Charmed by the prospect of seeing what he supposed would be a few characteristic specimens of the religious rites of the mysterious East, and ambitious to improve my education by initiating me into the secrets of this Reality, my Uncle Spencer took me to see the dancers. But the dramatic pantomime of the Frenchmen represented a brand of Reality that my uncle did not at all approve of. He got up abruptly in the middle of the first dance, saying that he thought the circus would be more amusing; which, for me, it certainly was. For I was not of an age to appreciate either the plastic beauty or the peculiar moral significance of the devil dancers’ performance.
“Hinduism,” said my Uncle Spencer, as we threaded our way between the booths and the whirling machines, “has sadly degenerated from its original Brahmanistic purity.” And he began to expound to me, raising his voice to make itself heard through the noise of the steam organs, the principles of Brahmanism. My Uncle Spencer had a great weakness for oriental religions.
“Well,” asked Mlle Leeauw, when we got back for dinner, “and how did you enjoy the dancers?”
I told her that my Uncle Spencer had thought that I should find the circus more amusing. Antonieke nodded with a significant air of understanding. “Poor man,” she said, and she went on to wonder how Louiseke, who was going to see the dancers that evening, would enjoy the show.
I never knew precisely what happened; for a mystery and, as it were, a zone of silence surrounded the event, and my curiosity about everything to do with Louiseke was too feeble to carry me through it. All I know is that, two or three days later, near the end of the kermesse, young Albert Snyders, the lawyer’s son, came up to me in the street and asked, with the gleeful expression of one who says something which he is sure his interlocutor will find disagreeable: “Well, and what do you think of your Louiseke and her carryings on with the black man?”
I answered truthfully that I had heard nothing about any such thing, and that in any case Louiseke wasn’t our Louiseke, and that I didn’t care in the least what she did or what might happen to her.
“Not heard about it?” said young Snyders incredulously. “But the black man goes to her house every evening, and she gives him gin, and they sing together, and people see their shadows dancing on the curtains. Everybody’s talking about it.”
I am afraid that I disappointed young Snyders. He had hoped to get a rise out of me, and he miserably failed. His errors were two: first, to have supposed that I regarded Louiseke as our Louiseke, merely because her sister happened to be my Uncle Spencer’s housekeeper; and, secondly, to have attributed to me a knowledge of the world sufficient to allow me to realise the scandalousness of Louiseke’s conduct. Whereas I disliked Louiseke, took no interest in her actions, and could, moreover, see nothing out of the ordinary in what she was supposed to have done.
Confronted by my unshakable calm, young Snyders retired, rather crestfallen. But he revenged himself before he went by telling me that I must be very stupid and, what I found more insulting, a great baby not to understand.
Antonieke, to whom I repeated young Snyders’s words, merely said that the boy ought to be whipped, specifying with a wealth of precise detail and a gusto that were entirely Flemish how, with what instrument, and where the punishment ought to be applied. I thought no more about the incident. But I noticed after the kermesse was over and the Grand’ Place had become once more the silent and empty Grand’ Place of ordinary days, I noticed loitering aimlessly about the streets a stout, coffee-coloured man, whom the children of Longres, like those three rude boys in Struwwelpeter, pursued at a distance, contorting themselves with mirth. That year I went back to England earlier than usual; for I had been invited to spend the last three weeks of my holidays with a school friend (alas, at Hastings, so that my knowledge of the earth’s surface was not materially widened by the visit).
When I returned to Longres for the Christmas holidays I found that Louiseke was no longer mere Louiseke, but the bride of a coffee-coloured husband. Madame Alphonse they called her; for nobody could bother with the devil dancer’s real name: it had an Al- in it somewhere—that was all that was known. Monsieur and Madame Alphonse. But the news when I heard it did not particularly impress me.
