The Sun Between Their Feet (4 page)

‘As for books,' said Dick, eyeing me with all the scornful self-command he had acquired since leaving his cushion weeks before on the floor of our living-room, ‘books don't seem to do some people any good, so why do we need them? It is all perfectly simple. It isn't right for a few people to own all the wealth of a country. It isn't fair. It should be shared out among everybody, equally, and then that would be a democracy.'

‘Well, obviously,' said the beautiful girl.

‘Ah yes,' sighed the poor tired woman, emphatically crushing out her cigarette and lighting a new one.

‘Perhaps it would be better if I moved that palm a little,' said the cloakroom attendant, ‘it does seem to be a little in your way perhaps.' But Dick did not let her show her agreement in this way.

‘Never mind about the palm,' he said. ‘It's not important.'

And this was the point when someone asked; ‘Excuse me, but where do the Natives come in?' (In those days, the black inhabitants of Rhodesia were referred to as the Natives.)

This was felt to be in extremely bad taste.

‘I don't really think that is applicable,' said Dick hotly. ‘I simply don't see the point of bringing it up at all unless it is to make trouble.'

‘They do live here,' said one of the RAF.

‘Well, I must withdraw altogether if there's any likelihood of us getting mixed up with kaffir trouble,' said the widow.

‘You can be assured that there will be nothing of that,' said Dick, firmly in control, in the saddle, leader of all, after only half an hour of standing up in front of his mass meeting.

‘I don't see that,' said the beautiful girl. ‘I simply don't see that at all! We must have a policy for the Natives.'

Even twelve people in one small room, whether starting a mass Party or not, meant twelve different, defined, passionately held viewpoints. The meeting at last had to be postponed for a week to allow those who had not had a chance to air their views to have their say. I attended this second meeting. There were fifteen people present. The two RAF were not there, but there were six white trade unionists from the railways who, hearing of the new party, had come to get a resolution passed. ‘In the opinion of this meeting, the Native is being advanced too fast towards civilization and in his own interests the pace should be slowed.'

This resolution was always being passed in those days, on every possible occasion. It probably still is.

But the nine from the week before were already able to form
a solid block against this influx of alien thought – not as champions of the Natives, of course not, but because it was necessary to attend to first things first. ‘We have to take over the country first, by democratic methods. That won't take long, because it is obvious our programme is only fair, and after that we can decide what to do about the Natives.' The six railway workers then left, leaving the nine from last week, who proceeded to form their Party for Democracy, Liberty and Freedom. A steering committee of three was appointed to draft a constitution.

And that was the last anyone ever heard of it, except for one cyclostyled pamphlet which was called ‘Capitalism is Unfair! Let's Join Together to Abolish it! This Means You!'

The war was over. Intellectual ferments of this sort occurred no more. Employees of the Post Office, all once again good citizens properly employed in sport and similar endeavours, no longer told the citizens in what ways they were censored and when.

Dick did not stay in the Post Office. That virus, politics, was in his veins for good. From being a spokesman for socialism for the whites, he became, as a result of gibes that he couldn't have socialism that excluded most of the population, an exponent of the view that Natives must not be advanced too fast in their own interests, and from there he developed into a Town Councillor, and from there into a Member of Parliament. And that is what he still is, a gentleman of distinguished middle age, an indefatigable server on Parliamentary Committees and Commissions, particularly those to do with the Natives, on whom he is considered an authority.

An elderly bulldog of the bulldog breed he is, every inch of him.

I met Johnny Blakeworthy at the end of his life. I was at the beginning of mine, about ten or twelve years old. This was in the early Thirties, when the Slump had spread from America even to us, in the middle of Africa. The very first sign of the Slump was the increase in the number of people who lived by their wits, or as vagrants.

Our house was on a hill, the highest point of our farm. Through the farm went the only road, a dirt track, from the railway station seven miles away, our shopping and mail centre, to the farms farther on. Our nearest neighbours were three, four, and seven miles away. We could see their roofs flash in the sunlight, or gleam in the moonlight across all those trees, ridges, and valleys.

