Campbell Corner Language Exchange
AVESNES: READING IN PLACE
by Kathleen Hill
from the Michigan Quarterly Review
La lecture est au seuil de la
vie spirituelle; elle peut nous y introduire;
elle ne la constitute pas.
Reading is at the threshold of spiritual life;
it can introduce us to it;
it does not constitute it.
-- Sur la Lecture, Marcel
Proust
Avesnes-sur-Helpe is a town in the north of France,
a little west of the Ardennes, and only twenty-three
kilometers from the Belgian border. Because of
its strategic location on the road running from
Brussels to Paris, Avesnes was chosen as the German
headquarters for the Western Front and it was
from here that Wilhelm II and Hindenburg directed
the last German offensive in 1918. A century earlier,
Napoleon had delivered his own final directives,
on the eve of the battle of Waterloo, from the
rectory of St. Nicholas, the town's fourteenth
century church. And more than a century before
that, during the wars of expansion of Louis XIV,
Avesnes was one of several cities in the region
fortified by Vauban; in a footnote the guidebook
adds that beneath its skies the same Louis had
first enjoyed the favors of Montespan.
These were all facts picked up during the year
we lived in Avesnes, teaching English at the Institut
Ste.Thérèse, a pensionnat where
the daughters of prosperous farmers and tradespeople
came to finish their schooling or prepare for
the baccalaureate. We had spent the last two years
in West Africa, on the coast of Nigeria, and we
were reluctant to return home. This was partly
because we were twenty-five and had no plan for
the future and partly because it seemed too bad
to put an end so soon to our travels. And there
was perhaps a third reason: the war in Vietnam
was heating up and, although we wouldn't have
put it this way, we may have thought we could
escape national responsibility by staying out
of the country. Whatever the reasons, a flurry
of applications for teaching positions in France
produced nothing and it seemed we'd have to return
after all. When, at the last minute, the Institut
Ste.Thérèse offered jobs beginning
in the fall of 1965 we jumped to accept. We knew
nothing of this region of France--or for that
matter any other--and in preparation I began reading
novels by French writers, thinking that would
at least be something.
The convent to which the Institut was attached
gave us a stone farmhouse to live in that belonged
to one of its sisters, Soeur Marie Joliette. The
house was located two miles out from Avesnes,
on the Route de Landrecies, an parts of it were
already occupied by M. and Mme. Druet who looked
after the farm and its twenty cows. Two rooms
were made available to us: one upstairs, one down.
The salon upstairs with its chairs covered in
red velvet and the bedroom furnished with bamboo
furniture were off limits. Built flush up against
the Route de Landrecies, the house had a pebbled
margin in front just wide enough for the van that
brought Mme. Druet's baguettes on Sunday
to sweep through and out. Across the road, sloping
down and away, pastures descended to the village
of St. Hilaire where a steeple was visible on
clear days from the room upstairs. Clear days,
however, were the exception: on the first day
of November the cows drifted across the road and
into the barn where they remained for a winter
of drizzle and fog.
At the side of the house, down a few scant steps,
there was a neglected garden of yellow chrysanthemums,
scrappy in the September sun, michaelmas daisies,
and something called joli bois that edged
the path leading down to the coal bin. Sitting
on the steps in the early afternoon, you could
watch the flies make their heavy way back and
forth from flower to kitchen, droning in the heat,
pausing to alight on a wedge of Maroilles cheese
abandoned on a plate beside the shallow sink,
or hovering a moment above the fading leaves of
the strawberry patch. This patch, when in bloom
the following spring, would provoke a warning:
the fruit, we were told by Soeur Marie Joliette--who
had been a child in this house, whose father had
died only the year before in a room upstairs--was
intended for the convent.
In the evenings, as the autumn wore on, M. and
Mme. Druet sometimes invited us into their kitchen
in back for a tasse de café, a cup holding
a potent blend of chicory made from the roots
of the blue meadow flower that closes to a pale
lavender at night. Beside the door leading out
to the barn where the cows breathed in the chilly
air, M. Druet's wooden sabots stood side
by side with Pierre's, muddy from the damp soil
and manure of the courtyard. Pierre was the elder
son who had returned from the Algerian War and
was for the moment helping his father. He was
usually watching television in a room off the
kitchen when we entered but always stood tall
and lean in the doorway a minute or two and wished
us a good evening. M. Druet, sitting there at
the table in silence, lifting his cup to his lips
and down, wore gray felt slippers exactly like
the ones we had found upstairs in the armoire,
left behind by the dead man, Soeur Marie Joliette's
father.
