Scenes from Provincial Life Page 31

  Working out the right thing to do is not difficult. He does not need to think overlong to know what the right thing is. He could, if he chose, do the right thing with near infallible accuracy. What gives him pause is the question of whether he can go on being a poet while doing the right thing. When he tries to imagine what sort of poetry would flow from doing the right thing time after time after time, he sees only blank emptiness. The right thing is boring. So he is at an impasse: he would rather be bad than boring, has no respect for a person who would rather be bad than boring, and no respect either for the cleverness of being able to put his dilemma neatly into words.

  Despite cricket and books, despite the ever-cheerful birds greeting the sunrise with chirrups from the apple tree beneath his window, weekends remain hard to get through, particularly Sundays. He dreads waking up on Sunday mornings. There are rituals to help one through Sunday, principally going out and buying the newspaper and reading it on the sofa and clipping out the chess problems. But the newspaper will not take one much beyond eleven in the morning; and anyhow, reading the Sunday supplements is too transparently a way of killing time.

  He is killing time, he is trying to kill Sunday so that Monday will come sooner, and with Monday the relief of work. But in a larger sense work is a way of killing time too. Everything he has done since he stepped ashore at Southampton has been a killing of time while he waits for his destiny to arrive. Destiny would not come to him in South Africa, he told himself; she would come (come like a bride!) only in London or Paris or perhaps Vienna, because only in the great cities of Europe does destiny reside. For nearly two years he waited and suffered in London, and destiny stayed away. Now, having not been strong enough to bear London, he has beaten a retreat into the countryside, a strategic retreat. Whether destiny pays visits to the countryside is not certain, even if it is the English countryside, and even if it is barely an hour by train from Waterloo.

  Of course in his heart he knows destiny will not visit him unless he makes her do so. He has to sit down and write, that is the only way. But he cannot begin writing until the moment is right, and no matter how scrupulously he prepares himself, wiping the table clean, positioning the lamp, ruling a margin down the side of the blank page, sitting with his eyes shut, emptying his mind in readiness – in spite of all this, the words will not come to him. Or rather, many words will come, but not the right words, the sentence he will recognize at once, from its weight, from its poise and balance, as the destined one.

  He hates these confrontations with the blank page, hates them to the extent of beginning to avoid them. He cannot bear the weight of despair that descends at the end of each fruitless session, the realization that again he has failed. Better not to wound oneself in this way, over and over. One might cease to be able to respond to the call when it comes, might become too weak, too abject.

  He is well aware that his failure as a writer and his failure as a lover are so closely parallel that they might as well be the same thing. He is the man, the poet, the maker, the active principle, and the man is not supposed to wait for the woman’s approach. On the contrary, it is the woman who is supposed to wait for the man. The woman is the one who sleeps until aroused by the prince’s kiss; the woman is the bud that unfolds under the caress of the sun’s rays. Unless he wills himself to act, nothing will happen, in love or in art. But he does not trust the will. Just as he cannot will himself to write but must wait for the aid of some force from outside, a force that used to be called the Muse, so he cannot simply will himself to approach a woman without some intimation (from where? – from her? from within him? from above?) that she is his destiny. If he approaches a woman in any other spirit, the result is an entanglement like the wretched one with Astrid, an entanglement he was trying to escape from almost before it began.

  There is another and more brutal way of saying the same thing. In fact there are hundreds of ways: he could spend the rest of his life listing them. But the most brutal way is to say that he is afraid: afraid of writing, afraid of women. He may pull faces at the poems he reads in Ambit and Agenda, but at least they are there, in print, in the world. How is he to know that the men who wrote them did not spend years squirming as fastidiously as he in front of the blank page? They squirmed, but then finally they pulled themselves together and wrote as best they could what had to be written, and mailed it out, and suffered the humiliation of rejection or the equal humiliation of seeing their effusions in cold print, in all their poverty. In the same way these men would have found an excuse, however lame, for speaking to some or other beautiful girl in the Underground, and if she turned her head away or passed a scornful remark in Italian to a friend, well, they would have found a way of suffering the rebuff in silence and the next day would have tried again with another girl. That is how it is done, that is how the world works. And one day they, these men, these poets, these lovers, would be lucky: the girl, no matter how exaltedly beautiful, would speak back, and one thing would lead to another and their lives would be transformed, both their lives, and that would be that. What more is required than a kind of stupid, insensitive doggedness, as lover, as writer, together with a readiness to fail and fail again?

  What is wrong with him is that he is not prepared to fail. He wants an A or an alpha or one hundred per cent for his every attempt, and a big Excellent! in the margin. Ludicrous! Childish! He does not have to be told so: he can see it for himself. Nevertheless. Nevertheless he cannot do it. Not today. Perhaps tomorrow. Perhaps tomorrow he will be in the mood, have the courage.

  If he were a warmer person he would no doubt find it all easier: life, love, poetry. But warmth is not in his nature. Poetry is not written out of warmth anyway. Rimbaud was not warm. Baudelaire was not warm. Hot, indeed, yes, when it was needed – hot in life, hot in love – but not warm. He too is capable of being hot, he has not ceased to believe that. But for the present, the present indefinite, he is cold: cold, frozen.

