Graham Seal

The convict Thomas Brooks was transported to Sydney in 1818. He had been sentenced to seven years but would serve twenty-seven, with stints in some of Australia’s most brutal penal settlements. His life became a cycle of escape attempts, recapture, and punishment. Each grab for freedom made his chains heavier, the floggings ever more severe. Eventually the penal system broke him, his spirit and will to escape crushed. When Brooks was finally released, he went bush, content to live in a humpy, drink, and ponder his past. He wondered how Britain could see fit to abolish slavery and yet maintain the convict system. ‘For our slavery there was no balm. Those who believed in the freedom of men had cast us out; and those who were incapable of reflection must have seen the impassable gulph between the stains of our bondage and the free position of honest liberty.’

‘Select arresting quotes. Let your characters speak if the evidence is there,’ A.J.P. Taylor told his Oxford history students. In his own best-selling The First World War: An Illustrated History, struggling to convey something of the enormity of the disaster of the third battle of Ypres, Taylor wrote: ‘On 8 November Haig’s Chief-of-Staff visited the fighting zone for the first time. As his car struggled through the mud, he burst into tears and cried: “Good God, did we really send men to fight in that?” His companion replied: “It’s worse further up.”’

I have had a haunted week reviewing the The Oxford Companion to Australian Folklore; haunted by a host of inadequately credited or totally omitted characters and folklore subjects clamouring for their status and value to be recognised. Thus, in that vast penumbra of lost souls, the plaintive cries of characters such as Ginger Meggs, the Magic Pudding, and the Banksia Men, Rolf Harris and Barry Humphries, together with subjects such as Strine, Rhyming Talk, Hanging Rock, Ghosts, and Oral History, have begged for their recognition! And swelling their ranks are those who only got a toehold in the door, so cursory is their mention: Dad and Dave, Joseph Jacobs, Marion Sinclair, Clancy of the Overflow, the Man from Snowy River, et al.

Graham Seal, author of this invaluable new survey of Australian folklore, hopes this book will ‘explode the pernicious and persistent myth that Australia has no folklore’, a cultural lie he illustrates on the opening page by trotting out a familiar scapegoat in the form of a visiting Englishman carping about the lack of folksong in this country. This seems to me to base the book on an unnecessary and even false premise. Most Australians, I would have thought, are aware either consciously or subconsciously of a national body of folklore – it’s just that assiduous nationalists have hacked away the corpus by single-mindedly promoting the paraphernalia of the bush mythology: the pioneers, the bushrangers, the heroes and anti-heroes of sport and war.

The legend of Lasseter’s Reef is a strand of Australian folklore that has been transformed from its original oral state largely through the fascination of the mass media with the events of 1930–31, and with lost treasure tales in general. A number of books, newspapers, and magazine articles, together with some fiction and documentary films have been produced on the Lasseter story. In fact it was the 1956 Hollywood ‘B’ movie, Green Fire, (about fabled treasure in South America) that first sparked Billy Marshall-Stoneking’s long interest in Lasseter.