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.