And Miriamu the erstwhile daughter of Douglas Jones would hear his voice rising above the whispering or uproarious wind and her heart rose and fell with it. This, this, dear Lord, was so different from the mournful church hymns of her father’s compound, so, so, different and she felt good inside. On Saturdays and Sundays he took her to dances in the wood. On their way home from the dances and the songs, they would look for a suitable spot on the grass and make love. For Miriamu these were nights of happiness and wonder as the thorny pine leaves painfully but pleasantly pricked her buttocks even as she moaned under him, calling out to her mother and imaginary sisters for help when he plunged into her.
And Wariuki too was happy. It always seemed to him a miracle that he, a boy from the streets and without a father (he had died while carrying guns and food for the British in their expeditions against the Germans in Tanganyika in the first European World War), had secured the affections of a girl from that class. But he was never the old Wariuki. Often he would go over his life beginning with his work picking pyrethrum flowers for others under a scorching sun or icy cold winds in Limuru, to his recent job as a milk clerk in Molo: his reminiscences would abruptly end with that interview with Douglas Jones and his counsellors. He would never forget that interview: he was never to forget the cackling throaty laughter as Douglas Jones and his friends tried to diminish his manhood and selfworth in front of Miriamu and her mother.
Never. He would show them. He would yet laugh in their faces.
But soon a restless note crept into his singing: bitterness of an unfulfilled hope and promise. His voice became rugged like the voice-teeth of the saw and he tore through the air with the same greedy malice. He gave up his job with the Ciana Merchants and took Miriamu all the way to Limuru. He dumped Miriamu with his aged mother and he disappeared from their lives. They heard of him in Nairobi, Mombasa, Nakuru, Kisumu and even Kampala. Rumours reached them: that he was in prison, that he had even married a Muganda girl. Miriamu waited: she remembered her moments of pained pleasure under Ilmorog woods, ferns and grass and endured the empty bed and the bite of Limuru cold in June and July. Her parents had disowned her and anyway she would not want to go back. The seedling he had planted in her warmed her. Eventually the child arrived and this together with the simple friendship of her mother-in-law consoled her. Came more rumours: white men were gathering arms for a war amongst themselves, and blackmen, sons of the soil, were being drafted to aid in the slaughter. Could this be true? Then Wariuki returned from his travels and she noticed the change in her man. He was now of few words: where was the singing and the whistling of old tunes remembered? He stayed a week. Then he said: I am going to war. Miriamu could not understand: why this change? Why this wanderlust? But she waited and worked on the land.
Wariuki had the one obsession: to erase the memory of that interview, to lay for ever the ghost of those contemptuous eyes. He fought in Egypt, Palestine, Burma and in Madagascar. He did not think much about the war, he did not question what it meant for black people, he just wanted it to end quickly so that he might resume his quest. Why, he might even go home with a little loot from the war. This would give him the start in life he had looked for, without success, in towns all over Colonial Kenya. A lucrative job even: the British had promised them jobs and money-rewards once the wicked Germans were routed. After the war he was back in Limuru, a little emaciated in body but hardened in resolve.
For a few weeks after his return, Miriamu detected a little flicker of the old fires and held him close to herself. He made a few jokes about the war, and sang a few soldiers’ songs to his son. He made love to her and another seed was planted. He again tried to get a job. He heard of a workers’ strike in a Limuru shoe factory. All the workers were summarily dismissed. Wariuki and others flooded the gates to offer their sweat for silver. The striking workers tried to picket the new hands, whom they branded traitors to the cause, but helmeted police were called to the scene, baton charged the old workers away from the fenced compound and escorted the new ones into the factory. But Wariuki was not among them. Was he born into bad luck? He was back in the streets of Nairobi joining the crowd of the unemployed recently returned from the war. No jobs, no money-rewards: the ‘good’ British and the ‘wicked’ Germans were shaking hands with smiles. But questions as to why black people were not employed did not trouble him: when young men gathered in Pumwani, Kariokor, Shauri Moyo and other places to ask questions he did not join them: they reminded him of his old association and flirtation with farm workers before the war: those efforts had come to nought: even these ones would come to nought: he was in any case ashamed of that past: he thought that if he had been less of a loafer and more enterprising he would never have been so humiliated in front of Miriamu and her mother. The young men’s talk of processions, petitions and pistols, their talk of gunning the whites out of the country, seemed too remote from his ambition and quest. He had to strike out on his own for moneyland. On arrival, he would turn round and confront old Douglas Jones and contemptuously flaunt success before his face. With the years the memory of that humiliation in the hands of the rich became so sharp and fresh that it often hurt him into sleepless nights. He did not think of the whites and the Indians as the real owners of property, commerce and land. He only saw the picture of Douglas Jones in his grey woollen suit, his waistcoat, his hat and his walking stick of a folded umbrella. What was the secret of that man’s success? What? What? He attempted odd jobs here and there: he even tried his hand at trading in the hawk market at Bahati. He would buy pencils and handkerchiefs from the Indian Bazaar and sell them at a retail price that ensured him a bit of profit. Was this his true vocation?
