I know a woman whose father died, she thinks, in a concentration camp. Or was he shot in a schoolyard? Or hanged and thrown in a ditch? Were the ashes that arrived from some eastern plain his or another prisoner’s? She invents different deaths. Her inventions have become her conversation at dinner parties. She takes on a child’s voice and says, “My father died at Buchenwald.” She chooses and rejects elements of the last act; one avoids mentioning death, shooting, capital punishment, cremation, deportation, even fathers. Her inventions are not thought neurotic or exhibitionist but something sanctioned by history. Peacetime casualties are not like that. They are lightning bolts out of a sunny sky that strike only one house. All around the ashy ruin lilacs blossom, leaves gleam. Speculation in public about the disaster would be indecent. Nothing remains but a silent, recurring puzzlement to the survivors: Why here and not there? Why this and not that? Before July was out I had settled his fate in my mind and I never varied: I thought he had died of homesickness; sickness for England was the consumption, the gun, the everything. “Everything” had to take it all in, for people in Canada then did not speak of irrational endings to life, and newspapers did not print that kind of news: this was because of the spiritual tragedy for Catholic families, and because the act had long been considered a criminal one in British law. If Catholic feelings were spared it gave the impression no one but Protestants ever went over the edge, which was unfair; and so the possibility was eliminated, and people came to a natural end in a running car in a closed garage, hanging from a rafter in the barn, in an icy lake with a canoe left to drift empty. Once I had made up my mind, the whole story somehow became none of my business: I had looked in a drawer that did not belong to me. More, if I was to live my own life I had to let go. I wrote in my journal that “they” had got him but would not get me, and after that there was scarcely ever a mention.
My dream past evaporated. Montreal, in memory, was a leafy citadel where I knew every tree. In reality I recognized nearly nothing and had to start from scratch. Sherbrooke Street had been the dream street, pure white. It was the avenue poor Angus descended leaning on a walking stick. It was a moat I was not allowed to cross alone; it was lined with gigantic spreading trees through which light fell like a rain of coins. One day, standing at a corner, waiting for the light to change, I understood that the Sherbrooke Street of my exile — my Mecca, my Jerusalem — was this. It had to be: there could not be two. It was only this. The limitless green where in a perpetual spring I had been taken to play was the campus of McGill University. A house, whose beauty had brought tears to my sleep, to which in sleep I’d returned to find it inhabited by ugly strangers, gypsies, was a narrow stone thing with a shop on the ground floor and offices above — if that was it, for there were several like it. Through the bare panes of what might have been the sitting room, with its deep private window seats, I saw neon striplighting along a ceiling. Reality, as always, was narrow and dull. And yet what dramatic things had taken place on this very corner: Once Satan had approached me — furry dark skin, claws, red eyes, the lot. He urged me to cross the street and I did, in front of a car that braked in time. I explained, “The Devil told me to.” I had no idea until then that my parents did not believe what I was taught in my convent school. (Satan is not bilingual, by the way; he speaks Quebec French.) My parents had no God and therefore no Fallen Angel. I was scolded for lying, which was a thing my father detested, and which my mother regularly did but never forgave in others.
Why these two nonbelievers wanted a strong religious education for me is one of the mysteries. (Even in loss of faith they were unalike, for he was ex-Anglican and she was ex-Lutheran and that is not your same atheist — no, not at all.) “To make you tolerant” was a lame excuse, as was “French,” for I spoke fluent French with Olivia, and I could read in two languages before I was four. Discipline might have been one reason — God knows, the nuns provided plenty of that — but according to Olivia I did not need any. It cannot have been for the quality of the teaching, which was lamentable. I suspect that it was something like sending a dog to a trainer (they were passionate in their concern for animals, especially dogs), but I am not certain it ever brought me to heel. The first of my schools, the worst, the darkest, was on Sherbrooke Street too. When I heard, years later, it had been demolished, it was like the burial of a witch. I had remembered it penitentiary size, but what I found myself looking at one day was simply a very large stone house. A crocodile of little girls emerged from the front gate and proceeded along the street — white-faced, black-clad, eyes cast down. I knew they were bored, fidgety, anxious, and probably hungry. I should have felt pity, but at eighteen all that came to me was thankfulness that I had been correct about one thing throughout my youth, which I now considered ended: time had been on my side, faithfully, and unless you died you were always bound to escape.
1975
The Moslem Wife
IN THE SOUTH of France, in the business room of a hotel quite near to the house where Katherine Mansfield (whom no one in this hotel had ever heard of) was writing “The Daughters of the Late Colonel,” Netta Asher’s father announced that there would never be a man-made catastrophe in Europe again. The dead of that recent war, the doomed nonsense of the Russian Bolsheviks had finally knocked sense into European heads. What people wanted now was to get on with life. When he said “life,” he meant its commercial business.
Who would have contradicted Mr. Asher? Certainly not Netta. She did not understand what he meant quite so well as his French solicitor seemed to, but she did listen with interest and respect, and then watched him signing papers that, she knew, concerned her for life. He was renewing the long lease her family held on the Hotel Prince Albert and Albion. Netta was then eleven. One hundred years should at least see her through the prime of life, said Mr. Asher, only half jokingly, for of course he thought his seed was immortal.
Netta supposed she might easily live to be more than a hundred — at any rate, for years and years. She knew that her father did not want her to marry until she was twenty-six and that she was then supposed to have a pair of children, the elder a boy. Netta and her father and the French lawyer shook hands on the lease, and she was given her first glass of champagne. The date on the bottle was 1909, for the year of her birth. Netta bravely pronounced the wine delicious, but her father said she would know much better vintages before she was through.
Netta remembered the handshake but perhaps not the terms. When the lease had eighty-eight years to run, she married her first cousin, Jack Ross, which was not at all what her father had had in mind. Nor would there be the useful pair of children — Jack couldn’t abide them. Like Netta he came from a hotelkeeping family where the young were like blight. Netta had up to now never shown a scrap of maternal feeling over anything, but Mr. Asher thought Jack might have made an amiable parent — a kind one, at least. She consoled Mr. Asher on one count, by taking the hotel over in his lifetime. The hotel was, to Netta, a natural life; and so when Mr. Asher, dying, said, “She behaves as I wanted her to,” he was right as far as the drift of Netta’s behavior was concerned but wrong about its course.