Half a Life

by V. S. Naipaul

  There were a few more questions like that. Quite easy stuff, really, once I had got into it. The answers came to me without any trouble. I rather enjoyed it. I could see that the writer was pleased. He said to his friend, speaking quite loudly, as though because I wasn't speaking I was also deaf, “I feel this is a little bit like Alexander and the brahmin. Do you know that story?” Mr. Haxton said with irritation, “I don't know the story.” He was red-eyed and grumpy that morning. It might have been because of the heat. It was very bright, and the bleached stone of the temple courtyard gave off a lot of heat. The writer said with an easy malice, and without a stammer, “No matter.” Then he turned to me and we did a little more writing.

  At the end of this meeting I felt I had passed an examination. I knew that word of this business would spread, and that because of the regard of the great writer, the principal and all the other officials of the state wouldn't be able to do me any harm. So it turned out. In fact, they had to start being proud of me while the writer was around. Like the poor school principal himself, they all had to start boasting about me a little bit.

  In time the writer wrote his book. Then other foreign people came. And that was how, as I said earlier, even while the great independence struggle was going on outside, I began to acquire something like a reputation—modest, but nonetheless quite real—in certain quite influential intellectual or spiritual circles abroad.

  There was no escaping the role now. In the beginning I felt I had trapped myself. But very soon I found that the role fitted. I became easier and easier with it, and I understood one day that, through a series of accidents, tossed as in a dream from one unlikely situation to another, acting always on the spur of the moment, wishing only to reject the servility of our life, with no clear view of what was to follow, I had fallen into ancestral ways. I was astonished and awed. I felt that some higher power had taken a hand and I had been shown the true path.

  My father and the school principal thought otherwise. To them—in spite of all the praising things the principal had to say for official reasons—I was irredeemably tarnished, a fallen man of caste, and my path a mockery of sacred ways. But I let them be. They and their grief were far from me.

  The time now came for me to regularise my life. I couldn't keep on living at the temple. I had in some way to set up on my own, and straighten out my life with the girl. I couldn't get away from her any more than I could give up my role. To abandon her would have been to compound the dishonour; and there was always the firebrand to reckon with. I couldn't simply say sorry to everybody and go back to what I had been.

  All this while she had been living at the image-maker's, in her little lodging behind the storeroom with the finished deities and the white marble dummies of important local people. Every day our association, quite famous in our town now, seemed more settled, and I grew every day more ashamed of her. I was as ashamed of her as much as my father and mother and the principal, and people of our sort generally, were ashamed of me. This shame was always with me, the little unhappiness always at the back of my mind, like an incurable illness, corrupting all my moments, all my little triumphs (another reference in a book, another magazine article, another titled visitor). I began—though it might seem strange to say so—to take refuge in my melancholy. I courted it, and lost myself in it. Melancholy became so much part of my character that for long periods I could forget the cause.

  So at last I became a man with an establishment of my own. There was one little blessing. It was assumed that I was married to the girl. So there was no ceremony. I don't think I could have gone through with that. My heart would not have taken the sacrilege. Privately, in the recesses of my heart, I took a vow of sexual abstinence, a vow of brahmacharya. Like the mahatma. Unlike him, I failed. I was full of shame. And I was very swiftly punished. I soon afterwards had to recognise that the girl was pregnant. That pregnancy, that distending of her stomach, that alteration of her already unattractive body, tormented me, made me pray that what I was witnessing wasn't there.

  All my anxiety, when little Willie was born, was to see how much of the backward could be read in his features. Anyone seeing me bend over the infant would have thought I was looking at the little creature with pride. In fact, my thoughts were all inward, and my heart was sinking.

  A little later, as he started to grow up, I would look at him without saying anything and feel myself close to tears. I would think, “Little Willie, little Willie, what have I done to you? Why have I forced this taint on you?” And then I would think, “But that is nonsense. He is not you or yours. His face makes that plain. You have forced no taint on him. Whatever you gave him has disappeared in his wider inheritance.” But some little hope for him always stayed with me. I would, for instance, see someone of our kind and think, “But he looks like Willie. He is the image of little Willie.” And with this hope beating in my heart I would go and look at him, and at the first glimpse I would know I had fooled myself again.

  All this was a private drama. It was absorbed into my melancholy. I opened myself to no one about it. I wonder what Willie's mother would have said if she knew. With the birth of her son she came into a kind of horrible flowering. She seemed to forget the nature of my calling. She became house-proud. She took lessons in flower arrangement from the wife of an English officer—independence had not yet come: we still had a British garrison in the town—and she took lessons in cooking and housecraft from a Parsi lady. She tried to entertain my guests. I was mortified. I remember one dreadful occasion. She had set or laid out the table in her new way. On the side plate of each guest she had placed a towel. I didn't think it was right. I had never read about towels on a dining table or seen them in any of the foreign films I had gone to. She insisted. She used the word “serviette” or something like that. She was no longer on the defensive these days, and soon she was saying foolish things about my ancestors, who knew nothing about modern housecraft. Nothing was resolved when the first guest came (a Frenchman who was doing a book about Romain Rolland, whom we all adored in India, because he was said to be an admirer of the mahatma), and I had to retreat into my melancholy, and go through the whole evening with those towels on the table.

