Confessions of a Beachcomber - Edmund James Banfield (suggested reading txt) 📗

the insular was a floating population, and derived the advantage of intercommunication. That of the mainland was stationary. It groped dimly in the jungle, each sept, isolated by bewildering differences in language, cramped, narrow, suspicious. Tribes whose country came within 2 or 3 miles of the sea never intruded on the beach, and the Beachcombers dared not venture beyond recognised limits. To this day Tom will not "walk about" inland unless he is in possession of real superiority in the matter of arms, or has a following in force. He professes fear of the primordial savagery of the "man alonga bush."



LAST OF THE LINE

The last King of Dunk Island--known to the whites as "Jimmy"--was a tall, lanky man, irreclaimably truculent, incapable of recognising the dominance of those who bestowed his Christian name. Long after most of his fellows had submitted in a more or less kindly spirit to the o'ermastering-race, "Jimmy" held aloof, and in his savage, self-reliant way, deemed himself a worthy foe of the best of them. Often he endeavoured to persuade his companions to join him in a policy of active resentment. Once, when remonstrated with on account of some offence against the rights of property, he assumed a hostile disposition, and calling upon others, took up a spear, determined if possible to rouse a revolt. Few in number, the whites could not permit their authority to be questioned, and a demonstration with a rifle silenced all show of opposition. "Jimmy," disgusted with the docility of his fellows, departed, uttering wrath and threatenings, and was no more seen in the vicinity. This incident took place nearly twenty years ago on the mainland. "King Jimmy, the Irreconcilable," died a natural death. He does not sleep with his fathers on his native soil, but at Tam o' Shanter Point, nor are any of his acts and deeds remembered, save that which illustrates his hatred of the whites, and his bold and truculent spirit.

None of those who remain is equal to the last of the royal line in stature. Toby stands 5 feet 7 1/2 inches. Tom, 5 feet 7 inches. Brow, 5 feet 2 3/4 inches, and Willie, 5 feet 2 inches. Tom's expanded chest measures 36 1/2 inches, and Toby's, 36; Brow's, 34 1/2, Willie's, 34 inches.


CHAPTER III



ATTRIBUTES AND ANECDOTES

Blacks possess acquirements which white people cannot successfully imitate, are industrious in fashioning weapons and in the invention and practice of primitive forms of amusement, and are in many respects entertaining subjects to those who apply themselves, though superficially, to the study of their habits and customs. On the impulse of the moment they are generous or cruel, erratic, purposeless, unstable as water.

The cat's cradle of childhood's days, in the hands of a black who has practised the pastime, becomes most elaborate. He makes complicated designs never dreamt of by the whites--fish, palm-trees, turtles, snakes, birds flying, men and women, etc. etc., the variety being endless. Toy darts and toy boomerangs are common, and the system of signalling by gesture comprehensive and excellent. The Queensland Government has taken means for the preservation of knowledge of many of the sports and pastimes, as well as the language and habits of the blacks, being impressed with the urgency of so doing by the rapid decrease in their numbers. Many have been hastened from the world by a new and seductive vice. Chinese cultivators of bananas found the blacks useful, and rewarded them with the ashes from their opium-pipes. Mixed with water the dregs form a warm and comforting beverage, but its effects were terrible. The fiery liquors of mean whites, and diseases contracted from the depraved, killed off many of the original lords of the soil. Opium was supplying the finishing touches when the Australian Federal Government, by an act of conscious virtue, forbade its introduction to the Commonwealth, save for use as a drug. Indirectly the blacks have been saved from demoralisation which threatened to become precipitate--that is to say, in those localities where the smuggling of opium has been suppressed.

The dwindling away of the race is, however, inevitable. A few anecdotes may perhaps throw unaccustomed light upon attributes not generally understood, and show that the Australian aboriginal, uncouth savage as he is, is not altogether devoid of smartness and good-humour.



COMMON AND INDIVIDUAL RIGHTS

Australian blacks have been referred to as socialists, and even communists. Certainly they repudiate thrift, and may therefore be said to side with some socialists, and their camp customs embody communistic principles. The cunningness and zeal with which they enforce individual rights in property may be cited in connection with a food tree. When a neighbouring estate was first settled, in the jungle on the site selected for the house were several magnificent bean-trees. One was about to be felled, when an old man, chief of the camp close by, made it known through an interpreter that food-bearing trees were not to be cut down. Eventually a bargain was struck, the whole of the trees on the spot being purchased from the old man, the pioneers being glad of the opportunity of establishing goodwill by a friendly understanding. The day following, another patriarch of the camp appeared and made it known that he, too, had property rights in the trees, and demanded payment. Without formally recognising his claim, but with the idea of strengthening the bond of good-fellowship, his price was also paid. Again a third old man made a similar demand, explaining that neither of the others had the right of disposing of his individual interests. He, too, was sent away content. In the course of a day or two a young man presented his claim, expounding the law of the country and the camp, which was to the purpose that no single person or any number of persons, individually or collectively, was or were entitled to barter the rights and property of another. The bean-trees especially were subject to the law of entail. The old men, the young soothsayer explained, could not legally deprive him of his rights to the fruit of the trees that had been the property of his as well as their ancestors, though he, disingenuously, was quite ready for a personal consideration to forego his privileges. He, too, was for peace sake made happy; and it was there and then explained by the settlers, definitely and determinedly, that no more payment for the particular trees about to be sacrificed on the altar of civilisation would be made. In future the laws of the camps were to be restricted to the hundreds of other bean-trees in the jungle, each of which, if wanted, would be the subject of special negotiation.



