After all that has been stated respecting the three great classes into which society in Australia is divided, it need scarcely be added that the taste displayed by many of the inhabitants of the metropolis of New South Wales is none of the purest or best. Gay equipages, dashing horses, tandems, and racers, are among the favourite exhibitions of the wealth of the emancipist. For music or paintings but little taste prevails in Sydney, and for books, except those of a very low and worthless character, there is no great demand. A fine house, a fine carriage, fine horses, plenty of spirits to drink, appear to be thought the chief goods of human life; and among persons in every class, the acquisition of money is the one great object. Indeed this last passion, the love of gain, can scarcely be mentioned among the perverted habits by which the Australian colonies are infested, since it seems scarcely possible that the worship of Mammon can be practised more openly or carried much further than it is in the mother country. Yet the temptations to prefer gain to every thing else are unusually strong in these settlements. Professions have been abandoned because they are laborious and unprofitable, while clergymen, medical gentlemen, soldiers, government officers, in short, all classes of men, have made haste to get rich by holding land and stock. An estate, which originally cost little or nothing, grows yearly in value, without a penny being spent upon it; stock speedily increases at very small cost, for there is abundance of pasture for it; and when the settler finds these means of gaining wealth opened to him, he is too apt to devote all his thoughts and energies to this one object. “I have known,” says Captain Grey, “an honourable member of council, and leading magistrate in a colony, take out a retail licence, and add to his already vast wealth from the profits of a gin-shop.”[204]
The evil spirit of covetousness assumes to itself various shapes and appearances according to varying circumstances; and among the characters which it calls into life in Australia, that of a landshark is one of the most remarkable and hateful. When an emigrant arrives at Sydney, he is able, perhaps after considerable delay, to give notice to Government of his wish to purchase some desirable spot of land, which is then selected to be put up to auction; and when it has been duly surveyed, the sale at last takes place. But to the poor emigrant’s astonishment and disappointment the land, which he has chosen so as not to interfere with other property, which is unoccupied, and entirely useless both in a public and private sense,—is bid for, and finally knocked down to another at an unreasonable price.[205] This other person is a “landshark,” who has gained, perchance, a fortune by regularly attending sales and buying up land that is known to be desired by another. The “shark,” true to his name, wishes either to get his opposition bought off by a bribe, or else hopes to sell his bargain at a profit from the unwillingness of his victim to lose any more time or money in gaining a settlement, with the risk of meeting, after all, with a second disappointment. In case of the “shark’s” scheme proving unsuccessful, there is only the small trifle required as earnest of the purchase to be paid; of course he never completes the engagement, and in due time, in a year possibly, the land is declared forfeited to the crown again. Such is the occupation of a “landshark,” and it would be well if these and similar pests of society were confined, like their namesakes of the ocean, to the more sultry latitudes, but unfortunately they are not altogether without their antitypes and imitators in Great Britain.
There is another character, which, if not peculiar to Australia, is called into being only in those colonies where a large extent of land in its natural state remains unappropriated to any individuals. The squatters, as they are called, are men who occupy with their cattle, or their habitations, those spots on the confines of a colony or estate, which have not as yet become any person’s private property. By the natural increase of their flocks and herds, many of these squatters have enriched themselves; and having been allowed to enjoy the advantages of as much pasture as they wanted in the bush, without paying any rent for it to the government, they have removed elsewhere when the spot was sold, and have not unfrequently gained enough to purchase that or some other property. Thus the loneliness, the privations, and the perils of a pastoral life in the bush, have often gained at length their recompense, and the squatter has been converted into a respectable settler. But this is too bright a picture to form an average specimen of the class which we are describing. Unfortunately, many of these squatters have been persons originally of depraved and lawless habits, and they have made their residence at the very outskirts of civilization a means of carrying on all manner of mischief. Or sometimes they choose spots of waste land near a high road, where the drays halt to get water for the night, and there the squatters knock up what is called “a hut.” In such places stolen goods are easily disposed of, spirits and tobacco are procured in return for these at “the sly grog shops,” as they are called; and in short they combine the evils of a gypsy encampment and a lonely beer-shop in England, only from the scattered population, the absence of influential inhabitants, and the deplorably bad characters of the men keeping them, these spirit shops are worse places than would be tolerated in this country. It is stated that almost all the men by whom these resorts of iniquity are kept, are either ticket-of-leave men or emancipists. It is no easy thing to suppress these people, for the squatters, like the black natives, can find a home wherever they betake themselves. And it must be owned, that considerable good has resulted in many instances from these forerunners of civilization having penetrated into a district, and learned some of its peculiarities and capabilities before a settlement in it has been regularly formed. Indeed, it would have been unjust to have been severe with the poor squatter, and his two or three sheep and cattle, when it had long been the practice of the most wealthy landowners in the colony, to send their stock-man with their hundreds of heads of cattle into the bush, to find support exactly in the same way, and without