The Seven Storey Mountain: Fiftieth-Anniversary Edition

  We took one of those night trains from King’s Cross. Father seemed well enough, although by the time we got to Aberdeen the following noon, after stopping at a lot of grey and dreary Scotch stations, he was weary and silent.

  We had a long wait at Aberdeen, and we thought of going out and taking a look at the city. We stepped out of the station into a wide, deserted cobbled street. In the distance there was a harbor. We saw gulls, and the masts and funnel of what appeared to be a couple of trawlers. But the place seemed to have been struck by a plague. There was no one in sight. Now that I think of it, it must have been Sunday, for dead as Aberdeen is, it surely could not have been so completely deserted on a week day. The whole place was as grey as a tomb, and the forbidding-aspect of all that hostile and untenanted granite depressed us both so much that we immediately returned to the station, and sat down in the refreshment room, and ordered some hotch-potch, which did little or nothing to lighten our spirits.

  It was late afternoon by the time we got to Insch. The sun came out, and slanted a long ray at the far hills of heather which constituted our host’s grouse-moor. The air was clear and silent as we drove out of the forsaken town that seemed to us more of a settlement than a town, and headed into the wilderness.

  For the first few days Father kept to his room, coming down for meals. Once or twice he went out into the garden. Soon he could not even come down for meals. The doctor paid frequent visits, and soon I understood that Father was not getting better at all.

  Finally, one day he called me up to the room.

  “I have to go back to London,” he said.

  “London?”

  “I must go to a hospital, son.”

  “Are you worse?”

  “I don’t get any better.”

  “Have they still not found out what it is that is the matter with you, Father?”

  He shook his head. But he said: “Pray God to make me well. I think I ought to be all right in due course. Don’t be unhappy.”

  But I was unhappy.

  “You like it here, don’t you?” he asked me.

  “Oh, it’s all right, I suppose.”

  “You’ll stay here. They are very nice. They will take care of you, and it will do you good. Do you like the horses?”

  I admitted without any undue excitement or enthusiasm that the ponies were all right. There were two of them. The two nieces of the family and I spent part of the day grooming them and cleaning out their stalls, and part of the day riding them. But, as far as I was concerned, it was too much work. The nieces, divining this unsportsmanlike attitude of mine, tended to be a little hostile and to boss me around in a patronising sort of a way. They were sixteen or seventeen, and seemed to have nothing whatever on their minds except horses, and they did not even look like their normal selves when they were not in riding breeches.

  And so Father said good-bye, and we put him on the train, and he went to London to the Middlesex Hospital.

  The summer days dragged on, cold days full of mist, some days bright with sun. I became less and less interested in the stable and the ponies, and before August was half done, the nieces had given me up in disgust and I was allowed to drop away into my own unhappy isolation, my world without horses, without hunting and shooting, without tartans and without the Braemar gathering and all those other noble institutions.

  Instead, I sat in the branches of a tree reading the novels of Alexandre Dumas, volume after volume, in French, and later, in rebellion against the world of horses, I would borrow a bicycle that happened to be around the place, and go off into the country and look at the huge ancient stone circles where the druids had once congregated to offer human sacrifice to the rising sun—when there was a rising sun.

  One day I was in the deserted house all by myself with Athos, Porthos, Aramis, and d’Artagnan Athos being my favorite and, in a sense, the one into whom I tended to project myself). The telephone rang. I thought for a while of letting it ring and not answering it, but eventually I did. It turned out to be a telegram for me.

  At first I could not make out the words, as the Scotch lady in the telegraph office was pronouncing them. Then, when I did make them out, I did not believe them.

  The message ran: “Entering New York harbor. All well.” And it came from Father, in the hospital, in London. I tried to argue the woman at the other end of the wire into telling me that it came from my Uncle Harold, who had been travelling in Europe that year. But she would not be argued into anything but what she saw right in front of her nose. The telegram was signed Father, and it came from London.

  I hung up the receiver and the bottom dropped out of my stomach. I walked up and down in the silent and empty house. I sat down in one of the big leather chairs in the smoking room. There was nobody there. There was nobody in the whole huge house.

  I sat there in the dark, unhappy room, unable to think, unable to move, with all the innumerable elements of my isolation crowding in upon me from every side: without a home, without a family, without a country, without a father, apparently without any friends, without any interior peace or confidence or light or understanding of my own—without God, too, without God, without heaven, without grace, without anything. And what was happening to Father, there in London? I was unable to think of it.

  The first thing that Uncle Ben did when I entered the house at Ealing was to tell me the news with all the dramatic overtones he gave to his most important announcements.

  His eyes widened and he stared at me and bared his great teeth, pronouncing every syllable with tremendous distinctness and emphasis, saying: “Your father has a malignant tumor on the brain.”

  Father lay in a dark ward in the hospital. He did not have much to say. But it was not as bad as I had feared, from the telegram he had sent me. Everything he said was lucid and intelligible and I was comforted, in the sense that a clearly apparent physiological cause seemed to me to exclude the thought of insanity in the strict sense. Father was not out of his mind. But you could already see the evil, swelling lump on his forehead.

