FOR GOOD REASON, the POWs refer to the slow descent into madness that followed simply with two words: the Line. Forever after, there were for them only two sorts of men: the men who were on the Line, and the rest of humanity, who were not. Or perhaps only one sort: the men who survived the Line. Or perhaps, in the end, even this is inadequate: Dorrigo Evans was increasingly haunted by the thought that it was only the men who died on the Line. He feared that only in them was the terrible perfection of suffering and knowledge that made one fully human.
Looking back down at the railway pegs, Dorrigo Evans saw that there was around them so much that was incomprehensible, incommunicable, unintelligible, undivinable, indescribable. Simple facts explained the pegs. But they conveyed nothing. What is a line, he wondered, the Line? A line was something that proceeded from one point to another—from reality to unreality, from life to hell—‘breadthless length’, as he recalled Euclid describing it in schoolboy geometry. A length without breadth, a life without meaning, the procession from life to death. A journey to hell.
In his Parramatta hotel room half a century later, Dorrigo Evans dozed, he tossed, he dreamt of Charon, the filthy ferryman who takes the dead across the Styx to hell for the price of an obol left in their mouth. In his dream he mouthed Virgil’s words describing the dread Charon: frightful and foul, his face covered with unkempt hoary hair, his fierce eyes lit with fire, and a filthy cloak hanging from a knot on his shoulder.
On the night he lay there with Lynette Maison, he had beside their bed, as he always did, no matter where he was, a book, having returned to the habit of reading in his middle age. A good book, he had concluded, leaves you wanting to reread the book. A great book compels you to reread your own soul. Such books were for him rare and, as he aged, rarer. Still he searched, one more Ithaca for which he was forever bound. He read late of an afternoon. He almost never looked at whatever the book was of a night, for it existed as a talisman or a lucky object—as some familiar god that watched over him and saw him safely through the world of dreams.
His book that night was presented to him by a delegation of Japanese women, come to apologise for Japanese war crimes. They came with ceremony and video cameras, they brought presents, and one gift was curious: a book of translations of Japanese death poems, the result of a tradition that sees Japanese poets compose a final poem. He had placed it on the darkwood bedside table next to his pillow, aligning it carefully with his head. He believed books had an aura that protected him, that without one beside him he would die. He happily slept without women. He never slept without a book.
10
BROWSING THE BOOK earlier in the day, Dorrigo Evans had been taken by one poem. On his death bed, the eighteenth-century haiku poet Shisui had finally responded to requests for a death poem by grabbing his brush, painting his poem, and dying. On the paper Shisui’s shocked followers saw he had painted a circle.
Shisui’s poem rolled through Dorrigo Evans’ subconscious, a contained void, an endless mystery, lengthless breadth, the great wheel, eternal return: the circle—antithesis of the line.
The obol left in the mouth of the dead to pay the ferryman.
11
DORRIGO EVANS’ JOURNEY to the Line passed through a POW camp in the Javanese highlands, where, as a colonel he had ended up second-in-command of one thousand imprisoned soldiers, mostly Australians. They passed the interminable time that felt like life dribbling away with sport, education programs and concerts, singing their memories of home and beginning their life’s work of burnishing tales of the Middle East—of camel trains at dusk loaded with sandstone; Roman ruins and crusaders’ castles; Circassian mercenaries in long, silver-trimmed black overcoats and high black astrakhan hats; and Senegalese soldiers, great big men, walking past them with their boots around their necks. They wistfully recalled the French girls of Damascus; yelling out Jewish bastards! from the back of trucks to Arabs as they drove past them in Palestine till they met the Arab working girls of Jerusalem; yelling out Arab bastards! from the back of trucks to Jews as they drove past them till they saw the Jewish girls of the kibbutz, blue-shorted and white-bloused, pressing bags of oranges on them. They laughed again at the story of Yabby Burrows, with hair that looked as if he had borrowed it from an echidna, going four and twenty at the Cairo brothel, coming back scratching his crotch violently and earning his name by asking, when he looked down, What are these wog yabbies? Have to be something off the bloody gyppo toilet seat, wouldn’t they?
Poor old Yabby, they would say. Poor bloody bastard.