Out of Africa: And Shadows on the Grass (16 page)

To white people there is something vexatious and mortifying in this state of mind in the Natives. It is indeed the same what you do to them; you can do but little, and what you do disappears, and will never be heard of again; they do not thank you, and they bear you no malice, and even should you want to, you cannot do anything about it. It is an alarming quality; it seems to annul your existence as an individual human being, and to inflict upon you a rôle not of your own choosing, as if you were a phenomenon in Nature, as if you were the weather.

The immigrant Somalis in this respect differ from the Natives of the country. Your behaviour to them affects them strongly, in fact, you can hardly move without affecting the fierce burning prigs of the desert in one way or the other, and, very often, not without deeply hurting them. They have a keen sense of gratitude and will also bear malice for ever. A benefit, like an offence or a slight, is written in stone in their hearts. They are severe Mohammedans and, like all Mohammedans, have a moral code according to which they will judge you. With the Somalis you can make or destroy your prestige within an hour.

The Masai here hold a position peculiar to themselves amongst the Native tribes. They remember, they can thank you, and they will bear you a grudge. They all bear us all a grudge, which will be wiped out only when the tribe is wiped out itself.

But the unprejudiced Kikuyu, Wakambas, or Kavirondos, know of no code. They have it that most people are capable of most things, and you cannot shock them if you want to. It is, it can be said, a poor or perverted Kikuyu, to whom it makes any difference what you do to him. Left to
their own nature, and to the tradition of their nation, they will look upon our activities as upon those of nature. They judge you not, but they are keen observers. The sum of their observations is what you pass for with them, your good or bad name.

The very poor people of Europe, in this way, are like the Kikuyus. They judge you not, but sum you up. If they like or esteem you at all, it is in the manner in which people love God; not for what you do to them, not at all for what you do to them, but for what you are.

One day in my wanderings through the hospital I saw three new patients there, a very black man with a thick heavy head, and two boys, who were all three bandaged at the throat. One of the orderlies in the ward was a hunchback and a narrator, who took a pleasure in explaining to me the most intriguing cases in his house. As he saw me stopping before the beds of the newcomers he came up and told me their story.

They were Nubians in the band of the King’s African Rifles, the black soldiers of Kenya. The boys were drummers, and the man a horn-player. The horn-player had had serious controversies in his life, and had lost his head over them as it will happen to Natives. First he had fired his rifle right and left over the barracks, and when the magazine was empty he had shut himself up with the two boys, in his hut of corrugated iron there, and had tried to cut their throats and his own. The orderly was sorry that I had not seen them when they had been brought in last week, for then they had all been covered in blood, and I would have believed them to be dead. Now they were out of danger, and the murderer had got his senses back.

As the story-teller went through his tale, the three persons in the bed upon whom it turned, were following it with deep attention. They interrupted him to correct the details of
his tale, the boys, who had great difficulty in speaking, turning to the man in the bed between them to make him confirm their statement, confident that he would assist them to let me have the story as effectively as possible.

“Did you not foam at the mouth, did you not shriek?” they asked him. “Did you not say that you would cut us up in bits as big as a grasshopper?”

The manslayer said “Yes, yes,” with a mournful mien.

At times I would be kept in Nairobi for half a day, waiting for a business-meeting, or for the European mail when the train from the coast was late. On such occasions when I did not know what to do, I used to drive up to the Native Hospital and take a couple of the convalescents there out for a short joy-ride. At the time when Wanyangerri was in hospital, the Governor, Sir Edward Northey, kept a couple of young lions, which he was sending on to the London Zoo, caged up in the Government House grounds. They were a great attraction to the people in hospital; they all asked to be taken to see them. I had promised the patients of the K.A.R. band to take them up there when they were well enough for it, but none of them would come until they could all go together. The horn-player was the slowest to recover, one of the boys was even discharged from hospital before he was well enough to go with me. The boy came back to hospital every day to inquire about him, so as to be sure to have his drive. I found him outside there one afternoon, and he told me that the bugler still had a very terrible headache, but that this was only to be expected since his head had been so filled with devils.