It was Madame, having taken off her blue smock
for company and hung it on a hook by the door,
who did the talking. No, they'd never taken the
three hours' journey to Paris--the cows, we must
know, had to be milked, morning and night. The
furthest away either of them had been from Avesnes,
where they'd both been born, was Verdun, when
Monsieur had fought there in 1916. He had been
scarcely older at the time than their younger
son Patrick, fifteen years old, who sat with us
at the table and whose massive shoulders shook
now and then with suppressed laughter at something
his mother said. As for herself, she continued,
raising a hand, pursing her lips, well, this had
been her life. After all, they hadn't needed to
go anywhere to see the Germans march by twice
on the Route de Landrecies, at an interval of
twenty--five years. Of course they hadn't lived
in the house at that time, it wasn't till afterwards.
But Soeur Marie Joliette's father, poor man, who
had been born within these walls, had been forced
to leave for some months: the house had been conscripted
by a German general who slept in the bed upstairs.
That was our bed, the one that slopped in at
the middle, where the general's weight had sagged,
and where we now woke to the bells of St. Hilaire.
While the general snored, his leather boots, perhaps,
had stood side by side in the armoire. It was
empty now except for the abandoned slippers--and
for what looked like a copper vase, burnished
and tall, standing upright in a corner. That was
a shell casing, we were told by Soeur Marie Joliette,
which had once contained explosives and had been
turned up by a plough in the outlying fields.
These could be found all over the neighborhood,
shined up and put to use in summer to hold cornflowers,
daisies, and Queen Anne's Lace.
It was the storeroom below that was crowded with
objects. In a corner of the dining room that served
also as sitting room--and where, on the mantel,
a large bust of Christ presided that looked as
if it had been modeled on Bernini's Louis Quatorze--two
steps led up to a door that opened onto a shadowy
alcove dim with cobwebs and looming confusion.
Too low to stand up in, this little storeroom
bulged with things once chosen by men and women
now dead: a shovel, tongs, and bellows back from
use in the fireplace presently occupied by a porcelain
stove; little shades for candles; a traveling
trunk with an iron hasp; a tin bathing tub with
a tall back to lean against; a bouquet of dried
flowers tied with a ribbon; a milky shaving glass;
gilt candlesticks; carved wooden eggcups; and
a bandbox empty of collars.
Whose were these and where had they come from?
Soeur Marie Joliette's father had not lived far
away enough in time. And the German general didn't
enter into it; these were not the objects he had
touched and lived amongst. Or if he had, they
would only relucuntantly have been touched by
his fingers. They had given themselves to someone
else entirely. My head was already full of the
books I'd been reading as a preparation for this
stay in France so it didn't take a minute to think
of Emma Bovary. These objects might well have
belonged to her, to Yonville-l'Abbaye. Here were
the things that might have soothed her hungry
senses, the mirror her eyes had looked into, the
footstool covered in red satin on which she had
rested her feet before the fire, the tub where
she had sat naked and despaired that the exaltations
of her spirit would ever find a lover worthy of
them.
Of course this was Avesnes-sur-Helpe, sous-prefecture
of le Nord, closer to the Ardennes than to Normandy.
But a market town, all the same, like Yonville,
where on Fridays farmers set up stalls in the
Place du General Leclerc at the foot of St. Nicholas
to sell cheeses, wines, rabbits and pheasants,
farm gear and seed, dresses and sweaters and shoes.
A Place like that at Yonville where the agricultural
show had been punctuated by Rodolphe's seduction
of Emma, where she had looked at him as at a voyager
who has traveled in many lands, catching on his
beard the scent of vanilla and citron. And a countryside
all around of pastures and orchards and woods
where it was easy to imagine Emma ridding out
by Rodolphe's side one smoky afternoon in October,
or running through the meadows before dawn to
enter her sleeping lover's room with dewdrops
hanging in her black hair.
In fact, there was nothing strange--on that first
glimpse into the cluttered depths of the storeroom--in
having thought right away of Emma Bovary. Leaving
Paris one afternoon in early September and driving
north along the Route Nationale that gave us a
glimpse from below of stone oxen looking out from
the towers of the hilltop cathedral of Laon, it
had been Emma who had begun to stir somewhere
on the edges of consciousness. Three hours was
the time we had set aside to drive th 200 kilometers
to Avesnes. But as the twilight deepened, our
spirits sank. The towns looked more and more dreary,
their streets deserted. In Yaba, where we had
been living on a school compound just outside
Lagos, there were always people in the streets,
moving from one place to another, calling out
greetings as they passed, stopping to talk or
buy a mango or papaya along the way. In the evenings
the streets were lit by oil lanterns beaming hospitably
from roadside stands.
In the towns we were passing through now the
doors of the houses lining the main streets were
shut and the windows hung with lace curtains.
