The English Patient (15 page)

We were a small clutch of a nation between the wars, mapping and re-exploring. We gathered at Dakhla and Kufra as if they were bars or cafés. An oasis society, Bagnold called it. We knew each other’s intimacies, each other’s skills and weaknesses. We forgave Bagnold everything for the way he wrote about dunes. ‘
The grooves and the corrugated sand resemble the hollow of the roof of a dog’s mouth
.’ That was the real Bagnold, a man who would put his inquiring hand into the jaws of a dog.

1930. Our first journey, moving south from Jaghbub into the desert among the preserve of Zwaya and Majabra’s tribes. A seven-day journey to El Taj. Madox and Bermann, four others. Some camels a horse and a dog. As we left they told us the old joke. ‘To start a journey in a sandstorm is good luck.’

We camped the first night twenty miles south. The next morning we woke and came out of our tents at five. Too cold to sleep. We stepped towards the fires and sat in their light in the larger darkness. Above us were the last stars. There would be no sunrise for another two hours. We passed around hot glasses of tea. The camels were being fed, half asleep, chewing the dates along with the date stones. We ate breakfast and then drank three more glasses of tea.

Hours later we were in the sandstorm that hit us out of clear morning, coming from nowhere. The breeze that
had been refreshing had gradually strengthened. Eventually we looked down, and the surface of the desert was changed. Pass me the book … here. This is Hassanein Bey’s wonderful account of such storms –

‘
It is as though the surface were underlaid with steam-pipes, with thousands of orifices through which tiny jets of steam are puffing out. The sand leaps in little spurts and whirls. Inch by inch the disturbance rises as the wind increases its force. It seems as though the whole surface of the desert were rising in obedience to some upthrusting force beneath. Larger pebbles strike against the shins, the knees, the thighs. The sand-grains climb the body till it strikes the face and goes over the head. The sky is shut out, all but the nearest objects fade from view, the universe is filled
.’

We had to keep moving. If you pause sand builds up as it would around anything stationary, and locks you in. You are lost forever. A sandstorm can last five hours. Even when we were in trucks in later years we would have to keep driving with no vision. The worst terrors came at night. Once, north of Kufra, we were hit by a storm in the darkness. Three a.m. The gale swept the tents from their moorings and we rolled with them, taking in sand like a sinking boat takes in water, weighed down, suffocating, till we were cut free by a camel driver.

We travelled through three storms during nine days. We missed small desert towns where we expected to locate more supplies. The horse vanished. Three of the camels died. For the last two days there was no food, only tea. The last link with any other world was the clink of the fire-black tea urn and the long spoon and the glass which came towards us in the darkness of the mornings. After the third night we gave up talking. All that mattered was the fire and the minimal brown liquid.

Only by luck did we stumble on the desert town of El Taj. I walked through the souk, the alley of clocks
chiming, into the street of barometers, past the rifle-cartridge stalls, stands of Italian tomato sauce and other tinned food from Benghazi, calico from Egypt, ostrichtail decorations, street dentists, book merchants. We were still mute, each of us dispersing along our own paths. We received this new world slowly, as if coming out of a drowning. In the central square of El Taj we sat and ate lamb, rice,
badawi
cakes, and drank milk with almond pulp beaten into it. All this after the long wait for three ceremonial glasses of tea flavoured with amber and mint.

Sometime in 1931 I joined a Bedouin caravan and was told there was another one of us there. Fenelon-Barnes, it turned out. I went to his tent. He was out for the day on some small expedition, cataloguing fossil trees. I looked around his tent, the sheaf of maps, the photos he always carried of his family, et cetera. As I was leaving I saw a mirror tacked up high against the skin wall, and looking at it I saw the reflection of the bed. There seemed to be a small lump, a dog possibly, under the covers. I pulled back the
djellaba
and there was a small Arab girl tied up, sleeping there.

By 1932, Bagnold was finished and Madox and the rest of us were everywhere. Looking for the lost army of Cambyses. Looking for Zerzura. 1932 and 1933 and 1934. Not seeing each other for months. Just the Bedouin and us, crisscrossing the Forty Days Road. There were rivers of desert tribes, the most beautiful humans I’ve met in my life. We were German, English, Hungarian, African – all of us insignificant to them. Gradually we became nationless. I came to hate nations. We are deformed by nation-states. Madox died because of nations.

