10

I never saw Knopwood after that. What he meant when he said we would not meet again was soon explained; he had been ordered off to some more missionary work, and he died a few years ago in the West, of tuberculosis, working almost till the end among his Indians. I have never forgiven him for trying to blacken Father. If that is what his Christianity added up to, it wasn’t much.

Dr. von Haller: As you report what Father Knopwood said about Mrs. Martindale, he was abusive and contemptuous; did he know her, by any chance?

Myself: No, he just hated her because she was very much a woman, and I have told you what he was. He made up his mind she was a harlot, and that was that.

Dr. von Haller: You don’t think any of it was indignation on your behalf—because she had, so to speak, abused your innocence?

Myself: How had she done that? I think that’s silly.

Dr. von Haller: She had been party to a plan to manipulate you in a certain direction. I don’t mean your virginity, which is simply physical and technical, but the scheme to introduce you to what Knopwood called the cheerful trumpet-and-drum, the simple music.

Myself: One has to meet it somehow, I suppose? Better in such circumstances than many we can imagine. I had forgotten the Swiss were so Puritanical.

Dr. von Haller: Ah, now you are talking to me as if I were Father Knopwood. True, everybody has to encounter sex, but usually the choice is left to themselves. They find it; it is not offered to them like a tonic when somebody else thinks it would be good for them. May not the individual know the right time better than someone else? Is it not rather patronizing to arrange a first sexual encounter for one’s son?

Myself: No more patronizing than to send him to any other school, so far as I can see.

Dr. von Haller: So you are in complete agreement with what was arranged for you. Let me see—did you not say that the last time you had sexual intercourse was on December 26, 1945?—Was Mrs. Martindale the first and the last, then?—Why did you hesitate to put this valuable instructio to further use?—Take all the time you please, Mr. Staunton. If you would like a glass of water there is a carafe beside you.

Myself: It was Judy, I suppose.

Dr. von Haller: Yes. About Judy—do you realize that in what you have been telling me Judy remains very dim? I am getting to know your father, and I have a good idea of Father Knopwood, and you implied much about Mrs. Martindale in a very few words. But I see very little of Judy. A well-bred girl, somewhat foreign to your world, Jewish, who sings. Otherwise you say only that she was kind and delightful and vague words like that which give her no individuality at all. Your sister suggested that she was cowlike; I attach quite a lot of significance to that.

Myself: Don’t. Carol is very sharp.

Dr. von Haller: Indeed she is. You have given a sharp picture of her. She is very perceptive. And she said Judy was cowlike. Do you know why?

Myself: Spite, obviously. She sensed I loved Judy.

Dr. von Haller: She sensed Judy was an Anima-figure to you. Now we must be technical for a little while. We talked about the Anima as a general term for a man’s idea of all a woman is or may be. Women are very much aware of this figure when it is aroused in men. Carol sensed that Judy had suddenly embodied the Anima for you, and she was irritated. You know how women are always saying, “What does he see in her?” Of course what he sees is the Anima. Furthermore, he is usually only able to describe it in general terms, not in detail. He is in the grip of something that might as well be called an enchantment; the old word is as good as any new one. It is notorious that when one is enchanted, one does not see clearly.

Myself: Judy was certainly clear to me.

Dr. von Haller: Even though you do not seem to remember one thing she said that is not a commonplace? Oh, Mr. Staunton—a pretty, modest girl, whom you saw for the first time in enchanting circumstances, singing—an Anima, if ever I heard of one.

Myself: I thought you people weren’t supposed to lead your witnesses?

Dr. von Haller: Not in Mr. Justice Staunton’s court, perhaps, but this is my court. Now tell me; after your talk with your father, in which he referred to Judy as “your little Jewish piece”, and your talk with her father, when he said you must not think of Judy as a possible partner in your life, and after your talk with that third father, the priest, how did matters stand between you and Judy?

