A Bend in the River Read online

  Books by V S. Naipaul

  NONFICTION

  Between Father and Son: Family Letters

  Beyond Belief: Islamic Excursions Among the Converted Peoples

  India: A Million Mutinies Now

  A Turn in the South

  Finding the Center

  Among the Believers

  The Return of Eva Perón (with The Killings in Trinidad)

  India: A Wounded Civilization

  The Overcrowded Barracoon

  The Loss of El Dorado

  An Area of Darkness

  The Middle Passage

  FICTION

  Half a Life

  A Way in the World

  The Enigma of Arrival

  A Bend in the River

  Guerrillas

  In a Free State

  A Flag on the Island*

  The Mimic Men

  Mr. Stone and the Knights Companion*

  A House for Mr. Biswas

  Miguel Street

  The Suffrage of Elvira*

  The Mystic Masseur

  *Published in an omnibus edition

  entitled The Nightwatchman’s Occurrence Book

  Vintage International Edition, March 1989

  Copyright © 1979 by V.S. Naipaul

  All rights reserved under International and Pan-American Copyright Conventions.

  Published in the United States by Random House, Inc., New York.

  Originally published by Alfred A. Knopf, Inc., New York, in May 1979.

  Library of Congress Cataloging in Publication Data

  Naipaul, Vidiadhar Surajprasad.

  A bend in the river.

  I. Title.

  PZ4.N155Be 1980 [PR9272.9.N32] 823′.9′14 79-22317

  eISBN: 978-0-307-77658-7

  13579D86420

  v3.1

  Contents

  Cover

  Other Books by This Author

  Title Page

  Copyright

  Part One - The Second Rebellion

  Part Two - The New Domain

  Part Three - The Big Man

  Part Four - Battle

  About the Author

  ONE

  The Second Rebellion

  1

  The world is what it is; men who are nothing, who allow themselves to become nothing, have no place in it.

  Nazruddin, who had sold me the shop cheap, didn’t think I would have it easy when I took over. The country, like others in Africa, had had its troubles after independence. The town in the interior, at the bend in the great river, had almost ceased to exist; and Nazruddin said I would have to start from the beginning.

  I drove up from the coast in my Peugeot. That isn’t the kind of drive you can do nowadays in Africa—from the east coast right through to the centre. Too many of the places on the way have closed down or are full of blood. And even at that time, when the roads were more or less open, the drive took me over a week.

  It wasn’t only the sand drifts and the mud and the narrow, winding, broken roads up in the mountains. There was all that business at the frontier posts, all that haggling in the forest outside wooden huts that flew strange flags. I had to talk myself and my Peugeot past the men with guns—just to drive through bush and more bush. And then I had to talk even harder, and shed a few more bank notes and give away more of my tinned food, to get myself—and the Peugeot—out of the places I had talked us into.

  Some of these palavers could take half a day. The top man would ask for something quite ridiculous—two or three thousand dollars. I would say no. He would go into his hut, as though there was nothing more to say; I would hang around outside, because there was nothing else for me to do. Then after an hour or two I would go inside the hut, or he would come outside, and we would settle for two or three dollars. It was as Nazruddin had said, when I asked him about visas and he had said that bank notes were better. “You can always get into those places. What is hard is to get out. That is a private fight. Everybody has to find his own way.”

  As I got deeper into Africa—the scrub, the desert, the rocky climb up to the mountains, the lakes, the rain in the afternoons, the mud, and then, on the other, wetter side of the mountains, the fern forests and the gorilla forests—as I got deeper I thought: But this is madness. I am going in the wrong direction. There can’t be a new life at the end of this.

  But I drove on. Each day’s drive was like an achievement; each day’s achievement made it harder for me to turn back. And I couldn’t help thinking that that was how it was in the old days with the slaves. They had made the same journey, but of course on foot and in the opposite direction, from the centre of the continent to the east coast. The further away they got from the centre and their tribal area, the less likely they were to cut loose from the caravans and run back home, the more nervous they became of the strange Africans they saw about them, until at the end, on the coast, they were no trouble at all, and were positively anxious to step into the boats and be taken to safe homes across the sea. Like the slave far from home, I became anxious only to arrive. The greater the discouragements of the journey, the keener I was to press on and embrace my new life.

  When I arrived I found that Nazruddin hadn’t lied. The place had had its troubles: the town at the bend in the river was more than half destroyed. What had been the European suburb near the rapids had been burnt down, and bush had grown over the ruins; it was hard to distinguish what had been gardens from what had been streets. The official and commercial area near the dock and customs house survived, and some residential streets in the centre. But there wasn’t much else. Even the African cités were inhabited only in corners, and in decay elsewhere, with many of the low, box-like concrete houses in pale blue or pale green abandoned, hung with quick-growing, quick-dying tropical vines, mattings of brown and green.

  Nazruddin’s shop was in a market square in the commercial area. It smelt of rats and was full of dung, but it was intact. I had bought Nazruddin’s stock—but there was none of that. I had also bought the goodwill—but that was meaningless, because so many of the Africans had gone back to the bush, to the safety of their villages, which lay up hidden and difficult creeks.