From the hill we could see the clouds of dust that marked the passage of cars or wagons along the track. We would say: ‘That must be so-and-so going in to fetch his mail.' Or: ‘Cyril said he had to get a spare for the plough, his broke down, that must be him now.'

If the cloud of dust turned off the main road and moved up through the trees towards us, we had time to build up the fire and put on the kettle. At busy times for the farmers, this happened seldom. Even at slack times, there might be no more than three or four cars a week, and as many wagons. It was mostly a white man's road, for the Africans moving on foot used their own quicker, short-cutting paths. White men coming to the house on foot were rare, though less rare as the Slump set in. More and more often, coming through the trees up the hill, we saw walking towards us a man with a bundle of blankets over his shoulder, a rifle swinging in his hand. In the blanket-roll were always a frying pan and a can of water,
sometimes a couple of tins of bully beef, or a Bible, matches, a twist of dried meat. Sometimes this man had an African servant walking with him. These men always called themselves Prospectors, for that was a respectable occupation. Many did prospect, and nearly always for gold.

One evening, as the sun was going down, up the track to our house came a tall stooped man in shabby khaki with a rifle and a bundle over one shoulder. We knew we had company for the night. The rules of hospitality were that no one coming to our homes in the bush could be refused; every man was fed, and asked to stay as long as he wanted.

Johnny Blakeworthy was burned by the suns of Africa to a dark brown, and his eyes in a dried wrinkled face were grey, the whites much inflamed by the glare. He kept screwing up his eyes, as if in sunlight, and then, in a remembered effort of will, letting loose his muscles, so that his face kept clenching and unclenching like a fist. He was thin: he spoke of having had malaria recently. He was old: it was not only the sun that had so deeply lined his face. In his blanket-roll he had, as well as the inevitable frying pan, an enamel one-pint saucepan, a pound of tea, some dried milk, and a change of clothing. He wore long, heavy khaki trousers for protection against lashing grasses and grass-seeds, and a khaki bush-shirt. He also owned a washed-out grey sweater for frosty nights. Among these items was a corner of a sack full of maize-meal. The presence of the maize-flour was a statement, and probably ambiguous, for the Africans ate maize-meal porridge as their staple food. It was cheap, easily obtainable, quickly cooked, nourishing, but white men did not eat it, at least, not as the basis of their diet, because they did not wish to be put on the same level as Africans. The fact that this man carried it, was why my father, discussing him later with my mother, said: ‘He's probably gone native.'

This was not criticism. Or rather, while with one part of the collective ethos the white men might say, He's gone native! and in anger; with a different part of their minds, or at
different times it could be said in bitter envy. But that is another story …

Johnny Blakeworthy was of course asked to stay for supper and for the night. At the lamplit table, which was covered with every sort of food, he kept saying how good it was to see so much real food again, but it was in a vaguely polite way, as if he was having to remind himself that this was how he should feel. His plate was loaded with food, and he ate, but kept forgetting to eat, so that my mother had to remind him, putting a little bit more of nice undercut, a splash of gravy, helpings of carrots and spinach from the garden. But by the end he had eaten very little, and hadn't spoken much either, though the meal gave an impression of much conversation and interest and eating, like a feast, so great was our hunger for company, so many were our questions. Particularly the two children questioned and demanded, for the life of such a man, walking quietly by himself through the bush, sometimes, twenty miles or more a day, sleeping by himself under the stars, or the moon, or whatever weather the seasons sent him, prospecting when he wished, stopping to rest when he needed – such a life, it goes without saying, set us restlessly dreaming of lives different from those we were set towards by school and by parents.