There was almost always a war memorial in the
form of a cross with the names of the dead engraved
on it. Then there was the pharmacie with
its green cross, the characuterie, the
boucherie chevaline with the signature
head of a horse hanging in front of it. In the
window of every café a sign advertised the beer
of the region: Stella Artois. The only people
out and about seemed to be an occasional woman
hurrying home with a baguette sticking
up from a net bag or a boy disappearing around
a corner on his bicycle. Once or twice we saw
some old men wearing berets placing boules in
a ring of dust. Even the poplars retreating down
the side streets looked lonely. What could Emma
have done with herself in a town like these, finally,
except stuff her mouth with arsenic? More to the
point, what would I do?
Throughout the year in Avesnes, the storeroom
never failed to summon the disturbing presence
of Emma. And there were odd moments, now and then,
when suddenly and unexpectedly Emma's plight came
vividly alive. One rainy afternoon in early February,
when the coal stove was smoking but not giving
enough heat, when I was sitting at the table correcting
student devoirs, wishing that anything,
anything at all, might happen to break the monotony
of the days, hasten the months' slow progress
towards June when we would go to Paris and then
on down to Provence, out of nowhere, like an answer
to prayer, I heard a knock at the door. It was
Patrick, come to ask if it would amuse me to watch
while they killed the pig. I looked at him incredulously,
wondering how he could have imagined anything
of the kind. And yet, even as Patrick was asking
his question, even as I thought of Emma, I wondered
if this offer would have seemed tolerable if I
had not already read Madame Bovary; if
I had not learned to see and feel things at moments
like these as Flaubert determined that Emma must.
For in the end Emma made only chance appearances
in Avesnes. "It was the fault of fate," Charles
says after her death to Rodolphe, and so it would
have seemed. She didn't exist except as a creature
driven by desires that would defeat her. Fate
had placed her in Yonville, she belonged to it.
She was not passing through. No one knew this
better than herself whose own reading had lavishly
supplied her with visions of an exotic foreign
land: Walter Scott's moors and ruins, the little
seaside bamboo house of Paul et Virginie,
the ruddy sunsets and minarets described in the
books of her schooldays. Perhaps the closest she
ever came to making her dreams an address was
in her fevered fantasies of the aborted elopement
with Rodolphe: the gondolas and hammocks, the
guitars and foundations, and finally the fishing
village where they would live always beneath wide
starry skies.
It's true I was not of Avesnes as Emma was of
Yonville. My imagined foreign land had instead
been translated into a town something like her
own inescapable home place. But because for the
moment my fate had to be worked out in a town
that reminded me of hers and as Emma was destined
by her creator to be a woman whose struggles had
never yielded the least chance against the forces
of destruction, she seemed less and less a guest
I wished to entertain. I did not choose to be
one of those Bovarys whom Flaubert had remarked
were suffering and crying at that very instant
in twenty villages in France. As the months went
by Emma came to seem not so much a living presence
as a tender memory: poised, on her own arrival
at Yonville, before the chimney at the Lion d'Or,
the tips of her fingers catching her dress at
the knee, her foot in its black boot held out
to the fire, a red glow passing over her skin
as the wind blew in through the half-open door.
If Emma came forward and identified herself before
we even reached Avesnes, there was another figure
who remained elusive, who for a long while stayed
hidden behind a question. But even the question
seemed more a kind of inner prompting, a restless
effort to recall, than a question I could formulate
with any precision. What was it, sitting on the
steps above the chrysanthemums during those first
weeks in Avesnes, homesick for Africa, homesick
for I scarcely knew what, that made me think I'd
known it all before, this brooding midday, the
flies adrift around this lump of sugar dunked
in coffee? As if this were my earliest place,
this house, these rooms at my back with their
lace curtains, as if my oldest memories had sprung
from this wall of old stones warmed by the sun,
this soft haze of lavender daisies? As if long
ago I had lived and died in this spot and were
now being called back, urgently but silently,
to a self that, unrestored, I must mourn forever.
There would be other times, too, when it seemed
some forgotten past stirred within, a sensation
that the present was only a cover for a moment
infinitely nearer and more profound. This might
happen, for example, when I had carried the scuttle
out to the coal bin in back and paused a moment,
between shovelfuls, to gaze out over the pastures
sunk in early morning mist. Or during the first
period after lunch in a classroom at the Institut
Ste. Thérèse when, its windows open
to the steeple of St. Nicholas rising close beside
us in the Place outside, the carillon's shower
of bells suddenly filled the room--a moment prolonged
while the girls sitting at their desks dept silent,
as if by solemn agreement, waiting for the wheeze
that like a long indraw breath prepared us for
the single great bong announcing the hour.