  And what is the upshot of this lack of heat, this lack of heart? The upshot is that he is sitting alone on a Sunday afternoon in an upstairs room in a house in the depths of the Berkshire countryside, with crows cawing in the fields and a grey mist hanging overhead, playing chess with himself, growing old, waiting for evening to fall so that he can with a good conscience fry his sausages and bread for supper. At eighteen he might have been a poet. Now he is not a poet, not a writer, not an artist. He is a computer programmer, a twenty-four-year-old computer programmer in a world in which there are no thirty-year-old computer programmers. At thirty one is too old to be a programmer: one turns oneself into something else – some kind of businessman – or one shoots oneself. It is only because he is young, because the neurons in his brain are still firing more or less infallibly, that he has a toehold in the British computer industry, in British society, in Britain itself. He and Ganapathy are two sides of the same coin: Ganapathy starving not because he is cut off from Mother India but because he doesn’t eat properly, because despite his M.Sc. in computer science he doesn’t know about vitamins and minerals and amino acids; and he locked into an attenuating endgame, playing himself, with each move, further into a corner and into defeat. One of these days the ambulance men will call at Ganapathy’s flat and bring him out on a stretcher with a sheet over his face. When they have fetched Ganapathy they might as well come and fetch him too.

  Summertime

  Notebooks 1972-75

  22 August 1972

  IN YESTERDAY’S Sunday Times, a report from Francistown in Botswana. Sometime last week, in the middle of the night, a car, a white American model, drove up to a house in a residential area. Men wearing balaclavas jumped out, kicked down the front door, and began shooting. When they had done with shooting they set fire to the house and drove off. From the embers the neighbours dragged seven charred bodies: two men, three women, two children.

  The killers appeared to be black, but one of the neighbours heard them speaking Afrikaans among themselves and was convinced they were whites in blac
kface. The dead were South Africans, refugees who had moved into the house mere weeks ago.

  Approached for comment, the South African Minister of Foreign Affairs, through a spokesman, calls the report ‘unverified’. Inquiries will be undertaken, he says, to determine whether the deceased were indeed South African citizens. As for the military, an unnamed source denies that the SA Defence Force had anything to do with the matter. The killings are probably an internal ANC matter, he suggests, reflecting ‘ongoing tensions’ between factions.

  So they come out, week after week, these tales from the borderlands, murders followed by bland denials. He reads the reports and feels soiled. So this is what he has come back to! Yet where in the world can one hide where one will not feel soiled? Would he feel any cleaner in the snows of Sweden, reading at a distance about his people and their latest pranks?

  How to escape the filth: not a new question. An old rat-question that will not let go, that leaves its nasty, suppurating wound.

  ‘I see the Defence Force is up to its old tricks again,’ he remarks to his father. ‘In Botswana this time.’ But his father is too wary to rise to the bait. When his father picks up the newspaper, he takes care to skip straight to the sports pages, missing out the politics – the politics and the killings.

  His father has nothing but disdain for the continent to the north of them. Buffoons is the word he uses to dismiss the leaders of African states: petty tyrants who can barely spell their own names, chauffeured from one banquet to another in their Rolls-Royces, wearing Ruritanian uniforms festooned with medals they have awarded themselves. Africa: a place of starving masses with homicidal buffoons lording it over them.

  ‘They broke into a house in Francistown and killed everyone,’ he presses on nonetheless. ‘Executed them. Including the children. Look. Read the report. It’s on the front page.’

  His father shrugs. His father can find no form of words spacious enough to cover his distaste for, on the one hand, thugs who slaughter defenceless women and children and, on the other, terrorists who wage war from havens across the border. He resolves the problem by immersing himself in the cricket scores. As a response to a moral dilemma it is feeble; yet is his own response – fits of rage and despair – any better?

  Once upon a time he used to think that the men who dreamed up the South African version of public order, who brought into being the vast system of labour reserves and internal passports and satellite townships, had based their vision on a tragic misreading of history. They had misread history because, born on farms or in small towns in the hinterland, and isolated within a language spoken nowhere else in the world, they had no appreciation of the scale of the forces that had since 1945 been sweeping away the old colonial world. Yet to say they had misread history was in itself misleading. For they read no history at all. On the contrary, they turned their backs on it, dismissing it as a mass of slanders put together by foreigners who held Afrikaners in contempt and would turn a blind eye if they were massacred by the blacks, down to the last woman and child. Alone and friendless at the remote tip of a hostile continent, they erected their fortress state and retreated behind its walls: there they would keep the flame of Western Christian civilization burning until finally the world came to its senses.

  That was the way they spoke, more or less, the men who ran the National Party and the security state, and for a long time he thought they spoke from the heart. But not any more. Their talk of saving civilization, he now tends to think, has never been anything but a bluff. Behind a smokescreen of patriotism they are at this very moment sitting and calculating how long they can keep the show running (the mines, the factories) before they will need to pack their bags, shred any incriminating documents, and fly off to Zürich or Monaco or San Diego, where under the cover of holding companies with names like Algro Trading or Handfast Securities they years ago bought themselves villas and apartments as insurance against the day of reckoning (dies irae, dies illa).

