Adore

About the author

Doris Lessing was born Doris May Tayler in Persia (now Iran) on October 22, 1919. Both of her parents were British: her father, who had been crippled in World War I, was a clerk in the Imperial Bank of Persia; her mother had been a nurse. In 1925, lured by the promise of getting rich through maize farming, the family moved to the British colony of Southern Rhodesia (now Zimbabwe). Doris’s mother adapted to the rough life of the settlement, energetically trying to reproduce what was, in her view, a “civilized” Edwardian life among “savages,” but her father did not, and the thousand-odd acres of bush he had bought failed to yield the promised wealth.

Lessing has described her childhood as an uneven mix of some pleasure and much pain. The natural world, which she explored with her brother, Harry, was one retreat from an otherwise miserable existence. Her mother, obsessed with raising a proper daughter, enforced a rigid system of rules and hygiene at home and then installed Doris in a convent school, where the nuns terrified their charges with stories of hell and damnation. Lessing was later sent to Salisbury, the capital of Southern Rhodesia, where she briefly attended an all-girls high school before dropping out. She was thirteen, and it was the end of her formal education.

But like other women writers from southern Africa who did not graduate from high school, such as Olive Schreiner and Nadine Gordimer, Lessing made herself into a self-educated intellectual. She once commented that unhappy childhoods seem to produce fiction writers: “Yes, I think that is true. Though it wasn’t apparent to me then. Of course, I wasn’t thinking in terms of being a writer then—I was just thinking about how to escape, all the time.” The parcels of books ordered from London fed her imagination, laying out other worlds to escape into. Lessing’s early reading included Dickens, Scott, Stevenson, and Kipling; later she discovered D. H. Lawrence, Stendhal, Tolstoy, and Dostoyevsky. Bedtime stories also nurtured her youth; her mother told them to the children, and Doris herself kept her younger brother awake, spinning out tales. Doris’s formative years were also spent absorbing her father’s bitter memories of World War I, taking them in as a kind of “poison.” “We are all of us made by war,” Lessing has written, “twisted and warped by war, but we seem to forget it.”

In flight from her mother, Lessing left home when she was fifteen and took a job as a nursemaid. Her employer gave her books on politics and sociology to read, while his brother-in-law crept into her bed at night and gave her inept kisses. During that time she was, Lessing has written, “in a fever of erotic longing.” Frustrated by her backward suitor, she indulged in elaborate romantic fantasies. She was also writing stories, and sold two to magazines in South Africa.

Lessing’s life has been a challenge to her belief that people cannot resist the currents of their time, as she fought against biological and cultural imperatives that fated her to sink without a murmur into marriage and motherhood. “There is a whole generation of  About the author women,” she has said, speaking of her mother’s era, “and it was as if their lives came to a stop when they had children. Most of them got pretty neurotic—because, I think, of the contrast between what they were taught at school they were capable of being and what actually happened to them.” Lessing believes that she was freer than most people because she became a writer. For her, writing is a process of “setting at a distance,” taking “the raw, the individual, the uncriticized, the unexamined, into the realm of the general.”

In 1937 she moved to Salisbury, where she worked as a telephone operator for a year. At nineteen she married Frank Wisdom, with whom she had two children. A few years later, feeling trapped in a persona that she feared would destroy her, she left her family, remaining in Salisbury. Soon she was drawn to the like-minded members of the Left Book Club, a group of Communists “who read everything, and who did not think it remarkable to read.” Gottfried Lessing was a central member of the group; shortly after she joined, they married and had a son.

During the postwar years, Lessing became increasingly disillusioned with the Communist movement, which she left altogether in 1954. By 1949, Lessing had moved to London with her young son. That year, she also published her first novel, The Grass Is Singing, and began her career as a professional writer.

Lessing’s fiction is deeply autobiographical, much of it emerging out of her experiences in Africa. Drawing upon her childhood memories and her serious engagement with politics and social concerns, Lessing has written about the clash of cultures, the gross injustices of racial inequality, the struggle among opposing elements within an individual’s own personality, and the conflict between the individual conscience and the collective good. Her stories and novellas set in Africa, published during the fifties and early sixties, decry the dispossession of black Africans by white colonials and expose the sterility of the white culture in southern Africa. In 1956, in response to Lessing’s outrageous outspokenness, she was declared a prohibited alien in both Southern Rhodesia and South Africa.

Over the years, Lessing has attempted to accommodate what she admires in the novels of the nineteenth century—their “climate of ethical judgment”—to the demands of twentieth-century ideas about consciousness and time. After writing the Children of Violence series (1952–1959), a formally conventional bildungsroman (novel of education) about the growth in consciousness of its heroine, Martha Quest, Lessing broke new ground with The Golden Notebook (1962). This novel was a daring narrative experiment, in which the multiple selves of a contemporary woman are rendered in astonishing depth and detail. Anna Wulf, like Lessing herself, strives for ruthless honesty as she aims to free herself from the chaos, emotional numbness, and hypocrisy afflicting her generation.