But it wasn't until one Thursday afternoon in
October, when we had taken advantage of the half
holiday to drive to Amiens in order to visit the
cathedral, that some associations began to gather
and hold. We had driven thirty-two kilometers
west along the Route de Landrecies, passing through
the village of Maroilles and then Landrecies itself
to Le Cateau. It was in this gray city that Matisse
was born and it was from here he set out on a
journey that would take him to Ajaccio, Morocco,
and Tahiti before bringing him finally to windows
open on an azure sea where in a pool of light
a goldfish circled a bowl. I was thinking of all
this, of the strangeness of beginnings, when,
in the center of Le Cateau, at a crossroads, we
passed a sign marked for Cambrai: twenty-two kilometers.
I said the name aloud, but tentatively, uncertain
about the pronunciation of vowels, when suddenly,
rising it seemed from nowhere, an unbidden air
of delight seemed to hang in the afternoon. But
it was only later, as we walked through the vast
cathedral where the initial surge of joy had space
to lift an soar within gleaming walls of light,
that I realized the murmur of Proust's novel,
the long cadences of its lines, had, from our
first moments in Paris, without my even knowing
it, been running like a current through all my
days and nights: Combray.
In the weeks following that day at Amiens, I
was less and less frequently visited by those
premonitions of a reality hovering just beyond
reach, on the sunlit brink of discovery. Was it
because habit, both bane and blessing, that great
anesthetizer, as the narrator of A la Recherche
du Temps Perdu calls it, was already making
familiar and invisible a world that so short a
time ago had seemed to promise a life deeply awaited
and longed for? Or was it rather that, if I had
ever hoped, however unknowingly, to enter Proust's
world by coming to live in France, my expectations
were bound to be disappointed? Like the boy in
Combray--on a hat summer day stretched on his
bed reading while the flies droned about him,
inspired by his book with a longing for a land
of mountains and rivers, of currents heavy with
watercress--I had not understood that the self
lost in the pages of a book is the same self we
take with us on our travels; that we invest a
place, like a person, with a spiritual glamour
that is bound eventually to be shown for what
it is: a product of our own illusions.
It is only those journeys undertaken from within,
the inspired attention to the urgings of our own
lost selves, that the narrator of the novel, after
long years of disappointed excursions in the world,
counts as travel. Even our experience of books,
he comes to believe, even of paintings, as the
example of Swann makes plain, can end in sterility
if they do not spark explorations of our own.
And yet, for all that, I came to believe that
the sharp surge of joy when I had first heard
the word Cambrai pronounced aloud--so like the
anticipatory joy that had flooded the narrator
when a scent or sound or taste signaled the presence
of a past self trembling toward recovery--could
only mean that the narrator's world had entered
the sphere of my own past, that his memories had
become my own, and that the world of the book
must certainly draw me back, at last, into the
distant reaches of myself.
And so it was, finally, as a beneficent spirit
presiding like a watchful patron saint over my
stay in his native land that Proust's narrator
assumed a presence in Avesnes. I scarcely gave
him a thought--but that was because there was
no need to. His was the voice, once heard, that
continued to murmur whether I was listening or
not. But if the world went quiet for a moment,
there it was, with its astonishing convictions.
However severe our discouragements and griefs,
however lengthy our journey toward understanding,
the selves we had considered lost forever, or,
worse, had never even missed, may be restored
if we are patiently attentive to our own inner
promptings. His was the voice of possibility,
of hope.
One drizzly day in early December, when the white
fog at the windows was already being swallowed
by darkness at three o'clock in the afternoon,
the comforting notion of a leek and potato soup
carried me up the steps and into the little storeroom
where I remembered having seen a copper pot. In
the half light I stumbled over a pile of books
I had examined on my first visit to this room
and had dismissed as without interest at a moment
when my thoughts were all with Emma. They had
seemed to be devotional books from the turn of
the century, of a piece with the baroque Christ
that long ago we had removed form the mantel and
hidden away here among the old mirrors and fans.
There had been one, I remembered, Le Journal
d'un Curé de Campagne, by George Bernanos,
that had made me think of Emma's desperate attempt
to speak to the priest at Yonville, had brought
sharply to mind his glutted looks and terrifying
banalities. But on this December afternoon, perhaps
because I had been thinking of starting a journal
myself, I picked it up and put it in the bottom
of the pot.
The whisper of someone talking to himself from
the depth of his own loneliness: "When I first
sat down before this child's copy--book I tried
to concentrate, to withdraw into myself as though
I were examining my conscience before confession.
