Following the Equator: A Journey Around the World

CHAPTER X

Everything human is pathetic. The secret source of Humor itself is not joy but sorrow. There is no humor in heaven.

– Pudd’nhead Wilson’s New Calendar.

Captain Cook found Australia in 1770, and eighteen years later the British Government began to transport convicts to it. Altogether, New South Wales received 83,000 in 53 years. The convicts wore heavy chains; they were ill-fed and badly treated by the officers set over them; they were heavily punished for even slight infractions of the rules; “the cruelest discipline ever known” is one historian’s description of their life. – [The Story of Australasia. J. S. Laurie.]

English law was hard-hearted in those days. For trifling offenses which in our day would be punished by a small fine or a few days’ confinement, men, women, and boys were sent to this other end of the earth to serve terms of seven and fourteen years; and for serious crimes they were transported for life. Children were sent to the penal colonies for seven years for stealing a rabbit!

When I was in London twenty-three years ago there was a new penalty in force for diminishing garroting and wife-beating – 25 lashes on the bare back with the cat-o’-nine-tails. It was said that this terrible punishment was able to bring the stubbornest ruffians to terms; and that no man had been found with grit enough to keep his emotions to himself beyond the ninth blow; as a rule the man shrieked earlier. That penalty had a great and wholesome effect upon the garroters and wife-beaters; but humane modern London could not endure it; it got its law rescinded. Many a bruised and battered English wife has since had occasion to deplore that cruel achievement of sentimental “humanity.”

Twenty-five lashes! In Australia and Tasmania they gave a convict fifty for almost any little offense; and sometimes a brutal officer would add fifty, and then another fifty, and so on, as long as the sufferer could endure the torture and live. In Tasmania I read the entry, in an old manuscript official record, of a case where a convict was given three hundred lashes – for stealing some silver spoons. And men got more than that, sometimes. Who handled the cat? Often it was another convict; sometimes it was the culprit’s dearest comrade; and he had to lay on with all his might; otherwise he would get a flogging himself for his mercy – for he was under watch – and yet not do his friend any good: the friend would be attended to by another hand and suffer no lack in the matter of full punishment.

The convict life in Tasmania was so unendurable, and suicide so difficult to accomplish that once or twice despairing men got together and drew straws to determine which of them should kill another of the group – this murder to secure death to the perpetrator and to the witnesses of it by the hand of the hangman!

The incidents quoted above are mere hints, mere suggestions of what convict life was like – they are but a couple of details tossed into view out of a shoreless sea of such; or, to change the figure, they are but a pair of flaming steeples photographed from a point which hides from sight the burning city which stretches away from their bases on every hand.

Some of the convicts – indeed, a good many of them – were very bad people, even for that day; but the most of them were probably not noticeably worse than the average of the people they left behind them at home. We must believe this; we cannot avoid it. We are obliged to believe that a nation that could look on, unmoved, and see starving or freezing women hanged for stealing twenty-six cents’ worth of bacon or rags, and boys snatched from their mothers, and men from their families, and sent to the other side of the world for long terms of years for similar trifling offenses, was a nation to whom the term “civilized” could not in any large way be applied. And we must also believe that a nation that knew, during more than forty years, what was happening to those exiles and was still content with it, was not advancing in any showy way toward a higher grade of civilization.

If we look into the characters and conduct of the officers and gentlemen who had charge of the convicts and attended to their backs and stomachs, we must grant again that as between the convict and his masters, and between both and the nation at home, there was a quite noticeable monotony of sameness.

Four years had gone by, and many convicts had come. Respectable settlers were beginning to arrive. These two classes of colonists had to be protected, in case of trouble among themselves or with the natives. It is proper to mention the natives, though they could hardly count they were so scarce. At a time when they had not as yet begun to be much disturbed – not as yet being in the way – it was estimated that in New South Wales there was but one native to 45,000 acres of territory.

