Because of this, for many years, it was the veld that seemed unreal; the sun was a foreign sun, and the wind spoke a strange language.

The black people on the farm were as remote as the trees and the rocks. They were an amorphous black mass, mingling and thinning and massing like tadpoles, faceless, who existed merely to serve, to say 'Yes, Baas,' take their money and go. They changed season by season, moving from one farm to the next, according to their outlandish needs, which one did not have to understand, coming from perhaps hundreds of miles North or East, passing on after a few months — where? Perhaps even as far away as the fabled gold mines of Johannesburg, where the pay was so much better than the few shillings a month and the double handful of mealie meal twice a day which they earned in that part of Africa.

The child was taught to take them for granted: the servants in the house would come running a hundred yards to pick up a book if she dropped it. She was called 'Nkosikaas' — Chief- tainess, even by the black children her own age.

Later, when the farm grew too small to hold her curiosity, she carried a gun in the crook of her arm and wandered miles a day, from vlei to vlei, from kopje to kopje, accompanied by two dogs: the dogs and the gun were an armour against fear. Because of them she never felt fear.

If a native came into sight along the kaffir paths half a mile away, the dogs would flush him up a tree as if he were a bird. If he expostulated (in his uncouth language which was by itself ridiculous) that was cheek. If one was in a good mood, it could be a matter for laughing. Otherwise one passed on, hardly glancing at the angry man in the tree.

On the rare occasions when white children met together they could amuse themselves by hailing a passing native in order to make a buffoon of him; they could set the dogs on him and watch him run; they could tease a small black child as if he were a puppy — save that they would not throw stones and sticks at a dog without a sense of guilt.