And yet my real conscience was not revealed by
that inner light--usually so dispassionate and
penetrating, passing over details, showing up
the whole. It seemed to skim the surface of another
consciousness, previously unknown to me, a cloudy
mirror in which I feared that a face might suddenly
appear. Whose face? Mine, perhaps. A forgotten,
rediscovered face….
When writing of oneself one should show no mercy.
Yet why at the first attempt to discover one's
own truth does all inner strength seem to melt
away in floods of self--pity and tenderness and
rising tears…."
Were these the words that leapt from the page
that night when, after our dinner of soup and
endives and paté de campagne, I
sat down by the stove with a piece of dark chocolate
to begin reading? Or were they those of the opening:
"My parish is bored stiff; no other word for it.
Like so many others! We can see them being eaten
up by boredom, and we can't do anything about
it. Some day perhaps we shall catch it ourselves--become
aware of the cancerous growth within us. You can
keep going a long time with that in you."
It may have been either, or both, but beginning
to read the book is confused in memory with a
tap on the door, Mme. Druet come to tell us that
a man, someone who worked in the quarry down the
road, had died just an hour ago almost within
view of the house on the Route de Landrecies.
She stood in the doorway in her blue smock, hands
raised in commiseration and alarm, cheeks mottled
with the cold. A neighbor had stopped just now
to tell them. He worked in the quarry, this man,
and had been walking back to St. Hilaire, where
he lived. He hadn't been hit by a car, that was
the wonder of it. There wasn't a mark on him.
A crise du coeur? The headlights of a car
had discovered him, lying by the side of the road
in the rain.
She had gone sadly away, shaking her head, but
when I sat down again to resume reading, although
the words seemed to stick flat against the page,
floating beneath was a figure lying on its back,
each part of him-fingers, stubbled chin, thighs,
penis, knees-soaking up the rain. And then gradually,
as I read on, other figures joined him, heads
lolling, faces slippery with mud and blood, bodies
flung across a field like the ones stretching
away from the Route de Landrecies, or sitting
bolt upright in a trench, headless. The names
of towns mentioned in the books--Lille, Arras,
Amiens-were the ones we heard every day in the
streets of Avesnes. I looked in the front of the
book to see when it was first published: 1936.
Three years before the outbreak of the Second
World War, and scarcely any mention of the war
on whose savaged ground we walked as did the young
man keeping the journal, who seemed to be abut
the same age as ourselves. And yet here, apparently,
was the story of someone who was dying and who
both knew it and did not. The voice seemed to
be saying all it knew, confessing, in the manner
of a journal, what could be said nowhere else:
all the humiliations and embarrassments, the passing
moments of hope, that made up a round of his days,
confessions that recalled my own confusions and
sudden excitements and dismays. And yet this voice
seemed to be speaking into a silence so profound
the only worthy response would have been that
of death. Like Emma, like all those lying broken
on the battlefields of northern France, the priest
was someone destined to die young.
That was it: he had only a brief moment in which
to work out his destiny. And while I still believed
I would live a long, long time, it was in Avesnes,
walking one day at noon into the foyer we shared
with the Druets and turning to hang up my coat
on a standing rack that had a mirror poised above
it, I caught sight of a line etched beneath my
eye. The first, I thought. Here it begins. In
Avesnes.
From the first moment, when Mme. Druet had tapped
on the door and had admitted Avesnes into the
room where a new voice as breaking the silence,
this town in which we had found ourselves seemed
to instruct my reading. This was not a question
of an already familiar presence--Emma, the narrator
of Proust's novel--coming for ward out of the
mist to shimmer for a moment before beating a
graceful retreat because the place, the moment,
did not extend a welcome. In the case of The
Diary of a Country Priest, it was the region
itself, all the suffering that lay both above
and below its soil, the grieves of the ages, that
invited and lay the way open for an emerging shape.
Avesnes seemed to peer through the print on the
page of the book, as if the hidden face of Avesnes
were that of the priest bent over the copybook
in which he was writing, as if it were impossible
to perceive one without the other.
The old world: that was where we were, the reason
we had come. As far back as the seventh century,
an abbey had existed at Le Maroilles whose records
made explicit a period of three months--from the
feast of St. John on June 24th until the 1st of
October, feast of Saint-Remy--as the time required
to turn milk into the wheels of cheese we bought
in the Place du General Leclerc on Friday mornings.
And as for M. Druet herding the cows from the
pastures on the first of November to the warmth
of the barn--that didn't have to do at all with
the feast of All Saints, as I'd imagined, but
with a custom that predated the arrival of Christianity.