In the end they came, all three, and stood before the cage sunk in contemplation. One of the young lions, angry at being stared at for such a long time, suddenly got up, stretched himself and gave a short roar, so that the onlookers got a shock, and the smallest boy took cover behind the
bugler. As we were driving back he said to him: “That lion was as villainous as you were.”

During all this time Wanyangerri’s case was lying dormant out on the farm. His people sometimes came and asked me how he was getting on, but, with the exception of his little brother, they seemed scared of going in to see him. Kaninu also came round to my house late in the evening, like an old badger out reconnoitring, to sound me about the child. Farah and I, between ourselves, at times weighed up his sufferings, and computed them in sheep.

Farah also, a couple of months after the accident, informed me of a new feature of the case.

On these occasions he would come in while I was dining, stand erect by the end of the table and take upon himself to enlighten my ignorance. Farah spoke both English and French well, but stuck to certain mistakes peculiar to him. He would say “exactly” in the place of “except”,—“all the cows have come home, exactly the grey cow”,—and instead of correcting him I took to using the same expressions when I talked to him. His face and countenance were assured and dignified, but he would often start in a vague manner: “Memsahib,” he said, “the Kabero.” This was the programme then. I waited for what was to follow.

After a pause Farah took up the subject again. “You think, Memsahib,” he said, “that Kabero is dead and has been eaten by the hyenas. He is not dead. He is with the Masai.”

In two minds I asked him how he knew of this. “Oh, I know,” he said, “Kaninu has got too many girls married to Masai. When Kabero could not think of anybody who would help him exactly the Masai, he ran out to his sister’s husband. It is trüe that he had a bad time, he sat all night in a tree and the Hyenas stood around it underneath. Now he is living
with the Masai. There is a rich old Masai, who has got many hundred cows, who has no children himself and wants to get Kabero. Kaninu knows of all this very well, and has been out to talk it over with the Masai many times. But he is afraid to tell you, he believes that if the white people know of it, Kabero will be hanged in Nairobi.”

Farah always spoke of the Kikuyu in an arrogant way. “The Masai wives,” he said, “bear no children. They are pleased enough to get Kikuyu children. They steal too many. Still, this Kabero,” he went on, “he will come back to the farm when he grows up, for he will not want to live like the Masai, always going from one place to the other. The Kikuyu are too lazy for that.”

From the farm, the tragic fate of the disappearing Masai tribe on the other side of the river could be followed from year to year. They were fighters who had been stopped fighting, a dying lion with his claws clipped, a castrated nation. Their spears had been taken from them, their big dashing shields even, and in the Game Reserve the lions followed their herds of cattle. Once, on the farm, I had three young bulls transmuted into peaceful bullocks for my ploughs and waggons, and afterwards shut up in the factory yard. There in the night the Hyenas smelled the blood and came up and killed them. This, I thought, was the fate of the Masai.

“Kaninu’s wife,” said Farah, “is sorry to lose her son for so many years.”

I did not send for Kaninu, for I did not know whether to believe what Farah had told me or not, but when he next came to my house I went out to talk with him. “Kaninu,” I asked him, “is Kabero alive? Is he with the Masai?” You will never find a Native unprepared for any action of yours, and Kaninu immediately burst into weeping over his lost child. I listened to him and looked at him for a little while. “Kaninu,” I said again, “bring Kabero here. He will not be hanged.
His mother shall keep him with her on the farm.” Kaninu had not stopped his laments to listen, but he must have caught my unfortunate word of hanging; his wails were drawn into a deeper note, he dived into descriptions of the promise that Kabero had given, and of his own prefence for him above all his other children.