People had to be protected. Officers of the regular army did not want this service – away off there where neither honor nor distinction was to be gained. So England recruited and officered a kind of militia force of 1,000 uniformed civilians called the “New South Wales Corps” and shipped it.

This was the worst blow of all. The colony fairly staggered under it. The Corps was an object-lesson of the moral condition of England outside of the jails. The colonists trembled. It was feared that next there would be an importation of the nobility.

In those early days the colony was non-supporting. All the necessaries of life – food, clothing, and all – were sent out from England, and kept in great government store-houses, and given to the convicts and sold to the settlers – sold at a trifling advance upon cost. The Corps saw its opportunity. Its officers went into commerce, and in a most lawless way. They went to importing rum, and also to manufacturing it in private stills, in defiance of the government’s commands and protests. They leagued themselves together and ruled the market; they boycotted the government and the other dealers; they established a close monopoly and kept it strictly in their own hands. When a vessel arrived with spirits, they allowed nobody to buy but themselves, and they forced the owner to sell to them at a price named by themselves – and it was always low enough. They bought rum at an average of two dollars a gallon and sold it at an average of ten. They made rum the currency of the country – for there was little or no money – and they maintained their devastating hold and kept the colony under their heel for eighteen or twenty years before they were finally conquered and routed by the government.

Meantime, they had spread intemperance everywhere. And they had squeezed farm after farm out of the settlers hands for rum, and thus had bountifully enriched themselves. When a farmer was caught in the last agonies of thirst they took advantage of him and sweated him for a drink. In one instance they sold a man a gallon of rum worth two dollars for a piece of property which was sold some years later for $100,000. When the colony was about eighteen or twenty years old it was discovered that the land was specially fitted for the wool-culture. Prosperity followed, commerce with the world began, by and by rich mines of the noble metals were opened, immigrants flowed in, capital likewise. The result is the great and wealthy and enlightened commonwealth of New South Wales.

It is a country that is rich in mines, wool ranches, trams, railways, steamship lines, schools, newspapers, botanical gardens, art galleries, libraries, museums, hospitals, learned societies; it is the hospitable home of every species of culture and of every species of material enterprise, and there is a, church at every man’s door, and a race-track over the way.

CHAPTER XI

We should be careful to get out of an experience only the wisdom that is in it – and stop there; lest we be like the cat that sits down on a hot stove-lid. She will never sit down on a hot stove-lid again – and that is well; but also she will never sit down on a cold one any more.

– Pudd’nhead Wilson’s New Calendar.

All English-speaking colonies are made up of lavishly hospitable people, and New South Wales and its capital are like the rest in this. The English-speaking colony of the United States of America is always called lavishly hospitable by the English traveler. As to the other English-speaking colonies throughout the world from Canada all around, I know by experience that the description fits them. I will not go more particularly into this matter, for I find that when writers try to distribute their gratitude here and there and yonder by detail they run across difficulties and do some ungraceful stumbling.

Mr. Gape (“New South Wales and Victoria in 1885 “), tried to distribute his gratitude, and was not lucky:

“The inhabitants of Sydney are renowned for their hospitality. The treatment which we experienced at the hands of this generous-hearted people will help more than anything else to make us recollect with pleasure our stay amongst them. In the character of hosts and hostesses they excel. The ‘new chum’ needs only the acquaintanceship of one of their number, and he becomes at once the happy recipient of numerous complimentary invitations and thoughtful kindnesses. Of the towns it has been our good fortune to visit, none have portrayed home so faithfully as Sydney.”

