Mantrapped. Fay Weldon
was a shock when I realised my school days were five years behind me. The degree of shock, if this is any consolation, remains much the same now the gap amounts to fifty-five years. The terrible realisation that the present is not always with us is a one-time event and not subject, thank God, to perpetual renewal.
Better to be grateful for the time one has, and the time one has had than lament that there is little left. If I look out of the window where I write this early morning I see the sun rising over the pollarded lime trees of what were once the gardens of the most powerful abbey in England. The trees look the same as in the sixteenth-century print someone showed me recently—the old gnarled trunks, the spurt of new, thwarted if determined foliage, like the drawing of an inexpert child. It is autumn, the most colourful autumn for years after a hot, dry summer, and the trees are coming to life with the dawn, in a kind of greeny-pink haze. A woman walks a little dog. It should be on a lead and is not. People, delinquent and otherwise, have walked here for centuries. The monument to the dead of the First World War comes into relief as sunlight breasts the wall of the church and stripes the dark grass withlight. Beyond the trees the ground falls away from the old castle ramparts, and you can see right across a wide landscape to the next ridge of hills and the little airfield which flashes its light as confidently as if it were Canary Wharf.
The Abbey was torn down by Henry VIII, in a fervour of asset-stripping, and the stone parcelled out to nobles in London to build their fine houses. But a lot was stolen in dead of night, and many old houses in these parts have chunks of Abbey stone built into their fabric. And we still have the trees, and the past showing through into the present, if you have a mind to look.
I will put a tree or two in Wilkins Parade and Wilkins Square where the addicts gather, to cheer the place up, to share my good fortune in being able to see what I have seen this morning, the old and the new, the past and the present, all merging into one another. Good fortune must be passed on.
Look thy last on all things lovely, every hour Let no night, Steal thy sense in deathly slumber ‘Til to delight Thou hast paid thy utmost blessing, Since that all things thou would’st praise, Beauty took from those that loved them, In other days.
My mother would quote that at the drop of a hat. She never went to school but she had a head full of poetry, and passed the knowledge on to me. Just before she died, at the age of ninety-five, we remembered together at least two consecutive pages of Tennyson’s Lady of Shalott.
Four grey walls and four grey towers, Overlook a space of flowers…
What else are the Abbey gardens? My grandchildren’s heads are full of pop lyrics, in the same way, but I think we had the best of it.
I cried when I was seventeen turning eighteen and my father died. I had just come home from France, where I had been working in a Youth Aliyah camp for Jewish children on their way to what was then known as the Holy Land, and was staying with my aunt and uncle, Mary and Michael Stewart in Amen Court, in the shadow of St Paul’s. I was to be there for a week before taking the night train to St Andrews University. Home had vanished in my absence. My mother had left London to live in her Wild Meg cottage on the Cornish moors. Once again, I had only my suitcase and memories I preferred to forget—lost landscapes, lost friends.
Michael and Mary were Labour Party activists and were to end up in the House of Lords, he an ex-Foreign Secretary, she a very worthy Baroness. A telegram came. Mary opened it and said ‘Bad news, your father has died’ and put it down on the hall stand. She cried a little, my father being her brother, and I cried too, to keep her company. We did not touch; we were not a touching family.
‘We have grim news,’ say The Sunday Times and others when they ring up to tell you some public figure or friend has died, ‘we have grim news.’ And you reply quickly, ‘who?’ And they give you the name and it either shocks you to the core or you remain oddly and guiltily indifferent. Sometimes it is those apparently closest to you whose death does not seem to impinge much upon your own life, while the death of those you scarcely know and rarely see can strike you to the quick. Grief comes bidden or unbidden, and there is little you can do about it. It is as if the circles of acquaintance given to one in life are flawed: off-key, they overlap but do not coincide. You can spend a lot of time with others, and take very little notice. Or spend a little time, and be devastated.
I had not seen my father for three years and I think I had struck him from my psychic address book. We went to Oklahoma! that night—we did not cancel, and it was my birthday treat. Life, my aunt said, must not be disturbed by death. That was 1949: there had been a war. Amen Court stood alone amidst rubble. The times were drastic, and still out of joint.
I met my mother a few days later in a Lyons Corner House: brief reference only was made to my father’s death. She did say she shouldn’t have left him, and he was the only man she had ever loved. She seemed surprised I was disturbed in any way by his death. But then she never reckoned fathers much. And since she didn’t see why I should take his loss personally, I tried not to. I did cry on the way back to Amen Court and a lady on the bus asked me if anything was the matter and I remember saying, ‘I have no home and now no father.’ Then I cheered up. I had a sense of drama, but could not keep self-pity up for long. On the night train up to St Andrews I took off my black armband and that I thought was that. He shouldn’t have gone and died if he wanted my love. Fatherless—so what was new anyway?
Black armbands—strips of black satin bought at the haberdashers—had become fashionable in the war, replacing the wearing of black clothes to signify a family bereavement, and my mother, as a concession to the event, had bought them for Jane and me to take to university. Our new friends would treat us more tenderly, or perhaps find a useful way of striking up a conversation. Jane—having left school at fourteen and finished the correspondence courses which were to earn her a matriculation certificate—that wonderful document which qualified you to get to University—and now living in a bed-sitting room—set off for Exeter as I set out for St Andrews. I don’t know whether Jane wore her armband, or not. We did not discuss such things, or indeed, ever talk about my mother as if she were not in the room, which precluded discussion of my father’s death. And as Jane went South and I went North, my mother went West, to St Ives in Cornwall, having decided all places under the sun were equal, and St Ives was where the pin struck that she had held over a map of the land, and let it fall. Almost off the map, not quite. Which is why it happened that Jane met her husband Guido the artist in St Ives, and they begat Christopher, Rachel and Benjamin, who begat Alexander, Isobel and Imogen, Nat, Jake and Henrietta—and all of them come to Christmas dinner, long after Guido and Jane are gone. And all live in houses which do not vanish under their noses: we work hard at it and keep the gardens nice.
I remember the armband so vividly. 1949. I stepped aboard the train in England wearing it, and off the train in Scotland without it. I remember the act of will it took to take it off. I felt ungrateful and disobedient, but I meant to be a person without a past, only a future. Of course it is not so easy.
To wear black at all—now the mainstay of most wardrobes, and a symbol of smart practicality—was still seen in the Forties and Fifties as unlucky. (As for white lilies, ‘funeral flowers’—they should never be brought into a house. The association with coffins was too strong, not to mention the white waxiness of the blooms themselves, too like the corpse itself to be countenanced.) The armband was a kind of halfway house, between the excesses of Victorian mourning and today’s way of achieving ‘closure’ as soon as possible, by way of Bereavement Support Groups. It was an explanatory statement to strangers. ‘Forgive me if I’m not as polite or considerate as I should be. If I cry in the street, on the bus, I am not mad. Someone close to me has died.’ It should be revived: I should not have taken it off.
The quad at St Andrews was bleak stone and the green grass formal, and the paths formed like a saltire cross. It was a long way from home but there was no home anyway. Ghosts stalked the town and