The desert could not be claimed or owned – it was a piece of cloth carried by winds, never held down by
stones, and given a hundred shifting names long before Canterbury existed, long before battles and treaties quilted Europe and the East. Its caravans, those strange rambling feasts and cultures, left nothing behind, not an ember. All of us, even those with European homes and children in the distance, wished to remove the clothing of our countries. It was a place of faith. We disappeared into landscape. Fire and sand. We left the harbours of oasis. The places water came to and touched …
Ain, Bir, Wadi, Foggara, Khottara, Shaduf
. I didn’t want my name against such beautiful names. Erase the family name! Erase nations! I was taught such things by the desert.

Still, some wanted their mark there. On that dry watercourse, on this shingled knoll. Small vanities in this plot of land northwest of the Sudan, south of Cyrenaica. Fenelon-Barnes wanted the fossil trees he discovered to bear his name. He even wanted a tribe to take his name, and spent a year on the negotiations. Then Bauchan outdid him, having a type of sand dune named after him. But I wanted to erase my name and the place I had come from. By the time war arrived, after ten years in the desert, it was easy for me to slip across borders, not to belong to anyone, to any nation.

1933 or 1934. I forget the year. Madox, Casparius, Bermann, myself, two Sudanese drivers and a cook. By now we travel in A-type Ford cars with box bodies and are using for the first time large balloon tyres known as air wheels. They ride better on sand, but the gamble is whether they will stand up to stone fields and splinter rocks.

We leave Kharga on March 22. Bermann and I have theorized that three wadis written about by Williamson in 1838 make up Zerzura.

Southwest of the Gilf Kebir are three isolated granite massifs rising out of the plain – Gebel Arkanu, Gebel Uweinat, and Gebel Kissu. The three are fifteen miles apart from each other. Good water in several of the ravines, though the wells at Gebel Arkanu are bitter, not drinkable except in an emergency. Williamson said three wadis formed Zerzura, but he never located them and this is considered fable. Yet even one rain oasis in these crater-shaped hills would solve the riddle of how Cambyses and his army could attempt to cross such a desert, of the Senussi raids during the Great War, when the black giant raiders crossed a desert which supposedly has no water or pasture. This was a world that had been civilised for centuries, had a thousand paths and roads.

We find jars at Abu Ballas with the classic Greek amphora shape. Herodotus speaks of such jars.

Bermann and I talk to a snakelike mysterious old man in the fortress of El Jof – in the stone hall that once had been the library of the great Senussi sheik. An old Tebu, a caravan guide by profession, speaking accented Arabic. Later Bermann says ‘like the screeching of bats,’ quoting Herodotus. We talk to him all day, all night, and he gives nothing away. The Senussi creed, their foremost doctrine, is still not to reveal the secrets of the desert to strangers.

At Wadi el Melik we see birds of an unknown species.

On May 5, I climb a stone cliff and approach the Uweinat plateau from a new direction. I find myself in a broad wadi full of acacia trees.

There was a time when mapmakers named the places they travelled through with the names of lovers rather
than their own. Someone seen bathing in a desert caravan, holding up muslin with one arm in front of her. Some old Arab poet’s woman, whose white-dove shoulders made him describe an oasis with her name. The skin bucket spreads water over her, she wraps herself in the cloth, and the old scribe turns from her to describe Zerzura.

So a man in the desert can slip into a name as if within a discovered well, and in its shadowed coolness be tempted never to leave such containment. My great desire was to remain there, among those acacias. I was walking not in a place where no one had walked before but in a place where there were sudden, brief populations over the centuries – a fourteenth-century army, a Tebu caravan, the Senussi raiders of 1915. And in between these times – nothing was there. When no rain fell the acacias withered, the wadis dried out … until water suddenly reappeared fifty or a hundred years later. Sporadic appearances and disappearances, like legends and rumours through history.