  This was the nature of my life. My utter wretchedness, my self-disgust, can be imagined when, with everything I have spoken about, and in spite of my private vow of brahmacharya, which represented the profoundest part of my nature, Willie's mother became pregnant for the second time. This time it was a girl, and this time there was no room for any kind of self-delusion. The girl was the image of her mother. It was like divine punishment. I called her Sarojini, after the woman poet of the independence movement, in the hope that a similar kind of blessing might fall on her, because the poet Sarojini, great patriot though she was, and much admired for that, was also remarkably ill-favoured.

  *

  THIS WAS THE STORY that Willie Chandran's father told. It took about ten years. Different things had to be said at different times. Willie Chandran grew up during the telling of this story.

  His father said, “You asked me many years ago, before I began the story, whether I really admired the writer after whom you are named. I said I wasn't sure, that you would have to make up your own mind. Now that you've heard what I had to say, what do you think?”

  Willie Chandran said, “I despise you.”

  “That is your mother talking.”

  Willie Chandran said, “What is there for me in what you have said? You offer me nothing.”

  His father said, “It has been a life of sacrifice. I have no riches to offer you. All I have are my friendships. That is my treasure.”

  “What about poor Sarojini?”

  “I will speak to you frankly. I feel she was sent to try us. I can tell you nothing about her appearance that you don't already know. Her prospects in this country are not bright. But foreigners have their own ideas of beauty and certain other things, and all I can hope for Sarojini is an international marriage.”

  2


  The First Chapter

  WILLIE CHANDRAN and his sister Sarojini went to the mission school. One day one of the Canadian teachers asked Willie, in a smiling friendly way, “What does your father do?” It was a question he had put at various times to other boys as well, and they had all readily spoken of the various degraded callings of their fathers. Willie wondered at their shameless-ness. But now when the question was put to him, Willie found he didn't know what to say about his father's business. He also found he was ashamed. The teacher kept on smiling, waiting for an answer, and at last Willie Chandran said with irritation, “You all know what my father does.” The class laughed. They laughed at his irritation and not at what he had said. From that day Willie Chandran began to despise his father.

  Willie Chandran's mother had been educated at the mission school, and it was her wish that her children should go there. Most of the children at the school were backwards who would not have been accepted at the local schools for people of caste, or would have found life hard if they had got in. She herself in the beginning had gone to one of those caste schools. It was a broken-down and dusty shack in a suburb far from the maharaja's palace and all his good intentions. Broken-down though it was, the teachers and the school servants didn't want Willie Chandran's mother there. The school servants were even more fierce than the teachers. They said they would starve rather than serve in a school which took in backwards. They said they would go on strike. Somehow in the end they all swallowed their pride and their talk of going on strike, and the girl was allowed in. Things went wrong on the first day. In the morning recess the girl ran with the other children to the place in the schoolyard where a ragged and half-starved school servant was giving out water from a barrel. He used a long-handled bamboo dipper and when a student appeared before him he poured water into a brass vessel or an aluminium one. Willie Chandran's mother wondered in a childish way whether she would get brass or aluminium. But when she appeared before him no choice like that was offered her. The ragged half-starved man became very angry and frightening and made the kind of noise he would have made before he beat a stray dog. Some of the children objected, and then the water man made a show of looking for something and from somewhere on the ground he picked up a rusty and dirty tin jagged at the edges from the tin-opener. It was a blue Wood, Dunn butter tin from Australia. Into that he poured the water for the girl. That was how Willie Chandran's mother learned that in the world outside aluminium was for Muslims and Christians and people of that sort, brass was for people of caste, and a rusty old tin was for her. She spat on the tin. The half-starved water man made as if to hit her with the bamboo dipper and she ran out of the schoolyard fearing for her life, with the man cursing her as she ran. After some weeks she began to go to the mission school. She should have gone there from the start, but her family and group knew nothing about anything. They didn't know about the religion of the people of caste or the Muslims or the Christians. They didn't know what was happening in the country or the world. They had lived in ignorance, cut off from the world, for centuries.

  Willie's blood boiled whenever he heard the story about the Wood, Dunn butter tin. He loved his mother, and when he was very young he used such money as came his way to buy pretty things for her and the house: a bamboo-framed mirror, a bamboo wall-stand for a vase, a nice length of block-stamped cloth, a brass vase, a painted papier-mâché box from Kashmir, crêpe-paper flowers. But gradually as he grew up he understood more about the mission school and its position in the state. He understood more about the pupils in the school. He understood that to go to the mission school was to be branded, and he began to look at his mother from more and more of a distance. The more successful he became at school—and he was better than his fellows—the greater that distance grew.

