Up Against the Night Read online

  UP AGAINST THE NIGHT

  Justin Cartwright

  For Jonathan Ball,

  the indestructible

  One [understanding] was of a society, and a section of society, that is violent, self-obsessed and contemptuous of the law. It was a lawlessness that represents a certain kind of South African impulse, not just an Afrikaner impulse

  Mark Gevisser

  We read landscapes, we interpret their forms, in the light of our own experience and memory, and that of our shared cultural memory

  Robert Macfarlane

  CONTENTS

  6 February 1838, Zululand

  Chapter One

  Chapter Two

  Chapter Three

  Chapter Four

  Chapter Five

  Chapter Six

  Chapter Seven

  Chapter Eight

  Chapter Nine

  Chapter Ten

  Chapter Eleven

  Chapter Twelve

  Chapter Thirteen

  Chapter Fourteen

  Chapter Fifteen

  Chapter Sixteen

  Chapter Seventeen

  Chapter Eighteen

  Chapter Nineteen

  Chapter Twenty

  Chapter Twenty-One

  Chapter Twenty-Two

  Chapter Twenty-Three

  Chapter Twenty-Four

  Chapter Twenty-Five

  Chapter Twenty-Six

  Chapter Twenty-Seven

  Chapter Twenty-Eight

  Chapter Twenty-Nine

  GRINDA

  Acknowledgements

  A Note on the Author

  By the Same Author

  6 February 1838, Zululand

  From a distance, the Reverend Francis Owen, his wife, their servant, Jane Williams, and a twelve-year-old boy, William Wood, watched, helpless and terrified, as a thousand Zulu warriors fell on seventy unarmed Boers and beat them with clubs. The dead and dying were dragged the eight hundred yards from the great kraal, the isigodlo, of King Dingane of the Zulus, to KwaMatiwane, the place of execution, where those who were still alive were clubbed to death. The bodies were left for the hyenas and the vultures and the jackals. The leader of the Boers, Piet Retief, was the last to be killed. His thirteen-year-old son, Cornelis, was one of the dead. The warriors moved on to where they were camped to find the women, children and servants. The helpless women, children and servants were clubbed and stabbed to death, and their bodies, too, were dragged to KwaMatiwane.

  The hillock of KwaMatiwane ran with dark red blood. Venous blood. Rivulets of blood became streams, and the streams became rills. Further down the hill, the blood was finally reclaimed by the dry soil, leaving, for a while, only a damp trace, which faded fast.

  1

  My Australian grandfather came from Queensland to fight in the Boer War. In a recently opened cache of tobacco-tinged photographs I saw that I have inherited his looks. We are uncannily alike. He was a private in the Queensland Mounted Infantry and stayed behind after the Boer War ended in order to marry my grandmother. He died soon after the Second World War and before I was born. My mother, beautiful though she was, lived under a cloud of insecurity, the fear of desertion.

  Like my grandfather I am tall, with a large head; my face is strong and deeply etched, with blue eyes that are often fixed on the horizon as though I am expecting a revelation.

  Recently I have begun to feel that I am an impostor, not really English and never will be, although I have lived among the English happily and gratefully for many years. When I came to Oxford I intended to become English, because I did not want to be identified with the apartheid government. Now, in my onrushing middle years, the notion of home occupies me as if I must finally decide who I am, although in reality there is no urgency to make a decision; certainly nobody is waiting eagerly for my pronouncement.

  On my mother’s side of the family, I am directly descended from Piet Retief, the Boer leader, famous for having been murdered, along with all his followers, by Dingane, King of the Zulus, in 1838. Retief and his followers saw themselves as departing the Cape Colony in a biblical exodus. The oppressors were, in my ancestor’s understanding, the British of the Cape Colony, who had recently freed the slaves. Inadequate compensation for the freeing of his slaves was one of Piet Retief’s main complaints. Another was the unruliness of the brown and black people that followed British rule.