  He told me, weakly, that they were going to try and operate on him, but they were afraid they could not do very much. Again he told me to pray.

  I did not say anything about the telegram.

  Leaving the hospital, I knew what was going to happen. He would lie there like that for another year, perhaps two or three years. And then he would die—unless they first killed him on an operating table.

  Since those days, doctors have found out that you can cut away whole sections of the brain, in these operations, and save lives and minds and all. In 1929 they evidently did not yet know this. It was Father’s lot to die slowly and painfully in the years when the doctors were just reaching the point of the discovery.

  II

  OAKHAM, OAKHAM! THE GREY MURK OF THE WINTER EVENINGS in that garret where seven or eight of us moiled around in the gaslight, among the tuck-boxes, noisy, greedy, foul-mouthed, fighting and shouting! There was one who had a ukulele which he did not know how to play. And Pop used to send me the brown rotogravure sections of the New York Sunday papers, and we would cut out the pictures of the actresses and paste them up on the walls.

  And I toiled with Greek verbs. And we drank raisin wine and ate potato chips until we fell silent and sat apart, stupefied and nauseated. And under the gaslight I would write letters to Father in the hospital, letters on cream-colored notepaper, stamped with the school crest in blue.

  After three months it was better. I was moved up into the Upper Fifth, and changed to a new study downstairs, with more light, though just as crowded and just as much of a mess. And we had Cicero and European history—all about the nineteenth century, with a certain amount of cold scorn poured on Pio Nono. In the English class we read The Tempest and the Nun’s Priest’s Tale and the Pardoner’s Tale and Buggy Jerwood, the school chaplain, tried to teach us trigonometry. With me, he failed. Sometimes he would try to teach us something about religion. But in this he also failed.

  In any cas
e, his religious teaching consisted mostly in more or less vague ethical remarks, an obscure mixture of ideals of English gentlemanliness and his favorite notions of personal hygiene. Everybody knew that his class was liable to degenerate into a demonstration of some practical points about rowing, with Buggy sitting on the table and showing us how to pull an oar.

  There was no rowing at Oakham, since there was no water. But the chaplain had been a rowing “blue” at Cambridge, in his time. He was a tall, powerful, handsome man, with hair greying at the temples, and a big English chin, and a broad, uncreased brow, with sentences like “1 stand for fair-play and good sportsmanship” written all over it.

  His greatest sermon was on the thirteenth chapter of First Corinthians—and a wonderful chapter indeed. But his exegesis was a bit strange. However, it was typical of him and, in a way, of his whole church. “Buggy’s” interpretation of the word “charity” in this passage (and in the whole Bible) was that it simply stood for “all that we mean when we call a chap a ‘gentleman.’” In other words, charity meant good-sportsmanship, cricket, the decent thing, wearing the right kind of clothes, using the proper spoon, not being a cad or a bounder.

  There he stood, in the plain pulpit, and raised his chin above the heads of all the rows of boys in black coats, and said: “One might go through this chapter of St. Paul and simply substitute the word ‘gentleman’ for ‘charity’ wherever it occurs. ‘If I talk with the tongues of men and of angels, and be not a gentleman, I am become as sounding brass, or a tinkling cymbal ... A gentleman is patient, is kind; a gentleman envieth not, dealeth not perversely; is not puffed up.... A gentleman never falleth away.’...”

  And so it went. I will not accuse him of finishing the chapter with “Now there remain faith, hope and gentlemanliness, and the greatest of these is gentlemanliness...” although it was the logical term of his reasoning.

  The boys listened tolerantly to these thoughts. But I think St. Peter and the twelve Apostles would have been rather surprised at the concept that Christ had been scourged and beaten by soldiers, cursed and crowned with thorns and subjected to unutterable contempt and finally nailed to the Cross and left to bleed to death in order that we might all become gentlemen.

  As time went on, I was to get into fierce arguments with the football captain on this subject, but that day was yet to come. As long as I was among the fourteen- and fifteen-year-olds in Hodge Wing, I had to mind my behaviour with the lords of the school, or at least in their presence. We were disciplined by the constant fear of one of those pompous and ceremonious sessions of bullying, arranged with ritualistic formality, when a dozen or so culprits were summoned into one of the hollows around Brooke hill, or up the Braunston road, and beaten with sticks, and made to sing foolish songs and to hear themselves upbraided for their moral and social defects.

  When I got into the sixth form, which I did after a year, I came more directly under the influence and guidance of the new Headmaster, F. C. Doherty. He was a young man for a Headmaster, about forty, tall, with a great head of black hair, a tremendous smoker of cigarettes, and a lover of Plato. Because of the cigarettes, he used to like to give his class in his own study, when he decently could, for there he could smoke one after another, while in the classrooms he could not smoke at all.

  He was a broad-minded man, and I never realized how much I owed to him until I left Oakham. If it had not been for him, I would probably have spent years in the fifth form trying to pass the School Certificate in mathematics. He saw that I could far easier pass the Higher Certificate, specializing in French and Latin where, although the examination in these subjects would be very hard, there would be no maths. And the Higher Certificate meant far more than the other. It was he who began, from the start, to prepare me for the university, getting me to aim at a Cambridge scholarship. And it was he who let me follow the bent of my own mind, for Modern Languages and Literature, although that meant that I spent much of my time studying alone in the library, since there was no real “Modern” course at Oakham at the time.