But before he could find an answer to his question, the Mau Mau war of national liberation broke out. A lot of workers, employed and unemployed, were swept off the streets of Nairobi into concentration camps. Somehow he escaped the net and was once again back in Limuru. He was angry. Not with the whites, not with the Indians, all of whom he saw as permanent features of the land like the mountains and the valleys, but with his own people. Why should they upset the peace? Why should they upset the stability just when he had started gathering a few cents from his trade? He now believed, albeit without much conviction, the lies told by the British about imminent prosperity and widening opportunities for blacks. For about a year he remained aloof from the turmoil around: he was only committed to his one consuming passion. Then he drifted into the hands of the Colonial regime and cooperated. This way he avoided concentration camps and the forest. Soon his choice of sides started bearing fruit: he was excited about the prospects for its ripening. While other people’s strips of land were being taken by the colonialists, his piece, although small, was left intact. In fact, during land consolidation forced on women and old men while their husbands and sons were decaying in detention or resisting in the forest, he, along with other active collaborators, secured additional land. Wariuki was not a cruel man: he just wanted this nightmare over so that he might resume his trade. For even in the midst of battle the image of D. Jones never really left him: the humiliation ached: he nursed it like one nurses a toothache with one’s tongue, and felt that a day would come when he would stand up to that image.
Jomo Kenyatta returned home from Maralal. Wariuki was a little frightened, his spirits were dampened: what would happen to his kind at the gathering of the braves to celebrate victory? Alas, where were the whites he had thought of as permanent features of the landscape? But with independence approaching, Wariuki had his first real reward: the retreating colonialists gave him a loan: he bought a motor-propelled saw and set up as a timber merchant.
For a time after Independence, Wariuki feared for his life and business as the sons of the soil streamed back from detention camps and from the forests: he expected a retribution, but people were tired. They had no room in their hearts for vengeance at the victorious end of a just struggle. So Wariuki prospered undisturbed: he had, after all, a fair start over those who had really fought for Uh
uru.
He joined the Church in gratitude. The Lord had spared him: he dragged Miriamu into it, and together they became exemplary church-goers.
But Miriamu prayed a different prayer, she wanted her man back. Her two sons were struggling their way through Siriana Secondary School. For this she thanked the Lord. But she still wanted her real Wariuki back. During the Emergency she had often cautioned him against excessive cruelty. It pained her that his singing, his dancing and his easy laughter had ended. His eyes were hard and set and this frightened her.
Now in church he started singing again. Not the tunes that had once captured her soul, but the mournful hymns she knew so well; how sweet the name of Jesus sounds in a believer’s ears. He became a pillar of the Church Choir. He often beat the drum which, after Independence, had been introduced into the church as a concession to African culture. He attended classes in baptism and great was the day he cast away Wariuki and became Dodge W. Livingstone, Jr. Thereafter he sat in the front bench. As his business improved, he gradually worked his way to the holy aisle. A new Church elder.
Other things brightened. His parents-in-law still lived in Molo, though their fortunes had declined. They had not yet forgiven him. But with his eminence, they sent out feelers: would their daughter pay them a visit? Miriamu would not hear of it. But Dodge W. Livingstone was furious: where was her Christian forgiveness? He was insistent. She gave in. He was glad. But that gesture, by itself, could not erase the memory of his humiliation. His vengeance would still come.
Though his base was at Limuru, he travelled to various parts of the country. So he got to know news concerning his line of business. It was the year of the Asian exodus. Ciana Merchants were not Kenya citizens. Their licence would be withdrawn. They quickly offered Livingstone partnership on a fifty-fifty share basis. Praise the Lord and raise high his name. Truly God never ate Ugali. Within a year he had accumulated enough to qualify for a loan to buy one of the huge farms in Limuru previously owned by whites. He was now a big timber merchant: they made him a senior elder of the Church.
Miriamu still waited for her Wariuki in vain. But she was a model wife. People praised her Christian and wifely meekness. She was devout in her own way and prayed to the Lord to rescue her from the dreams of the past. She never put on airs. She even refused to wear shoes. Every morning, she would wake early, take her Kiondo, and go to the farm where she would work in the tea estate alongside the workers. And she never forgot her old strip of land in the Old Reserve. Sometimes she made lunch and tea for the workers. This infuriated her husband: why, oh why did she choose to humiliate him before these people? Why would she not conduct herself like a Christian lady? After all, had she not come from a Christian home? Need she dirty her hands now, he asked her, and with labourers too? On clothes, she gave in: she put on shoes and a white hat especially when going to church. But work was in her bones and this she would not surrender. She enjoyed the touch of the soil: she enjoyed the free and open conversation with the workers.
They liked her. But they resented her husband. Livingstone thought them a lazy lot: why would they not work as hard as he himself had done? Which employer’s wife had ever brought him food in a shamba? Miriamu was spoiling them and he told her so. Occasionally he would look at their sullen faces: he would then remember the days of the Emergency or earlier when he received insults from Ciana employers. But gradually he learnt to silence these unsettling moments in prayer and devotion. He was aware of their silent hatred but thought this a natural envy of the idle and the poor for the rich.