  Most of my life I have been reluctant to be associated with my ancestor; I believe that there is something rotten at the heart of the Retief story, at odds with the myths of heroism and sacrifice.

  Recently, I have been researching Piet Retief’s life and I see that exaggeration was a characteristic of the family who were major optimists, a quality they combined with wide-reaching incompetence, so that most of their many enterprises failed. Even the most famous Retief – Piet – demonstrated an unfounded and fatal confidence, perhaps a certain contempt, when he agreed, in February 1838, to enter the royal kraal of Dingane without weapons.

  I dream about my daughter, Lucinda, as she was before she became a drug addict. I dream of the mountain. I dream of the sea crashing on the beach. I dream of water trickling along dry furrows. I dream of my Auntie Marie’s tin-roofed farmhouse in the dreary flatlands. I dream of unhurried Afrikander cattle. I dream of snakes. I dream of near drowning; in this dream I am powerless as I try to swim back to the beach. In the implacable workings of dreams, the harder I swim, the further out the current takes me. I am being pulled out to sea. I am panicking. I know that the secret is to allow yourself to be carried out with the riptide, even to swim with the riptide, because all riptides lose power and you can then swim back from another direction. Easy to say: in my dream I am swallowing water, losing the battle, exhausted. These dreams don’t have a hierarchy of importance; they have no logic; they are disturbingly random as though my turbulent brain is trying, without success, to find something solid on which it can alight.

  Now I am lying, barely half awake, in my house in Notting Hill. When I finally wake and get out of bed, I feel clammy, as if I have slept wrapped in a caul.

  Dreams have no useful meaning, but I believe that they feed on anxieties: my ex-wife pays lawyers to send me vile letters and, mad though they are, they disturb my nights and make sleep impossible. These letters are often delivered by anonymous couriers on motorbikes or by anonymous drivers of white vans. Last night, after one of these deliveries crashed through the letterbox, I could not go back to sleep for two hours or more and as I lay there I thought of Larkin’s poem, ‘Aubade’:

  Waking at four to soundless dark, I stare.

  In time the curtain edges will grow light.

  Till then I see what’s really always there:

  Unresting death, a whole day nearer now,

  Making all thought impossible but how

  And where and when I shall myself die.

  My ex-wife is on a mission to destroy me; she succeeds in unsettling me with her crazy demands and wild accusations. I dread them. After all these years I still cannot understand why she is so vindictive and nor do I know what it is she really wants; after all it was she who claimed to have fallen in love. She announced it confidently to me as if she were the beneficiary of a Papal bull. She is a Catholic and she gave the impression that her liaison had been sanctioned in conclave by a quorum of cardinals, all of them keen to cite me for my behaviour. The person my ex-wife chose to marry was my best man at our wedding, Roddy Squires, baptised Rodney. Roddy was once described to me as pointlessly and unconvincingly good-looking; there is something tragic about him with his easily provoked laugh, so loud it can cut through a crowded pub in Belgravia. His brief acting career is over. He is always on the verge of the solution to his finan
cial problems; he is promised acting roles in Canada or a job setting up a lodge in the Seychelles or a lecture voyage on a liner, but nothing ever works out. He has admirers among the more desperate women in his circle. They see something romantic about him until they discover that his blond, vigorous hair and his confident donkey bray hide anxiety and confusion. Roddy and Georgina never made it to the altar: the infatuation lasted only a few months. Georgina’s ever-unstable whims are not based on rationality but on the higher posturing. And Roddy was a triumph of appearance over reality.

  Last night, as I often do, I thought of going with my lover, Nellie, as far away from Georgina as I could. This may be one of the reasons I am thinking about the notion of home, and what it means. A refuge is one interpretation.

  When I was fully awake this morning, I made a double espresso. I felt calmed as soon as I took the first gulp, fortified by the knowledge that I would soon be going with Nellie to my house on the sea near Cape Town. Nellie has a soothing effect on me because she is gentle and calm. She has gone ahead to our house in the New Forest. I adore Nellie. After many years, I have understood that love is not an end in itself, but a process of learning to know another fully. It is strange how a truth is often clothed in banality. Much of what I know has come to me as a gift from books. I have relied heavily on books in order to understand the world.

