman-this-or-that? Taking the shifty, insidious title in its go-to-meeting sense, every Christian is
prima facie
a gentleman; taking it in its every-day sense, no ‘gentleman' can be a Christian; for Christianity postulates initial equality, and recognises no gradation except in usefulness.

So Stewart was never, even by inadvertence, spoken of as a gentleman—always as a Christian. Three-score years of wise choice in the perpetually-recurring alternatives of life, had made the Golden Rule his spontaneous impulse; and now, though according to the shapen-in-iniquity theory, he must have had faults, no one in Riverina, below the degree of squatter, had proved sharp enough to detect them. It was considered bad form to express approval of anything he did. ‘Stewart! Oh, he's a (adj.) Christian!' That was all. He had reached a certain standard, and was expected to live up to it. Such is life.

By a notable coincidence, Stewart was rich. Not owing to his Christianity, bear in mind; but partly to a faculty for knowing by the look of a sheep, as it raced past, whether the animal was worth six-and-tenpence or seven shillings; partly to his being able to tell, by what was happening in some other quarter of the globe, how the wool-market was going to move; partly to his being connected with a thing that paid; partly to his knowing when he was well off, and leaving the reflected meat to the inverted dog in the water; partly to a stubborn crotchet which made him hold the giver of usury, as well as the taker, to be beyond the pale of mercy; partly to a fine administrative ability; partly to the avoidance of expensive habits—partly to all these combined, but chiefly to the fact that his
mana
never failed.

Anyway, he could afford to impart, in judicious assistance to deserving and undeserving people, more than the average squatter spends in usury and extravagance put together, and be better off all the while. An illustration may not be amiss here. I'll tell you what I saw in the Mia-mia Paddock, on Kooltopa, during the autumn and winter of '83—that is, from six to nine months before the date of this discursive, yet faithful, record.

'83 was a bad year. The scanty growth of the '82 spring had been eaten off nearly as fast as it grew, and afterward the millions of stock had to live—like the Melbourne unemployed of later times—on the glorious sunshine. Then when the winter came, it brought nothing but frost; and the last state of the country was worse than the first. The mile-wide stock-route from Wilcannia to Hay was strewn with carcases of travelling sheep along the whole two hundred and fifty miles. On one part of the route, some frivolous person had stooked the dried mummies (they were lying so thick) in order that drovers and boundary men might have the pleasure of cantering on ahead to run the little mobs out of the way. And as human nature, thus sold, never grudges to others participation
in the sell, the stooks improved in size and life-likeness for weeks and months. I remember noticing once, in passing along the fifty mile stretch of that route which bisects the One Tree Plain, that, taking no account of sheep, I never was out of sight of dying cattle and horses—let alone the dead ones. The famine was sore in the land. To use the expression of men deeply interested in the matter, you could flog a flea from the Murrumbidgee to the Darling. Or, to put it in another way: the life of stock in Riverina was as cheap as the life of the common person in the novels of R. L. Stevenson, Rider Haggard, Rudyard Kipling, and some other modern classics.

Kooltopa, being the best of land, and lightly stocked, was an exception; and thither flocked nearly all the uncircumcised of Riverina, with their homeless bullocks and horses. Stewart wasn't the man to order them off, while ordering would have been of any use; and in affairs of this nature, the squatter who hesitates is lost. The time comes when grass-loafers will stand a lot of ordering off; in extreme cases, such as the one under review, they are about equal in tenacity to the Scythians or the Cimbri of olden times.

There was no end to them. Week after week, month after month, they came stringing-in from seven-syllabled localities on all points of the compass; some with sunburnt wives, and graduated sets of supple-jointed, keen-sighted children—the latter, I grieve to admit, distinctly affirming that disquieting theory which assumes evolution of immigrating races toward the aboriginal type.

There was plenty of rough feed in the Mia-mia Paddock, and there the tribes congregated to hold their protracted Feast of Tabernacles, their vast camp-meeting, which they by no means conducted on religious lines. For the easy profanity, unconscious obscenity, and august slang of the back country scented the air like myall; whilst the aggregate repertory of
bonâ fide
anecdote and reminiscence was something worth while. No young fellow in that great rendezvous dared to embellish his narrative in the slightest degree, on pain of being posted as a double-adjective blatherskite; for his audience was sure to include a couple of critical, cynical, iron-grey cyclopedias of everything Australian—everything, at least, untainted by the spurious and blue-moulded civilisation of the littoral.

An evangelist, collecting money for the support of an Aboriginal mission, went fifty miles out of his way to give these unregenerate brethren a word of exhortation. This good man—he probably never had a sovereign which he regarded as his own; and, rest his soul! he needs no money now—this good man afterward told me, with tears of gratitude and sorrow in his eyes, that he got a fine collection
in the Mia-mia, but no souls; and both clauses of his statement seemed to have the ring of truth.

Stewart sullenly avoided this gathering of the clans. He knew he wasn't wanted there; and, as the paddock consisted chiefly of purchased land, he felt that the conventionalities were, in a sense, violated. But what could the people do? It was a miserable business altogether.

At last, moved by the report of the Mia-mia boundary rider, he drove slowly along the river frontage, and saw five miles of wagons, wagonettes, spring-carts, buggies, tents, women, children, dogs, cooking-utensils, and masculine laundry. He saw fellows patching tarpaulins, mending harness, making yokes, platting whips, fishing, pig-hunting, reading Ouida, yarning round fires, or trying to invent some new form of gambling; but he only saw their backs, and they didn't see him at all. He took a tour round the paddock, and found a racecourse duly laid out in a suitable place, with a few fellows training their bits of stuff for a coming event Others were duck-shooting in the swamps, and others after turkeys on the plains, whilst a few diverted themselves by coursing rabbits on the sandhills. And as for bullocks and horses—why, they were as grasshoppers for multitude.