It wasn't, of course, that people had suffered
any longer on this ground than any other: it was
just that it was possible to look into faces--whether
in the classroom, or the boulangerie, or in the
Druets' kitchen--and know that beneath this same
sky, surrounded by these same fields, sheltered
by these same stones, faces resembling these in
cut and expression had for long centuries been
young and grown old. And this knowledge seemed
suddenly to compress the moment, to heighten the
sense of youth disappearing, to make urgent the
need to weigh despair against hope, doubt against
faith, to see and feel and act while there was
still time.
The keeper of the journal--the "I" bearing no
other name--knows the taste of despair from his
earliest days. He is a child of the poor, in hidden
sympathy with those who are, in whatever way,
on the outside looking in, those who have inherited
the bitter isolation of want. At one period, while
he was still a child, his aunt took him in. "She
kept a little pub just outside Lens, a horrible
wooden shanty where they sold gin to miners who
were too poor to go anywhere else. The nearest
school was a couple of miles away, and I used
to do my homework squatting behind the bar on
the floor--that is to say a few rotting boards.
The dank reek of earth came up between them, earth
which was always wet, the reek of mud. On pay-nights
our customers didn't even go outside to relieve
themselves; they would pass water where they stood,
and I was so terrified, crouching behind the bar,
that in the end I'd fall asleep. But the teacher
was kind to me, lending me books. It was there
I read the childhood memories of Maxim Gorki."
And then: "The first realization of misery is
fierce indeed. Blessed be he who has saved a child's
heart from despair! It is a thing most people
know so little about, or forget because it would
frighten them too much. Amongst the poor as amongst
the rich, a little boy is all alone, as lonely
as a king's son. At all events in our part of
the world, distress is not shared, each creature
is alone in his distress; it belongs only to him,
like his face and his hands."
But who were the poor in Avesnes and where did
they live? They seemed to be nowhere in sight.
As far as we could see, there were the well-to-do
land-owning peasants like Soeur Marie Joliette's
father, and then, like M. and Mme. Druet, the
ones hired to live on his land and care for it.
There were those, too, who lived in the large
brick houses in town whose lighted windows we
passed in winter returning from the Institut,
where through lace curtains we could catch a glimpse
of chairs covered in red velvet like the ones
in the unused alone upstairs. We thought that
the people who lived in these large houses in
town must be those we'd heard called la bourgeoisie.
Some, we knew, had property elsewhere; one kept
an apartment on the Cote d'Azur. Of course, too,
there were laborers working in the street, servants,
the men who worked in the quarry. But where they
lived we didn't know, nor whether they might be
called "the poor." We had seen men, too, with
an arm or a leg missing, blindmen with badly scarred
faces, but these we knew had been in a war: quite
another thing. I thought of the miners Van Gogh
had painted in a region of Belgium that was only
a stone's throw across the border from Avesnes
and wondered if in fact I had seen poverty and
failed to recognize it.
Then one evening, perhaps a month after the drizzly
night when the man had died on the Route de Lancrecies,
I absentmindedly turned left instead of right
leaving the Institut Ste. Thérèse
and found myself walking down a steep narrow passage
that descended in a series of broad stone slabs
arranged at intervals to make steps. This was
the passage we had been told about but had never
seen that connected the upper town with its Place
and shops and schools to the lower town where
Vauban's fortifications stood their ground. Again
it was raining, with a chill in the air that settled
in the marrow of the bones, and I wondered if
I should turn back or see where the steps would
lead. It was only gradually that I became aware
of dwellings opening onto the steps, some with
doors ajar. In one I saw th bright glow of a lantern
on a dirt floor and then by its light, scampering
up the steps, a child wearing a man's jacket,
his feet wrapped in rags. His blue eyes met mine
only an instant as he ran past me on the glistening
step.
In the following days, the child seemed to appear
everywhere. I couldn't turn a corner, enter a
classroom, without catching a glimpse of a small
figure that disappeared as soon as I looked again.
He was the vanishing guarantor, the signature
attached to the words I was reading. Because here,
running in and out of the pages of the book, was
an oblique record of the ongoing struggle not
to lose all hope in a world where injustice is
the order of the day and the poor are accused
of their sufferings. Where God, even to the priest
desperately trying to pray, remains silent. And
where the struggle, as often as not, takes the
form of modern self-doubt and fear--fear of one's
own incapacities; the wincing away from what one
knows is ridiculous in oneself, absurd; the constant
sense that one has mismanaged things. "Fool that
I am! I know nothing of my people. I never shall!
I can't profit by my mistakes: they upset me too
much. I must be one of those weak, miserable creatures,
always so full of the best intentions, whose whole
lives oscillate between ignorance and despair."
It is given to the writer of the journal to
see not only into his own desolation but into
that of others, to bring to the surface th hidden
wounds in those around him. As with Alexey Karamazov,
others cannot resist arguing with him, challenging
his belief. But in the hope, at last, of easing
their own despair.
