Doris Lessing Three-Book Edition: The Golden Notebook, The Grass is Singing, The Good Terrorist

During that period of three months when I wrote reviews, reading ten or more books a week, I made a discovery: that the interest with which I read these books had nothing to do with what I feel when I read—let’s say—Thomas Mann, the last of the writers in the old sense, who used the novel for philosophical statements about life. The point is, that the function of the novel seems to be changing; it has become an outpost of journalism; we read novels for information about areas of life we don’t know—Nigeria, South Africa, the American army, a coal-mining village, coteries in Chelsea, etc. We read to find out what is going on. One novel in five hundred or a thousand has the quality a novel should have to make it a novel—the quality of philosophy. I find that I read with the same kind of curiosity most novels, and a book of reportage. Most novels, if they are successful at all, are original in the sense that they report the existence of an area of society, a type of person, not yet admitted to the general literate consciousness. The novel has become a function of the fragmented society, the fragmented consciousness. Human beings are so divided, are becoming more and more divided, and more subdivided in themselves, reflecting the world, that they reach out desperately, not knowing they do it, for information about other groups inside their own country, let alone about groups in other countries. It is a blind grasping out for their own wholeness, and the novel-report is a means towards it. Inside this country, Britain, the middle-class have no knowledge of the lives of the working-people, and vice-versa; and reports and articles and novels are sold across the frontiers, are read as if savage tribes were being investigated. Those fishermen in Scotland were a different species from the coalminers I stayed with in Yorkshire; and both come from a different world than the housing estate outside London.

Yet I am incapable of writing the only kind of novel which interests me: a book powered with an intellectual or moral passion strong enough to create order, to create a new way of looking at life. It is because I am too diffused. I have decided never to write another novel. I have fifty ‘subjects’ I could write about; and they would be competent enough. If there is one thing we can be sure of, it is that competent and informative novels will continue to pour from the publishing houses. I have only one, and the least important, of the qualities necessary to write at all, and that is curiosity. It is the curiosity of the journalist. I suffer torments of dissatisfaction and incompletion because of my inability to enter those areas of life my way of living, education, sex, politics, class bar me from. It is the malady of some of the best people of this time; some can stand the pressure of it; others crack under it; it is a new sensibility, a half-unconscious attempt towards a new imaginative comprehension. But it is fatal to art. I am interested only in stretching myself, in living as fully as I can. When I said that to Mother Sugar she replied with the small nod of satisfaction people use for these resounding truths, that the artist writes out of an incapacity to live. I remember the nausea I felt when she said it; I feel the reluctance of disgust now when I write it: it is because this business about art and the artist has become so debased, the property of every sloppy-minded amateur that any person with a real connection with the arts wants to run a hundred miles at the sight of the small satisfied nod, the complacent smile. And besides, when a truth has been explored so thoroughly—this one has been the subject matter of art for this century, when it has become such a monster of a cliché, one begins to wonder, is it so finally true? And one begins to think of the phrases ‘incapacity to live’, ‘the artist’, etc., letting them echo and thin in one’s mind, fighting the sense of disgust and the staleness, as I tried to fight it that day sitting before Mother Sugar. But extraordinary how this old stuff issued so fresh and magisterial from the lips of psycho-analysis. Mother Sugar, who is nothing if not a cultivated woman, a European soaked in art, uttered commonplaces in her capacity as witch-doctor she would have been ashamed of if she were with friends and not in the consulting room. One level for life, another for the couch. I couldn’t stand it; that is, ultimately, what I couldn’t stand. Because it means one level of morality for life, and another for the sick. I know very well from what level in my self that novel, Frontiers of War, came from. I knew when I wrote it. I hated it then and I hate it now. Because that area in myself had become so powerful it threatened to swallow everything else, I went off to the witch-doctor, my soul in my hands. Yet the healer herself, when the word Art cropped up, smiled complacently; that sacred animal the artist justifies everything, everything he does is justified. The complacent smile, the tolerant nod, is not even confined to the cultivated healers, or the professors; it’s the property of the money-changers, the little jackals of the press, the enemy. When a film mogul wants to buy an artist—and the real reason why he seeks out the original talent and the spark of creativity is because he wants to destroy it, unconsciously that’s what he wants, to justify himself by destroying the real thing—he calls the victim an artist. You are an artist, of course…and the victim more often than not, smirks, and swallows his disgust.

