Unto Dust – Herman Bosman
I have noticed that when a young man or woman dies, people get the feeling that there is something beautiful and touching in the event, and that it is different from the death of an old person. In the thought, say, of a girl of twenty sinking into an untimely grave, there is a sweet wistfulness that makes people talk all kinds of romantic words. She died, they say, young, she that was so full of life and so fair. She was a flower that withered before it bloomed, they say, and it all seems so fitting and beautiful that there is a good deal of resentment, at the funeral, over the crude questions that a couple of men in plain clothes from the landdrost’s office are asking about cattle-dip.
But when you have grown old, nobody is very much interested in the manner of your dying. Nobody except you yourself, that is. And I think that your past life has got a lot to do with the way you feel when you get near the end of your days. I remember how, when he was lying on his deathbed, Andries Wessels kept on telling us that it was because of the blameless path he had trodden from his earliest years that he could compose himself in peace to lay down his burdens. And I certainly never saw a man breathe his last more tranquilly, seeing that right up to the end he kept on murmuring to us how happy he was, with heavenly hosts and invisible choirs of angels all around him.
Just before he died, he told us that the angels had even become visible. They were medium-sized angels, he said, and they had cloven hoofs and carried forks. It was obvious that Andries Wessels’s ideas were getting a bit confused by then, but all the same I never saw a man die in a more hallowed sort of calm.
Once, during the malaria season in the Eastern Transvaal, it seemed to me, when I was in a high fever and like to die, that the whole world was a big burial-ground. I thought it was the earth itself that was a graveyard, and not just those little fenced-in bits of land dotted with tombstones, in the shade of a Western Province oak tree or by the side of a Transvaal koppie. This was a nightmare that worried me a great deal, and so I was very glad, when I recovered from the fever, to think that we Boers had properly marked-out places on our farms for white people to be laid to rest in, in a civilised Christian way, instead of having to be buried just anyhow, along with a dead wild cat, maybe, or a Bushman with a clay pot, and things.
When I mentioned this to my friend, Stoffel Oosthuizen, who was in the Low Country with me at the time, he agreed with me whole¬heartedly. There were people who talked in a high-flown way of death as the great leveller, he said, and those high-flown people also declared that everyone was made kin by death. He would still like to see those things proved, Stoffel Oosthuizen said. After all, that was one of the reasons why the Boers trekked away into the Transvaal and the Free State, he said, because the British Government wanted to give the vote to any Cape Coloured person walking about with a kroes head and big cracks in his feet.
The first time he heard that sort of talk about death coming to all of us alike, and making us all equal, Stoffel Oosthuizen’s suspicions were aroused. It sounded like out of a speech made by one of those liberal Cape politicians, he explained.
I found something very comforting in Stoffel Oosthuizen’s words.
Then, to illustrate his contention, Stoffel Oosthuizen told me a story of an incident that took place in a bygone Transvaal Kafir War. I don’t know whether he told the story incorrectly, or whether it was just that kind of story, but by the time he had finished, all my uncertainties had, I discovered, come back to me.
“You can go and look at Hans Welman’s tombstone any time you are at Nietverdiend,” Stoffel Oosthuizen said. “The slab of red sandstone is weathered by now, of course, seeing how long ago it all happened. But the inscription is still legible. I was with Hans Welman on that morning when he fell. Our commando had been ambushed by the kafirs and was retreating. I could do nothing for Hans Welman. Once, when I looked round, I saw a tall kafir bend¬ing over him and plunging an assegai into him. Shortly afterwards I saw the kafir stripping the clothes off Hans Welman. A yellow kafir dog was yelping excitedly around his black master. Although I was in grave danger myself, with several dozen kafirs making straight for me on foot through the bush, the fury I felt at the sight of what that tall kafir was doing made me hazard a last shot. Reining in my horse, and taking what aim I could under the circumstances, I pressed the trigger. My luck was in. I saw the kafir fall forward beside the naked body of Hans Welman. Then I set spurs to my horse and galloped off at full speed, with the foremost of my pursuers already almost upon me. The last I saw was the yellow dog bounding up to his master – whom I had wounded mortally, as we were to discover later.
