Читать книгу Life in the Australian Backblocks - Edward S Sorenson - Страница 4

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Whatever part of the bush you find him, you are sure of a welcome at his camp or hut; and the farther out you go the heartier is your reception. His doors are always open. The exception, who, as a disappointed caller related, "never asked him if he had a mouth on him," very quickly earns a reputation for meanness in the neighbourhood. It is not in the nature of the average bushman to be mean; and he is as ready with a helping hand to the stranger as to his nearest friend. His self-sacrifice in another's interest is one of his finest traits.

Wherever you meet him, too, he greets you cheerily, and will most likely haul up for a yarn, though you have never seen him in your life before. I remember my first trip to Sydney. I arrived late at night, and after breakfast next morning I set out for a stroll round. Being bush-bred, I said, "Good-morning" to every person I met. At first I met them singly, then I met them in a mob. Some eased up and peered at me; one stopped, after I had passed, and stared after me; but none of them spoke—except the crowd. It grinned expansively, and desired to know in a collective, loud voice when I had come down. Then I shrank up, I felt lost and lonely, and wished myself back in the bush. There no introductions are required, strangers mingle and converse like friends; there is no reserve or ceremony, but a pleasant, respectable familiarity. If one said "Good-morning" to you, and you didn't answer, he would not ask when you had come up, but he'd want to know in forcible language if you hadn't got a tongue in your head.

There is no friendship or mateship so complete and happy as exists among those whom accident has thrown together in numerous isolated camps of the backblocks. They live principally on damper and beef and black tea, and are strong, healthy, and happy. Tough, sinewy fellows, tempered against frost, sun, wind, and rain, patient, dogged fighters in the vanguard of civilisation, fighting ever against fires, floods, and droughts, against the torments and terrors of the wilderness, overcoming all obstacles, laughing at distance. They dress in dungarees or tweeds, in flannel or Crimean shirts, with a blue jumper in cold weather and a yellow oilskin in rain; heavy blucher boots, shod with hobnails, and broad felt hats. They seldom wear vests, and as often as not they go into town in their shirt-sleeves, the footman carrying his coat on his arm, the horseman bearing his strapped across the pommel of the saddle. They know each other's little failings and peculiarities; they know each other's careers, where he has been, and what his intentions are; their loves, disappointments, hopes, and fears are all laid bare. At the same time, their pedigrees may be so many secrets, not that there is anything in them to be ashamed of, but because the man himself, the knowledge of his individual worthiness or worthlessness, is all-sufficient for his companions, and no manner of family trimmings can alter their opinion of him. He is taken on his merits. Truth, frankness, and honesty in all things are expected of him; deceit, affectation, and pretence are abhorred.

They trust one another implicitly (note that bush people don't lock up their houses when they go out, and property left unguarded day and night in tents is not molested), and in field and camp their conduct in regard to one another is governed by the best impulses and the highest principles of "white" men. Everything they have is shared; one lends his trousers and shirt as readily as money or horses; and when it comes to the last "smoke" the pipe is passed round, for the least suggestion of selfishness or stiffness would be considered an unpardonable breach of faith. When one has been to town the others overhaul his purchases, and when he has counted the balance of his coin—if there is any—they reckon up what the trip has cost him. He tells them how many drinks he had, how he came to have them, who were his pot-companions, what he said to this one, and what that one said to him; how many times he fell off coming home, how he got on again, and all the rest of it.

Bushmen are accused of being heavy drinkers—called drunkards, in fact—yet what they drink in a year is but a fractional portion of the quantity consumed by many of the nabobs of society. Bill and Jim have lapses at long intervals; they go on a roaring bender for a week, or two weeks, after which they do not touch a drop of liquor for months. Some get drunk only once a year. Others can't pass a pub without a drink or go into town without getting drunk.