THE "DEBIL-DEBIL"

Blacks in their attempts to give verisimilitude to the "debil-debil" generally describe that personage as having hands fitted with hooks or sharp needles. An intelligent boy of the Cape York Peninsula added a few thrilling details on an occasion, when, to allay his fears, his Boss had promised to shoot the "debil-debil" should the boy be molested. "No more carn shoot that fella, Boss. All asame sum-moke." The boy said that the "debil-debil" had arms like the lawyer vine--long and set with spurs--and dwelt in the heart of the mountains, in the thickest jungle. "Subpose," said the terrified boy, "black fella might hear 'em, that debil-debil tching out, altogether no more yabber little bit (keep silence). Altogether tell 'um um-boi-ya (medicine man). That one trow'um wookoo (message-stick) alonga scrub. He trow'um pire stick, ung-kurra, eparra ung neera, arwonadeer (north, south, west, east). He sit down little bit. Bi'mby that one ah-anaburra (scrub turkey) he plenty 'tching out. Altogether black fella make 'um big fella fire. He no more sleep. He look out all time. Bi'mby, longa morning he altogether yan. He looked out 'nother fella yamber (camp). Ole man plenty time bin yabba me debil-debil before long time, bin catch 'em ole man ole woman. He no more see 'em. He find 'em little bit yetin (skin) longa yil-gil-gil (lawyer vine). Ole man bin yabba some time debil-debil 'tching out like it big fella oor-bung-ah (big wind) first time; bi'mby tching out all asame youn-me bin hear 'em. Black fella he no more see 'em nuthin. One time altogether been see 'em like it sum-moke. Heyan. Debil-debil come up. Me no bin see 'em. Me bin hear 'em one time. Me close up ar-tum-ena (baby)."

Another boy gave quite a different personality to the "debil-debil!" "Big fella. All asame dead man. All bone, no more meat." Eyes of fire were added as finishing touches.



CLOTHING SUPERFLUOUS

The parents of our domesticated blacks not only never wore clothes, but hardly knew what clothes were. They needed none for warmth. At anyrate, blankets or cloaks beaten out of the inner bark of a particular fig-tree (FICUS EHRETIOIDS) were the only covering they had. Not every one possessed even a fig-tree blanket. During inclement weather they squatted in their humpies, or braved the elements "with honour clad." Thinking no evil, clothing for decency's sake was superfluous. Clothes are worn at the present day, partly as a concession to the fastidiousness of the whites, and largely from vanity. Our blacks are exceedingly fond of dress; the more glaring and clashing the colours the greater the joy of possession.

The party go off in the shimmer of Sunday's finery, and just out of sight all will be discarded and "planted," for the favourite costume for the walk-about is that of the previous generation. Having spent the whole day in blissful innocence of clothes, they return in the evening in their gaudy attire, fresh as from a comic garden-party.



BROTHER AND SISTER

As they grow up, brothers assume towards their sisters an attitude of reserve almost amounting to repugnance. The boy will not eat anything the sister has cooked, nor knowingly touch anything she has handled. The more contemptuous and austere his bearing towards her the more proper it is. Nelly's brother paid a visit to the island, and she cooked a huge damper at the kitchen stove. When it was taken to the camp, hot and fragrant, "Billy" at once inquired who had cooked it. Nelly, wishing that her brother should not deprive himself of his share, told a white lie in the one word, "Missis!" Billy ate heartily and was none the worse, while Nelly, who is fond of Billy, notwithstanding his official detestation of her, chuckled at the successful deception.



THE RAINBOW

One of childhood's most fascinating fables was, that at the places where the rainbow touched the earth would be found a bag of gold and glittering gems. Among some North Queensland blacks almost exactly the same fairy tale is current. "Muhr-amalee," remarked a boy, pointing to a rainbow which seemed to spring from the Island of Bedarra. "That fella no good. Hot, burning. Alonga my country too many. Come out alonga ground, bend over, go down. Subpose me go close up kill 'em along spear, run away and plant. Bi'mby come back, find plenty red stone, yalla stone. Fill 'em up dilly-bag. Old man bin tell 'em. Me no go close up along Muhr-amalee. Too fright!"



SWIMMING FEATS

In their endurance as long-distance swimmers, and in the ease with which they perform various incompatible operations in the water, there are few to equal the coastal blacks of North Queensland. For a trifling consideration they will successfully undertake feats which prove that they are almost as much at home in deep water as upon land, and when put to the test their strength and hardihood are extraordinary. Boys employed on beche-de-mer boats become almost amphibious. Some, as they swim and dive, collect the fish into