A few days later there came a letter from the great writer after whom Willie was named. It was on a small sheet of Clar-idge's paper—the very hotel from where Krishna Menon had set out on his short walk to the park that afternoon, no doubt to think about his United Nations speech about Suez. The letter was typewritten, double- spaced and with wide margins.
Willie thought, “I misjudged my father. I used to think that the world was easy for him as a brahmin and that he became a fraud out of idleness. Now I begin to understand how hard the world must have been for him.”
Willie was living in the college as in a daze. The learning he was being given was like the food he was eating, without savour. The two were inseparable in his mind. And just as he ate without pleasure, so, with a kind of blindness, he did what the lecturers and tutors asked of him, read the books and articles and did the essays. He was unanchored, with no idea of what lay ahead. He still had no idea of the scale of things, no idea of historical time or even of distance. When he had seen Buckingham Palace he had thought that the kings and queens were impostors, and the country a sham, and he continued to live within that idea of make-believe.
At the college he had to re-learn everything that he knew. He had to learn how to eat in public. He had to learn how to greet people and how, having greeted them, not to greet them all over again in a public place ten or fifteen minutes later. He had to learn to close doors behind him. He had to learn how to ask for things without being peremptory.
The college was a semi-charitable Victorian foundation and it was modelled on Oxford and Cambridge. That was what the students were often told. And because the college was like Oxford and Cambridge it was full of various pieces of “tradition” that the teachers and students were proud of but couldn't explain. There were rules, for instance, about dress and behaviour in the dining hall; and there were quaint, beer-drinking punishments for misdemeanours. Students had to wear black gowns on formal occasions. When Willie asked about the gowns, he was told by one of the lecturers that it was what was done at Oxford and Cambridge, and that the academic gown was descended from the ancient Roman toga. Willie, not knowing enough to be awed, and following mission-school ways, looked up the matter in various books in the college library. He read that, in spite of all the toga-clad statues from the ancient world, no one had so far been able to work out how the old Romans put on their togas. The academic gown probably was copied from the Islamic seminaries of a thousand years before, and that Islamic style would have been copied from something earlier. So it was a piece of make-believe.
Yet something strange was happening. Gradually, learning the quaint rules of his college, with the churchy Victorian buildings pretending to be older than they were, Willie began to see in a new way the rules he had left behind at home. He began to see—and it was upsetting, at first—that the old rules were themselves a kind of make-believe, self-imposed. And one day, towards the end of his second term, he saw with great clarity that the old rules no longer bound him.
His mother's firebrand uncle had agitated for years for freedom for the backwards. Willie had always put himself on that side. Now he saw that the freedom the firebrand had been agitating about was his for the asking. No one he met, in the college or outside it, knew the rules of Willie's own place, and Willie began to understand that he was free to present himself as he wished. He could, as it were, write his own revolution. The possibilities were dizzying. He could, within reason, remake himself and his past and his ancestry.
And just as in the college he had boasted in the beginning in an innocent, lonely way of the friendship of his “family” with the famous old writer and the famous Beaverbrook journalist, so now he began to alter other things about himself, but in small, comfortable ways. He had no big over-riding idea. He took a point here and another there. The newspapers, for instance, were full of news about the trade unions, and it occurred to Willie one day that his mother's uncle, the firebrand of the backwards, who sometimes at public meetings wore a red scarf (in imitation of his hero, the famous backward revolutionary and atheistic poet Bharatidarsana), it occurred to Willie that this uncle of his mother's was a kind of trade-union leader, a pioneer of workers' rights. He let drop the fact in conversation and in tutorials, and he noticed that it cowed people.
It occurred to him at another time that his mother, with her mission-school education, was probably half a Christian. He began to speak of her as a full Christian; but then, to get rid of the mission-school taint and the idea of laughing barefoot backwards (the college supported a Christian mission in Nyasaland in Southern Africa, and there were mission magazines in the common room), he adapted certain things he had read, and he spoke of his mother as belonging to an ancient Christian community of the subcontinent, a community almost as old as Christianity itself. He kept his father as a brahmin. He made his father's father a “courtier.” So, playing with words, he began to re-make himself. It excited him, and began to give him a feeling of power.
His tutors said, “You seem to be settling in.”
*
HIS NEW CONFIDENCE began to draw people to him. One of them was Percy Cato. Percy was a Jamaican of mixed parentage and was more brown than black. Willie and Percy, both exotics, both on scholarships, had been wary of one another in the beginning, but now they met easily and began to exchange stories of their antecedents. Percy, explaining his ancestry, said, “I think I even have an Indian grandmother.” And Willie, below his new shell, felt a pang. He thought that woman might have been like his mother, but in an impossibly remote setting, where the world would have been altogether outside her control. Percy put his hand on his crinkly hair and said, “The Negro is actually recessive.” Willie didn't understand what Percy meant. He knew only that Percy had worked out a story to explain his own appearance. He was a Jamaican but not strictly of Jamaica. He was born in Panama and had grown up there. He said, “I am the only black man or Jamaican or West Indian you'll meet in England who knows nothing about cricket.”
Willie said, “How did you get to Panama?”
“My father went to work on the Panama Canal.”
“Like the Suez Canal?” It was still in the news.
“This was before the First War.”
In his mission-school way Willie looked up the Panama Canal in the college library. And there it all was, in grainy, touched-up, imprecise, black-bordered photographs in old encyclopaedias and annuals: the great, waterless engineering works before the First War, with gangs of faceless black workers, possibly Jamaicans, in the waterless locks. One of those black men might have been Percy's father.
He asked Percy in the common room, “What did your father do in the Panama Canal?”
“He was a clerk. You know those people over there. They can't read and write at all.”
Willie thought, “He's lying. That's a foolish story. His father went there as a labourer. He would have been in one of the gangs, holding his pickaxe before him on the ground, like the others, and looking obediently at the photographer.”
