There were signs of that rage in other places as well. After the earlier war a United Nations agency had repaired the power station and the causeway at the top of the dam. A metal plaque set on a small stone pyramid, some distance from the dam itself, recorded this fact. That plaque had been defaced, battered with some heavy metal piece, individual letters filed away. At the beginning of the causeway old cast-iron lamp standards from Europe had been placed as a decorative feature—old lamps at a site of new power. A pretty idea; but the lamp standards had also received a battering, and again attempts had been made to file away the lettering—the name of the nineteenth-century makers in Paris.
It was the rage that made an impression—the rage of simple men tearing at metal with their hands. And already, after only a few weeks of peace, with so many people from the villages hungry and scrounging in the town, it seemed far away, hard to imagine.
It was during these early days of the peace that Father Huismans went out on one of his trips and was killed. His death need never have been discovered; he could easily have been buried somewhere in the bush. But the people who killed him wanted the fact to be known. His body was put in a dugout, and the dugout drifted down the main river until it caught against the bank in a tangle of water hyacinths. His body had been mutilated, his head cut off and spiked. He was buried quickly, with the minimum of ceremony.
It was terrible. His death made his life seem such a waste. So much of his knowledge was buried with him, and what to me was more than knowledge—his attitudes, his relish for Africa, his feeling for the beliefs of the forest. A little bit of the world was lost with him.
I had admired him for his purity, but now I had to ask whether in the end it had been of value. A death like that makes us question everything. But we are men; regardless of the deaths around us we continue to be flesh and blood and mind, and we cannot stay with that questioning mood for long. When the mood went away I felt—what deep down, as a life-loving man, I had never doubted—that he had passed his time better than most of us. The idea Father Huismans had of his civilization had made him live his particular kind of dedicated life. It had sent him looking, inquiring; it had made him find human richness where the rest of us saw bush or had stopped seeing anything at all. But his idea of his civilization was also like his vanity. It had made him read too much in that mingling of peoples by our river; and he had paid for it.
Little was said about the way he had died. But the body had floated down the main river in a dugout and must have been seen by many people. Word got around the lycée. In our town Father Huismans had the reputation—though most people were rather vague about him—of being a lover of Africa; and some of the boys at the lycée were embarrassed and ashamed. Some were aggressive. Ferdinand—recovered from the days of fright, his wish to be back in his father’s or mother’s village—was one of the aggressive ones. I wasn’t surprised.
Ferdinand said, “It is a thing of Europeans, a museum. Here it is going against the god of Africans. We have masks in our houses and we know what they are there for. We don’t have to go to Huismans’s museum.”
“The god of Africans”—the words were Metty’s, and Metty had got them from the leader of the uprising against the Arabs on the coast. I had heard the words for the first time that night when we heard the gunfire from the hydroelectric station and knew that we were safe. The words, occurring when they did, seemed to have released certain things in Ferdinand. Those days in the flat had been days of special crisis for Ferdinand, and he had ever since been settling into a new character. This one fitted, or made more sense. He was no longer concerned about being a particular kind of African; he was simply an African, himself, ready to acknowledge all sides of his character.
It didn’t make him easier. He abandoned politeness; he became aggressive and perverse, over a secret nervousness. He began to stay away from the shop and flat. I expected that; it was his way of demonstrating, after the great fright of the rebellion, that he could do without me. But then one day Metty brought me a letter from Ferdinand, and the letter moved me. It was a one-sentence letter written in very big letters on a lined sheet roughly torn out from an exercise book, and sent without an envelope, the sheet just folded small and tight. “Salim! You took me in that time and treated me as a member of your own family. F.”
It was his letter of thanks. I had given him shelter under my own roof, and to him, as an African, that hospitality was extraordinary and had to be acknowledged. But he didn’t want to appear fawning or weak, and everything in the letter was deliberately crude—no envelope, the lined paper torn down one side, the very big and careless handwriting, the absence of the direct word of thanks, the “Salim!” and not “Dear Salim,” the “F.” and not “Ferdinand.”
I found it funny and moving. Yet there was something ironical about the whole thing. The action which had drawn that softness from Ferdinand was the simple gesture of a man from the coast whose family had lived close, too close, to their servants, once their slaves, descendants of people snatched from this part of Africa. Ferdinand would have been outraged if he knew. Still, the letter, and his unapologetic new character, showed how far, as a man, he had rounded out. And that was what his mother, Zabeth, had had in mind when she brought him to the shop and asked me to look after him.
What Ferdinand had said about Father Huismans’s collection, other people began to say. While he lived, Father Huismans, collecting the things of Africa, had been thought a friend of Africa. But now that changed. It was felt that the collection was an affront to African religion, and no one at the lycée took it over. Perhaps there was no one there with the knowledge and the eye that were required.
Visitors were sometimes shown the collection. The wooden carvings remained as they were; but in the unventilated gun room the masks began to deteriorate and the smell became more unpleasant. The masks themselves, crumbling on the slatted shelves, seemed to lose the religious power Father Huismans had taught me to see in them; without him, they simply became extravagant objects.
