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[17]
JOHN PHILIP BOURKE.
We singers standing on the outer rim,
Who touch the fringe of poesy at times
With half-formed thoughts, rough-set in halting rhymes,
Through which no airy flights of fancy skim—
We write “just so,” an hour to while away,
And turn the well-thumbed stock still o’er and o’er,
As men have done a thousand times before,
And will again, just as we do to-day ...
If I could take that rosebud from its stem,
And weave its petals in a simple rhyme,
So you could hear the bells of springtime chime
And you could see the flower soul in them—
Or else, we’ll say, a magpie on the limb,
Greeting the sunrise with its matin song—
To catch the music as it floats along,
And link its spirit to a bush-child’s hymn.
Or, if—but then the limitations rise,
Like barriers across the mental plain,
And mists and things obscure the rhymer’s brain,
And dull his ears, and cloud his blinking eyes.
And so we write as Nature sets her gauge—
No worse than most, and better, p’raps, than some;
—But should a man remain for ever dumb
When only rhyming fills his aimless page?
J. P. BOURKE.
They say that, when Abraham Lincoln had seen
Walt Whitman, he summed his impression in the
emphatic “This is a man.” That is what one
feels in reading the verses of Western Australian
[18]
writers—“This is a man.” The work of the tribe of pseudonymous
writers in Western newspapers—especially Kalgoorlie
Sun and Perth Sunday Times—the work of
“Bluebush” and “Dryblower,” “Crosscut,” “Prospect
Good,” and the rest—is the most virile and the most
original poetry that has been made in Australia since the
Commonwealth began. “Here’s manhood,” I say, and
“Here’s Australian manhood.” For vigour and versatility
the East at the moment has few writers to rival this
little Western comradeship.
The East has more refined writers, more cultivated
and more artistic writers; but not more manly writers.
Poetry is a man’s work if it performs a man’s
deeds. When, on the night of 24th April, 1792,
Rouget de l’Isle tramped his lodging-house room
“with a head of ice and fire” to compose “The
Marseillaise,” how many deeds were his exultant
verses worth! How vainly he himself would have fought
to achieve the feats of swelling valour to which his art
inspired others. In a literary aspect the words are little
more than a rant:—
“Aux armes, citoyens!
Formez vos bataillons!”
But this rant, as Carlyle says, when added to the stirring
tune, “will make the blood tingle in men’s veins; and
whole armies and assemblages will sing it with eyes
weeping and burning, with hearts defiant of death,
despot, and devil.”
The vigorous Western Australian verses that I praise
are of that kind and approximate to that standard. They
are written in peace, and cannot gain the hottest of mortal
ardours, the exultation of war. But if there were
[19]
Australian war, here are the men to write our marching
songs.
There is a literature of art, and there is a literature
of humanity. The one kind does not exclude the other;
the best poetry is human in impulse, artistic in expression.
Yet inevitably, as verse is written, there are found
writers with a languid pulse whose finest effects are
gained by a decorative use of language, and opposed to
these are the writers who use the oldest rhymes, the
oldest rhythms, to give impetus to the messages of emotion
that fly hot from their hearts.
This Western Australian poetry is often inartistic;
it is often a poor thing considered as literature;
but how broadly and strongly it appeals to
our humanity! how graphic it is! how humorous or tragic!
and how natural! It is written, for the greater part, not
from a head to a head, but from a heart to a heart; and
in its most effective passages it has the same force of
sincerity, the same truth of vision, the same sympathy,
that make the old ballads a precious possession, and that
have captivated thirty centuries with the stories and
descriptions of Homer.
There must be allowed, also, to the little school of
Western Australian writers, besides their vigour and
vivacity, a real singing talent, and no slight mastery of
striking phraseology. Often enough their subjects are
commonplace, yet it is rarely that their treatment of a
subject is entirely commonplace. Almost always there is
found a personal touch that in its way and to its extent
is a true style, and a style effective to move the readers
to whom it is addressed. It is said that the Arabs are
careful not to tread on any scrap of written paper lest
[20]
it should contain the sacred name of Allah. In the same
manner I think that every lover of poetry is careful not
to contemn the rudest rhyme that may contain a heartbeat.
That is to say that every lover of poetry is a faithful
Catholic. He may like some kinds of poetry better
than others, yet he finds every kind a good kind—however
stiffly or crudely it succeeds in transferring its content
of emotion. If it does not hold and convey emotion, then
it is not poetry, no matter how fine its form or how
famous the name of its author. I value this little wild
garden of verses the more because it grows in Australia.
