Out of Africa (36 page)

All the same the blacksmith’s shop had a great power of attraction, and when I went down to watch Pooran Singh at work I always found people in it and round it. Pooran Singh worked at a superhuman pace, as if his life depended upon getting the particular job of work finished within the next five minutes, he jumped straight up in the air over the forge, he shrieked out his orders to his two young Kikuyu assistants in a high bird’s voice and behaved altogether like a man who is himself being burnt at the stake, or like some chafed over-devil at work. But Pooran Singh was no devil, but a person of the meekest disposition; out of working hours he had a little maidenly affectation of manner. He was our Fundee of the farm, which means an artisan of all work, carpenter, saddler and cabinet-maker, as well as blacksmith; he constructed and built more than one waggon for the farm, all on his own. But he liked the work of the forge
best, and it was a very fine, proud sight, to watch him tiring a wheel.

Pooran Singh, in his appearance, was something of a fraud. When fully dressed, in his coat and large folded white turban, he managed, with his big black beard, to look a portly, ponderous man. But by the forge, bared to the waist, he was incredibly slight and nimble, with the Indian hour-glass torso.

I liked Pooran Singh’s forge, and it was popular with the Kikuyus, for two reasons.

First, because of the iron itself, which is the most fascinating of all raw materials, and sets people’s imagination travelling on long tracks. The plough, the sword and cannon and the wheel,—the civilization of man—man’s conquest of Nature in a nut, plain enough to be understood or guessed by the primitive people,—and Pooran Singh hammered the iron.

Secondly, the Native world was drawn to the forge by its song. The treble, sprightly, monotonous, and surprising rhythm of the blacksmith’s work has a mythical force. It is so virile that it appals and melts the women’s hearts, it is straight and unaffected and tells the truth and nothing but the truth. Sometimes it is very outspoken. It has an excess of strength and is gay as well as strong, it is obliging to you and does great things for you, willingly, as in play. The Natives, who love rhythm, collected by Pooran Singh’s hut and felt at their ease. According to an ancient Nordic law a man was not held responsible for what he had said in a forge. The tongues were loosened in Africa as well, in the blacksmith’s shop, and the talk flowed freely; audacious fancies were set forth to the inspiring hammer-song.

Pooran Singh was with me for many years and was a well-paid functionary of the farm. There was no proportion
between his wages and his needs, for he was an ascetic of the first water. He did not eat meat, he did not drink, or smoke, or gamble, his old clothes were worn to the thread. He sent his money over to India for the education of his children. A small silent son of his, Delip Singh, once came over from Bombay on a visit to his father. He had lost touch with the iron, the only metal that I saw about him was a fountain pen in his pocket. The mythical qualities were not carried on in the second generation.

But Pooran Singh himself, raging above the forge, kept his halo as long as he was on the farm, and I hope as long as he lived. He was the servant of the gods, heated through, white-hot, an elemental spirit. In Pooran Singh’s blacksmith’s shop the hammer sang to you what you wanted to hear, as if it was giving voice to your own heart. To me myself the hammer was singing an ancient Greek verse, which a friend had translated:

When I was down in the Masai Reserve, doing transport for the Government, I one day saw a strange thing, such as no one I know has ever seen. It took place in the middle of the day, while we were trekking over grass-country.

The air in Africa is more significant in the landscape than in Europe, it is filled with loomings and mirages, and is in a way the real stage of activities. In the heat of the midday the air oscillates and vibrates like the string of a violin, lifts
up long layers of grass-land with thorn-trees and hills on it, and creates vast silvery expanses of water in the dry grass.

We were walking along in this burning live air, and I was, against my habit, a long way in front of the waggons, with Farah, my dog Dusk and the Toto who looked after Dusk. We were silent, for it was too hot to talk. All at once the plain at the horizon began to move and gallop with more than the atmosphere, a big herd of game was bearing down upon us from the right, diagonally across the stage.