The real reason why so many artists now take to politics, ‘commitment’ and so on is that they are rushing into a discipline, any discipline at all, which will save them from the poison of the word ‘artist’ used by the enemy.

I remember very clearly the moments in which that novel was born. The pulse beat, violently; afterwards, when I knew I would write, I worked out what I would write. The ‘subject’ was almost immaterial. Yet now what interests me is precisely this—why did I not write an account of what had happened, instead of shaping a ‘story’ which had nothing to do with the material that fuelled it. Of course, the straight, simple, formless account would not have been a ‘novel’, and would not have got published, but I was genuinely not interested in ‘being a writer’ or even in making money. I am not talking now of that game writers play with themselves when writing, the psychological game—that written incident came from that real incident, that character was transposed from that one in life, this relationship was the psychological twin of that. I am simply asking myself: Why a story at all—not that it was a bad story, or untrue, or that it debased anything. Why not, simply, the truth?

I feel sick when I look at the parody synopsis, at the letters from the film company; yet I know that what made the film company so excited about the possibilities of that novel as a film was precisely what made it successful as a novel. The novel is ‘about’ a colour problem. I said nothing in it that wasn’t true. But the emotion it came out of was something frightening, the unhealthy, feverish, illicit excitement of wartime, a lying nostalgia, a longing for licence, for freedom, for the jungle, for formlessness. It is so clear to me that I can’t read that novel now without feeling ashamed, as if I were in a street naked. Yet no one else seems to see it. Not one of the reviewers saw it. Not one of my cultivated and literary friends saw it. It is an immoral novel because that terrible lying nostalgia lights every sentence. And I know that in order to write another, to write those fifty reports on society which I have the material to write, I would have to deliberately whip up in myself that same emotion. And it would be that emotion which would make those fifty books novels and not reportage.

When I think back to that time, those week-ends spent at the Mashopi hotel, with that group of people, I have to first switch something off in me; now, writing about it, I have to switch it off, or ‘a story’ would begin to emerge, a novel, and not the truth. It is like remembering a particularly intense love affair, or a sexual obsession. And it is extraordinary how, as the nostalgia deepens, the excitement, ‘stories’ begin to form, to breed like cells under a microscope. And yet it is so powerful, that nostalgia, that I can only write this a few sentences at a time. Nothing is more powerful than this nihilism, an angry readiness to throw everything overboard, a willingness, a longing to become part of dissolution. This emotion is one of the strongest reasons why wars continue. And the people who read Frontiers of War will have had fed in them this emotion, even though they were not conscious of it. That is why I am ashamed, and why I feel continually as if I had committed a crime.

The group was composed of people thrown together by chance, and who knew they would not meet again as soon as this particular phase of the war was over. They all knew and acknowledged with the utmost frankness that they had nothing in common.

Whatever fervours, beliefs and awful necessities the war created in other parts of the world, it was characterized in ours, right from the start, by double-feeling. It was immediately evident that for us war was going to be a very fine thing. This wasn’t a complicated thing that needed to be explained by experts. Material prosperity hit Central and South Africa tangibly; there was suddenly a great deal more money for everyone, and this was true even of the Africans, even in an economy designed to see that they had the minimum necessary to keep them alive and working. Nor were there any serious shortages of commodities to buy with the money. Not serious enough at least to interfere with the enjoyment of life. Local manufacturers began to make what had been imported before, thus proving in another way that war has two faces—it was such a torpid, slovenly economy, based as it was on the most inefficient and backward labour force, that it needed some sort of jolt from outside. The war was such a jolt.

There was another reason for cynicism—for people did begin to be cynical, when they were tired of being ashamed, as they were, to start with. This war was presented to us as a crusade against the evil doctrines of Hitler, against racialism, etc., yet the whole of that enormous land-mass, about half the total area of Africa, was conducted on precisely Hitler’s assumption—that some human beings are better than others because of their race. The mass of the Africans up and down the continent were sardonically amused at the sight of their white masters crusading off to fight the racialist devil—those Africans with any education at all. They enjoyed the sight of the white baases so eager to go off and fight on any available battle-front against a creed they would all die to defend on their own soil. Right through the war, the correspondence columns of the papers were crammed with arguments about whether it was safe to put so much as a pop-gun into the hands of any African soldier since he was likely to turn it against his white masters, or to use this useful knowledge later. It was decided, quite rightly, that it was not safe.