  This was all the more generous of him for the fact that he really was very much attached to the Classics, and especially Plato, and he would have liked all of us to catch some of that infection. And yet this infection—which, in my eves, was nothing short of deadly—was something I resisted with all my will. I do not exactly know why I hated Plato: but after the first ten pages of The Republic I decided that I could not stand Socrates and his friends, and I don’t think I ever recovered from that repugnance. There can hardly have been any serious intellectual reason for my dislike of these philosophers, although I do have a kind of congenital distaste for philosophic idealism. But we were reading The Republic in Greek, which meant that we never got far enough into it to be able to grasp the ideas very well. Most of the time I was too helpless with the grammar and syntax to have time for any deeper difficulties.

  Nevertheless, after a couple of months of it, I got to a state where phrases like “the Good, the True, and the Beautiful” filled me with a kind of suppressed indignation, because they stood for the big sin of Platonism: the reduction of all reality to the level of pure abstraction, as if concrete, individual substances had no essential reality of their own, but were only shadows of some remote, universal, ideal essence filed away in a big card-index somewhere in heaven, while the demiurges milled around the Logos piping their excitement in high, fluted, English intellectual tones. Platonism entered very much into the Headmaster’s ideas of religion, which were deeply spiritual and intellectual. Also he was slightly more High-Church than most of the people at Oakham. However, it was no easier to find out, concretely, what he believed than it was to find out what anybody else believed in that place.

  I had several different Masters in the one hour a week devoted to religious instruction (outside of the daily chapel). The first one just plodded through the third Book of Kings. The second, a tough little Yorkshireman, who had the virtue of being very definite and outspoken in everything he said, once exposed to us Descartes’ proof of his own and God’s existence. He told us that as far as he was concerned, that was the foundation of what religion meant to him. I accepted the Cogito ergo sum with less reserve than I should have, although I might have had enough sense to realize that any proof of what is self-evident must necessarily be illusory. If there are no self-evident first principles, as a foundation for reasoning to conclusions that are not immediately apparent, how can you construct any kind of a philosophy? If you have to prove even the basic axioms of your metaphysics, you will never have a metaphysics, because you will never have any strict proof of anything, for your first proof will involve you in an infinite regress, proving that you are proving what you are proving and so on, into the exterior darkness where there is wailing and gnashing of teeth. If Descartes thought it was necessary to prove his own existence, by the fact that he was thinking, and that his thought therefore existed in some subject, how did he prove that he was thinking in the first place? But as to the second step, that God must exist because Descartes had a clear idea of him—that never convinced me, then or at any other time, or now either. There are much better proofs for the existence of God than that one.

  As for the Headmaster, when he gave us religious instruction, as he did in my last year or so at Oakham, he talked Plato, and told me to read A. E. Taylor, which I did, but under compulsion, and taking no trouble to try and understand what I was reading.

  In 1930, after I had turned fifteen, and before most of these things happened, the way began to be prepared for my various intellectual rebellions by a sudden and very definite sense of independence, a realization of my own individuality which, while being natural at that age, took an unhealthy egotistic turn. And everything seemed to conspire to encourage me to cut myself off from everybody else and go my own way. For a moment, in the storms and confusion of adolescence, I had been humbled by my own interior sufferings, and having a certain amount of faith and religion, I had subjected myself more or less willingly and even gladl
y to the authority of others, and to the ways and customs of those around me.

  But in Scotland I had begun to bare my teeth and fight back against the humiliation of giving in to other people, and now I was rapidly building up a hard core of resistance against everything that displeased me: whether it was the opinions or desires of others, or their commands, or their very persons. I would think what I wanted and do what I wanted, and go my own way. If those who tried to prevent me had authority to prevent me, I would have to be at least externally polite in my resistance: but my resistance would be no less determined, and I would do my own will, have my own way.

  When Pop and Bonnemaman came to Europe again in 1930, they practically threw the doors of the world wide open to me and gave me my independence. The economic crisis of 1929 had not altogether ruined Pop: he did not have all his substance invested in companies that crashed, but the indirect effect on him was just as serious as it was on every other ordinary business man.

  In June 1930, they all came down to Oakham—Pop, Bonnemaman, and John Paul. It was a quiet visit. They no longer took towns by storm. The depression had changed all that. Besides, they were used to travelling in Europe by now. The fear and trepidation that had been so strong an element in their excitement in the old days were somewhat allayed. Their voyages were comparatively—but only comparatively—serene.

  They had a couple of big rooms in the labyrinthine “Crown Inn” at Oakham, and one of the first things Pop did was to take me apart into one of them and talk to me in a way that amounted to an emancipation.

  I think it was the first time in my life I had ever been treated as if I were completely grown up and able to take care of myself in everything, and to hold my own in a business conversation. In reality, I have never been able to talk intelligently about business. But I listened to Pop exposing our financial affairs as if I understood every word about it, and when it was over I had, indeed, grasped all the essentials.