I said to Farah: “Look at all these Wildebeests.” But a little after, I was not sure that they were Wildebeests; I took up my field-glasses and looked at them, but that too is difficult in the middle of the day. “Are they Wildebeests, Farah, do you think?” I asked him.

I now saw that Dusk had all his attention upon the animals, his ears up in the air, his far-seeing eyes following their advance. I often used to let him have a run after the gazelles and antelopes on the plains, but to-day I thought that it would be too hot, and told the Toto to fasten his lead to his collar. At that same moment, Dusk gave a short wild yell and jumped forward so that the Toto was thrown over, and I snatched the lead myself and had to hold him with all my might. I looked at the game. “What are they?” I asked Farah.

It is very difficult to judge distances on the plains. The quivering air and the monotony of the scenery make it so, also the character of the scattered thorn-trees, which have the exact shape of mighty old forest trees, but are in reality only twelve feet high, so that the Giraffes raise their heads and necks above them. You are continually deceived as to the size of the game that you see at a distance and may, in the middle of the day, mistake a jackal for an Eland, and an
ostrich for a Buffalo. A minute later Farah said: “Memsahib, these are wild dogs.”

The wild dogs are generally seen three or four at a time, but it happens that you meet a dozen of them together. The Natives are afraid of them, and will tell you that they are very murderous. Once as I was riding in the Reserve close to the farm I came upon four wild dogs which followed me at a distance of fifteen yards. The two small terriers that I had with me then kept as close to me as possible, actually under the belly of the pony, until we came across the river and on to the farm. The wild dogs are not as big as a Hyena. They are about the size of a big Alsatian dog. They are black, with a white tuft at the tip of the tail and of the pointed ears. The skin is no good, it has rough uneven hair and smells badly.

Here there must have been five hundred wild dogs. They came along in a slow canter, in the strangest way, looking neither right nor left, as if they had been frightened by something, or as if they were travelling fast with a fixed purpose on a track. They just swerved a bit as they came nearer to us; all the same they hardly seemed to see us, and went on at the same pace. When they were closest to us, they were fifty yards away. They were running in a long file, two or three or four side by side, it took time before the whole procession had passed us. In the middle of it, Farah said: “These dogs are very tired, they have run a long way.”

When they had all gone by, and were disappearing again, we looked round for the Safari. It was still some way behind us, and exhausted by our agitation of mind we sat down where we stood in the grass, until it came up to us. Dusk was terribly upset, jerking his lead to run after the wild dogs. I took him round the neck, if I had not tied him
up in time, I thought, he would by now have been eaten up.

The drivers of the waggons detached themselves from the Safari and came running up to us, to ask us what it had all been. I could not explain to them, or to myself, what had made the wild dogs come along in so great a number in such a way. The Natives all took it as a very bad omen,—an omen of the war, for the wild dogs are carrion-eaters. They did not afterwards discuss the happening much among themselves, as they used to discuss all the other events of the Safari.

I have told this tale to many people and not one of them has believed it. All the same it is true, and my boys can bear me witness.

An old Danish shipowner sat and thought of his young days and of how he had, when he was sixteen years old, spent a night in a brothel in Singapore. He had come in there with the sailors of his father’s ship, and had sat and talked with an old Chinese woman. When she heard that he was a native of a distant country she brought out an old parrot, that belonged to her. Long, long ago, she told him, the parrot had been given her by a high-born English lover of her youth. The boy thought that the bird must then be a hundred years old. It could say various sentences in the languages of all the world, picked up in the cosmopolitan atmosphere of the house. But one phrase the old Chinawoman’s lover had taught it before he sent it to her, and that she did not understand, neither had any visitor ever been able to tell her what it meant. So now for many years she had given up asking. But if the boy came from far away perhaps it was his language, and he could interpret the phrase to her.