  After my anxiety to arrive, there was little for me to do. But I was not alone. There were other traders, other foreigners; some of them had been there right through the troubles. I waited with them. The peace held. People began coming back to the town; the cité yards filled up. People began needing the goods which we could supply. And slowly business started up again.

  Zabeth was among the earliest of my regular customers. She was a marchande—not a market woman, but a retailer in a small way. She belonged to a fishing community, almost a little tribe, and every month or so she came from her village to the town to buy her goods wholesale.

  From me she bought pencils and copybooks, razor blades, syringes, soap and toothpaste and toothbrushes, cloth, plastic toys, iron pots and aluminum pans, enamel plates and basins. These were some of the simple things Zabeth’s fisherfolk needed from the outside world, and had been doing without during the troubles. Not essentials, not luxuries; but things that made ordinary life easier. The people here had many skills; they could get by on their own. They tanned leather, wove cloth, worked iron; they hollowed out large tree trunks into boats and smaller ones into kitchen mortars. But to people looking for a large vessel that wouldn’t taint water and food, and wouldn’t leak, imagine what a blessing an enamel basin was!

  Zabeth knew exactly what the people of her village needed and how much they would be able or willing to pay for it. Traders on the coast (including my own father) used to say—especially when they were consoling themselves for some bad purchase—that everything eventually had its buyer. That wasn’t so here. People we
re interested in new things—like the syringes, which were a surprise to me—and even modern things; but their tastes had set around the first examples of these things that they had accepted. They trusted a particular design, a particular trademark. It was useless for me to try to “sell” anything to Zabeth; I had to stick as far as possible to familiar stock. It made for dull business, but it avoided complications. And it helped to make Zabeth the good and direct businesswoman that, unusually for an African, she was.

  She didn’t know how to read and write. She carried her complicated shopping list in her head and she remembered what she had paid for things on previous occasions. She never asked for credit—she hated the idea. She paid in cash, taking the money out from the vanity case she brought to town with her. Every trader knew about Zabeth’s vanity case. It wasn’t that she distrusted banks; she didn’t understand them.

  I would say to her, in that mixed river language we used, “One day, Beth, somebody will snatch your case. It isn’t safe to travel about with money like that.”

  “The day that happens, Mis’ Salim, I will know the time has come to stay home.”

  It was a strange way of thinking. But she was a strange woman.

  “Mis’,” as used by Zabeth and others, was short for “mister.” I was mister because I was a foreigner, someone from the far-off coast, and an English-speaker; and I was mister in order to be distinguished from the other resident foreigners, who were monsieur. That was, of course, before the Big Man came along and made us all citoyens and citoyennes. Which was all right for a while, until the lies he started making us all live made the people confused and frightened, and when a fetish stronger than his was found, made them decide to put an end to it all and go back again to the beginning.

  Zabeth’s village was only about sixty miles away. But it was some distance off the road, which was little more than a track; and it was some miles in from the main river. By land or by water it was a difficult journey, and took two days. By land during the rainy season it could take three. In the beginning Zabeth came by the land way, trekking with her women assistants to the road and waiting there for a van or truck or bus. When the steamers started up again, Zabeth always used the river; and that wasn’t much easier.

  The secret channels from the villages were shallow, full of snags, humming with mosquitoes. Down these channels Zabeth and her women poled and often pushed their dugouts to the main river. There, close to the bank, they waited for the steamer, the dugouts full of goods—usually food—to be sold to people on the steamer and the barge the steamer towed. The food was mainly fish or monkey, fresh or boucané—smoked in the way of the country, with a thick black crust. Sometimes there was a smoked snake or a smoked small crocodile, a black hunk barely recognizable for what it had been—but with white or pale pink flesh below the charred crust.

  When the steamer appeared, with its passenger barge in tow, Zabeth and her women poled or paddled out to the middle of the river and stood at the edge of the steamer channel, drifting down with the current. The steamer passed; the dugouts rocked in the swell; and then came the critical moment when the dugouts and the barge came close together. Zabeth and her women threw ropes onto the lower steel deck of the barge, where there were always hands to grab the ropes and tie them to some bulkhead; and the dugouts, from drifting downstream and against the side of the barge, began moving in the other direction, while people on the barge threw down pieces of paper or cloth on the fish or the monkey they wanted to buy.

  This attaching of dugouts to the moving steamer or barge was a recognized river practice, but it was dangerous. Almost every trip the steamer made there was a report of a dugout being overturned somewhere along the thousand-mile route and of people being drowned. But the risk was worth taking: afterwards, without labour, as a marchande selling goods, Zabeth was towed up the river to the very edge of the town, uncoupling her dugouts by the ruins of the cathedral, a little before the docks, to avoid the officials there, who were always anxious to claim some tax. What a journey! Such trouble and danger to sell simple village things, and to take other goods back to the people of her village.