paying anything to government. The rich proprietors have a great aversion to the class of squatters, and not unreasonably, yet they are thus, many of them, squatters themselves, only on a much larger scale; nor are they more inclined, in many instances, to pay rent for their privileges than their more humble brethren. It would appear to be the fairest and best way of dealing with these various descriptions of squatters, to endeavour to cut up, root and branch, the “sly grog shops,” and road-side gentry, while the owner of one sheep, or he that possesses 10,000, should be equally compelled to pay a trifle to government, in proportion to the number of his stock grazing in the bush, and should likewise have his location registered. Some regulations of this kind are, it is believed, proposed, if they have not by this time been brought into operation; and thus we may hope, that whatever benefits the system of squatting may have produced, either as an outlet for restless spirits, or as a means of extending colonization, may still be retained, while the numerous evils that have sprung up along with it may be checked or got rid of. Respecting one thing connected with this subject,—the religious knowledge and spiritual condition of these inhabitants of the wilderness and their children, the christian inquirer cannot but feel anxious. The result of christian anxiety upon this matter cannot be better stated than in the words of one deeply interested about it, and well qualified to weigh the subject with all its bearings. After expressing his thanks to that Divine Providence, which had enabled him, quite alone, to travel through many miles of country almost without cultivation or visible dwellings, the Bishop of Australia finishes his account of his visitation westward, in the year 1841, with the following reflections:—“It would be impossible for any one, without personal observation, to comprehend from mere description what a field for future labour is now opening in these as yet uncultivated, unpeopled tracts which I am continually traversing. But the time is not far distant when many portions of them will be thronged with multitudes; and in what manner those multitudes are to be provided with means of instruction sufficient to retain them in the christian faith, I am not able to foresee; as yet, no such provision is made or promised. But when, in passing through these scenes, reflections such as these have crowded upon me, and I am unable to return a satisfactory answer to the question, ‘How shall this be accomplished?’ I can find no better resource than to silence myself with ‘Deus providebit;’[206] my trust shall be in the tender mercy of God for ever and ever.”
Among the beings which, although not natives of the bush, appear to be peculiar to the wilds of Australia, the class of men called Overlanders must not be omitted. Their occupation is to convey stock from market to market, and from one colony to another. They require, of course, a certain capital to commence business with, and the courage and skill that are needful in these enterprises must be very great, so that many of the overlanders are said to be really men of a superior class. The love of a roving life, the excitement of overcoming dangers both from natural causes and from the fierce attacks of the natives, and the romantic and novel situations in which they are frequently placed, all combine to render some men exceedingly fond of this occupation, which has also another strong recommendation, that it is often very profitable. The magnitude of the adventures thus undertaken would scarcely be credited, and often a whole fortune is risked in the shape of cattle driven across the wilderness. One very important route pursued by the overlanders recently has been in the same direction with Captain Sturt’s daring voyage, namely, from New South Wales to South Australia by the course of the Murray. An instance is mentioned by Captain Grey of an overlander who arrived at Adelaide in March 1840 from Illawarra, and his stock at the end of his journey is reckoned up, and found at a moderate computation to be worth no less than 13,845l.[207] And during fifteen months, including the whole of 1839 and part of 1840, there were brought by the overlanders from New South Wales into South Australia 11,200 head of horned cattle, 230 horses, and 60,000 sheep, the value of the whole of which amounted to about 230,800l. Importations of stock immediately add a value to land, for what is the use of pasture without animals to feed upon it? And indeed so large an introduction of those primitive riches, flocks and herds, is almost sure to give a spur to industry, and to assist the increasing prosperity of a rising colony. Under the influence of this cause it is related that land in Western Australia, which was bought for 23l. an acre in December, 1839, was sold for 60l. an acre in February, 1840. And in other colonies where overland communication takes place, instead of the cattle being brought by sea, as in Western Australia, the effect is yet more astonishing. There is much that is noble to admire in the character of the overlanders, and their efforts have been productive of great advantage to our recent colonies; indeed, it is perhaps in a great measure to their exertions that the very rapid progress of Port Phillip and South Australia may be ascribed. But there appears to be a certain wildness about their character, which, while it fits them admirably for the pursuit which they have chosen, renders them restless and uneasy in more quiet and domestic spheres. The love of gain, too, is rather more of a ruling passion with them than it ought to be, but that is a fault by no means peculiar to the overlanders. Yet it affords a curious comparison and a fresh proof of our nature being a fallen one, when we come quietly to contrast the pains taken, the toils endured, and the risks encountered, in order to supply a colony with “the meat that perisheth,” against the indifference, feebleness, and apathy, which are exhibited about the spiritual necessities of its inhabitants. Erect the standard of worldly profit, and thousands will flock to it, unscared by danger, unwearied by labour. But, meanwhile, how slow is the banner of the Church in being unfurled, how few rally around it, when it is displayed; in short, how much wiser in their generation are the children of this world than the children of light!
CHAPTER XIV.
STATE OF RELIGION AND EDUCATION IN AUSTRALIA.