Here were two good reasons why the war had for us, from the very beginnings, its enjoyable ironies.

(I am again falling into the wrong tone—and yet I hate that tone, and yet we all lived inside it for months and years, and it did us all, I am sure, a great deal of damage. It was self-punishing, a locking of feeling, an inability or a refusal to fit conflicting things together to make a whole; so that one can live inside it, no matter how terrible. The refusal means one can neither change nor destroy; the refusal means ultimately either death or impoverishment of the individual.)

I will try to put down the facts merely. For the general population the war had two phases. The first when things were going badly and defeat was possible; this phase ended, finally, at Stalingrad. The second phase was simply sticking it out until victory.

For us, and I mean by us the left and the liberals associated with the left, the war had three phases. The first was when Russia disowned the war. This locked the loyalties of us all—the half-hundred or hundred people whose emotional spring was a faith in the Soviet Union. This period ended when Hitler attacked Russia. Immediately there was a burst of energy.

People are too emotional about communism, or rather, about their own Communist Parties, to think about a subject that one day will be a subject for sociologists. Which is, the social activities that go on as a direct or indirect result of the existence of a Communist Party. People or groups of people who don’t even know it have been inspired, or animated, or given a new push into life because of the Communist Party, and this is true of all countries where there has been even a tiny Communist Party. In our own small town, a year after Russia entered the war, and the left had recovered because of it, there had come into existence (apart from the direct activities of the Party which is not what I am talking about) a small orchestra, readers’ circles, two dramatic groups, a film society, an amateur survey of the conditions of urban African children which, when it was published, stirred the white conscience and was the beginning of a long-overdue sense of guilt, and half a dozen discussion groups on African problems. For the first time in its existence there was something like a cultural life in that town. And it was enjoyed by hundreds of people who knew of the communists only as a group of people to hate. And of course a good many of these phenomena were disapproved of by the communists themselves, then at their most energetic and dogmatic. Yet the communists had inspired them because a dedicated faith in humanity spreads ripples in all directions.

For us, then (and this was true of all the cities up and down our part of Africa), a period of intense activity began. This phase, one of jubilant confidence ended sometime in 1944, well before the end of the war. This change was not due to an outside event, like a change in the Soviet Union’s ‘line’; but was internal, and self-developing, and, looking back, I can see its beginning almost from the first day of the establishment of the ‘communist’ group. Of course all the discussion clubs, groups, etc., died when the Cold War began and any sort of interest in China and the Soviet Union became suspect instead of fashionable. (The purely cultural organizations like orchestras, drama groups and so on continued). But when ‘left’ or ‘progressive’ or ‘communist’ feeling—whichever word is right, and at this distance it’s hard to say—was at its height in our town, the inner group of people who had initiated it were already falling into inertia, or bewilderment or at best worked out of a sense of duty. At the time, of course, no one understood it; but it was inevitable. It is now obvious that inherent in the structure of a Communist Party or group is a self-dividing principle. Any Communist Party anywhere exists and perhaps even flourishes by this process of discarding individuals or groups; not because of personal merits or demerits, but according to how they accord with the inner dynamism of the Party at any given moment. Nothing happened in our small, amateur and indeed ludicrous group that hadn’t happened right back with the Iskra group in London at the beginning of the century, at the start of organized communism. If we had known anything at all about the history of our own movement we would have been saved from the cynicism, the frustration, the bewilderment—but that isn’t what I want to say now. In our case, the inner logic of ‘centralism’ made the process of disintegration inevitable because we had no links at all with what African movements there were—that was before the birth of any Nationalist movement, before any kind of trade union. There were then a few Africans who met secretly under the noses of the police but they didn’t trust us, because we were white. One or two came to ask our advice on technical questions but we never knew what was really in their minds. The situation was that a group of highly militant white politicos, equipped with every kind of information about organizing revolutionary movements were operating in a vacuum because the black masses hadn’t begun to stir, and wouldn’t for another few years. And this was true of the Communist Party in South Africa too. The battles and conflicts and debates inside our group which might have driven it into growth, had we not been an alien body, without roots, destroyed us very fast. Inside a year our group was split, equipped with sub-groups, traitors, and a loyal hard core whose personnel, save for one or two men, kept changing. Because we did not understand the process, it sapped our emotional energy. But while I know that the process of self-destruction began almost at birth, I can’t quite pinpoint that moment when the tone of our talk and behaviour changed. We were working as hard, but it was to the accompaniment of a steadily deepening cynicism. And our jokes, outside the formal meetings, were contrary to what we said, and thought we believed in. It is from that period of my life that I know how to watch the jokes people make. A slightly malicious tone, a cynical edge to a voice, can have developed inside ten years into a cancer that has destroyed a whole personality. I’ve seen it often, and in many other places than political or communist organizations.

