Such Is Life Joseph Furphy (ebook reader screen .TXT) 📖

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 Muhammadan 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 everyday 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. Threescore 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 Miamia 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 stockroute 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,