Their faces brightened only in Miriamu’s presence. They would abandon their guarded selves and joke and laugh and sing. They gradually let her into their inner lives. They were members of a secret sect that believed that Christ suffered and died for the poor. They called theirs the Religion of Sorrows. When her husband was on his business tours, she would attend some of their services. A strange band of men and women: they sang songs they themselves had created and used drums, guitars, jingles and tambourines, producing a throbbing powerful rhythm that made her want to dance with happiness. Indeed they themselves danced around, waving hands in the air, their faces radiating warmth and assurance, until they reached a state of possession and heightened awareness. Then they would speak in tongues strange and beautiful. They seemed united in a common labour and faith: this was what most impressed Miriamu. Something would stir in her, some dormant wings would beat with power inside her, and she would go home trembling in expectation. She would wait for her husband and she felt sure that together they could rescue something from a shattered past. But when he came back from his tours, he was still Dodge W. Livingstone, Jr., senior Church elder, and a prosperous farmer and timber merchant. She once more became the model wife listening to her husband as he talked business and arithmetic for the day: what contracts he had won, what money he had won and lost, and tomorrow’s prospects. On Sunday man and wife would go to church as usual: same joyless hymns, same prayers from set books; same regular visits to brothers and sisters in Christ; the inevitable tea-parties and charity auctions to which Livingstone was a conspicuous contributor. What a nice family, everyone said in admiration and respect: he, the successful farmer and timber merchant; and she, the obedient wife who did her duty to God and husband.
One day he came home early. His face was bright – not wrinkled with the usual cares and worries. His eyes beamed with pleasure. Miriamu’s heart gave a gentle leap, could this be true? Was the warrior back? She could see him trying to suppress his excitement. But the next moment her heart fell again. He had said it. His father-in-law, Douglas Jones, had invited him, had begged him to visit them at Molo. He whipped out the letter and started reading it aloud. Then he knelt down and praised the Lord, for his mercy and tender understanding. Miriamu could hardly join in the Amen. Lord, Lord, what has hardened my heart so, she prayed and sincerely desired to see the light.
The day of reunion drew near. His knees were becoming weak. He could not hide his triumph. He reviewed his life and saw in it the guiding finger of God. He the boy from the gutter, a mere milk clerk … but he did not want to recall the ridiculous young man who wore patched-up trousers and clowned on a bicycle. Could that have been he, making himself the laughing stock of the whole town? He went to Benbros and secured a new Mercedes Benz 220S. This would make people look at him differently. On the day in question, he himself wore a worsted woollen suit, a waistcoat, and carried a folded umbrella. He talked Miriamu into going in an appropriate dress bought from Nairobi Drapers in Government Road. His own mother had been surprised into a frock and shoe-wearing lady. His two sons in their school uniform spoke nothing but English. (They affected to find it difficult speaking Kikuyu, they made so many mistakes.) A nice family, and they drove to Molo. The old man met them. He had aged, with silver hair covering his head, but he was still strong in body. Jones fell on his knees; Livingstone fell on his knees. They prayed and then embraced in tears. Our son, our son. And my grandchildren too. The past was drowned in tears and prayers. But for Miriamu, the past was vivid in the mind.
Livingstone, after the initial jubilations, found that the memories of that interview rankled a little. Not that he was angry with Jones: the old man had been right, of course. He could not imagine himself giving his own daughter to such a ragamuffin of an upstart clerk. Still he wanted that interview erased from memory forever. And suddenly, and again he saw in that revelation the hand of God, he knew the answer. He trembled a little. Why had he not thought of it earlier? He had a long intimate conversation with his father-in-law and then made the proposal. Wedding at the cross. A renewal of the old. Douglas Jones immediately consented. His son had become a true believer. But Miriamu could not see any sense in the scheme. She was ageing. And the Lord had blessed her with two sons. Where was the sin in that? Again they all fell on her. A proper wedding at the cross of Jesus would make their lives complete. Her resistance was broken. They all praised the Lord. God worked in mysterious ways, his wonders to perform.
The few weeks before the eventful day were the happiest in the life of Livingstone. He savoured every second. Even anxieties and difficulties gave him pleasure. That this day would come: a wedding at the cross. A wedding at the cross, at the cross where he had found the Lord. He was young again. He bounced in health and a sense of well-being. The day he would exchange rings at the cross would erase unsettling memories of yesterday. Cards were printed and immediately despatched. Cars and buses were lined up. He dragged Miriamu to Nairobi. They went from shop to shop all over the city: Kenyatta Avenue, Muindi Bingu Streets, Bazaar, Government Road, Kimathi Street, and back again to Kenyatta Avenue. Eventually he bought her a snow-white long-sleeved satin dress, a veil, white gloves, white shoes and stockings and of course plastic roses. He consulted Rev. Clive Schomberg’s still modern classic on good manners for Africans and he hardly departed from the rules and instructions in the matrimonial section. Dodge W. Livingstone, Jr. did not want to make a mistake.
Minutes of Glory Page 11