In the long peace that now settled on the town, we began to receive visitors from a dozen countries, teachers, students, helpers in this and that, people who behaved like discoverers of Africa, were happy with everything they found, and looked down quite a bit on foreigners like ourselves who had been living there. The collection began to be pillaged. Who more African than the young American who appeared among us, who more ready to put on African clothes and dance African dances? He left suddenly by the steamer one day; and it was discovered afterwards that the bulk of the collection in the gun room had been crated and shipped back with his belongings to the United States, no doubt to be the nucleus of the gallery of primitive art he often spoke of starting. The richest products of the forest.
TWO
The New Domain
6
If you look at a column of ants on the march you will see that there are some who are stragglers or have lost their way. The column has no time for them; it goes on. Sometimes the stragglers die. But even this has no effect on the column. There is a little disturbance around the corpse, which is eventually carried off—and then it appears so light. And all the time the great busyness continues, and that apparent sociability, that rite of meeting and greeting which ants travelling in opposite directions, to and from their nest, perform without fail.
So it was after the death of Father Huismans. In the old days his death would have caused anger, and people would have wanted to go out to look for his killers. But now we who remained—outsiders, but neither settlers nor visitors, just people with nowhere better to go—put our heads down and got on with our business.
The only message of his death was that we had to be careful ourselves and remember where we were. And oddly enough, by acting as we did, by putting our heads down and getting on with our work, we helped to bring about what he had prophesied for our town. He had said that our town would suffer setbacks but that they would be temporary. After each setback, the civilization of Europe would
become a little more secure at the bend in the river; the town would always start up again, and would grow a little more each time. In the peace that we now had, the town wasn’t only re-established; it grew. And the rebellion and Father Huismans’s death receded fast.
We didn’t have Father Huismans’s big views. Some of us had our own clear ideas about Africans and their future. But it occurred to me that we did really share his faith in the future. Unless we believed that change was coming to our part of Africa, we couldn’t have done our business. There would have been no point. And—in spite of appearances—we also had the attitude to ourselves that he had to himself. He saw himself as part of a great historical process; he would have seen his own death as unimportant, hardly a disturbance. We felt like that too, but from a different angle.
We were simple men with civilizations but without other homes. Whenever we were allowed to, we did the complicated things we had to do, like the ants. We had the occasional comfort of reward, but in good times or bad we lived with the knowledge that we were expendable, that our labour might at any moment go to waste, that we ourselves might be smashed up; and that others would replace us. To us that was the painful part, that others would come at the better time. But we were like the ants; we kept on.
People in our position move rapidly from depression to optimism and back down again. Now we were in a period of boom. We felt the new ruling intelligence—and energy—from the capital; there was a lot of copper money around; and these two things—order and money—were enough to give us confidence. A little of that went a long way with us. It released our energy; and energy, rather than quickness or great capital, was what we possessed.
All kinds of projects were started. Various government departments came to life again; and the town at last became a place that could be made to work. We already had the steamer service; now the airfield was recommissioned and extended, to take the jets from the capital (and to fly in soldiers). The cités filled up, and new ones were built, though nothing that was done could cope with the movement of people from the villages; we never lost the squatters and campers in our central streets and squares. But there were buses now, and many more taxis. We even began to get a new telephone system. It was far too elaborate for our needs, but it was what the Big Man in the capital wanted for us.
The growth of the population could be gauged by the growth of the rubbish heaps in the cités. They didn’t burn their rubbish in oil drums, as we did; they just threw it out on the broken streets—that sifted, ashy African rubbish. Those mounds of rubbish, though constantly flattened by rain, grew month by month into increasingly solid little hills, and the hills literally became as high as the box-like concrete houses of the cités.
Nobody wanted to move that rubbish. But the taxis stank of disinfectant; the officials of our health department were fierce about taxis. And for this reason. In the colonial days public vehicles had by law to be disinfected once a year by the health department. The disinfectors were entitled to a personal fee. That custom had been remembered. Any number of people wanted to be disinfectors; and now taxis and trucks weren’t disinfected just once a year; they were disinfected whenever they were caught. The fee had to be paid each time; and disinfectors in their official jeeps played hide and seek with taxis and trucks among the hills of rubbish. The red dirt roads of our town, neglected for years, had quickly become corrugated with the new traffic we had; and these disinfectant chases were in a curious kind of slow motion, with the vehicles of hunters and hunted pitching up and down the corrugations like launches in a heavy sea.
All the people—like the health officials—who performed services for ready money were energetic, or could be made so: the customs people, the police, and even the army. The administration, however hollow, was fuller; there were people you could appeal to. You could get things done, if you knew how to go about it.
And the town at the bend in the river became again what Father Huismans had said it had always been, long before the peoples of the Indian Ocean or Europe came to it. It became the trading centre for the region, which was vast. Marchands came in now from very far away, making journeys much more difficult than Zabeth’s; some of those journeys took a week. The steamer didn’t go beyond our town; above the rapids there were only dugouts (some with outboard motors) and a few launches. Our town became a goods depot, and I acquired a number of agencies (reassuming some that Nazruddin had had) for things that until then I had more or less been selling retail.