Myself: It went sour. Or it lost its gloss. Or anything you like to express a drop in intensity, a loss of power. Of course we met and talked and kissed. But I knew she was an obedient daughter, and when we kissed I knew Louis Wolff was near, though invisible. And try as I would, when we kissed I could hear a voice—it wasn’t my father, so don’t think it was—saying “your Jewish piece”. And hateful Knopwood seemed always to be near, like Christ in his sentimental picture, with His hand on the Boy Scout’s shoulder. I don’t know how it would have worked out because I had rather a miserable illness. It would probably be called mononucleosis now, but they didn’t know what it was then, and I was out of school for a long time and confined to the house with Netty as my nurse. When Easter came I was still very weak, and Judy went to Lausanne to a school. She sent me a letter, and I meant to keep it, of course, but I’ll bet any money Netty took it and burned it.

Dr. von Haller: But you remember what it said?

Myself: I remember some of it. She wrote, “My father is the wisest and best man I know, and I shall do what he says.” It seemed extraordinary, for a girl of seventeen.

Dr. von Haller: How, extraordinary?

Myself: Immature. Wouldn’t you say so? Oughtn’t she to have had more mind of her own?

Dr. von Haller: But wasn’t that precisely your attitude toward your own father?

Myself: Not after my illness. Nevertheless, there was a difference. Because my father really was a great man. Dunstan Ramsay once said he was a genius of an unusual, unrecognized kind. Whereas Louis Wolff, though very good of his kind, was just a clever doctor.

Dr. von Haller: A very sophisticated man; sophisticated in a way your father was not, it appears. And what about Knopwood? You seem to have dismissed him because he was a homosexual.

Myself: I see a good many of his kind in court. You can’t take them seriously.

Dr. von Haller: But you take very few people seriously when you have them in court. There are homosexuals we do well to take seriously and you are not likely to meet them in court. You spoke, I recall, of Christian charity?

Myself: I am no longer a Christian, and too often I have uncovered pitiable weakness masquerading as charity. Those who talk about charity and forgiveness usually lack the guts to push anything to a logical conclusion. I’ve never seen charity bring any unquestionable good in its train.

Dr. von Haller: I see. Very well, let.us go on. During your illness I suppose you did a lot of thinking about your situation. That is what these illnesses are for, you know—these mysterious ailments that take us out of life but do not kill us. They are signals that our life is going the wrong way, and intervals for reflection. You were lucky to be able to keep out of a hospital, even if it did return you to the domination of Netty. Now, what answers did you find? For instance, did you think about why you were so ready to believe your mother had been the lover of your father’s best friend, whereas you doubted that Mrs. Martindale had been your father’s mistress?

Myself: I suppose children favour one parent more than the other. I have told you about Mother. And Father used to talk about her sometimes when he visited me when I was ill. Several times he warned me against marrying a boyhood sweetheart.

Dr. von Haller: Yes, I suppose he knew what was wrong with you. People often do, you know, though nothing would persuade them to bring such knowledge to the surface of their thoughts or admit what they so deeply know. He sensed you were sick for Judy. And he gave you very good advice, really.

Myself: But I loved Judy. I really did.

Dr. von Haller: You loved a projection of your own Anima. You really did. But did you ever know Judy Wolff? You have told me that when you see her now, as a grown woman with a husband and family, you never speak to her. Why? Because you are protecting your boyhood dream. You don’t want to meet this woman who is somebody else. When you go home you had better make an opportunity to meet Mrs. Professor Whoever-It-Is, and lay that ghost forever. It will be quite easy, I assure you. You will see her as she is now, and she will see the famous criminal lawyer. It will all be smooth as silk, and you will be delivered forever. So far as possible, lay your ghosts… But you have not answered my question: why adultery for mother but not for father?

Myself: Mother was weak.

Dr. von Haller: Mother was your father’s Anima-figure whom he had been so unfortunate, or so unwise, as to marry. No wonder she seemed weak, poor woman, with such a load to carry for such a man. And no wonder he turned against her, as you would probably have turned against poor Judy if she had been so unfortunate as to fall into the clutch of such a clever thinker and such a primitive feeler as you are. Oh, men revenge themselves very thoroughly on women they think have enchanted them, when really these poor devils of women are merely destined to be pretty or sing nicely or laugh at the right time.

Myself: Don’t you think there is any element of enchantment in love, then?

Dr. von Haller: I know perfectly well that there is, but has anybody ever said that enchantment was a basis for marriage? It will be there at the beginning, probably, but the table must be laid with more solid fare than that if starvation is to be kept at bay for sixty years.

Myself: You are unusually dogmatic today.