The group I want to write about became a group after a terrible fight in ‘The Party’. (I have to put it in inverted commas because it was never officially constituted, more a kind of emotional entity.) It split in two, and over something not very important—so unimportant I can’t even remember what it was, only the horrified wonder we all felt that so much hatred and bitterness could have been caused by a minor question of organization. The two groups agreed to continue to work together—so much sanity remained to us; but we had different policies. I want to laugh out of a kind of despair even now—it was all so irrelevant, the truth was the group was like a group of exiles, with exiles’ fevered bitterness over trifles. And we were all, twenty or so of us, exiles; because our ideas were so far in advance of the country’s development. Yes, now I remember that the quarrel was because one half of the organization complained that certain members were not ‘rooted in the country’. We split on these lines.

And now for our small sub-group. There were three men from the aircamps, who had known each other first at Oxford—Paul, Jimmy and Ted. Then George Hounslow, who worked on the roads. Then Willi Rodde, the refugee from Germany. Myself. Maryrose who had actually been born in the country. I was the odd man out in this group because I was the only one who was free. Free in the sense that I had chosen to come to the Colony in the first place and could leave it when I liked. And why did I not leave it? I hated the place, and had done so since I first came to it in 1939 to marry and become a tobacco farmer’s wife. I met Steven in London the year before, when he was on holiday. The day after I arrived on the farm I knew I liked Steven but could never stand the life. But instead of returning to London I went into the city and became a secretary. For years my life seems to have consisted of activities I began to do provisionally, temporarily, with half a heart, and which I then stayed with. For instance I became ‘a communist’ because the left people were the only people in the town with any kind of moral energy, the only people who took it for granted that the colour bar was monstrous. And yet there were always two personalities in me, the ‘communist’ and Anna, and Anna judged the communist all the time. And vice-versa. Some kind of lethargy I suppose. I knew the war was coming and it would be hard to get a passage home, yet I stayed. Yet I did not enjoy the life, I don’t enjoy pleasure, but I went to sundowner parties and dances and I played tennis and enjoyed the sun. It seems such a long time ago that I can’t feel myself doing any of these things. I can’t ‘remember’ what it was like to be Mr Campbell’s secretary or to dance every night, etc. It happened to someone else. I can see myself though, but even that wasn’t true until I found an old photograph the other day which showed a small, thin, brittle black-and-white girl, almost doll-like. I was more sophisticated than the Colonial girls of course; but far less experienced—in a colony people have far more room to do as they like. Girls can do things there that I’d have to fight to do in England. My sophistication was literary and social. Compared with a girl like Maryrose, for all her apparent fragility and vulnerability, I was a baby. The photograph shows me standing on the Gub steps, holding a racket. I look amused and critical; it’s a sharp little face. I never acquired that admirable Colonial quality—good-humour. (Why is it admirable? Yet I enjoy it.) But I can’t remember what I felt, except that I repeated to myself every day, even after the war began, that now I must book my passage home. About then I met Willi Rodde and got involved with politics. Not for the first time. I was too young of course to have been involved with Spain, but friends had been; so communism and the Left were nothing new to me. I did not like Willi. He did not like me. Yet we began to live together, or as much as is possible in a small town where everyone knows what you do. We had rooms in the same hotel and shared meals. We were together for nearly three years. Yet we neither liked nor understood each other. We did not even enjoy sleeping together. Of course then I was inexperienced, having slept only with Steven, and that briefly. But even then I knew, as Willi knew, that we were incompatible. Having learned about sex since, I know that the word incompatible means something very real. It doesn’t mean, not being in love, or not being in sympathy, or not being patient, or being ignorant. Two people can be sexually incompatible who are perfectly happy in bed with other people, as if the very chemical structures of their bodies were hostile. Well, Willi and I understood this so well that our vanity wasn’t involved. Our emotions were, about this point only. We had a kind of pity for each other; we were both afflicted permanently with a feeling of sad helplessness because we were unable to make each other happy in this way. But nothing stopped us from choosing other partners. We did not. That I did not, isn’t surprising, because of that quality in me I call lethargy, or curiosity, which always keeps me in a situation long after I should leave it. Weakness? Until I wrote that word I never thought of it as applying to me. But I suppose it does. Willi, however, was not weak. On the contrary he was the most ruthless person I have ever known.