We did learn that he had been on the road for ‘some time, yes, some time now, yes'. That he was sixty. That he had been born in England, in the South, near Canterbury. That he had been adventuring up and down and around Southern Africa all his life – but adventure was not the word he used, it was the word we children repeated until we saw that it made him uncomfortable. He had mined: had indeed owned his own mine. Had farmed, but had not done well. Had done all kinds of work, but ‘I like to be my own master.' He had owned a store, but ‘I get restless, and I must be on the move.'

Now there was nothing in this we hadn't heard before -every time, indeed, that such a wanderer came to our door. There was nothing out of the ordinary in his extraordinariness, except, perhaps, as we remembered later, sucking all
the stimulation we could out of the visit, discussing it for days, he did not have a prospector's pan, nor had he asked my father for permission to prospect on this farm. We could not remember a prospector who had failed to become excited by the farm, for it was full of chipped rocks and reefs, trenches and shafts, which some people said went back to the Phoenicians. You couldn't walk a hundred yards without seeing signs ancient and modern of the search for gold. The district was called ‘Banket' because it had running through it reefs of the same formation as reefs on the Rand called Banket. The name alone was like a signpost.

But Johnny said he liked to be on his way by the time the sun was up. I saw him leave, down the track that was sun-flushed, the trees all rosy on one side. He shambled away out of sight, a tall, much too thin, rather stooping man in washed-out khaki and soft hide shoes.

Some months later, another man, out of work and occupying himself with prospecting, was asked if he had ever met up with Johnny Blakeworthy, and he said yes, he had indeed! He went on with indignation to say that ‘he had gone native' in the Valley. The indignation was false, and we assumed that this man too might have ‘gone native', or that he wished he had, or could. But Johnny's lack of a prospecting pan, his maize meal, his look at the supper table of being out of place and unfamiliar – all was explained. ‘Going native' implied that a man would have a ‘bush wife', but it seemed Johnny did not.

‘He said he's had enough of the womenfolk, he's gone to get out of their way,' said this visitor.

I did not describe, in its place, the thing about Johnny's visit that struck us most, because at the time it did not strike us as more than agreeably quaint. It was only much later that the letter he wrote us matched up with others, and made a pattern.

Three days after Johnny's visit to us, a letter arrived from him. I remember my father expected to find that it would ask after all, for permission to prospect. But any sort of letter was
odd. Letter-writing equipment did not form part of a tramp's gear. The letter was on blue Croxley writing paper, and in a blue Croxley envelope, and the writing was as neat as a child's. It was a ‘bread and butter' letter. He said that he had very much enjoyed our kind hospitality, and the fine cooking of the lady of the house. He was grateful for the opportunity of making our acquaintance. ‘With my best wishes, yours very truly, Johnny Blakeworthy.'

Once he had been a well-brought-up little boy from a small English country town. ‘You must always write and say thank you after enjoying hospitality, Johnny.'

We talked about the letter for a long time. He must have dropped in at the nearest store after leaving our farm. It was twenty miles away. He probably bought a single sheet of paper and a lone envelope. This meant that he had got them from the African part of the store, where such small retailing went on – at vast profit, of course, to the storekeeper. He must have bought one stamp, and walked across to the post office to hand the letter over the counter. Then, due having been paid to his upbringing, he moved back to the African tribe where he lived beyond post offices, letter writing, and other impedimenta that went with being a white man.

The next glimpse I had of the man, I still have no idea where to fit into the pattern I was at last able to make.

It was years later. I was a young woman at a morning tea party. This one, like all the others of its kind, was an excuse for gossip, and most of that was – of course, since we were young married women – about men and marriage. A girl, married not more than a year, much in love, and unwilling to sacrifice her husband to the collective, talked instead about her aunt from the Orange Free State. ‘She was married for years to a real bad one, and then up he got and walked out. All she heard from him was a nice letter, you know, like a letter after a party or something. It said Thank you very much for the nice time. Can you beat that? And later still she found she had never been married to him because all the time he was married to someone else.'

‘Was she happy?' one of us asked, and the girl said, ‘She was nuts all right, she said it was the best time of her life.'