Such Is Life - Joseph Furphy (philippa perry book txt) 📗

like that of Ulysses or Dante, temporary and incidental, you needn’t expect him, on reaching the upper air, to be the prophet, spokesman, and champion of the Order whose bitter johnnycake he has eaten. You mustn’t be surprised to find him reticent, not to say mendacious, respecting details which he may regard as humiliating. A sort of Irish pride will probably lead him to represent that he had abundant, though unavailable, resources during the period of his perdition. For one or the other of these reasons⁠—orthographical inability, or Irish pride⁠—the half is never told; therefore, as a rule, the reading public is acquainted only with sketchy and fallacious pictures of that continuous, indurating hardship which finally sends reluctant Hope after her cotenants of the box.

And further, of this, my son, be admonished (continued the pipe): The more bitter the hardship, the more unmixed and cordial is the ignominy lavished by the elect upon the sufferer⁠—always provided the latter is one of the non-elect, and more particularly if he is a swagman. Yet this futureless person is the man who pioneers all industries; who discovers and unearths the precious ores; whose heavy footprints mark the waterless mulga, the windswept plains, and the scorching sand; who leaves intaglio impressions of his mortal coil on the wet ground, at every camp from the Murray to the Gulf; and whose only satisfaction in the cold which curls him up like cinnamon bark⁠—making him nearly break his back in the effort to hold his shoulders together⁠—is the certainty that in six months he will scrape away the hot surface sand, in order to sleep comfortably on the more temperate stratum beneath; he is the man who, with some incoherent protest and becoming invective, metaphorically makes a Raleigh-cloak of himself, to afford free and pleasant passage for the noblest work of God, namely, the Business Man.

The successful pioneer is the man who never spared others; the forgotten pioneer is the man who never spared himself, but, being a fool, built houses for wise men to live in, and omitted to gather moss. The former is the early bird; the latter is the early worm. Like Rosalind’s typical traveller, this worm has rich eyes and poor hands⁠—the former often ophthalmic, the latter always brown and wrinkled, and generally dirty. Life is too short to admit of repeated blunders in the numeration of beans, and this being his one weak point, the dram of ale does its work. And so, neither as pharisee nor publican, but rather as the pharisee’s shocking example, and the publican’s working bee, he toils and swears his hour upon the stage, and then modestly departs to where the thrifty cease from troubling, and the thriftless be at rest. Little recks he then for lack of storied urn or animated bust, little that for him no minstrel raptures swell; for his animated busts are things of the past, and there never was anything of the swell about him.

Heaven help him! that nameless flotsam of humanity! (mused the pipe). Few and feeble are his friends on earth; and the One who, like him, was wearied with his journey, and, like him, had not where to lay his head, is gone, according to His own parable, into a far country. The swagman we have always with us⁠—And comfortable ecclesiasticism marks a full stop there, blasphemously evading the completion of a sentence charged with the grave truth, that the Light of the world, the God-in-Man, the only God we can ever know, is by His own authority represented for all time by the poorest of the poor. Yet whosoever fails to recognise in the marred visage of any social derelict the image of Him who was despised and rejected of men⁠—whosoever resents not the spectacle of that image weighted down by fraternal neglect and oppression till a human heart pulses with no higher aspiration than that which prompts a persecuted animal to preserve its life for further persecution⁠—such a person, I say, can have no place among the Architect’s workmen, being already employed on the ageless Babel-contract.

This special study of hardship (resumed the pipe, after a pause) leads naturally to the generic study of poverty; for, as the greater includes the less, poverty includes hardship, along with disfranchisement, social outlawry, proud man’s contumely, and so forth; entirely without reference to the moral worth of the person most concerned. In a word, poverty is, in the eyes of the orthodox Christian, a hell in the hand, better worth avoiding than two hells in the book, which latter may be only figurative after all.

But the great institution of poverty (ruminated the pipe) is too often referred to in this large, loose way. There are two kinds⁠—or rather, the condition exhibits two opposite extremes of moral quality. There is a voluntary poverty, which is certainly the least base situation you can occupy whilst you crawl between heaven and earth, and which is not so rare as your sordid disposition might lead you to imagine. There is also a compulsory poverty, shading down from discontented to contented. And, paradoxical as it may appear, the contented sub-variety is the opposing pole to voluntary poverty. The discontented sub-variety is the perpetual troubler of the world, by reason of its aiming only at changing the incidence of hardship, and succeeding fairly well in its object. Touching the contented sub-variety⁠—well, possibly the Hindu language might do justice to its vileness; the English falls entirely short. Compulsory-contented poverty is utterly, irredeemably despicable, and, by necessity, ignorantly blasphemous⁠—not because its style of glorifying God is to place His conceded image exactly at the plough-horse level, but because it teaches its babies, from the cradle upward, that a capricious Mumbo-Jumbo has made pollard-bread for them, and something with a French name for its white-headed boy; moleskins, tied below the knee, for them, and a belltopper for the favourite of the family; the three R’s for them, and the classics, ancient and modern, for the vessel chosen to honour;