Having written that, I am astounded. What do I mean? He was capable of great kindness. And now I remember that all those years ago, I discovered that no matter what adjective I applied to Willi, I could always use the opposite. Yes. I have looked in my old papers. I find a list, headed Willi:

Ruthless Kind

Cold Warm

Sentimental Realistic

And so on, down the page; and underneath I wrote: ‘From the process of writing these words about Willi I have discovered I know nothing about him. About someone one understands, one doesn’t have to make lists of words.’

But really what I discovered, though I didn’t know it then, was that in describing any personality all these words are meaningless. To describe a person one says: ‘Willi, sitting stiffly at the head of the table, allowed his round spectacles to glitter at the people watching him and said, formally, but with a gruff clumsy humour:’ Something like that. But the point is, and it is the point that obsesses me (and how odd this obsession should be showing itself, so long ago, in helpless lists of opposing words, not knowing what it would develop into), once I say that words like good/bad, strong/weak, are irrelevant, I am accepting amorality, and I do accept it the moment I start to write ‘a story’, ‘a novel’, because I simply don’t care. All I care about is that I should describe Willi and Maryrose so that a reader can feel their reality. And after twenty years of living in and around the Left, which means twenty years’ preoccupation with this question of morality in art, that is all I am left with. So what I am saying is, in fact, that the human personality, that unique flame, is so sacred to me, that everything else becomes unimportant. Is that what I am saying? And if so, what does it mean?

But to return to Willi. He was the emotional centre of our sub-group, and had been, before the split, the centre of the big sub-group, and had been, before the split, the centre of the big group—another strong man, similar to Willi, was now leading the other sub-group. Willi was centre because of his absolute certainty that he was right. He was a master of dialectic; could be very subtle and intelligent in diagnosing a social problem, could be, even in the next sentence, stupidly dogmatic. As time went on, he became steadily more heavy-minded. Yet the odd thing was that people continued to revolve around him, people much subtler than he, even when they knew he was talking nonsense. Even when we had reached the stage when we could laugh, in front of him and at him, and at some monstrous bit of logic-chopping, we continued to revolve around and depend on him. It is terrifying that this can be true.

For instance, when he first imposed himself and we accepted him, he told us that he had been a member of the underground working against Hitler. There was even some fantastic story about his having killed three SS men and secretly buried them and then escaped to the frontier and away to England. We believed it, of course. Why not? But even after Sam Kettner came up from Johannesburg, who had known him for years, and told us that Willi had never been anything more in Germany than a liberal, had never joined any anti-Hitler group, and had only left Germany when his age-group became eligible for the army, it was as if we believed it. Because we thought him capable of it? Well, I’m sure he was. Because, in short, a man is as good as his fantasies?

But I don’t want to write Willi’s history—it was common enough for that time. He was a refugee from sophisticated Europe stuck for the duration of the war in a backwater. It is his character I want to describe—if I can. Well, the most remarkable thing about him was how he would sit down to work out everything that might conceivably happen to him in the next ten years, and then make plans in advance. There is nothing that most people find harder to understand than that a man can continuously scheme to meet all the contingencies that might occur five years ahead. The word used for this is opportunism. But very few people are genuinely opportunists. It takes not only clarity of mind about oneself, which is fairly common; but a stubborn and driving energy, which is rare. For instance, for the five years of the war Willi drank beer (which he hated) every Saturday morning with a CID man (whom he despised) because he had worked out that this particular man was likely to have become a senior official by the time Willi needed him. And he was right, because when the war ended, it was this man who pulled strings for Willi to get his naturalization through long before any of the other refugees got theirs. And therefore Willi was free to leave the Colony a couple of years before they were. As it turned out he decided not to live in England, but to return to Berlin; but had he chosen England, then he would have needed British nationality—and so on. Everything he did had this quality of careful calculated planning. Yet it was so blatant that nobody believed it about him. We thought, for example, that he really liked the CID man as a person, but was ashamed of admitting he liked a ‘class enemy’. And when Willi used to say: ‘But he will be useful to me,’ we would laugh affectionately as at a weakness that made him more human.