  2

  The Adventures of Pinocchio. My aunt pronounced it Pea-noak-ee-o, and so did I until I arrived in England more than thirty years ago. She would read to me in the living room – sitkamer in Afrikaans – on the farm, which was about a hundred miles south-west of Johannesburg. The farm was called Welgelegen, which means well-situated, although there were no obvious topographical features to justify this description; Welgelegen sat passively in miles of flat land, stranded.

  My aunt had no electricity; the generator had died years ago and she read to me by candle and lantern light. In my mind this twilight world was associated with reading; I thought it was essential to full concentration, like the manipulation of light for emotional effect in a theatre or in a movie. The candles and the lamps made a gentle noise, different for each, but working in harmony. The lamps whooshed and sometimes whined like spirits in the wainscot and the candles fluttered, sputtering once in a while, and in this way prefiguring the death of the moths. Pursuing their destiny, which is to reach the light, moths immolated themselves doing just that. As their bodies exploded in the candle flame, there was a distinctly liquid pop. The wings burned fast, like very fine mulberry rice paper.

  In the way that young children create a hierarchy of affection, I liked moths; I saw them as benign and fragile, clumsily naïve, certainly not equipped for the age of the candle. In those days animals and insects were rated, even by adults, according to their likeability. Crocodiles, which we had never actually seen, ranked lowest. A boy of nine from my school, Lionel Pargeter, was taken by a crocodile while fishing at St Lucia Bay. There was no definitive proof that Pargeter had been snatched by a crocodile – no eye-witness – but there were crocodile prints everywhere, which were uncannily like the dinosaur prints in an old book, The Lost World, about a dinosaur. Lionel Pargeter had vanished. His fishing rod was lying on the muddy bank.

  Back at school in Cape Town, his bed was next to mine in Tommy Gentles House, which was named after a famous, and very small, rugby scrumhalf. An old boy of the school. The bed was not used for a term as a mark of respect. For those ten weeks I slept uneasily close to Lionel Pargeter’s imago. His parents never recovered fully. They endowed a scholarship in his name, to demonstrate that something good could arise from the worst tragedy. Supercilious little shits that we were, we called it the ‘croc scholarship’.

  In Johannesburg we had a swimming pool, and a large, American, Dodge – ten years old, admittedly, but stately and running on Fluid Drive. I boasted to my friends that we had this Fluid Drive as though it was some sort of magic potion. In truth I had no idea what it was, but I thought it had a glamorous, seductive, ring to it; I was always keen to make an impression. And maybe this, too, is my Retief inheritance.

  I was never told why, from the age of six, I was sent every year to stay with my aunt – my tannie – Marie for a month. Tannie Marie spoke English fluently with a strong Afrikaans accent. In fact she was not my aunt, but my mother’s; she was one of those people destined for tannie-dom whether she wanted it or not. Tannie-dom at that time was a respected condition but not one that made allowances for hope. A tannie had no hope of a glamorous life, a second marriage, nor of anything beyond domestic duties. For all I know, nothing has changed out there on the flatlands.

  My Tannie Marie had once been a teacher at the English medium school in Potchefstroom but she made an unfortunate marriage to a travelling salesman from Liverpool. If the photographs do not lie, he was astonishingly good-looking, and his hair shone with Uppercut Pomade, but he was also a compulsive philanderer and perhaps even a conman. He was arrested in 1944 and died some years after the Second World War.