Nobody could say it finer than that. If he had put in his cork then, and stayed away from Dubbo – but no; heedless man, he pulled it again. Pulled it when he was away along in his book, and his memory of what he had said about Sydney had grown dim:

“We cannot quit the promising town of Dubbo without testifying, in warm praise, to the kind-hearted and hospitable usages of its inhabitants. Sydney, though well deserving the character it bears of its kindly treatment of strangers, possesses a little formality and reserve. In Dubbo, on the contrary, though the same congenial manners prevail, there is a pleasing degree of respectful familiarity which gives the town a homely comfort not often met with elsewhere. In laying on one side our pen we feel contented in having been able, though so late in this work, to bestow a panegyric, however unpretentious, on a town which, though possessing no picturesque natural surroundings, nor interesting architectural productions, has yet a body of citizens whose hearts cannot but obtain for their town a reputation for benevolence and kind-heartedness.”

I wonder what soured him on Sydney. It seems strange that a pleasing degree of three or four fingers of respectful familiarity should fill a man up and give him the panegyrics so bad. For he has them, the worst way – any one can see that. A man who is perfectly at himself does not throw cold detraction at people’s architectural productions and picturesque surroundings, and let on that what he prefers is a Dubbonese dust-storm and a pleasing degree of respectful familiarity. No, these are old, old symptoms; and when they appear we know that the man has got the panegyrics.

Sydney has a population of 400,000. When a stranger from America steps ashore there, the first thing that strikes him is that the place is eight or nine times as large as he was expecting it to be; and the next thing that strikes him is that it is an English city with American trimmings. Later on, in Melbourne, he will find the American trimmings still more in evidence; there, even the architecture will often suggest America; a photograph of its stateliest business street might be passed upon him for a picture of the finest street in a large American city. I was told that the most of the fine residences were the city residences of squatters. The name seemed out of focus somehow. When the explanation came, it offered a new instance of the curious changes which words, as well as animals, undergo through change of habitat and climate. With us, when you speak of a squatter you are always supposed to be speaking of a poor man, but in Australia when you speak of a squatter you are supposed to be speaking of a millionaire; in America the word indicates the possessor of a few acres and a doubtful title, in Australia it indicates a man whose landfront is as long as a railroad, and whose title has been perfected in one way or another; in America the word indicates a man who owns a dozen head of live stock, in Australia a man who owns anywhere from fifty thousand up to half a million head; in America the word indicates a man who is obscure and not important, in Australia a man who is prominent and of the first importance; in America you take off your hat to no squatter, in Australia you do; in America if your uncle is a squatter you keep it dark, in Australia you advertise it; in America if your friend is a squatter nothing comes of it, but with a squatter for your friend in Australia you may sup with kings if there are any around.

In Australia it takes about two acres and a half of pastureland (some people say twice as many), to support a sheep; and when the squatter has half a million sheep his private domain is about as large as Rhode Island, to speak in general terms. His annual wool crop may be worth a quarter or a half million dollars.

He will live in a palace in Melbourne or Sydney or some other of the large cities, and make occasional trips to his sheep-kingdom several hundred miles away in the great plains to look after his battalions of riders and shepherds and other hands. He has a commodious dwelling out there, and if he approve of you he will invite you to spend a week in it, and will make you at home and comfortable, and let you see the great industry in all its details, and feed you and slake you and smoke you with the best that money can buy.

On at least one of these vast estates there is a considerable town, with all the various businesses and occupations that go to make an important town; and the town and the land it stands upon are the property of the squatters. I have seen that town, and it is not unlikely that there are other squatter-owned towns in Australia.

Australia supplies the world not only with fine wool, but with mutton also. The modern invention of cold storage and its application in ships has created this great trade. In Sydney I visited a huge establishment where they kill and clean and solidly freeze a thousand sheep a day, for shipment to England.

The Australians did not seem to me to differ noticeably from Americans, either in dress, carriage, ways, pronunciation, inflections, or general appearance. There were fleeting and subtle suggestions of their English origin, but these were not pronounced enough, as a rule, to catch one’s attention. The people have easy and cordial manners from the beginning – from the moment that the introduction is completed. This is American. To put it in another way, it is English friendliness with the English shyness and self-consciousness left out.