For, of course, we thought him inhuman. He played the role of commissar, the communist intellectual leader. Yet he was the most middle-class person I have known. I mean by this that in every instinct he was for order, correctness and conservation of what existed. I remember Jimmy laughing at him and saying that if he headed a successful revolution on Wednesday, by Thursday he would have appointed a Ministry of Conventional Morality. At which Willi said he was a socialist and not an anarchist.

He had no sympathy for the emotionally weak or deprived or for the misfits. He despised people who allowed their lives to be disturbed by personal emotion. Which didn’t mean he wasn’t capable of spending whole nights giving good advice to someone in trouble; but the advice tended to leave the sufferer feeling he was inadequate and unworthy.

Willi had had the most conventional upper-middle-class upbringing imaginable. Berlin in the late ’twenties and ’thirties; an atmosphere which he called decadent, but of which he had been very much a part; a little conventional homosexuality at the age of thirteen; being seduced by the maid when he was fourteen; then parties, fast cars, cabaret singers; a sentimental attempt to reform a prostitute about which he was now sentimentally cynical; an aristocratic contempt for Hitler, and always plenty of money.

He was—even in this Colony and when he was earning a few pounds a week, perfectly dressed; elegant in a suit made for ten shillings by an Indian tailor. He was of middle-height, lean, stooped a little; wore a cap of absolutely smooth gleaming black hair which was rapidly receding; had a high pale forehead, extremely cold greenish eyes usually invisible behind steadily focused spectacles, and a prominent and authoritarian nose. He would listen patiently while people spoke, his lenses flashing, and then take off the glasses, exposing his eyes, which were at first weak and blinking from the adjustment, then suddenly narrowed and critical, and speak with a simplicity of arrogance that took everyone’s breath away. That was Wilhelm Rodde, the professional revolutionary who later (after failing to get the good well-paid job in a London firm he had counted on) went to East Germany (remarking with his usual brutal frankness: I’m told they are living very well there, with cars and chauffeurs) and became an official with a good deal of power. And I am sure he is an extremely efficient official. I am sure he is humane, when it is possible. But I remember him at Mashopi; I remember us all at Mashopi—for now all those years of nights of talk and activity, when we were political beings, seem to me far less revealing of what we were than at Mashopi. Though of course, as I’ve said, that is true only because we were politically in a vacuum, without a chance of expressing ourselves in political responsibility.

The three men from the camp were united by nothing but the uniform, although they had been friends at Oxford. They acknowledged that the end of the war would be the end of their intimacy. They would sometimes even acknowledge their lack of real liking for each other, in the light, hard, self-mocking voice which was common to us all during that particular phase—to all, that is, save Willi, whose concession to the tone, or style of that time was to allow freedom to others. It was his way of participating in anarchy. At Oxford these three had been homosexuals. When I write the word down and look at it, I realize its power to disturb. When I remember the three, how they were, their characters, there is no shock, or moment of disturbance. But at the word homosexual, written—well, I have to combat dislike and disquiet. Extraordinary. I qualify the word by saying that already, only eighteen months later, they were making jokes about ‘our homosexual phase’, and jibing at themselves for doing something simply because it had been fashionable. They had been in a loose group of about twenty, all vaguely left-wing, vaguely literary, all having affairs with each other in every kind of sexual combination. And again, put like that, it becomes too emphatic. It was the early part of the war; they were waiting to be called up; it was clear in retrospect that they were deliberately creating a mood of irresponsibility as a sort of social protest and sex was part of it.