Doubtless, its Australian appeal detracts from its quality
considered as universal literature; yet that detraction
is balanced by the additional attraction it has for readers
here and now. I am not concerned to measure out comparative
credit, but only to emphasise the point that we
have here something that is worthy our credit.
The opinion offered, the attitude taken, follow after
reading some hundreds of representative Western verses.
The merit of those verses is to be found in the impression
one receives from the whole—an impression gained from
many patches of gold that shine in the quartz. An artist
may touch everything with mastery. These writers are
not artists, but men who utter the measures and rhymes
that come to them often unsought; they are poetical interpreters
of life and manhood. Accept them in that
guise, and they need no justification from another’s hand:
they justify themselves.
John Philip Bourke, who wrote for The Sun, Kalgoorlie,
scores of stanzas that ring harshly or melodiously,
but that ring true, has set down his page of Western
history over the signature of “Bluebush.” Between East
[21]
and West his honours are easy; for he springs from the
East, but it is the West that has inspired him. He was
born in August, 1860, on the Peel River Diggings, New
South Wales; he was born with the wandering blood.
At the age of seventeen he sold his first reef to Clarke,
of Gullandaddy station, for £600; then for seventeen years
he settled down as a school teacher. In 1894 he went
West and roughed it on the mining track.
He was pretty consistently lucky in making small
“rises” of from £200 to £1000 (with a “record” of
£1,250), but he never handled a wingless coin. His old
Hunter River stock was mostly of Irish blood: does that
account for a free hand and a blessing on a generous
heart? Yet until his death he faced the world with a
roguish eye and with bright and dark years of experience
to write about. He died at Boulder, W.A., on 13th
January, 1914.
The Sun praised him justly. “He was a writer
of verse that appealed to everyone by its rugged
force, its fertility of ideas, its truth and the spirit of
human sympathy and true mateship which permeated
every line. Straight as a gunbarrel and unfaltering in
his denunciation of all that savoured of the mean, the
paltry, or the unjust, Bourke was the whitest and the
most lovable of men. Gifted with a keen insight into
human nature and unlimited power of happy expression,
he was a staunch friend and a true mate, and no man on
the fields was more personally popular.”
What did Bourke write? The verse that appeals to
wanderers, to reckless men, to men who have fought and
lost, fought and won, fought and wasted their winnings
[22]
in all the ways of all the earth. Wasted? Not all wasted;
not most, it may be.
What is a purse? A thing to scatter free.
What is a talent but a gift for joy?
What is life’s lesson? To live heartily
To man’s utmost, like a happy boy.
It is a doctrine that must be preached cautiously;
yet it is the best doctrine of all. So many people miss
life by not grasping it; in saving other things they spend
life itself: and at the end there is pity for those who cannot
say “Vixi!” Let Bourke express himself:
I have no wild desire to sing and sing
Or kneel at Nature’s feet, and be her mummer.
Poetic fancies are not rioting
For liberty, like prisoned birds in summer.
No thoughts, like maiden hair, climb round and cling
To rhyming roosters writing on a thrummer;
But frowsy devils, round the camp to-night,
Suggest alone the commonplace and trite.
There is no bubbling spring within my clay;
I hold no lyrics straining at the tether;
My bones would drift right into blanket hay
If it were not such rough financial weather.
I’d never pen a par, or lay a lay,
Or deck ambition’s cady with a feather
If I could clutch a whisky piping hot,
A plate of hash, a pension and a pot.
But Bourke does himself injustice. His is a strain
of toiling life once again made vocal—the real truth of
real toil, as it may happen, as it has happened to thousands
who have struggled “to gain from the West her
[23]
glorious golden prize”—and who have gained and
have squandered, or have died struggling, or have “gone
out on flukes,” as Bayley did, “with the new life just
begun.”
Got no time to ruminate! Got no time to read!
Got no time to foller on! Got no time to lead!
Got no time to stoop and pluck the daisies by the pad!
Got no time for triflin’, for hobby-horse or fad!
Got no time to pass remarks! Got no time to write!
Got no time to sky the wipe—only time to fight!
Only time for graft and grind, dog and dough and dust!
That’s the tune the music plays—scratchin’ for a crust.
From such a life as that stanza depicts, almost inevitably
men turn to intoxicating liquor for consolation
or for oblivion. Any reader of Western verses must
see first how large a part liquor plays in life, and
secondly, how large a part of that life, that life in the
desert, in the sand, in the wilderness, can only be assuaged
by liquor. Bourke writes:
What’s the use of sittin’
Dry as blessed chips?