In the desert the most loved waters, like a lover’s name, are carried blue in your hands, enter your throat. One swallows absence. A woman in Cairo curves the white length of her body up from the bed and leans out of the window into a rainstorm to allow her nakedness to receive it.

Hana leans forward, sensing his drifting, watching him, not saying a word. Who is she, this woman?

The ends of the earth are never the points on a map that colonists push against, enlarging their sphere of influence. On one side servants and slaves and tides of power and correspondence with the Geographical Society. On the other the first step by a white man across a
great river, the first sight (by a white eye) of a mountain that has been there forever.

When we are young we do not look into mirrors. It is when we are old, concerned with our name, our legend, what our lives will mean to the future. We become vain with the names we own, our claims to have been the first eyes, the strongest army, the cleverest merchant. It is when he is old that Narcissus wants a graven image of himself.

But we were interested in how our lives could mean something to the past. We sailed into the past. We were young. We knew power and great finance were temporary things. We all slept with Herodotus. ‘
For those cities that were great in earlier times must have now become small, and those that were great in my time were small in the time before … Man’s good fortune never abides in the same place
.’

In 1936 a young man named Geoffrey Clifton had met a friend at Oxford who mentioned what we were doing. He contacted me, got married the next day, and two weeks later flew with his wife to Cairo.

The couple entered our world – the four of us, Prince Kemal el Din, Bell, Almásy and Madox. The name that still filled our mouths was Gilf Kebir. Somewhere in the Gilf nestled Zerzura, whose name occurs in Arab writings as far back as the thirteenth century. When you travel that far in time you need a plane, and young Clifton was rich and he could fly and he had a plane.

Clifton met us in El Jof, north of Uweinat. He sat in his two-seater plane and we walked towards him from the base camp. He stood up in the cockpit and poured a drink out of his flask. His new wife sat beside him.

‘I name this site the Bir Messaha Country Club,’ he announced.

I watched the friendly uncertainty scattered across his wife’s face, her lionlike hair when she pulled off the leather helmet.

They were youth, felt like our children. They climbed out of the plane and shook hands with us.

That was 1936, the beginning of our story …

They jumped off the wing of the Moth. Clifton walked towards us holding out the flask, and we all sipped the warm alcohol. He was one for ceremonies. He had named his plane
Rupert Bear
. I don’t think he loved the desert, but he had an affection for it that grew out of awe at our stark order, into which he wanted to fit himself – like a joyous undergraduate who respects silent behaviour in a library. We had not expected him to bring his wife, but we were I suppose courteous about it. She stood there while the sand collected in her mane of hair.

What were we to this young couple? Some of us had written books about dune formation, the disappearance and reappearance of oases, the lost culture of deserts. We seemed to be interested only in things that could not be bought or sold, of no interest to the outside world. We argued about latitudes, or about an event that had happened seven hundred years earlier. The theorems of exploration. That Abd el Melik Ibrahim el Zwaya who lived in Zuck oasis pasturing camels was the first man among those tribes who could understand the concept of photographs.

The Cliftons were on the last days of their honeymoon. I left them with the others and went to join a man in Kufra and spent many days with him, trying out theories I had kept secret from the rest of the expedition. I returned to the base camp at El Jof three nights later.

The desert fire was between us. The Cliftons, Madox, Bell and myself. If a man leaned back a few inches he
would disappear into darkness. Katharine Clifton began to recite something, and my head was no longer in the halo of the camp’s twig fire.

There was classical blood in her face. Her parents were famous, apparently, in the world of legal history. I am a man who did not enjoy poetry until I heard a woman recite it to us. And in that desert she dragged her university days into our midst to describe the stars – the way Adam tenderly taught a woman with gracious metaphors.

These then, though unbeheld in deep of night,
Shine not in vain, nor think, though men were none,
That Heav’n would want spectators, God want praise;
Millions of spiritual Creatures walk the Earth
Unseen, both when we wake, and when we sleep:
All these with ceaseless praise his works behold
Both day and night: how often from the steep
Of echoing Hill or Thicket have we heard
Celestial voices to the midnight air,
Sole, or responsive each to other’s note
Singing their great Creator
…