  For a day or two before the steamer came there was a market and a camp in the open space outside the dock gate. Zabeth became part of this camp while she was in the town. If it rained she slept in the verandah of a grocery or a bar; at a later date she put up in an African lodging house, but in the beginning such places didn’t exist. When she came to the shop there was nothing in her appearance that spoke of her difficult journey or her nights in the open. She was formally dressed, wrapped in her cotton in the African style that by folds and drapes emphasized the bigness of her bottom. She wore a turban—a piece of downriver style; and she had her vanity case with the creased notes she had got from people in her village and people on the steamer and barge. She shopped, she paid; and some hours before the steamer sailed again her women—thin, short, bald-looking, and in ragged working clothes—came to take the goods away.

  This was a quicker journey, downriver. But it was just as dangerous, with the same coupling and uncoupling of the dugouts and the barge. In those days the steamer left the town at four in the afternoon; so it was deep night when Zabeth and her women came to where they had to cast off from the steamer. Zabeth took care then not to give away the entrance to her village. She cast off; she waited for the steamer and the barge and the lights to disappear. Then she and her women poled back up or drifted down to their secret channel, and their nighttime labour of poling and pushing below the overhanging trees.

  Going home at night! It wasn’t often that I was on the river at night. I never liked it. I never felt in control. In the darkness of river and forest you could be sure only of what you could see—and even on a moonlight night you couldn’t see much. When you made a noise—dipped a paddle in the water—you heard yourself as though you were another person. The river and the forest were like presences, and much more powerful than you. You felt unprotected, an intruder.

  In the daylight—though the colours could be very pale and ghostly, with the heat mist at times suggesting a colder climate—you could imagine the town being rebuilt and spreading. You could imagine the forests being uprooted, the roads being laid across creeks and swamps. You could imagine the land being made part of the present: that was how the Big Man put it later, offering us the vision of a two-hundred-mile “industrial park” along the river. (But he didn’t mean it really; it was only his wish to appear a greater magician than any the place had ever known.) In daylight, though, you could believe in that vision of the future. You could imagine the land being made ordinary, fit for men like yourself, as small parts of it had been made ordinary for a short while before independence—the very parts that were now in ruins.

  But at night, if you were on the river, it was another thing. You felt the land taking you back to something that was familiar, something you had known at some time but had forgotten or ignored, but which was always there. You felt the land taking you back to what was there a hundred years ago, to what had been there always.

  What journeys Zabeth made! It was as though she came out each time from her hidden place to snatch from the present (or the future) some precious cargo to take back to her people—those razor blades, for instance, to be taken out from their packets and sold one by one, miracles of metal—cargo that became more precious the further she got from the town, the nearer she got to her fishing village, the true, safe world, protected from other men by forest and clogged-up waterways. And protected in other ways as well. Every man here knew that he was watched from above by his ancestors, living forever in a higher sphere, their passage on earth not forgotten, but essentially preserved, part of the presence of the forest. In the deepest forest was the greatest security. That was the security that Zabeth left behind, to get her precious cargo; that was the security to which she returned.

  No one liked going outside his territory. But Zabeth travelled without fear; she came and went with her vanity case and no one molested he
r. She was not an ordinary person. In appearance she was not at all like the people of our region. They were small and slight and very black. Zabeth was a big woman with a coppery complexion; there were times when this copper glow, especially on her cheekbones, looked like a kind of make-up. There was something else about Zabeth. She had a special smell. It was strong and unpleasant, and at first I thought—because she came from a fishing village—that it was an old and deep smell of fish. Then I thought it had to do with her restricted village diet. But the people of Zabeth’s tribe whom I met didn’t smell like Zabeth. Africans noticed her smell. If they came into the shop when Zabeth was there they wrinkled their noses and sometimes they went away.

  Metty, the half-African boy who had grown up in my family’s house on the coast and had come to join me, Metty said that Zabeth’s smell was strong enough to keep mosquitoes away. I thought myself that it was this smell that kept men away from Zabeth, in spite of her fleshiness (which the men here liked) and in spite of her vanity case—because Zabeth wasn’t married and, so far as I knew, lived with no man.

  But the smell was meant to keep people at a distance. It was Metty—learning local customs fast—who told me that Zabeth was a magician, and was known in our region as a magician. Her smell was the smell of her protecting ointments. Other women used perfumes and scents to attract; Zabeth’s ointments repelled and warned. She was protected. She knew it, and other people knew it.

  I had treated Zabeth so far as a marchande and a good customer. Now that I knew that in our region she was a person of power, a prophetess, I could never forget it. So the charm worked on me as well.

  2

  Africa was my home, had been the home of my family for centuries. But we came from the east coast, and that made the difference. The coast was not truly African. It was an Arab-Indian-Persian-Portuguese place, and we who lived there were really people of the Indian Ocean. True Africa was at our back. Many miles of scrub or desert separated us from the upcountry people; we looked east to the lands with which we traded—Arabia, India, Persia. These were also the lands of our ancestors. But we could no longer say that we were Arabians or Indians or Persians; when we compared ourselves with these people, we felt like people of Africa.