The religious state of the inhabitants of the Australian colonies, especially of the two oldest and most populous settlements, has been so frequently the subject of allusion in this work, that the reader must already have become acquainted with its general aspect. Nevertheless, there are many interesting particulars which have not yet been detailed; and no subject, surely, can concern more nearly the mother country than the religious condition of her children and offspring. Upon the mere surface of things, judging from appearances only, the religious habits of England would seem perhaps to be transferred to the Australian colonies no less perfectly than its social customs; but, although the resemblance to our spiritual pride and spiritual ignorance, our needless divisions and contempt of lawful authority, is perfect enough, except when it occasionally degenerates into caricature, yet, in points more deserving of imitation, the likeness between the mother country and her daughters is not always so striking. Probably it would be difficult to sum up the matter better than in the words of Bishop Broughton, who says, “My own opportunities of observation have been very numerous, and I do not hesitate to say, that, in either colony, surrounded, it cannot be dissembled, by much that is base and disgusting, there is, nevertheless, an extensive, and in point of actual influence, a preponderating proportion of integrity and worth, which, if suitably encouraged and supported now, there may hereafter spring up a wise and understanding people to occupy this land.”[208]
The way in which the Lord’s Day is observed in New South Wales, or Van Diemen’s Land, may serve for an index of the general amount of religious feeling among many of its inhabitants. Sunday desecration,—despising the day of rest which the Lord has appointed, is notoriously one of the first steps which a man is tempted to take in that downward course of sin which leads him to the penal colonies; and accordingly, it must be expected that a large quantity of the old leaven should remain working in the convict population. And especially was this to be anticipated, when so little pains were taken to teach them better things, for the absence of religious instruction immediately furnishes an excuse for disregard of the day of rest, and renders that neglect which was before inexcusable, in some measure unavoidable. According to Dr. Lang, religion is but seldom taken into account by the majority of the colonists in their dealings with their convict-servants. In at least as many as four cases out of five, he says, that no attention to the day is paid, but frequently it is spent in weighing out rations, settling accounts, or paying and receiving visits; while the men, whom it is contrary to law to set to work on a Sunday, are often allowed to cultivate ground for themselves, upon the plea that, if they were not so occupied, they would be doing worse. In the opinion of Judge Burton, the want of occupation on the Sunday was a cause of many robberies being committed, and some of the worst crimes that had been brought under his notice had taken place upon that day. Mr. Barnes says, speaking of the men at the penal settlement of Macquarie Harbour, “I believe more crime or wickedness was committed on Sunday, when they were ringing the bell for church-service, than on any other day of the week.” These opinions are confirmed and strengthened by men of various parties, and different plans have been proposed. That of increasing the number of churches and of the clergy is obviously one of the most likely to succeed, but its success must, in the nature of things, not be very speedy. It was stated by one witness before the Committee upon Transportation, that, when the means of public worship have been provided, the convicts should be regularly mustered and taken to church, which, he thinks, would have a good effect; but what is really wanted is that they should come to church, and not merely be taken thither. One member of the Committee inquired whether all the present churches were filled, and the witness replied that they were not; but this is rather a proof of the need of additional religious instruction than an argument against furnishing it. If among so many souls the few existing places of divine worship are not all fully occupied, is not this a proof of the desolate state of the Lord’s vineyard in that country? Is not this a sufficient reason for earnestly endeavouring to increase the number of the labourers in the vineyard? The heathenism of a considerable portion of a population nominally christian, manifestly tends to thin the congregations even of existing churches. But the want of church extension, and the dearth of ministers, tends to produce and increase this heathenism, and therefore it indirectly tends to diminish the numbers of the present attendants upon divine service. And what a mockery, in some instances, has the so-called divine service hitherto been! The director-general of roads in Van Diemen’s Land, some years ago, chose to place catechists and clergy under a ban, though there was no great risk of his gangs being much troubled by them, when they had so many other duties to fulfil. And what was the system which this wise manager of roads chose to substitute for the teaching of Christ’s ministers? At every road-station, daily, morning and evening, readings of the sacred Scriptures were established, and “devotional exercises” were added on the sabbath. Well, but who officiated? Let Archdeacon Hutchins reply in the very words used by him, when the matter was brought before the notice of the government in 1837. “These readings of the Scriptures were performed generally, if not always, by some of the very worst of the convicts themselves, selected, no doubt, for the purpose, not on account of their wickedness, but of their abilities. They are the best readers, or the cleverest fellows; and therefore, amongst rogues, generally the greatest. These are men by whom, as far as the director is concerned, the seed of religious knowledge is scattered among the road parties. How far there may be a rational hope of the Divine blessing accompanying such endeavours, I leave to be declared by any one possessed of common sense and some little acquaintance with Scripture.”[209] Even Jeroboam, the son of Nebat, who made Israel to sin, only “made priests of the lowest of the people;” he did not, that we read of, appoint the vilest characters he could find to that office.