Now and then – but this is rare – one hears such words as piper for paper, lydy for lady, and tyble for table fall from lips whence one would not expect such pronunciations to come. There is a superstition prevalent in Sydney that this pronunciation is an Australianism, but people who have been “home” – as the native reverently and lovingly calls England – know better. It is “costermonger.” All over Australasia this pronunciation is nearly as common among servants as it is in London among the uneducated and the partially educated of all sorts and conditions of people. That mislaid ‘y’ is rather striking when a person gets enough of it into a short sentence to enable it to show up. In the hotel in Sydney the chambermaid said, one morning:

“The tyble is set, and here is the piper; and if the lydy is ready I’ll tell the wyter to bring up the breakfast.”

I have made passing mention, a moment ago, of the native Australasian’s custom of speaking of England as “home.” It was always pretty to hear it, and often it was said in an unconsciously caressing way that made it touching; in a way which transmuted a sentiment into an embodiment, and made one seem to see Australasia as a young girl stroking mother England’s old gray head.

In the Australasian home the table-talk is vivacious and unembarrassed; it is without stiffness or restraint. This does not remind one of England so much as it does of America. But Australasia is strictly democratic, and reserves and restraints are things that are bred by differences of rank.

English and colonial audiences are phenomenally alert and responsive. Where masses of people are gathered together in England, caste is submerged, and with it the English reserve; equality exists for the moment, and every individual is free; so free from any consciousness of fetters, indeed, that the Englishman’s habit of watching himself and guarding himself against any injudicious exposure of his feelings is forgotten, and falls into abeyance – and to such a degree indeed, that he will bravely applaud all by himself if he wants to – an exhibition of daring which is unusual elsewhere in the world.

But it is hard to move a new English acquaintance when he is by himself, or when the company present is small and new to him. He is on his guard then, and his natural reserve is to the fore. This has given him the false reputation of being without humor and without the appreciation of humor.

Americans are not Englishmen, and American humor is not English humor; but both the American and his humor had their origin in England, and have merely undergone changes brought about by changed conditions and a new environment. About the best humorous speeches I have yet heard were a couple that were made in Australia at club suppers – one of them by an Englishman, the other by an Australian.

CHAPTER XII

There are those who scoff at the schoolboy, calling him frivolous and shallow: Yet it was the schoolboy who said “Faith is believing what you know ain’t so.”

– Pudd’nhead Wilson’s New Calendar.

In Sydney I had a large dream, and in the course of talk I told it to a missionary from India who was on his way to visit some relatives in New Zealand. I dreamed that the visible universe is the physical person of God; that the vast worlds that we see twinkling millions of miles apart in the fields of space are the blood corpuscles in His veins; and that we and the other creatures are the microbes that charge with multitudinous life the corpuscles.

Mr. X., the missionary, considered the dream awhile, then said:

“It is not surpassable for magnitude, since its metes and bounds are the metes and bounds of the universe itself; and it seems to me that it almost accounts for a thing which is otherwise nearly unaccountable – the origin of the sacred legends of the Hindoos. Perhaps they dream them, and then honestly believe them to be divine revelations of fact. It looks like that, for the legends are built on so vast a scale that it does not seem reasonable that plodding priests would happen upon such colossal fancies when awake.”

He told some of the legends, and said that they were implicitly believed by all classes of Hindoos, including those of high social position and intelligence; and he said that this universal credulity was a great hindrance to the missionary in his work. Then he said something like this:

“At home, people wonder why Christianity does not make faster progress in India. They hear that the Indians believe easily, and that they have a natural trust in miracles and give them a hospitable reception. Then they argue like this: since the Indian believes easily, place Christianity before them and they must believe; confirm its truths by the biblical miracles, and they will no longer doubt. The natural deduction is, that as Christianity makes but indifferent progress in India, the fault is with us: we are not fortunate in presenting the doctrines and the miracles.