And even if I had been curious to know more, dense silence continued to envelop the episode. Antonieke never spoke to me of it; and lacking all interest in this kind of Reality, disapproving of it even, my Uncle Spencer seemed to take it silently for granted. That the subject was copiously discussed by the gossips of Longres I do not doubt; and remembering Louiseke’s own censorious anecdotage, I can imagine how. But in my hearing it was never discussed; expressly, I imagine—for I lived under the protection of Antonieke, and people were afraid of Antonieke. So it came about that the story remained for me no more remarkable than that story recorded by Edward Lear of the
“… old Man of Jamaica
Who casually married a Quaker;
But she cried out, ‘Alack,
I have married a black!’
Which distressed that old Man of Jamaica.”
And perhaps, after all, that is the best way of regarding such incidents—unquestioningly, without inquisitiveness. For we are all much too curious about the affairs of our neighbours. Particularly about the affairs of an erotic nature. What an itch we have to know whether Mr. Smith makes love to his secretary, whether his wife consoles herself, whether a certain Cabinet Minister is really the satyr he is rumoured to be. And meanwhile the most incredible miracles are happening all round us: stones, when we lift them and let them go, fall to the ground; the sun shines; bees visit the flowers; seeds grow into plants, a cell in nine months multiplies its weight a few thousands of thousands of time, and is a child; and men think, creating the world they live in. These things leave us almost perfectly indifferent.
But concerning the ways in which different individuals satisfy the cravings of one particular instinct we have, in spite of the frightful monotony of the situation, in spite of the one well-known, inevitable consummation, an endless and ever-fresh curiosity. Some day, perhaps, we may become a little tired of books whose theme is always this particular instinct. Some day, it may be, the successful novelist will write about man’s relation to God, to nature, to his own thoughts and the obscure reality on which they work, not about man’s relation with woman. Meanwhile, however….
By what stages the old maid passed from her devoutness and her censorious condemnation of love to her passion for the Dravidian, I can only guess. Most likely there were no stages at all, but the conversion was sudden and fulgurating, like that upon the road to Damascus—and like that, secretly and unconsciously prepared for, long before the event. It was the sheer wildness, no doubt, the triumphant bestiality and paganism of the dances that bowled her over, that irresistibly broke down the repressive barriers behind which, all too human, Louiseke’s nature had so long chafed. As to Alphonse himself, there could be no question about his motives. Devil dancing, he had found, was an exhausting, precarious, and not very profitable profession. He was growing stout, his heart was not so strong as it had been, he was beginning to feel himself middle-aged. Louiseke and her little income came as a providence. What did her face matter? He did not hesitate.
Monsieur and Madame Alphonse took a little shop in the Rue Neuve. Before he left India and turned devil dancer, Alphonse had been a cobbler in Madras—and as such was capable of contaminating a Brahman at a distance of twenty-four feet; now, having become an eater of beef and an outcast, he was morally infectious at no less than sixty-four feet. But in Longres, luckily, there were no Brahmans.
He was a large, fat, snub-faced, and shiny man, constantly smiling, with a smile that reminded me of a distended accordion. Many a pair of boots I took to him to be soled—for Antonieke, though she was horrified at having what she called a negro for her brother-in-law, though she had quarrelled with her sister about her insane and monstrous folly, and would hardly be reconciled to her, Antonieke insisted that all our custom should go to the new cobbler. That, as she explained, “owed itself.” The duty of members of one family to forward one another’s affairs overrode, in her estimation, the mere personal quarrels that might arise between them.
My Uncle Spencer was a frequent caller at the cobbler’s shop, where he would sit for hours, while M. Alphonse tapped away at his last, listening to mythological anecdotes out of the “Ramayana” or “Mahabharata,” and discussing the Brahmanistic philosophy, of which, of course, he knew far more than a poor Sudra like Alphonse. My Uncle Spencer would come back from these visits in the best of humours.
“A most interesting man, your brother-in-law,” he would say to Antonieke. “We had a long talk about Siva this afternoon. Most interesting!”
But Antonieke only shrugged her shoulders. “Mais c’est un nègre,” she muttered. And my Uncle Spencer might