I read the book slowly, only a few pages a day
throughout the winter months and on into the spring.
This was only in part because my French didn't
allow for more. It was also because, however long
I lived in Avesnes, I wanted to live within the
covers of the book. It was there alone that there
seemed space enough for sorrow. We had recently
heard about the outbreak of the war in Biafra
and now the shattered bodies flung over the tops
of trenches had been joined in my imagination
by others, the bodies of the schoolboys we had
taught, soaking the rain forests of eastern Nigeria
with their blood.
But our life of everyday in Avesnes seemed hopelessly
ordinary. And if we were ignorant of the poor,
what did we know of anyone else? What about the
butchers and bankers and doctors? The jewelers
and lawyers and station master? These were the
parents of our students, the people who invited
us for dinner Sunday after Sunday, people who
gave us their attention while we spoke haltingly
of our trip to visit the cathedral at Amiens or
of the long winter, whom we tried to turn into
teachers of French, stopping them in the middle
of a sentence to ask the meaning of a word. They
listened with faces that remained carefully alert,
assuring us as we left that if there was anything
we needed we had only to ask. But for lack of
a common language and a more lengthy stay in Avesnes
than we had in mind, how far could these dinners
take us? We were grateful for these people's efforts
to relieve our loneliness, but it seemed to us
they knew more about us than we did about them,
forgetting that in fact we said very little about
our own lives and that in their eyes it was we
who were the foreigners, only briefly passing
through.
Then one night the older sister of one of our
students whose family had invited us more than
once stopped by in her car to meet us; she had
been studying in New York, was just back in Avesnes,
and wanted to speak English. As the evening wore
on and we opened a second bottle of wine, she
told us about her father, how one day she had
encountered him on a street in Lille with a woman
who was certainly younger than herself, how it
had always been like this, by now she had nothing
for him but contempt. We had listened, wondering
if we should stop her, but too breathlessly intrigued
by news of lives we knew little about to interrupt
or change the subject. After that night, the Sunday
dinners took on a different character. Somewhere
beneath the fitful conversations that carried
us from crudités to potage to roti
to salade to Maroilles to dessert,
the voice of the journal spoke more insistently.
Who were we to dismiss the struggle with boredom
and despair, the hidden sorrows, of those at whose
tables we were sitting?
It wasn't until early April that I reached the
great scene that stands at the center of the book,
the moment when the priest visits the chateau
in order to speak to the countess of his fear
that her daughter is in danger of killing herself.
It was impossible to picture a chateau--not something
like Blois or Amboise or Chenonceaux--but a chateau
of the kind where this encounter might have taken
place, a little chateau that might have housed
a foolish father, a daughter outraged by his casual
infidelities not to her mother but to herself,
a mother rigid with grief at the loss of her son:
in fact, a ménage startlingly like the one described
to us by our visitor. Picturing the chateau wouldn't
have mattered so much, except that having stumbled
o the child running up the steps it seemed important
to have some idea of the house to which he eventually
came. And then one April evening, exulting in
the lengthening days, we found ourselves driving
at twilight along country roads that were new
to us. On either side stretched pastures of deepening
green, broken only by the old gray stone of farmhouses
and barns. We were commenting on how much of the
countryside we had still to explore when suddenly,
in the glimmering light, it was there, unmistakably:
a stately house set back from the road, a pair
of high steps leading up with a flourish to the
door, long windows upstairs and down. Narrow brick
chimneys rose from the slated roof and beneath,
from the mansard, looked out those strange round
eyes found in houses of substance, les yeux
du boeuf. There was no one inside, everything
was closed tight, so we got out of the car and
looked through a pair of wrought-iron gates that
had crests worked into their tracery. In the bright
new grass we could see yellow jonquils, an abundance
of them, gleaming in the dusk. It was these jonquils
that gave the chateau its air of melancholy, of
abandonment. The long windows were dark and shadowless,
the jonquils blooming for the open sky.
So it was here, then, it might have taken place,
the encounter I had been trying to imagine, again
the struggle with despair, not on a battlefield,
but in a house like this one. Here the countess
might have countered the priest's concern by saying
her daughter was horribly afraid of death, afraid
of a sore throat, afraid of everything, and here
he might have answered that those are the very
ones who kill themselves: those who don't dare
look into the void throw themselves in for fear
of falling. And here she might have asked if he
himself were one of those, like her daughter,
afraid to die, and heard him answer that he was
heard him say later on that hell was nothing else
but that state where we are no longer able to
love, no longer able to recognize those dearest
to us. And here, later that night, she might have
died very suddenly, at peace.