  He began to long to go to Canada, where his teachers came from. He even began to think he might adopt their religion and become like them and travel the world teaching. And one day, when he was asked to write an English “composition” about his holidays he pretended he was a Canadian, with parents who were called “Mom” and “Pop.” Mom and Pop had one day decided to take the kids to the beach. They had gone upstairs early in the morning to the children's room to wake them up, and the children had put on their new holiday clothes and they had driven off in the family car to the beach. The beach was full of holidaymakers, and the family had eaten the holiday sweets they had brought with them and at the end of the day, tanned and content, they had driven home. All the details of this foreign life—the upstairs house, the children's room—had been taken from American comic books which had been circulating in the mission school. These details had been mixed up with local details, like the holiday clothes and the holiday sweets, some of which Mom and Pop had at one stage out of their own great content given to half-naked beggars. This composition was awarded full marks, ten out of ten, and Willie was asked to read it out to the class. The other boys, many of whom lived very poor lives, had had no idea what to write about, and had not even been able to invent, knowing nothing of the world. They listened with adoration to Willie's story. He took the exercise book and showed it to his mother, and she was pleased and proud. She said to Willie, “Show it to your father. Literature was his subject.”

  Willie didn't take the book directly to his father. He left it on the table in the verandah overlooking the inner ashram yard. His father had coffee there in the morning.

  He read the composition. He was ashamed. He thought, “Lies, lies. Where did he get these lies from?” Then he thought, “But is it worse than Shelley and W and the rest of them? All of that was lies too.” He read the composition again. He grieved at his disappearance and thought, “Little Willie, what have I done to you?” He finished his coffee. He heard the first of the day's suppliants assembling in the main courtyard of his little temple. He thought, “But I have done him nothing. He is not me. He is his mother's son. All this Mom-and-Pop business comes from her. She can't help it. It's her background. She has these mission-school ambitions. Perhaps after a few hundred rebirths she will be more evolved. But she can't wait like other decent folk. Like so many backwards nowadays, she wants to jump the gun.”

  He never mentioned the composition to Willie, and Willie never asked. He despised his father more than ever.

  One morning a week or so later, while his father was with clients on the ashram side of the house, Willie Chandran again left his composition exercise book on the table in the verandah of the inner courtyard. His father saw the book at lunchtime, and became agitated. His first feeling was that there was another offensive composition in the book, more about Mom and Pop. He felt the boy, true son of his mother, was challenging him, with all the slyness of a backward, and he wasn't sure what he should do. He asked himself, “What would the mahatma do?” He decided that the mahatma would have met this kind of sly aggression with his own kind of civil disobedience: he would have done nothing. So he did nothing. He didn't touch the exercise book. He left it where it was, and Willie saw it when he came back from school during the lunch hour.

  Willie thought in his head, in English, “He is not only a fraud, but a coward.” The sentence didn't sound right; there was a break in the logic somewhere. So he did it over. “Not only is he a fraud, but he is also a coward.” The inversion in the beginning of the sentence worried him, and the “but” seemed odd, and the “also.” And then, on the way back to the Canadian mission school, the grammatical fussiness of his composition class took over. He tried out other versions of the sentence in his head, and he found when he got to the school that he had forgotten his father and the occasion.

  But Willie Chandran's father hadn't forgotten Willie. The silence and smugness of the boy at lunchtime had disturbed him. He knew there was something treacherous in the exercise book, and then very quickly in the afternoon he became sure. He left a client in the middle of a foolish consultation and went to the verandah on the other side. He opened the exercise book and saw that week's composition. It was headed “King Cophet
ua and the Beggar-maid.”

  In a far-off time, when there was famine and general distress in the land, a beggar-maid, braving every kind of danger on the road, went to the court of the king, Cophetua, to ask for alms. She gained admittance to the king. Her head was covered, and she looked down at the ground and spoke so beautifully and with such modesty that the king begged her to uncover her head. She was of surpassing beauty. The king fell in love with her and swore a royal oath there and then, before his court, that the beggar-maid was going to be his queen. He was as good as his word. But his queen's happiness didn't last. No one treated her like a real queen; everyone knew she was a beggar. She lost touch with her family. Sometimes they appeared outside the palace gates and called for her, but she wasn't allowed to go to them. She began to be openly insulted by the king's family and by people in the court. Cophetua seemed not to notice, and his queen was too ashamed to tell him. In time Cophetua and his queen had a son. There were many more insults in the court after that, and curses from the queen's beggar relations. The son, growing up, suffered for his mother's sake. He made a vow to get even with them all, and when he became a man he carried out his vow: he killed Cophetua. Everybody was happy, the people in the court, the beggars at the palace gates.

  There the story ended. All down the margin of the exercise book the red pen of the missionary teacher had ticked and ticked in approval.

  Willie Chandran's father thought, “We've created a monster. He really hates his mother and his mother's people, and she doesn't know. But his mother's uncle was the firebrand of the backwards. I mustn't forget that. The boy will poison what remains of my life. I must get him far away from here.”