  When I was sent as an emissary from the more sophisticated world of Johannesburg, Tannie Marie was living in the middle of nowhere in the old family farmhouse, with its fading red tin roof and its long verandahs, which allowed her to face west in the morning and east in the afternoon, in this way avoiding the sun. The view from the house was not inspiring but the house itself had a timeless and comforting style. There were spiny cacti in large jam tins dotted around the stoep; some of these cacti only flowered every second year. Fly screens protected the doors. Occasionally Tannie Marie went out to look at the vegetable garden or the hens and I would go with her. The hens were innocent creatures, resigned and domestic. I would feed them crushed maize off my hand. The pecking action felt like being lightly tattooed. Once, the rooster became puffed up and angry for no obvious reason and pecked me viciously, drawing blood from my thumb. My aunt said that the male of the species always caused trouble. I wonder now if that wasn’t a general observation about the world she lived in.

  Not far from the house, beyond a tumble-down rockery, which looked something like a palaeolithic burial site, there was a moribund cemetery of apricot trees, twisted, dry and neglected, surrounded by a wall of large, deep red rocks – dried blood in colour (the colour of many paintings by Mark Rothko) – where lizards lay, sunning themselves. Although most of the apricots were pockmarked, my aunt could collect enough usable fruit to make her famous appelkoos konfyt – apricot jam. The skin of apricots sent a current up my arm and into my teeth; the effect was unbearable, worse even than fingernails on a blackboard.

  Whenever my aunt ventured off the stoep, she wore a large hat to keep her complexion intact. Men thrived in the sun and welcomed the teak colour it produced – although two of the cousins who were suspiciously brown avoided sunshine. It was said that there was a touch of the tar-brush in the family; at that time I had no idea what it meant.

  Women of my aunt’s generation stayed out of the sun; it was considered unladylike, although back in the Sodom and Gomorrah that was Johannesburg, my mother loved the sun and wore short panelled skirts on the tennis court and Jantzen swimsuits at the pool – Just Wear a Smile and a Jantzen! was the slogan. That is how I remember her, as an advertisement. My mother would stand elegantly on the coir mat of the diving board, before diving neatly, arms outstretched, toes forever pointed. Our pool was heavily chlorinated and the water turned my hair green by the end of the summer holiday.

  I think now that my mother saw herself as belonging to a bigger world than the one she sprang from. I came to hear much later that she was cheerfully promiscuous before marriage and perhaps after. An old friend of hers, who I met in Johannesburg on a business trip, gave me this unsolicited information. He appeared to have mislaid the edit button, something that is common among the very old: they think that because there are no consequences for them, anything is acceptable. Or maybe they are losing their marbles.

  My father explained that my mother sent me away to the farm so that she could
spend time in the Karoo where the bone-dry air was said to be good for her illness; perhaps she was preparing me for a life without her. In fact I learned – again, many years later – that the visits to the Karoo and its healing properties were my mother’s cover for visiting her lover, a man with a business that employed huge machines to dig out irrigation dams for farmers; he had become wealthy because dams were always needed to catch the infrequent rains. Among the local farmers the question of rain and its imminence came a close second to rugby as a topic of conversation. Irrigation, I learned, was a very important consideration too, probably almost as important as religion. It turned out that this lover paid my fees to the Episcopal College, in Cape Town, where I was sent at the age of eight.

  Tannie Marie seemed to be marooned at Welgelegen. She had hardly any money and no obvious options other than to sit it out at the centre of this moribund farm, which had a mostly symbolic existence, a negligible substance, in the rackety life of the Retiefs. The farm was one of those places that contrive to leach out all spontaneity and joy. It was understood in those parts that possession of a farm conferred prestige on the owners, licensing the men in the family to think of themselves as landed gentry down at the Railway Tavern where they drank their Lion Lager. To my young eyes, the farm seemed to be run-down. The farm gates, necessary in sheep and cattle country, were no more than sections of barbed wire braced at one end by a not-too-straight stick which was attached with loops of wire to a more substantial post, made from the branches of the camel thorn tree. Often the black children would rush out as a car appeared, to open and close the gate in the hope of being given a cent or two. Opening the gate wasn’t easy; sometimes two or three of these scrawny little children were required to wrestle the gate free of the post. In winter the children had streams of mucus flowing glacially from their noses, like melting candles. They lived in mud-brick huts with corrugated-iron roofs held in place by rocks and sometimes by pumpkins.