Every year resolutions are made in out-camps and huts to keep on the "strict Q.T." for twelve months, then go down and see the Melbourne Cup, the Mecca of the bushman. The "resolutions" are often well carried out till the long ride down begins, and the wayside pubs start a-callin'. They are hard places to negotiate. Localised grog, and frequently unscrupulous designs on the traveller's cheque, make them so. A man on the Paroo told me of two abortive trips. The first time he got as far as Brown's hostelry, ten miles from his starting-point, and went back a week later with a sore head. The next time he was fitted out with a pair of good horses, and was resolved to camp out every night, and give all the pubs a wide berth. But his hack lost a shoe when nearing the first town, and as it was tender-footed he had to make a call at the blacksmith's. While the latter was putting the shoe on an old chum strolled in and insisted on his going to the pub to have just one—which wouldn't hurt him. He had it, and forgot all about the Cup. Two weeks afterwards he carried his swag back to the station. Another man, before starting the first time, sent his money down to the bank. He pulled up at the first pub to have "just one nip," and there being convivial company present, he had several; thereafter the publican supplied him with blank cheques till the limit of his account was reached. On the next occasion he left his money at the station, with instructions to the boss to send it along when he wrote for it. He wrote for it three days after, and the only races he saw were run by blue snakes and green goannas through the mulga. He made a third attempt, again leaving his money with the boss, with strict injunctions not to send it to him, no matter how he asked, until he received a letter direct from Melbourne. But the publican had a friend named Jones in Melbourne. The letter was sent enclosed to Jones, who posted it back to the station manager. Then when Jones received the letter containing the cheque he returned it to the publican, and—there you are.

Therein lies his weakness. Another fault is that his expressive and picturesque vocabulary is redolent of the most horrifying expletives. Commonplace remarks are intermixed with profanity; even a favour is acknowledged with an oath. Yet in the presence of women he can speak with the tongue of a saint, and you would not think that the vile camp language ever polluted his lips. It is a habit that grows on him in his silent haunts, in which one follows the other like sheep; he becomes so inured to it that ordinary language seems tame to him, and he feels that he is losing in an argument if the other fellow is using ornamental qualifications and he is not.

Like all high-spirited animals, the bushman frets under restraint, and of authority he has a hatred that is liable at any moment to blaze into fierce rebellion. If he is ordered or commanded instead of asked respectfully to do things by his employer, the position becomes intolerable. Though he may not have a second shirt to his back at the time, he is likely to inform the boss to go and do it himself, or sarcastically inquire, "Are you talking to me or to the dog?" Neither can he tolerate the term "master." As I heard one say to a squatter: "You are my employer, not my master. If you think otherwise, take your coat off and prove it." For this reason he makes an unsatisfactory sailor. He won't go sailoring. In war he combines all the essentials of a fine soldier, a superb fighter, but he must be led by a fighter—and a shrewd, solid-thinking man, not by a gilded Johnny. Used to thinking and acting for himself in all manner of emergencies, and to doing things according to his own ideas and inclinations, he is not inclined to obey unquestioningly the command of one in authority, but will judge for himself and argue the point if the step appears unnecessary or unwise.

As before remarked, he is constant and persevering, but he is not a hustler. He tells you that the world was not made in a day, or "there are plenty more days," and will set to work to dig away a mountain with the utmost serenity. But he will do a big day's work, and can hustle to some account when it is necessary. He is "white when he's wanted." Being endowed with a stout heart and a philosophical mind, misfortune has to strike hard and often to crush him. I have seen the farmer on the eve of harvesting a splendid crop of grain, when corn was £1 a bag, lose every grain of it in a sudden flood; and as soon as the ground was dry enough he would begin all over again as hopefully as ever, clearing it and ploughing it, furrow by furrow—slow, hard work, with always the prospect of another flood before him. And I have known the crops of the wheat-grower to fail year after year through dry seasons; then, when he had got a crop going twenty-five bags to the acre ready to strip, or all threshed and bagged, a bush fire has come along and swept it all away—perhaps his barn, house, fences, and everything else with it. "By —, that's hard luck!" he says, gazing at the ruin. Then he builds it all up again, and puts in another crop. Look at him in the jungles of the Tweed and the Dorrigo, where the scrub is so dense that no sunlight ever penetrates. He has to clear that and sow grass to pasture his dairy cattle. And he faced this in the old days, when hordes of wild blacks were around him and blood tragedies were frequent.