  According to his new, revised way of thinking, the men who ordered the killer squad into Francistown have no mistaken vision of history, much less a tragic one. Indeed, they most likely laugh up their sleeves at folk so silly as to have visions of any kind. As for the fate of Christian civilization in Africa, they have never given two hoots about it. And these – these! – are the men under whose dirty thumb he lives!

  To be expanded on: his father’s response to the times as compared to his own; their differences, their (overriding) similarities.

  1 September 1972

  The house that he shares with his father dates from the 1920s. The walls, built in part of baked brick but in the main of mud and straw, are by now so rotten with damp creeping up from the earth that they have begun to crumble. To insulate them from the damp is an impossible task; the best that can be done is to lay an impermeable concrete apron around the periphery of the house and hope that slowly they will dry out.

  From a home improvement guide he learns that for each metre of concrete he will require three bags of sand, five bags of stone, and one bag of cement. If he makes the apron around the house ten centimetres deep, he calculates, he will need thirty bags of sand, fifty bags of stone, and ten bags of cement, which will entail six trips to the builders’ yard, six full loads in a one-ton truck.

  Halfway through the first day of work it dawns on him that he has made a mistake of a calamitous order. Either he misread the guide or in his calculations he confused cubic metres with square metres. It is going to take many more than ten bags of cement, plus sand and stone, to lay ninety-six square metres of concrete. It is going to take many more than six trips to the builders’ yard; he is going to have to give up more than just a few weekends of his life.

  Week after week, using a shovel and a wheelbarrow, he mixes sand, stone, cement and water; block after block he pours liquid concrete and levels it. His back hurts, his arms and wrists are so stiff that he can barely hold a pen. Above all the labour bores him. Yet he is not unhappy. What he finds himself doing is what people like him should have been doing ever since 1652, namely, his own dirty work. In fact, once he forgets about the time he is spending, the work begins to take on its own pleasure. There is such a thing as a well-laid slab whose well-laidness is plain for all to see. The slabs he is laying will outlast his tenancy of the house, may even outlast his spell on earth; in which case he will in a certain sense have cheated death. One might spend the rest of one’s life laying slabs, and fall each night into the profoundest sleep, tired with the ache of honest toil.

  How many of the ragged workingmen who pass him in the street are secret authors of works that will outlast them: roads, walls, pylons? Immortality of a kind, a limited immortality, is not so hard to achieve after all. Why then does he persist in making marks on paper, in the faint hope that people not yet born will take the trouble to decipher them?

  To be expanded on: his readiness to throw himself into half-baked projects; the alacrity with which he retreats from creative work into mindless industry.

  16 April 1973

  The same Sunday Times which, in among exposés of torrid love affairs between teachers and schoolgirls in country towns, in among pictures of pouting starlets in exiguous bikinis, comes out with revelations of atrocities committed by the security forces, reports that the Minister of the Interior has granted a visa allowing Breyten Breytenbach to come back to the land of his birth to visit his ailing parents. A compassionate visa, it is called; it covers both Breytenbach and his wife.

  Breytenbach left the country years ago to live in Paris, and soon thereafter queered his pitch by marrying a Vietnamese woman, that is to say, a non-white, an Asiatic. He not only married her but, if one is to believe the poems in which she figures, is passionately in love with her. Despite which, says the Sunday Times, the Minister in his compassion will permit the couple a thirty-day visit during which the so-called Mrs Breytenbach will be treated as a white person, a temporary white, an honorary white.

  From the moment they arrive in South A
frica Breyten and Yolande, he swarthily handsome, she delicately beautiful, are dogged by the press. Zoom lenses capture every intimate moment as they picnic with friends or paddle in a mountain stream.

  The Breytenbachs make a public appearance at a literary conference in Cape Town. The hall is packed to the rafters with people come to gape. In his speech Breyten calls Afrikaners a bastard people. It is because they are bastards and ashamed of their bastardy, he says, that they have concocted their cloud-cuckoo scheme of forced separation of the races.

  His speech is greeted with huge applause. Soon thereafter he and Yolande fly home to Paris, and the Sunday newspapers return to their menu of naughty nymphets, errant spouses, and state murders.

  To be explored: the envy felt by white South Africans (men) for Breytenbach, for his freedom to roam the world and for his unlimited access to a beautiful, exotic sex-companion.

  2 September 1973

  At the Empire Cinema in Muizenberg last night, an early film of Kurosawa’s, To Live. A stodgy bureaucrat learns that he has cancer and has only months to live. He is stunned, does not know what to do with himself, where to turn.

  He takes his secretary, a bubbly but mindless young woman, out to tea. When she tries to leave he holds her back, gripping her arm. ‘I want to be like you!’ he says. ‘But I don’t know how!’ She is repelled by the nakedness of his appeal.