As the days grew longer and the cows were brought
back out of the barns and into the pastures where,
after milking, they passed the short hours of
darkness, I read more and more slowly, sometimes
rereading lines from earlier sections. The strawberries
ripened, the flies returned. A paragraph a day,
approaching the end, and then a few sentences:
"Oh miracle--thus to be able to give what we ourselves
do not possess, sweet miracle of our empty hands!
Hope which was shriveling in my hart flowered
again in hers; the spirit of prayer which I thought
lost in me for ever was given back to her."
It would have been impossible to have spent a
night in the bed where the German general had
slept without knowing that in the morning the
book would be waiting. In a few short weeks we
would be leaving Avesnes. Paris and Provence beckoned
as seductively as ever but now my delight in our
departure seemed suspect: why should I be so glad
to leave a place where I had spent a year? I knew
that I had somehow missed something important,
failed in some radical way to connect. My departure
would be a rupture with some deeply familiar but
as yet unexplored ground of our common inheritance
of grief. It was as if I could not succeed in
tilting the mirror of the book, the mirror of
the place, at the angle wherein I could catch
a glimpse of my own face. My fear was that, once
having left Avesnes, the mirror would be broken
and I would forget, in fields of lavender, that
it had once threatened fire.
During the final days, crating our belongings
so that we could travel lightly to the south,
waving way the flies that had returned with the
first heat, I followed the approach of the summer
solstice as the keeper of the journal followed
his own slow course toward the end. In the shadow
of a dripping hedge, the cows lowing just beyond,
he passes out, id discovered by a child who brings
water and washes his face. He makes a friend,
realizing "that friendship can break out between
two people, with that sudden violence which generally
is only attributed to the revelation of love."
He visits a doctor in Lille, a doctor who is his
double, suffering with the help of morphine from
a fatal illness, like himself. And it is there
in Lille, facing the death that will overtake
him the next morning on a camp bed in his friend's
apartment, he writes that human agony is, beyond
all, an act of love.
On the evening before we were to leave Avesnes,
everything packed and ready for departure, we
stood outside the house with M. and Mme. Druet
watching Patrick drive the milked cows back across
the Route de Landrecies and into the pastures.
It would be the shortest night of the year. With
the moment so quickly approaching when we would
no longer see each other, when on either side
our lives would once again sink into the mysterious
unknown, an uneasy shyness seemed to overtake
us all. If the many evenings passed together in
the kitchen had been leading to this moment, then
what had been the use? When Patrick joined us
at last he stood with his arms loose at his side,
not saying a word. And although Mme. Druet did
her best, we finally took leave of each other
with an obscure sense of shame, as if perhaps
we had never known each other in the least, had
allowed what was most important of all to be left
unsaid.
We went inside, telling each other that tomorrow
we'd say goodbye. The windows were open to let
in the night, and there was still just enough
daylight to allow a glimpse form the room upstairs
of the steeple at St. Hilaire-the name, I suddenly
remembered, of the church in Combray, the steeple
that the narrator's grandmother had said if it
could play the piano she was sure it would really
play. I had reserved the next to last page
of the journal for tonight and then had planned
for the morning the last of all, an italicized
page, written in the form, I could see, of a letter.
But I felt too much unquiet, at first, to read.
The sense of fullness I'd hoped would come at
the end was completely lacking: instead I could
think only of the nagging dissatisfaction with
which my days had been spent, the hours of boredom
by the smoking stove, the fog at the windows,
the slow drizzle that had fallen on the trenches.
Why could I not, at the very least, have responded
with some show of gratitude to Patrick's invitation
to come watch them kill the pig? His shy offer
had been inspired by motives I had not even tried
to imagine. At that moment, on the point of my
departure, I could at last forgive Emma her vanities,
but could not forgive my own. What had it meant
to have spent a year in Avesnes if I had never
stopped wishing I were someplace else? So it was
that, sitting at the window, I finally picked
up the book and read the last words of the journal:
"How easy it is to hate oneself! True grace is
to forget. Yet if pride could die in us, the supreme
grace would be to love oneself in all simplicity-as
one would love any one of those who themselves
have suffered and loved in Christ."
The sky, tomorrow night, would be the same sky,
spreading over Avesnes and Paris alike. But by
then Avesnes for us would already have become
a place containing a completed year of our past.
I thought how, no matter in what simplicity I
might try to accept what had been a reluctance
to see in the sufferings of this town a reflection
of my own, I would always regret that here I had
failed to do so. Paris might hold up its surface
for reflection but I should never see my face
in that of Avesnes. And so, not waiting for morning,
I read the friend in Lille's account of the priest's
death, of his last words: "But what does it matter?
Grace is everywhere."
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