Best stories and humour of Herman Charles Bosman. Herman Charles BosmanЧитать онлайн книгу.
before by farmers who had trekked into the Marico from the Northern Cape and the Western Transvaal. The farmers there were real Boers. I am told that I have a deep insight into the character of the Afrikaner who lives his life on the platteland. I acquired this knowledge in the Marico, where I was sent when my mind was most open to impressions.
Then there was the bush. Thorn-trees. Withaaks and kameeldorings. The kremetart-boom. Swarthaak and blinkblaar and wag ’n bietjie. Moepels and maroelas. The sunbaked vlakte and the thorn-tree and South Africa. Trees are more than vegetation and more than symbols and more than pallid sentimentality of the order of “Woodman, spare that tree” or “Poems are made by fools like me.” Nevertheless, what the oak and the ash and the cypress are to Europe, the thorn-tree is to South Africa. And if laurel and myrtle and bay are for chaplet and wreath, thorns are for a crown.
The bush was populated with kudus and cows and duikers and steenbokkies and oxen and gemsbok and donkeys and occasional leopards. There were also ribbokke in the krantzes and green and brown mambas, of which hair-raising stories were told, and mules that were used to pull carts because it was an unhealthy area for horses. Mules were also used for telling hair-raising stories about.
And the sunsets in the Marico Bushveld are incredible things, heavily striped like prison bars and flamboyant like their kaffir blankets.
Then there were boreholes, hundreds of feet deep, from which water had to be pumped by hand into the cattle troughs in times of drought. And there was a Bechuana chief who had once been to London, where he had been received in audience by His Majesty, George V, a former English king: and when, on departing from Buckingham Palace, he had been questioned by the High Commissioner as to what form the conversation had taken, he had replied, very simply, this Bechuana chief, “We kings know what to discuss.”
There were occasional visits from the Dutch Reformed Church predikants. And a few meetings of the Dwarsberg Debatsvereniging. And there were several local feuds. For I was to find that while the bush was of infinite extent, and the farms very many miles apart, the paths through the thorn-trees were narrow.
It was to this part of the country, the northern section of the Marico Bushveld, where the Transvaal ends and the Bechuanaland Protectorate begins, that I returned for a brief visit after an absence of many years. And I found, what I should have known all along, of course, that it was the present that was haunted, and that the past was not full of ghosts. The phantoms are what you carry around with you, in your head, like you carry dreams under your arm.
And when you revisit old scenes it is yourself, as you were in the past, that you encounter, and if you are in love with yourself – as everybody should be in love with himself, since it is only in that way, as Christ pointed out, that a man can love his neighbour – then there is a sweet sadness in a meeting of this description. There is the gentle melancholy of the twilight, dark eyes in faces upturned in a trancelike pallor. And fragrances. And thoughts like soft rain falling on old tombstones.
And on the train that night, on my way back to the Bushveld, I came across a soldier who said to me, “As soon as I am out of this uniform I am going back to cattle-smuggling.”
These words thrilled me. A number of my stories have dealt with the time-honoured Marico custom of smuggling cattle across the frontier of the Bechuanaland Protectorate. So I asked whether cattle-smuggling still went on. “More than ever,” the soldier informed me. He looked out of the train window into the dark. “And I’ll tell you that at this moment, as I am sitting here talking to you, there is somebody bringing in cattle through the wire.”
I was very glad to hear this. I was glad to find that the only part of my stories that could have dated had not done so. It is only things indirectly connected with economics that can change. Drought and human nature don’t.
Next morning we were in Mafeking. Mafeking is outside the Transvaal. It is about twenty miles inside the borders of the Northern Cape. And to proceed to Ramoutsa, a native village in the Bechuanaland Protectorate which is the nearest point on the railway line to the part of the Groot Marico to which we wanted to go, we had first to get a permit from the immigration official in Mafeking. All this seemed very confusing, somehow. We merely wanted to travel from Johannesburg to an area in the North-west Transvaal, and in order to get there it turned out that we had first to cross into the Cape Province, and that from the Cape we had to travel through the Bechuanaland Protectorate, which is a Crown Colony, and which you can’t enter until an immigration official has first telephoned Pretoria about it.
We reached Ramoutsa late in the afternoon.
From there we travelled to the Marico by car. Within the hour we had again crossed the border into the Transvaal. We were once more on the Transvaal soil, for which we were, naturally, homesick, having been exiles in foreign parts from since early morning. So the moment we crossed the barbed-wire fence separating the Bechuanaland Protectorate from the Marico we stopped the car and got out on to the veld. We said it was fine to set foot on Transvaal soil once more. And we also said that while it was a good thing to travel through foreign countries, which we had been doing since six o’clock that morning, and that foreign travel had a broadening effect on the mind, we were glad that our heads had not been turned by these experiences, and that we had not permitted ourselves to be influenced by alien modes of life and thought.
We travelled on through the bush over stony paths that were little more than tracks going in between the trees and underneath their branches, the thorns tearing at the windscreen and the hood of the car in the same way as they had done years ago, when I had first visited the Marico. I was glad to find that nothing had changed.
Dusk found us in the shadow of the Dwarsberge, not far from our destination, and we had come across a spot on the veld that I recognised. It was one of the stations at which the bi-weekly Government lorry from Zeerust stopped on its way up towards the Limpopo. How the lorry drivers knew that this place was a station, years ago, was through the presence of a large ant-hill, into the crest of which a pair of kudu antlers had been thrust. That spot had not changed. The ant-hill was still surmounted by what looked like that same pair of kudu horns. The station had not grown perceptibly in the intervening years. The only sign of progress was that, in addition to the horns on its summit, the ant-hill was further decorated with a rusty milk-can from which the bottom had been knocked out.
And so I arrived back in that part of the country to which the Transvaal Education Department in its wisdom had sent me years before. There is no other place I know that is so heavy with atmosphere, so strangely and darkly impregnated with that stuff of life that bears the authentic stamp of South Africa.
When I first went to the Marico it was in that season when the moepels were nearly ripening. And when I returned, years later, it was to find that the moepels in the Marico were beginning to ripen again.
MAKAPAN’S CAVES
KAFFIRS? (SAID OOM SCHALK LOURENS). Yes, I know them. And they’re all the same. I fear the Almighty, and I respect His works, but I could never understand why He made the kaffir and the rinderpest. The Hottentot is a little better. The Hottentot will only steal the biltong hanging out on the line to dry. He won’t steal the line as well. That is where the kaffir is different.
Still, sometimes you come across a good kaffir, who is faithful and upright and a true Christian and doesn’t let the wild-dogs catch the sheep. I always think that it isn’t right to kill that kind of kaffir.
I remember about one kaffir we had, by the name of Nongaas. How we got him was after this fashion. It was in the year of the big drought, when there was no grass, and the water in the pan had dried up. Our cattle died like flies. It was terrible. Every day ten or twelve or twenty died. So my father said we must pack everything on the wagons and trek up to the Dwarsberge, where he heard there had been good rains. I was six years old, then, the youngest in the family. Most of the time I sat in the back of the wagon, with my mother and my two sisters. My brother Hendrik was seventeen, and he helped my father and the kaffirs to drive on our cattle. That was how we trekked. Many more of our cattle died along the way, but after about two months we got into the Lowveld and my father said that God had been good to us. For the grass was green along the Dwarsberge.
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