The boy had been deeply, strangely moved at the suggestion. When he looked at the parrot, and thought that he might hear Danish from that terrible beak, he very nearly ran out of the house. He stayed on only to do the old Chinese woman a service. But when she made the parrot speak its sentence, it turned out to be classic Greek. The bird spoke its words very slowly, and the boy knew enough Greek to recognize it; it was a verse from Sappho:

The old woman, when he translated the lines to her, smacked her lips and rolled her small slanting eyes. She asked him to say it again, and nodded her head.

M
y farm was a little too high up for growing coffee. It happened in the cold months that we would get frost on the lower land and in the morning the shoots of the coffee-trees, and the young coffee-berries on them, would be all brown and withered. The wind blew in from the plains, and even in good years we never got the same yield of coffee to the acre as the people in the lower districts of Thika and Kiambu, on four thousand feet.

We were short of rain, as well, in the Ngong country, and three times we had a year of real drought, which brought us very low down. In a year in which we had fifty inches of rain, we picked eighty tons of coffee, and in a year of fifty-five inches, nearly ninety tons; but there were two bad years in which we had only twenty-five and twenty inches of rain, and picked only sixteen and fifteen tons of coffee, and those years were disastrous to the farm.

At the same time coffee-prices fell: where we had got a hundred pounds a ton we now got sixty or seventy. Times grew hard on the farm. We could not pay our debts, and we had no money for the running of the plantation. My people at home, who had shares in the farm, wrote out to me and told me that I would have to sell.

I thought out many devices for the salvation of the farm. One year I tried to grow flax on our spare land. Flax-growing is a lovely job, but it needs much skill and experience. I had a Belgian refugee to give me advice on it, and when he asked me how much land I meant to plant, and I told him three hundred acres, he immediately exclaimed: “
Ça, madame, c’est impossible.
” I might grow five acres or even ten with success he said, but no more. But ten acres would take us nowhere, and I put in a hundred and fifty acres. A sky-blue flowering flax-field is a marvellously pretty sight,—like a piece of Heaven on earth and there can be no more gratifying kind of goods to be turning out than the flax fibre, tough and glossy, and slightly greasy to the touch. You follow it in your thoughts as it is sent away, and imagine it made into sheets and nightgowns. But the Kikuyu could not, in the turn of a hand and without constant supervision, be taught to be accurate enough in the pulling and retting and scutching of it; and so my flax-growing was no success.

Most of the farmers in the country were, in those years, trying their hand at some such scheme, and to a few of them in the end an inspiration came. Things turned out well for Ingrid Lindstrom of Njoro: at the time when I had left the country, and after she had slaved for twelve years at her market-gardening, pigs, turkeys, castor-oil bushes, and soya-beans, had seen them all fail, and wept over them, she saved her farm for her family and herself by planting pyrethrum, which is sent to France and is there used in making perfumes. But I myself had no luck with my experiments, and when the dry weather and the wind from the Athi plains set in, the coffee-trees drooped and the leaves turned yellow; on parts of the farm we got bad coffee-diseases like thrips and antestia.

To bring the coffee on we tried to manure the fields. It had always, as I had been brought up with European ideas on farming, gone against me to take the crops out of the land, without manuring. When the squatters of the farm heard of the project they came forward to help me, and brought out, from their cattle and goat bomas, the manure of decades. It was delicate peaty stuff that was easy to handle. We ploughed up a furrow between the rows of coffee-trees, with the small new ploughs with a single ox to them that we had bought in Nairobi, and, since we could not get a cart into the fields, the women of the farm carried the manure in sacks on their backs, and spread it in the furrow, a sack to the tree, so that we could lead back the oxen and ploughs, and cover it up. It was pleasant work to watch, and I expected great things from it, but as it came to happen, no one ever saw the effects of the manuring.

Our real trouble was that we were short of capital, for it had all been spent in the old days before I took over the running of the farm. We could not carry through any radical improvements, but had to live from hand to mouth,—and this, in the last years, became our normal mode of living on the farm.