The most striking of the three, but only because of his quality of charm, was Paul Blackenhurst. He was the young man I used in Frontiers of War for the character of ‘gallant young pilot’ full of enthusiasm and idealism. In fact he was without any sort of enthusiasm, but he gave the impression of it, because of his lively appreciation of any moral or social anomaly. His real coldness was hidden by charm, and a certain grace in everything he did. He was a tall youth, well-built, solid, yet alert and light in his movements. His face was round, his eyes very round and very blue, his skin extraordinarily white and clear, but lightly freckled over the bridge of a charming nose. He had a soft thick shock of hair always falling forward on his forehead. In the sunlight it was a full light gold, in the shade a warm golden brown. The very clear eyebrows were of the same soft glistening brightness. He confronted everyone he met with an intensely serious, politely enquiring, positively deferential bright-blue beam from his eyes, even stooping slightly in his attempt to convey his earnest appreciation. His voice, at first meeting, was a low charming deferential murmur. Very few failed to succumb to this delightful young man so full (though of course against his will) of the pathos of that uniform. It took most people a long time to discover that he was mocking them. I’ve seen women, and even men, when the meaning of one of his cruelly quiet drawling statements came home to them, go literally pale with the shock of it; and stare at him incredulous that such open-faced candour could go with such deliberate rudeness. He was, in fact, extremely like Willi, but only in the quality of his arrogance. It was an upper-class arrogance. He was English, upper-middle-class, extremely intelligent. His parents were gentry; his father, Sir something or other. He had that absolute assurance of nerve and body that comes from being bred in a well-set-up conventional family without any money worries. The ‘family’—and, of course, he spoke of it with mockery, were spread all over the upper reaches of English society. He would say, drawling: ‘Ten years ago I’d have claimed that England belongs to me and I know it! Of course, the war’ll do away with all that, won’t it?’ And his smile would convey that he believed in nothing of the sort, and hoped we were too intelligent to believe it. It was arranged that when the war was over, he would go into the City. He spoke of that, too, with mockery. ‘If I marry well,’ he’d say, only the corners of his attractive mouth showing amusement, ‘I’ll be a captain of industry. I have intelligence and the education and the background—all I need is the money. If I don’t marry well I’ll be a lieutenant—much more fun, of course, to be under orders, and much less responsibility.’ But we all knew he would be a colonel at least. But what is extraordinary is that this sort of talk went on when the ‘communist’ group was at its most confident. One personality for the committee room; another for the cafe afterwards. And this is not as frivolous as it sounds; because if Paul had been caught up in a political movement that could have used his talents, he would have stayed with it; exactly as Willi, failing to reach his fashionable business consultant-ship (which he was born for) became a communist administrator. No, looking back I see that the anomalies and cynicisms of that time were only reflections of what was possible.

Meanwhile he made jokes about ‘the system’. He had no belief in it, that goes without saying, his mocking at it was genuine. But in his character of future lieutenant, he’d raise a clear blue gaze to Willi and drawl: ‘I’m using my time usefully, wouldn’t you say? By observing the comrades? I’ll have a flying start over my rival lieutenants, won’t I? Yes, I’ll understand the enemy. Probably you, dear Willi. Yes.’ At which Willi would give a small grudging appreciative smile. Once he even said: ‘It’s all very well for you, you’ve got something to go back to. I’m a refugee.’

They enjoyed each other’s company. Although Paul would have died rather than admit (in his role as future officer-in-industry) a serious interest in anything, he was fascinated by history, because of his intellectual pleasure in paradox—that is what history meant to him. And Willi shared this passion—for history, not for the paradoxical…I remember him saying to Paul: ‘It’s only a real dilettante who could see history as a series of improbabilities,’ and Paul, replying: ‘But my dear Willi, I’m a member of a dying class, and you’d be the first to appreciate that I can’t afford any other attitude?’ Paul, shut into the officers’ mess with men who for the most part he considered morons, missed serious conversation, though of course, he would never have said so; and I daresay the reason he attached himself to us in the first place was because we offered it. Another reason was that he was in love with me. But then we were all, at various times, in love with each other. It was, as Paul would explain, ‘obligatory in the times we live in to be in love with as many people as possible’. He did not say this because he felt he would be killed. He did not believe for a moment he would be killed. He had worked out his chances mathematically; they were much better now than earlier, during the Battle of Britain. He was going to fly bombers, less dangerous than fighter planes. And besides, some uncle of his attached to the senior levels of the Air Force had made enquiries and determined (or perhaps arranged) that Paul would be posted, not to England, but to India, where the casualties were comparatively light. I think that Paul was truly ‘without nerves’. In other words, his nerves, well cushioned since birth by security, were not in the habit of signalling messages of doom. They told me—the men who flew with him—that he was always cool, confident, accurate, a born pilot.

