‘What do you call mischief?’
‘Making people unhappy. I hate that.’
‘I know,’ Dawley said.
‘I know you do, old chuff. Otherwise I wouldn’t tell you. If you didn’t know it there’d be no point telling you.’
Dawley was interested. ‘You mean you can’t teach people anything?’
‘More or less. They only learn by experience. When the oppressed start to rebel it’s because they’ve got no food, or because they’ve just seen their brother shot. They don’t have to be told to rebel. By the time somebody comes along and says you’ve nothing to lose but your chains they know it. Experience had already told them. If nobody tried to rouse them they’d rouse themselves, and do it more effectively than if they’d never been got at by your middle-class socialists who only want to guide them in a great big circle, into becoming the same as they were before …’
‘Why do you encourage Richard and Adam in revolutionary studies, then?’
‘Because when the downtrodden realise they’re oppressed and start to rise there’ll be one or two people around to show them what to do. That’ll be useful — technically and tactically. But they don’t need to be told what’s really what.’
‘Do you think art and literature are useless, then?’
‘Bollocks, no. They keep the world from committing suicide. But to say that the brush or pen is mightier than the sword — well, that’s not true. When was the pen so contemptible that it had to compete with the sword? I assume the pen to be a noble instrument, like the brush for painting.’
Dawley was more receptive to other people’s opinions than he used to be. And yet, maybe because he was older and his own views had ossified, he found most of them irrelevant. Handley was an exception because he jig-sawed everything into his work, and what he said seemed to have significance.
Frank stood. ‘I’ll go back to my maps and notebooks.’
‘And I’ll finish this canvas,’ Handley said, ‘as long as there isn’t an earthquake.’
‘I’ll try to hold it off if I feel it coming,’ Frank called as he went out.
‘That’s what friends are for,’ Handley shouted after him.
CHAPTER TWENTY-ONE
Cuthbert, wearing a pale blue shirt open at the neck, leaned against the wall, drinking his coffee in the sun.
‘Are you still stuck in your past?’ he called at Dawley walking down from his father’s studio.
Frank noticed how relaxed he looked, as if he had smelled blood. ‘For the time being. It does seem important. I don’t know why.’
‘Mine’s not,’ Cuthbert said, with the certainty that covered an abyss.
‘That’s because you haven’t got much.’
Dawley walked towards his caravan and Cuthbert followed: ‘The past is dead — or ought to be. Look at the big glossy attractive future! All our life is there, the unborn and the what-will-be — which is bound to be better than the miserable fucked-up existence of here and right now.’
He sounds like his father. Even looks like him: straight nose, and the mouth edging a bit that way. If he grew a moustache and lost weight you’d hardly know the difference, though he doesn’t have the same talent or resilience. Handley at his age knew exactly what he wanted. Maybe it’s not so good being an artist’s son, especially one who’s made money. ‘Come in for more coffee,’ he told him when they were at the caravan.
It’s as well he’s writing a book, Cuthbert thought, otherwise there wouldn’t be much to him. He’s the hollowest person I’ve seen — as if all his pathetic life’s been sucked away.
Ralph struggled from the garage with a plastic sack of rubbish, going up the steps to light the day’s bonfire. Frank faced Cuthbert across the table. ‘Ever been interested in politics?’
‘Mysticism’s more my line,’ he answered flippantly.
‘Some begin with mysticism and end in politics. Others begin with politics and end in mysticism. Depends where you start. Most don’t begin or end anywhere.’
‘What I believe,’ Cuthbert said, ‘is that people need something to believe in, a symbol they can look up to.’
He didn’t say anything that wasn’t seriously considered first — a trait Dawley respected. Still, though he might have a stiff upper lip, he did observe that it trembled from time to time. ‘You mean it’s what you want?’
‘Not really. I’d like to help people to believe. When they lose their faith in God they start to believe in themselves, which they can’t stand so they latch on to some monstrous industrial corporation or political organisation, or a combination of both, presided over by a squawling demagogue who leads them into the evil of their own bleak fantasies.’
‘The only salvation,’ Dawley said, ‘is that which benefits everybody. Communism is still the greatest moral force of the age, whatever its faults, in that it helps those who try to set themselves at the beginning of individual spiritual development. They never had a chance of it before because they were too busy getting their bread. Underprivileged people in underdeveloped countries are fighting for the opportunity to pull themselves up — not by their own bootlaces, because most of them don’t have boots — to a level where they can get enough to eat and wear. Instead of trying to do it through the feudal or capitalist jungle they do it with the Marxist philosophy of spiritual salvation. They want food, shelter, and the social machinery to give them the basic necessities of civilised respect.’
Cuthbert lifted his head from his hands. ‘I hear you had a hard time in Algeria. What made you go in the first place?’
‘A heavy question. I worked in a factory from the age of fifteen to twenty-seven. Got married, had kids. Stuck in the domestic rut till I couldn’t stand it any more. I had a sense of grievance which, as luck would have it, developed into a sense of protest. They hated me in the factory, some of the men and all of the management. Troublemaker. Shopsteward of Tory journalists. So I left, the only thing to do if I didn’t want to get killed in my car, or die of a disease nobody ever heard of. Do you know what a factory’s like?’
‘I’ve never work in one.’
‘I did twelve years, and I was still a young man. I’m thirty now, though I feel older. When I heard in those days of anyone signing on for twelve years with the army it seemed as if they were giving their lives away. I liked the factory, and fitted in because I worked hard, not having the conscience to skive. That’s more boring than work. I was also a good union man, went to all the meetings, collected dues, gave out notices and circulars, helped to organise stoppages, and read books on trade-union history. I fostered discontent whenever I thought it had a chance. But I was inconsistent, because while believing in Revolution, I worked hard on peace work. Though the gaffers were glad to get rid of me when I left, they also knew they’d lost a good worker who set an example. A group of us would down tools at the drop of a hat, but when we worked we more than made up for it. Agitation for better conditions, and the extra few bob now and again, is the oil that keeps the machine running, and the more enlightened bosses knew this, and didn’t panic. But I saw the split more and more clearly till I was falling apart, and had to get out before I went off my head.
‘Perhaps the industrial life wasn’t for me. The protest I developed may be part of my basic temperament for all I know. So I joined up with a guerrilla army which, when it’s got the country it’s fighting for, will begin building the same industrial society which I was forced to escape from after twelve years.