There was money in agencies. The simpler the product, the simpler and better the business. It was a different kind of business from the retail trade. Electric batteries, for instance—I bought and sold quantities long before they arrived; I didn’t have to handle them physically or even see them. It was like dealing in words alone, ideas on paper; it was like a form of play—until one day you were notified that the batteries had arrived, and you went to the customs warehouse and saw that they existed, that workmen somewhere had actually made the things. Such useful things, such necessary things—they would have been acceptable in a plain brown-paper casing; but the people who had made them had gone to the extra trouble of giving them pretty labels, with tempting slogans. Trade, goods! What a mystery! We couldn’t make the things we dealt in; we hardly understood their principles. Money alone had brought these magical things to us deep in the bush, and we dealt in them so casually!
Salesmen from the capital, Europeans most of them, preferring to fly up now rather than spend seven days on the steamer coming up and five going down, began to stay at the van der Weyden, and they gave a little variety to our social life. In the Hellenic Club, in the bars, they brought at last that touch of Europe and the big city—the atmosphere in which, from his stories, I had imagined Nazruddin living here.
Mahesh, with his shop just across the road from the van der Weyden, saw the comings and goings, and his excitement led him into a series of little business ventures. It was strange about Mahesh. He was always on the lookout for the big break, but he could spend weeks on things that were quite petty.
He acquired at one time a machine for cutting out or engraving letters and numbers, and he acquired a stack of the very tough plastic plates on which the numbers or letters were to be engraved. His idea was to supply nameplates to the town. He practised at home; Shoba said the noise was terrible. Mahesh, in his flat and in his shop, showed off the practice nameplates as though it was he, rather than the machine, that had made the beautiful letters. The modernity and precision—and, above all, the “manufactured” look of the plates—really excited him, and he was sure it would excite everybody else as well.
He had bought the equipment from a salesman who had stayed at the van der Weyden. And it was typical of Mahesh’s casual approach to business that when it came to getting engraving orders, he could only think of crossing the road back to the van der Weyden—reversing the trip of the salesman who had sold him the equipment. He had pinned all his hopes on the van der Weyden. He was going to redo the room numbers, all the Hommes and Dames signs, and he was going to affix descriptive plates on almost every door downstairs. The van der Weyden alone was going to keep him busy for weeks and pay back for the machine. But the van der Weyden owners (a middle-aged Italian couple who kept themselves in the background and hid behind their African front men) didn’t want to play. And not many of us felt the need to have our names on triangular sections of wood on our desks. So that idea was dropped; that tool was forgotten.
Mahesh, broaching a new idea, liked to be mysterious. The time, for instance, he wanted to import a machine from Japan for cutting little flat wood sticks and spoons for ice cream, he didn’t say so right out. He began by offering me a sample spoon in a paper wrapper which the salesman had given him. I looked at the little shoe-shaped spoon. What was there to say? He asked me to smell the spoon and then to taste it; and while I did so he looked at me in a way that made me feel that I was going to be surprised. There was no surprise: he was just demonstrating to me—something I must s
ay I had never stopped to think about—that ice cream spoons and sticks shouldn’t taste or smell.
He wanted to know whether there was a local wood which was like that nice Japanese wood. To import the wood from Japan with the machine would be too complicated, and might make the sticks and spoons cost more than the ice cream. So for some weeks we thought and talked about wood. The idea interested me; I got taken up with it, and began to look at trees in a different way. We had tasting sessions, smelling and tasting different kinds of wood, including some varieties that Daulat, the man with the trucks, picked up for us on his runs east. But then it occurred to me that it was important to find out—before the spoon-making machine came down—whether the local people, with their own tastes in food, were ready for ice cream. Perhaps there was a good reason why the ice cream idea hadn’t occurred to anybody else; and we had Italians in the town, after all. And how was the ice cream going to be made? Where were the milk and the eggs?
Mahesh said, “Do you need eggs to make ice cream?”
I said, “I don’t know. I was asking you.”
It wasn’t the ice cream that attracted Mahesh. It was the idea of that simple machine, or rather the idea of being the only man in the town to own such a machine. When Shoba had met him he had been a motorcycle repairman; and he had been so flattered by her devotion that he had not risen above that kind of person. He remained the man who loved little machines and electrical tools and saw them as magical means of making a living.
I knew a number of men like that on the coast, men of our community; and I believe people like that exist wherever machines are not made. These men are good with their hands and gifted in their own way. They are dazzled by the machines they import. That is part of their intelligence; but they soon start behaving as though they don’t just own the machines, but the patents as well; they would like to be the only men in the world with such magical instruments. Mahesh was looking for the wonderful imported thing which he would own exclusively, the simple thing which would provide a short-cut to power and money. So that in this respect Mahesh was only a notch or two above the marchands who came to the town to buy modern goods to take back to their villages.
A Bend in the River Page 10