He works and lives where there are no such conveniences as trains and steamers; his train is the slow-going bullock-dray—toiling over rough and heavy roads cleared by himself, crossing gullies, on bridges of his own building; his river craft the flat-bottomed punt, propelled by his own strong arms. He walks, rides, or drives wherever he wants to go, and he travels astonishing distances. My father, in the early days of the Richmond, walked from the head of that river to Grafton—seventy miles—to see the races. He wasn't a sportsman, either.

The mailman rides by once a week, or once a fortnight. The family watch for his coming as they would for some one near and dear to them. Sometimes he brings a pill pamphlet, and the excitement in the bark hut or the tin house is tremendous. They study the almanack, regulating the antediluvian clock when the moon rises or the sun sets; they read dreams and tell each other's fortunes, and the youngsters explain why father's back aches and his legs feel tired after working sixteen hours in the paddock. Father, enjoying his smoke-o in contemplative silence, smiles, and pretends to believe in it; or he gets annoyed with the diagnosis, and says "Shuh!" with much contempt.

The smoke-o is an honoured and long-established custom. Nothing is more suggestive of ease and comfort than the evening smoke-o, when the day's work is done, and supper is over, and dad sits on his favourite block in front of the humpy in summer and before a blazing log fire in winter, meditatively puffing at his pipe. That is the time he becomes reminiscent, and entertains all and sundry with his quaintly-embellished experiences of the old days. In the shearing-shed smoke-o is indulged once between breakfast and dinner and twice between dinner and knock-off time. At weekly work smoke-o occurs pretty well every hour, but at piecework it doesn't happen along nearly so often.

On an average the bushman is very wide-awake. Nothing in his native surroundings comes amiss to him; he can cook his dinner, wash his clothes, patch his pants, darn his socks, plait a whip, mend his own harness and boots, build his own house; he is musterer, drover, shearer, fencer, miner, bullock-driver, trapper, horse-breaker, hunter, what-not. He is good-tempered, good-natured, plain-spoken, witty, and humorous. He smokes heavily of strong tobacco, has a vigorous appetite, and laughs heartily—like the kookaburra. He is not religious, though I have heard him say grace before meat even in a shearing-shed. This is the grace:—

"One word's as good as ten,

Wire in. Amen."

He is a naturalist and botanist of the aboriginal class, well learned in the habits and characteristics of his native fauna and flora. He has acquired many of the traits of the aborigine, notably in bushcraft, and likewise he has developed a keenness of vision in tracking, beehunting, 'possum-shooting, and searching for distant objects. He requires no compass on a cloudy day, knowing the north and south side of plants; he points out the straight-grained and cross-grained trees by the bark; and the locale of water is indicated to him by the convergence of bird and animal tracks.

Like the aborigine, too, he is quick to notice the idiosyncrasies, eccentricities, and peculiarities of people, and he names them accordingly. Thus in conversations we hear of "Johnny All-sorts," "Jacky-Without-a-Shirt," "Long Bob," "Billy the Rooster," "Mick the Rager," "Day-light Mac," "Jimmy Short-breeches," "Boko," "The Splinter," "Shovellin' Archie," "Crayfish Dan," "Yorky," "Scotty," "Stumpy," "The Long 'Un," and a family comprising Big Angus, Little Angus, Red Angus, Black Angus, Pole Angus, Baldy Angus, Young Angus, Old Angus, Angus the First, and Angus-Come-Lately.

His grit and endurance under trying conditions are proverbial. We often hear of men and boys who, after being thrown, crawl after their horses with a broken leg, drag themselves into the saddle, and ride many miles home. Men, too, bind up their own broken limbs between bits of rough wood, and, using a forked stick for crutch, cover long journeys without food or water. I remember a teamster who fell under his wagon, and the wheels, passing over him, crushed a leg, arm, shoulder, and several ribs. He instructed his mate to lash the injured leg to the sound one, and to tie the arm to his side. Then he said, "Put me in the cart, and I'll ride as right as pie." There was no hope for him from the start, but he was cheerful and game to the end. In towns people get accustomed to depend on the ambulance and the hospital, and to look to the doctor being in attendance in five minutes. In the bush a man learns to depend on his own resources, and being seldom within reach of a doctor, he never looks for one except when his bones are broken, or when his home remedies have failed in other cases. Mere flesh wounds to him are nothing to trouble about; his only concern is to stop the bleeding. He never knows when he goes out alone into the bush what he may be called upon to endure before he gets back. The boundary-rider jogging along his fences, the shepherd, the stockman, the prospector, and the scrub-cutter, when unaccompanied by a mate, have always before them the risk of a lingering death.