What’s the use of spittin’
Through our corn-beef lips?
What’s the use of drinkin’?
Well, that ain’t so clear
To my way of thinkin’—
Let us have a beer.
“A Drunk’s Defiance” is a human plea. But Bourke
urges the other side still more strongly—“No more
verses in praise of wine!”
Shirking the fight that a man should fight,
Dodging the joys that a man should know,
Scorning the breath of a plumed thought’s flight—
Down with the swine and the husks below!
[24]
’Tis thus we reap from the seeds we
sow—
Hearts grow withered and locks grow white,
Dodging the joys that a man should know,
Shirking the fight that a man should fight.
There are keen sight and shrewd sense underlying
Bourke’s verses. There is sentiment, too, intermingled
with pathos, in many places—as in “His Letter from
W.A.”
It’s scarcely six months since I left Cooranbean,
But seems longer than all of last year;
The moon ain’t so bright and the grass ain’t so green,
And the sky, somehow, isn’t so clear.
Oh! I’d give all their towns to the very last brick,
And the mines with the forchins they yield,
Just to hear the old ripple of Cooranbean crick,
And the rustle of corn in the field.
And “Her Letter” came back:
You mind the moss rose that grew over our gate,
Our old gate where we whispered “Good-bye”?
Oh, how often I go there and wonder if Fate
Has one blessing a girl’s wish could buy—
I am wearin’ a bunch in your favourite dress,
With the flounces and streamers of blue,
And though p’r’aps it is silly, I have to confess
I am wearin’ my heart out for you.
Is that not a sympathetic expression of honest feeling,
of true affection, that has gone out thousands of times
to “the boys in the West”? In pieces like “Old Bill
Bates” the note of mateship is struck; the note that has
been the keynote of so many Western lives linked in the
hearty give-and-take comradeship of two men—two
bound closer, almost, than husband and wife, by long-shared
[25]
years of effort together. “At Bummer’s Creek”
warrants all that has been said of the manly virtue of
Western poetry—and is there anyone who has worked
with men who has not found Dave’s mate?
We two were fitted, j’int for j’int,
And toiled and starved and spreed,
But one’d watch around the stump
When t’other one was treed,
The same when Luck was in full bloom
As when she run ter seed.
That is not refined poetry; but it is essentially
poetry; and let us never forget that all the refinements
of life spring from precisely such realities as are illustrated
by this humble “battler.” That a lady from whose
body and mind every speck and thought of defilement
are kept, may walk sedately down the shady side of St. George’s Terrace, some such man as Bill’s mate must
have sweated crudely in the region of Kalgoorlie. The
fancy is far-fetched, but it has a real basis; a large
part of the burden of civilization is borne by “humble
battlers;” and it is to the breed of these “battlers” that
we look for civilization’s defence in the day of challenge.
Let not the flower despise its roots.
The lines for “Our Goldfields Spring” are outspoken:
For here you are thus early soiled and tanned
A sorry subject for a verse creator,
A damned inverted pewter in your hand,
Some draggled immortelles around your crater.
They speak, somehow, of drought, and dust, and sand,
And summer’s hell that’s waiting for us later,
And flies innumerable and small black ants,
And several thousand other irritants.
[26]
“Beer is Enough” is another piece full of racy virtue,
expressed with perverse ingenuity:
Beer is enough. Let Love roost on his perch,
And coo and coo his breath away at will—
The bride in orange blooms—the ivied church—
The two-roomed kipsy sheltered by the hill—
Sweep them aside and fetch the frothing bowl
To warm the cockles of one’s inmost soul.
Beer is enough.
Or take this sardonic expression of the doubt of
Love:
There’s a new chap born in the world to-day,
And an axe laid close to the root of doubt.
When I hear you speak in that soulful way
Of a love to last till the stars go out—
But Mignonette!
Will you love me yet
When the duns come in? ... ’Tis an even bet.
Will your faith still shine when the world grows grey?
When the Autumn comes, will your heart grow sere?
Will you wear the smile that you wear to-day
When you wear the hat you wore last year?
Many such stanzas may deserve to be called coarse.
A man can defend them and enjoy them, because they are
not vulgar; they are not affected or insincere; they express
the primitive man as he is found—under more or
fewer layers of veneer—in every other man who is worth
a woman’s salt. The work of John Philip Bourke must
be taken now and then with a good deal of salt; but it
holds the meat and mettle of manhood.
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