Kaninu had a lot of children and grandchildren who, as his village was so near to my house, were always about it. Amongst them was a very small grandson of his, the son of one of those daughters of Kaninu who had married into the Masai Reserve, but who had come back from it and had brought her child with her. This child’s name was Sirunga. The mixture of blood in him had come out in the quaintest vitality, such a wild profusion of inventiveness and whims that he was like nothing quite human: a small flame, a night-bird, a diminutive genie of the farm. But he had epilepsy, and, because of that, the other children were afraid of him, chasing him away from their games and naming him
Sheitani
,—the devil,—so that I had adopted him into my household. As he was ill he could do no work, but he filled with me exceedingly well the office of a fool or jester and followed me about everywhere like a small fidgety black shadow. Kaninu knew of my affection for the child, and till now had smiled at it in a grandfatherly way; now he seized it, turned it at me and worked it for all it was worth. He declared with great strength that he would rather have Sirunga ten times eaten by leopards than he would lose Kabero, indeed now that Kabero was lost let Sirunga go as well, it would make no difference,—for Kabero, Kabero had been the apple of his eye and his heart’s blood.

If Kabero were indeed dead, this was David grieving over his son Absalom, a tragedy to be left to itself. But if he were alive and hidden with the Masai it was more than tragic, it was a fight or flight, a struggle for the life of a child.

I have seen, on the plains, the gazelles play this game when I have unknowingly come upon the spot where they were hiding their newborn fawn. They would dance to you, step up before you, jump, caper or pretend to be lame and unable to run,—all to distract your attention from their young. And suddenly, actually under the hoofs of your horse, you saw the fawn, immovable, the small head stretched out flat on the grass, lying low for his life while his mother dances for it. A bird will do the same tricks to protect her young ones, flap and flutter and even cleverly act the rôle of the wounded bird, which trails her broken wing on the ground.

Here was Kaninu performing to me. Was there so much warmth and so many gambols left in the old Kikuyu when he thought his son’s life at stake? His bones creaked in the dance, he was even changing sex in it, and had taken on the appearance of an old woman, a hen, a lioness,—the game was so plainly a feminine activity. It was a grotesque performance, but at the same time highly respectable, like the cock ostrich taking turns with the hen in sitting on her eggs. No woman’s heart could have remained unmoved by the manœuvre.

“Kaninu,” I said to him, “when Kabero wants to return to the farm he can do so and no harm shall come to him. But you must bring him up here to me yourself at that time.” Kaninu became dead silent, he bowed his head and walked away sadly as if he had now lost his last friend in the world.

I may as well tell here that Kaninu remembered, and did as he had been told. Five years afterwards, when I had almost forgotten the whole affair, he one day through Farah applied for an interview. I found him standing outside the house, on one leg, very dignified, but at the bottom of his heart uneasy. He addressed me in an amiable way. “Kabero is back,” he said. By that time I had learned the art of the pause, I did
not say a word. The old Kikuyu felt the weight of my silence, he changed feet, and his eyelids quivered. “My son Kabero has come back to the farm,” he repeated. I asked: “He is back from Masai?” Immediately, by the fact that he had made me speak, Kaninu took it that our reconciliation was effected; he did not smile yet, but all the cunning little wrinkles in his face were adjusted for a smile. “Yes, Msabu, yes, he is back from the Masai,” he said, “he has come back to work for you.” The Government in the intermediate time had introduced the
Kipanda
, the registration of each individual Native, in the country, so that we would now have to call a Police Officer out from Nairobi to make a lawful inhabitant of the farm out of Kabero. Kaninu and I appointed the day.

Upon that day, Kaninu and his son arrived a long time before the Police Officer. Kaninu presented Kabero to me in a jovial manner, but at heart he was a little frightened of his recovered son. He had reason to be so, for the Masai Reserve had had from the farm a small lamb, and now gave us back a young leopard. Kabero must have had Masai blood in him, the habits and discipline of Masai life could not in themselves have worked the metamorphosis. Here he stood, a Masai from head to foot.

A Masai warrior is a fine sight. Those young men have, to the utmost extent, that particular form of intelligence which we call
chic;
—daring, and wildly fantastical as they seem, they are still unswervingly true to their own nature, and to an immanent ideal. Their style is not an assumed manner, nor an imitation of a foreign perfection; it has grown from the inside, and is an expression of the race and its history, and their weapons and finery are as much part of their being as are a stag’s antlers.