But he loves his wild surroundings with the love of the true child of Nature; for the bush is bright, fragrant, invigorating, interesting; the leaves whisper symphonies to him, and the birds are brilliant and cheery. There all is health and vigour, music and gladness, beauty and laughter—a land of sunshine and happiness. To the old hand the bush is an open book; it is his Bible. Bird and animal life, botanical and physical characteristics are all so many chapters in it, read and studied, re-read and understood. Like Shakespeare's solitary, the bushman sees—

"Sermons in stones, books in running brooks,

And good in everything."

Often have I heard him say, in a burst of that poetic feeling that is peculiar to him, "Oh, if I could write a book!" His mind is full of books (an amazing jumble that he could never straighten into any semblance of sequence or order), stored up through years of wandering, studied out in lonely corners; books he would like to see written as they appear to him, true to life and environment; vivid pictures he can con over in the cloudy fragrance of tobacco smoke, while his life is in the making, and when his bustling days are done.

There is no keener critic when it comes to familiar details than the bushman; errors or palpable ignorance in matters of detail earn his contempt. His bullocky hero must talk learnedly of key-strings, coggles, pipe-bows; of near-side leaders and off-side polers, of pin-bullocks, of wagon-beds, naves, and felloes, and so on through the whole catalogue of the adjuncts of his calling, with a practised tongue. The cattleman spurns the hero who misnames or misplaces any part of his gear; or who conducts himself in his dealings with horses and cattle otherwise than as an experienced man should; and so with the miner, shearer, cocky, and the knockabout. Join a gathering of drovers, old shepherds, or battlers at a camp fire, and they will hold your attention better than any book. The subject may be personal experiences, and as the saga passes round the circle it becomes more exciting and sensational, and, when the inventive genius gets to work, with less regard to truth. But no strong point is missed, the vernacular is picturesque, and the yarn is drawn to an effective climax. A bushman's joke is seldom evident until the last word is spoken. It appears to be a serious narrative until the end comes, then it evokes a spontaneous burst of laughter. With many of these men yarn telling is an art, studied and practised from boyhood. Singers are not plentiful. Only occasionally one is found who can stand up and render a complete song.

His characteristic call is the world-famed "coo-ee," a word that comes from the aborigines, who use it, with slight variations, in nearly all parts of Australia. In a Report on the discovery and exploration of the Hawkesbury in 1789 by Captain Hunter this passage occurs: "In the woods we frequently saw fires, and sometimes heard the natives. . . . We called to them in their own manner by repeating the word 'cowee,' which signifies 'come here.'" Some oldtimers assert that, as used by the blacks, it was imitative of the call-howl of the dingo; while others say it was an imitation of the farsounding note of the wonga pigeon. There is certainly no call known in the bush, apart from the call of the wonga and the dingo's howl, that can equal the penetrative power of the coo-ee. Phonetically speaking, "coo-ee" is the call of the bushwoman; the male notes are more like "ca-aw-whey"—the first syllable lingering and comparatively low, the second loud, sharp, and abrupt—a deep liquid sound formed in the throat and forcibly ejected—which is the secret of its far-reaching quality.

He likes you to call him Bill, not Mr. Smith; but if you addressed his wife as Mary instead of Mrs. Smith, he would want to know what the everlasting fires you meant by it, and very likely your dignity and spruce appearance would be considerably wrecked in a strenuous argument with him. Bill is a hard-hitter. Cast your eyes over his broad, hairy chest, his huge, muscular arms, note his activity, his fine build, his quiet, keen eye, and his matchless physique, and you can appreciate his ability without a physical demonstration. He hates pride in any one, and has a whole-souled contempt for the person who considers him not good enough to drink with. A man of surging robustness, rugged as his native hills, rough of speech and manner, despising the silly conventionalities of modern society, he would be painfully conspicuous in a drawing-room. But he is one of Nature's gentlemen.