Dr. von Haller: You have told me you like dogma… But let us get back to an unanswered question: why did you believe your mother capable of adultery but not your father?

Myself: Well—adultery in a woman may be a slip, a peccadillo, but in a man, you see—you see, it’s an offense against property. I know it doesn’t sound very pretty, but the law makes it plain and public opinion makes it plainer. A deceived husband is merely a cuckold, a figure of fun, whereas a deceived wife is someone who has sustained an injury. Don’t ask me why; I simply state the fact as society and the courts see it.

Dr. von Haller: But this Mrs. Martindale, if I understood you, had left her husband, or he had left her. So what injury could there be?

Myself: I am thinking of my mother: Father knew her long before Mother’s death. He may have drifted away from Mother, but I can’t believe he would do anything that would injure her—that might have played some part in her death. I mean, a swordsman is one thing—a sort of chivalrous concept, which may be romantic but is certainly not squalid. But an adulterer—I’ve seen a lot of them in court, and none of them was anything but squalid.

Dr. von Haller: And you could not associate your father with anything you considered squalid? So: you emerged from this illness without your beloved, and without your priest, but with your father still firmly in the saddle?

Myself: Not even that. I still adored him, but my adoration was flawed with doubts. That was why I determined not to try to be like him, not to permit myself any thought of rivalling him but to try to find some realm where I could show that I was worthy of him.

Dr. von Haller: My God, what a fanatic!

Myself: That seems a rather unprofessional outburst.

Dr. von Haller: Not a bit. You are a fanatic. Don’t you know what fanaticism is? It is overcompensation for doubt. Well: go on.

Yes, I went on, and what my life lacked in incident it made up for in intensity. I finished school, pretty well but not as well as if I had not had such a long illness, and I was ready for university. Father had always assumed I would go to the University of Toronto, but I wanted to go to Oxford, and he jumped at that. He had never been to a university himself because he was in the First World War—got the D.S.O., too—during what would have been his college years; he had wanted to get on with life and had qualified as a lawyer without taking a degree. You could still do that, then. But he had romantic ideas about universities, and Oxford appealed to him. So I went there, and because Father wanted me to be in a big college, I got into Christ Church.

People are always writing in their memoirs about what Oxford meant to them. I can’t pretend the place itself meant extraordinary things to me. Of course it was pleasant, and I liked the interesting buildings; architectural critics are always knocking them, but after Toronto they made my eyes pop. They spoke of an idea of education strange to me; discomfort there was, but no meanness, no hint of edification on the cheap. And I liked the feel of a city of youth, which is what Oxford seems to be, though anybody with eyes in his head can see that it is run by old men. But my Oxford was a post-war Oxford, crammed to the walls and rapidly growing into a big industrial city. And there was much criticism of the privilege it implied, mostly from people who were sitting bang in the middle of the privilege and getting all they could out of it. Oxford was part of my plan to become a special sort of man, and I bent everything that came my way to my single purpose.

I read law, and did well at it. I was very lucky in being assigned Pargetter of Balliol as my tutor. He was a great law don, a blind man who nevertheless managed to be a famous chess-player and such a teacher as I had never known. He was relentless and exacting, which was precisely what I wanted because I was determined to be a first-class lawyer. You see, when I told Father I wanted to be a lawyer, he assumed at once that I wanted law as a preparation for business, which was what he himself had made of it. He was sure I would follow him in Alpha; indeed I don’t think any other future for me seemed possible to him. I was perhaps a little bit devious because I did not tell him at once that I had other ideas. I wanted the law because I wanted to master something in which I would know where I stood and which would not be open to the whims and preconceptions of people like Louis Wolff, or Knopwood—or Father. I wanted to be a master of my own craft and I wanted a great craft. Also, I wanted to know a great deal about people, and I wanted a body of knowledge that would go as far as possible to explain people. I wanted to work in a realm that would give me some insight into the spirit that I had seen at work in Bill Unsworth.

I had no notions of being a crusader. One of the things I had arrived at during that wearisome, depleting illness was a determination to be done forever with everything that Father Knopwood stood for. Knoppy, I saw, wanted to manipulate people; he wanted to make them good, and he was sure he knew what was good. For him, God was here and Christ was now. He was prepared to accept himself and impose on others a lot of irrational notions in the interests of his special idea of goodness. He thought God was not mocked. I seemed to see God being mocked, and rewarding the mocker with splendid success, every day of my life.

