who had bad childhoods (I nearly wrote, conventionally bad childhoods). They were adopted and then neglected, spent time in care or in orphanages, were bargaining counters in savage power games between parents, were sent too young to cruel or cold schools – now we might be getting somewhere, but that was a late hurt, not an original one. All these people had put themselves together after panic flight from home, or a collapse. For years my friends were nearly all people who had created their own families. Then, it was not all that common, but now it is. The world is so full of war, civil war, famines, epidemics, that waifs and strays are bred, it seems, by the million. They create for themselves a family. In every one of them is a place, large or small, that is an emotional wasteland.
Yet my mother was conscientious, hardworking, always doing the best as she saw it. She was a good sort, a good sport. She never hit or even slapped a child. She talked about love often. The tenderness she had never been taught came out in worrying and fussing and – in the case of my brother – making him ‘delicate’ so she could nurse him; in my case, actually making me sick for a time.
My father was affectionate but he was not tender. Neither parent liked displays of emotion. If my mother’s daughter had been like her, of the same substance, everything would have gone well. But it was her misfortune to have an over-sensitive, always observant and judging, battling, impressionable, hungry-for-love child. With not one, but several, skins too few.
The Tehran nursery was English, Edwardian, and could have been in London. An enormous room, square, high, filled like a lumber room with heavy furniture. In the wall burns a fierce and exuberant fire, held safe from the room and from curious children by a brass fireguard like a gate. On the brass rails are folded ironed clothes and nappies, airing. A wooden folding stand holds wads and pads and swaddles of clothes, more and more bibs, nappies, vests, binders, woollies, robes, dresses, socks, caps, jackets, shawls. All that side of the room is screened by a wall of these clothes, and behind them in the wall itself are cupboards packed with piles of jackets and dresses and petticoats in wool and in lawn, in nun’s veiling and in silk, in cotton and in flannel. Hundreds of them, dozens of everything. This wardrobe is needed for two tiny children, who are sitting on chamber pots low down among the vast chairs and a high chair like scaffolding. The air in that room is all smells. The scorch of newly ironed cloth, vaseline, Elliman’s Embrocation, cod-liver oil, almond oil, camphorated oil, Pears soap, the nostril-expanding tang from the copper jug and basin on the washstand, the airless smell of flames, paraffin from the little stove that heats bottles and milk, the smell of the contents of the two pots that are only partially kept confined by the small bottoms. Heavy curtains hold dust, behind them muslin curtains with their smell of soap, and the wood smells of furniture polish. The curtains have blue and pink Bo-peeps and lambs, but otherwise everything, but everything, is white. A suffocation of smelly whiteness.
First the tiny girl and then the baby, who always did what she did, lift a bottom off the pot and the women in the room exclaim and coo, Harry is a good little baba, Doris is a good little baba.
So rewarding was this continuous daily and nightly approval, that Doris actually arrived at a formal Legation dinner party holding out a pot and announcing, ‘Doddis is a good little baba.’ I would not have paid this memory much respect if, decades later, this same Doris, having finished a novel which was to arrive at the publisher’s next day, had not dreamed she walked into the publisher’s office – Jonathan Cape, as it happened – holding out a pot that contained a manuscript. Doris had been a good little girl. She was full of the glow of achievement, of having proved herself worthy of loving affection.
I offer this as my contribution to understanding the far from simple relations between publishers and authors. (I think it is necessary for the sake of the uninstructed to insist that this dream, so say experts, is the best of auguries.)
There were two women in the nursery. My mother was enormous, solid, a vibrating column of efficiency and ruthless energy, and part of my attention was always on her, for I was afraid she would carelessly knock me over, tread on me. She was taller and larger than the other woman, whom an adult would judge as small. This was Marta, a Syrian, a cross old woman, the nurse. She spoke only French. This pleased my mother, bent on getting her children properly educated. Has this left me with a natural disposition for French, though I have never done more than read it, and use it on the restaurant, taxi, it-is-a-fine-day, where do you live, level? It could be said, yes, for any other language I attempt to learn, no matter how much effort I put in, is screened from me by French. The first word that comes is French, and has to be batted out of my brain. Often baby words, nursery talk.
Just as I now wonder about Emily Flower, who did not deserve even a photograph, and about Caroline May Batley, whose son disliked her and whose husband married again the year she died, I would like to know more about Marta, forced to be a nursemaid in the English family. ‘Old Marta.’ But she doesn’t look so old in the photographs. What war, calamity, famine, personal misfortune forced her to work in the strict English nursery where her sufferings and loneliness goaded her tongue and made her hands hard and unkind? At least, with me. ‘Bébé is my child, madame. Doris is not my child. Doris is your child. But Bébé is mine.’ So she said. Often. And very often was I reminded of it, all through my childhood, with the relish that always accompanied such information. Now I see this pleasure in authenticating my inadequacies not only as insensitivity, which it was, but also as another expression of my mother’s natural theatricality. She might have been an actress, but I am sure that did not occur to her. If it was shameful for a nice girl to be a nurse, how much worse to go on the stage? John William would have died from the disgrace of it. Yet it was born in her. Years after the Tehran nursery, she would bring to life Marta, an irritable scolding old woman. ‘I had to stop her slapping and pinching you. She never slapped Baby. She loved him too much for that. “Méchante, tu es méchante!”’ she snapped at me, in Marta’s voice. And I knew how she experienced her father, for she became the cold angry man, his mouth full of self-righteous platitudes, and the frightened little girl standing stiffly in front of him, looking bravely up into the face of Authority.
She did not weep when her father was harsh: she stood up to him by being everything he demanded of her, and more. I on the other hand fought Marta for my rights in that nursery, and unloved children are not ‘nice’, not ‘gentille’. Who did love the child? Her father. The smell of maleness, tobacco, sweat, the smell of father, enveloped her in safety.
When I wrote Memoirs of a Survivor I called it, ‘An Attempt at an Autobiography’, but no one was interested. Foreign publishers simply left it off the title page, and soon no one remembered to put it on reprints in English. People seemed embarrassed. They did not understand it, they said. For thousands upon thousands of years, we – humankind – have told ourselves tales and stories, and these were always analogies and metaphors, parables and allegories; they were elusive and equivocal; they hinted and alluded, they shadowed forth in a glass darkly. But after three centuries of the Realistic Novel, in many people this part of the brain has atrophied.
To me nothing seems more simple than the plan of this novel. A middle-aged person – the sex does not matter – observes a young self grow up. A general worsening of conditions goes on, as has happened in my lifetime. Waves of violence sweep past – represented by gangs of young and anarchic people – go by, and vanish. These are the wars and movements like Hitler, Mussolini, Communism, white supremacy, systems of brutal ideas that seem for a time unassailable, then collapse. Meanwhile behind a wall, other things go on. The dissolving wall is an ancient symbol, perhaps the oldest. When you make up a story, and you need a symbol or analogy, it is always best to choose the oldest and most familiar. This is because it is already there, in the human mind, is an archetype, leads easily in from the daytime world to the other one. Behind my wall two different kinds of memory were being played, like serial dreams. There are the general, if you like, communal, dreams, shared by many, like the house you know well, but then find in it empty rooms, or whole floors, or even other houses you did not know were there, or the dream of gardens beneath gardens, or the visits to landscapes never known in life. The other kind was of personal memories, personal dreams. For years I had wondered if I could write a book, a personal history, but told through dreams, for I remember dreams well, and sometimes have kept notes of them. Graham Greene has tried something of the kind. This idea of a dream