“As you know, that kafir war dragged on for a long time. There were few pitched battles. Mainly, what took place were bush skirmishes, like the one in which Hans Welman lost his life.
“After about six months, quiet of a sort was restored to the Marico and Zoutpansberg districts. Then the day came when I went out, in company of a handful of other burghers, to fetch in the remains of Hans Welman, at his widow’s request, for burial in the little cemetery plot on the farm. We took a coffin with us on a Cape cart.
“We located the scene of the skirmish without difficulty. Indeed, Hans Welman had been killed not very far from his own farm, which had been temporarily abandoned, together with the other farms in that part, during the time that the trouble with the kafirs had lasted. We drove up to the spot where I remembered having seen Hans Welman lying dead on the ground, with the tall kafir next to him. From a distance I again saw that yellow dog. He slipped away into the bush at our approach. I could not help feeling that there was something rather stirring about that beast’s fidelity, even though it was bestowed on a dead kafir.
“We were now confronted with a queer situation. We found that what was left of Hans Welman and the kafir consisted of little more than pieces of sun-dried flesh and the dismembered fragments of bleached skeletons. The sun and wild animals and birds of prey had done their work. There was a heap of human bones, with here and there leathery strips of blackened flesh. But we could not tell which was the white man and which the kafir. To make it still more confusing, a lot of bones were missing altogether, having no doubt been dragged away by wild animals into their lairs in the bush. Another thing was that Hans Welman and that kafir had been just about the same size.”
Stoffel Oosthuizen paused in his narrative, and I let my imagination dwell for a moment on that situation. And I realised just how those Boers must have felt about it: about the thought of bringing the remains of a Transvaal burgher home to his widow for Christian burial, and perhaps having a lot of kafir bones mixed up with the burgher – lying with him in the same tomb on which the mauve petals from the oleander overhead would fall.
“I remember one of our party saying that that was the worst of these kafir wars,” Stoffel Oosthuizen continued. “If it had been a war against the English, and part of a dead Englishman had got lifted into that coffin by mistake, it wouldn’t have mattered so much,” he said.
There seemed to me in this story to be something as strange as the African veld. Stoffel Oosthuizen said that the little party of Boers spent almost a whole afternoon with the remains in order to try to get the white man sorted out from the kafir. By the evening they had laid all they could find of what seemed like Hans Welman’s bones in the coffin in the Cape cart. The rest of the bones and flesh they buried on the spot.
Stoffel Oosthuizen added that, no matter what the difference in the colour of their skin had been, it was impossible to say that the kafir’s bones were less white than Hans Welman’s. Nor was it possible to say that the kafir’s sun-dried flesh was any blacker than the white man’s. Alive, you couldn’t go wrong in distinguishing between a white man and a kafir. Dead, you had great difficulty in telling them apart.
“Naturally, we burghers felt very bitter about this whole affair,” Stoffel Oosthuizen said, “and our resentment was something that we couldn’t explain, quite. Afterwards, several other men who were there that day told me that they had the same feelings of suppressed anger that I did. They wanted somebody – just once – to make a remark such as ‘in death they were not divided’. Then you would have seen an outburst all right. Nobody did say anything like that, however. We all knew better. Two days later a funeral service was conducted in the little cemetery on the Welman farm, and shortly afterwards the sandstone memorial was erected that you can still see there.”
That was the story Stoffel Oosthuizen told me after I had recovered from the fever. It was a story that, as I have said, had in it features as strange as the African veld. But it brought me no peace in my broodings after that attack of malaria. Especially when Stoffel Oosthuizen spoke of how he had occasion, one clear night when the stars shone, to pass that quiet graveyard on the Welman farm. Something leapt up from the mound beside the sandstone slab. It gave him quite a turn, Stoffel Oosthuizen said, for the third time – and in that way – to come across that yellow kafir dog.