I wanted to get away from the world of Louis Wolff, who now appeared to me as an extremely shrewd man whose culture was never allowed for an instant to interfere with some age-old ideas that governed him and must also govern his family.

I wanted to get away from Father and save my soul, insofar as I believed in such a thing. I suppose what I meant by my soul was my self-respect or my manhood. I loved him and feared him, but I had spied tiny chinks in his armour. He too was a manipulator and, remembering his own dictum, I did not mean to be a man who could be manipulated. I knew I would always be known as his son and that I would in some ways have to carry the weight of wealth that I had not gained myself in a society where inherited wealth always implied a stigma. But somehow, in some part of the great world, I would be David Staunton, unreachable by Knopwood or Louis Wolff, or Father, because I had outstripped them.

The idea of putting sex aside never entered my head. It just happened, and I was not aware that it had become part of my way of living until it was thoroughly established. Pargetter may have had something to do with it. He was unmarried, and being blind he was insulated against a great part of the charm of women. He seized on me, as he did on all his students, with an eagle’s talons, but I think he knew by the end of my first year that I was his in a way that the others, however admiring, were not. If you hope to master the law, he would say, you are a fool, for it has no single masters; but if you hope to master some part of it, you had better put your emotions in cold storage at least until you are thirty. I decided to do that, and did it, and by the time I was thirty I liked the chill. It helped to make people afraid of me, and I liked that, too.

Pargetter must have taken to me, though he was not a man to hint at any such thing. He taught me chess, and although I was never up to his standard I grew to play well. His room never had enough light, because he didn’t need it and I think he was a little cranky about making people who had their eyesight use it to the full. We would sit by his insufficient fire in a twilight that could have been dismal, but which he contrived somehow to give a legal quality, and play game after game; he sat fatly in his arm-chair, and I sat by the board and made all the moves; he would call his move, I would place the piece as he directed, and then I would tell him my counter-move. When he had beaten me he would go back over the game and tell me precisely the point at which I had gone wrong. I was awed by such a memory and such a spatial sense in a man who lived in darkness; he was contemptuous of me when I could not remember what I had done six or eight moves back, and of sheer necessity I had to develop the memory-trick myself.

He really was alarming: he had three or four boards set up around his room, on which he played chess by post with friends far away. If I arrived for an early tutorial he would say, “There’s a postcard on the table; I expect its from Johannesburg; read it.” I would read a chess move from it and make the move on a board which he had not touched for perhaps a month. When my tutorial was finished he would dictate a counter-move to me, and I would rearrange the board accordingly. He won a surprising number of these long-distance, tortoise-paced games.

He had never learned Braille. He wrote in longhand on paper he fitted into a frame which had guide-wires to keep him on the lines, and he never seemed to forget anything he had written. He had a prodigious knowledge of law books he had never seen, and when he sent me, with exact directions, to his shelves to hunt up a reference, I often found a slip of paper in the book with a note in his careful, printlike hand. He kept up with books and journals by having them read to him, and I felt myself favoured when he began to ask me to read; he would make invaluable comment as he listened, and it was always a master-lesson in how to absorb, weigh, select, and reject.

This was precisely what I wanted and I came almost to worship Pargetter. Exactitude, calm appraisal, close reasoning applied to problems which so often had their beginning in other people’s untidy emotions acted like balm on my hurt mind. It was not ordinary legal instruction and it did not result in ordinary legal practice. Many lawyers are beetle-witted ignoramuses, prey to their own emotions and those of their clients; some of them work up big practices because they can fling themselves fiercely into other people’s fights. Their indignation is for sale. But Pargetter had honed his mind to a shrewd edge, and I wanted to be like Pargetter. I wanted to know, to see, to sift, and not to be moved. I wanted to get as far as possible from that silly boy who had not realized what a swordsman was when everybody else knew, and who mooned over Judy Wolff and was sent away by her father to play with other toys. I wanted to be melted down, purged of dross, and remoulded in a new and better form; Pargetter was just the man to do it. I had other instructors, of course, and some of them were very good, but Pargetter continues to be my ideal, my father in art.