In this he was different from Jimmy McGrath, also a good pilot, who suffered a hell of fear. Jimmy used to come into the hotel after a day’s flying and say he was sick with nerves. He’d admit he hadn’t slept for nights with anxiety. He would confide in me, gloomily, that he had a premonition he would be killed tomorrow. And he would ring me up from the camp the day after to say his premonition had been justified because in fact he had ‘nearly pranged his kite’, and it was sheer luck he wasn’t dead. His training was a continual torment to him.

Yet Jimmy flew bombers, and apparently very well, over Germany right through the last phase of the war, when we were systematically laying the German cities in ruins. He flew continuously for over a year, and he survived.

Paul was killed the last day before he left the Colony. He had been posted to India, so his uncle was right. His last evening was spent with us at a party. Usually he controlled his drinking, even when pretending to drink wild with the rest of us. That night he drank himself blind, and had to be put into a bath in the hotel by Jimmy and Willi and brought around. He went back to camp as the sun was coming up to say good-bye to his friends there. He was standing on the airstrip, so Jimmy told me later, still half-conscious with alcohol, the rising sun in his eyes—though of course, being Paul, he would not have shown the state he was in. A plane came in to land, and stopped a few paces away. Paul turned, his eyes dazzling with the sunrise, and walked straight into the propeller, which must have been an almost invisible sheen of light. His legs were cut off just below the crotch and he died at once.

Jimmy was also middle-class; but Scotch, not English. There was nothing Scots about him, except when he got drunk, when he became sentimental about ancient English atrocities, like Glencoe. His voice was an elaborately affected Oxford drawl. This accent is hard enough to take in England, but in a Colony it is ludicrous. Jimmy knew it, and would emphasize it deliberately to annoy people he didn’t like. For us, whom he did like, he would make apologies. ‘But after all,’ he would say, ‘I know it’s silly, but this expensive voice will be my bread and butter after the war.’ And so Jimmy, like Paul, refused—at least on one level of his personality—to believe in the future of the socialism he professed. His family was altogether less impressive than Paul’s. Or rather, he belonged to a decaying branch of a family. His father was an unsatisfactory retired Indian Colonel—unsatisfactory, as Jimmy emphasized, because, ‘He isn’t the real thing. He likes Indians and goes in for humanity and Buddhism—I ask you!’ He was drinking himself to death, so Jimmy said; but I think this was put in simply to round off the picture; because he would also show us poems written by the old man; and he was probably secretly very proud of him. He was an only child, born when his mother, whom he adored, was already over forty. Jimmy was the same physical type as Paul—at first glance. A hundred yards off, they were recognizably of the same human tribe, hardly to be distinguished. But close to, their resemblances emphasized their total difference of fibre. Jimmy’s flesh was heavy, almost lumpish; he carried himself heavily; his hands were large but podgy, like a child’s hands. His features, of the same carved clear whiteness as Paul’s, with the same blue eyes, lacked grace, and his gaze was pathetic and full of a childish appeal to be liked. His hair was pale and lightless, and fell about in greasy strands. His face, as he took pleasure in pointing out, was a decadent face. It was over-full, over-ripe, almost flaccid. He was not ambitious, and wanted no more than to be a Professor of History at some university, which he has since become. Unlike the others he was truly homosexual, though he wished he wasn’t. He was in love with Paul whom he despised and who was irritated by him. Much later he married a woman fifteen years older than himself. Last year he wrote me a letter in which he described this marriage—it was obviously written when he was drunk and posted, so to speak, into the past. They slept together, with little pleasure on her side, and none on his—‘though I did put my mind to it, I do assure you!’—for a few weeks. Then she got pregnant, and that was the end of sex between them. In short, a not uncommon English marriage. His wife, it appears, has no suspicion he is not a normal man. He is quite dependent on her and if she died I suspect he’d commit suicide, or retreat into drink.