“But the truth is, we are not by any means so well equipped as they think. We have not the easy task that they imagine. To use a military figure, we are sent against the enemy with good powder in our guns, but only wads for bullets; that is to say, our miracles are not effective; the Hindoos do not care for them; they have more extraordinary ones of their own. All the details of their own religion are proven and established by miracles; the details of ours must be proven in the same way. When I first began my work in India I greatly underestimated the difficulties thus put upon my task. A correction was not long in coming. I thought as our friends think at home – that to prepare my childlike wonder-lovers to listen with favor to my grave message I only needed to charm the way to it with wonders, marvels, miracles. With full confidence I told the wonders performed by Samson, the strongest man that had ever lived – for so I called him.

“At first I saw lively anticipation and strong interest in the faces of my people, but as I moved along from incident to incident of the great story, I was distressed to see that I was steadily losing the sympathy of my audience. I could not understand it. It was a surprise to me, and a disappointment. Before I was through, the fading sympathy had paled to indifference. Thence to the end the indifference remained; I was not able to make any impression upon it.

“A good old Hindoo gentleman told me where my trouble lay. He said ‘We Hindoos recognize a god by the work of his hands – we accept no other testimony. Apparently, this is also the rule with you Christians. And we know when a man has his power from a god by the fact that he does things which he could not do, as a man, with the mere powers of a man. Plainly, this is the Christian’s way also, of knowing when a man is working by a god’s power and not by his own. You saw that there was a supernatural property in the hair of Samson; for you perceived that when his hair was gone he was as other men. It is our way, as I have said. There are many nations in the world, and each group of nations has its own gods, and will pay no worship to the gods of the others. Each group believes its own gods to be strongest, and it will not exchange them except for gods that shall be proven to be their superiors in power. Man is but a weak creature, and needs the help of gods – he cannot do without it. Shall he place his fate in the hands of weak gods when there may be stronger ones to be found? That would be foolish. No, if he hear of gods that are stronger than his own, he should not turn a deaf ear, for it is not a light matter that is at stake. How then shall he determine which gods are the stronger, his own or those that preside over the concerns of other nations? By comparing the known works of his own gods with the works of those others; there is no other way. Now, when we make this comparison, we are not drawn towards the gods of any other nation. Our gods are shown by their works to be the strongest, the most powerful. The Christians have but few gods, and they are new – new, and not strong; as it seems to us. They will increase in number, it is true, for this has happened with all gods, but that time is far away, many ages and decades of ages away, for gods multiply slowly, as is meet for beings to whom a thousand years is but a single moment. Our own gods have been born millions of years apart. The process is slow, the gathering of strength and power is similarly slow. In the slow lapse of the ages the steadily accumulating power of our gods has at last become prodigious. We have a thousand proofs of this in the colossal character of their personal acts and the acts of ordinary men to whom they have given supernatural qualities. To your Samson was given supernatural power, and when he broke the withes, and slew the thousands with the jawbone of an ass, and carried away the gate’s of the city upon his shoulders, you were amazed – and also awed, for you recognized the divine source of his strength. But it could not profit to place these things before your Hindoo congregation and invite their wonder; for they would compare them with the deed done by Hanuman, when our gods infused their divine strength into his muscles; and they would be indifferent to them – as you saw. In the old, old times, ages and ages gone by, when our god Rama was warring with the demon god of Ceylon, Rama bethought him to bridge the sea and connect Ceylon with India, so that his armies might pass easily over; and he sent his general, Hanuman, inspired like your own Samson with divine strength, to bring the materials for the bridge. In two days Hanuman strode fifteen hundred miles, to the Himalayas, and took upon his shoulder a range of those lofty mountains two hundred miles long, and started with it toward Ceylon. It was in the night; and, as he passed along the plain, the people of Govardhun heard the thunder of his tread and felt the earth rocking under it, and they ran out, and there, with their snowy summits piled to heaven, they saw the Himalayas passing by. And as this huge continent swept along overshadowing the earth, upon its slopes they discerned the twinkling lights of a thousand sleeping villages, and it was as if the constellations were filing in procession through the sky.