Attacked for being “unfeminine” in her depiction of female anger and aggression, Lessing responded, “Apparently what many women were thinking, feeling, experiencing came as a great surprise.” As at least one critic noticed, Anna Wulf “tries to live with the freedom of a man,” a point Lessing seems to confirm: “These attitudes in male writers were taken for granted, accepted as sound philosophical bases, as quite normal, certainly not as woman-hating, aggressive, or neurotic.”

In the 1970s and 1980s, Lessing began to explore more fully the quasi-mystical insight Anna Wulf seems to reach by the end of The Golden Notebook. Her “inner-space fiction” deals with cosmic fantasies (Briefing for a Descent into Hell, 1971), dreamscapes and other dimensions (Memoirs of a Survivor, 1974), and science fiction probings of higher planes of existence (the series Canopus in Argos: Archives, 1979–1983). These reflect Lessing’s interest, since the 1960s, in Idries Shah, whose writings on Sufi mysticism stress the evolution of consciousness and the belief that individual liberation can come about only if people understand the link between their own fates and the fate of society.

Lessing’s other works include The Good Terrorist (1985) and The Fifth Child (1988); she also published two novels under the pseudonym Jane Somers (The Diary of a Good Neighbor, 1983, and If the Old Could…, 1984). In addition, she has written several nonfiction works, including books about cats, a love since childhood. In the last decade of the twentieth century, Lessing published a variety of books, including The Real Thing (stories, 1992); African Laughter (reportage, 1992); two volumes of autobiography, Under My Skin (1994) and Walking in the Shade (1997); and the novel Mara and Dann: An Adventure (1999).

Ben, in the World, the poignant sequel to The Fifth Child, was published in 2000, followed by the novels The Sweetest Dream (2002), The Grandmothers: Four Short Novels (2003), The Story of General Dann and Mara’s Daughter, Griot and the Snow Dog (2006, sequel to Mara and Dann), and The Cleft (2007). In 2008 she published Alfred & Emily, an exploration of the lives of her parents through both fiction and memoir.

In 2007, Lessing was awarded the Nobel Prize in Literature.

About the book

Doris Lessing was awarded the Nobel Prize in 2007. Owing to back problems, she was unable to deliver her lecture in person. The lecture was delivered by her British publisher, Nicholas Pearson, at the Swedish Academy, Stockholm, on December 7, 2007.

I AM STANDING in a doorway looking through clouds of blowing dust to where I am told there is still uncut forest. Yesterday I drove through miles of stumps and charred remains of fires where, in ’56, there was the most wonderful forest I have ever seen, all now destroyed. People have to eat. They have to get fuel for fires.

This is northwest Zimbabwe in the early eighties, and I am visiting a friend who was a teacher in a school in London. He is here “to help Africa,” as we put it. He is a gently idealistic soul, and what he found in this school shocked him into a depression, from which it was hard to recover. This school is like every other built after Independence. It consists of four large brick rooms side by side, put straight into the dust, one two three four, with a half room at one end, which is the library. In these classrooms are blackboards, but my friend keeps the chalks in his pocket, as otherwise they would be stolen. There is no atlas or globe in the school, no textbooks, no exercise books or biros. In the library there are no books of the kind the pupils would like to read, but only tomes from American  universities, hard even to lift, rejects from white libraries, or novels with titles like Weekend in Paris and Felicity Finds Love.

There is a goat trying to find sustenance in some aged grass. The headmaster has embezzled the school funds and is suspended, arousing the question familiar to all of us but usually in more august contexts: How is it these people behave like this when they must know everyone is watching them?

My friend doesn’t have any money because everyone, pupils and teachers, borrow from him when he is paid and will probably never pay him back. The pupils range from six to twenty-six, because some who did not get schooling as children are here to make it up. Some pupils walk many miles every morning, rain or shine and across rivers. They cannot do homework because there is no electricity in the villages, and you can’t study easily by the light of a burning log. The girls have to fetch water and cook before they set off for school and when they get back.

As I sit with my friend in his room, people drop in shyly, and everyone begs for books. “Please send us books when you get back to London,” one man says. “They taught us to read but we have no books.” Everybody I met, everyone, begged for books.

I was there some days. The dust blew. The pumps had broken and the women were having to fetch water from the river. Another idealistic teacher from England was rather ill after seeing what this “school” was like.

On the last day they slaughtered the goat. They cut it into bits and cooked it in a great tin. This was the much anticipated end-of-term feast: boiled goat and porridge. I drove away while it was still going on, back through the charred remains and stumps of the forest.

I do not think many of the pupils of this school will get prizes.

The next day I am to give a talk at a school in North London, a very good school, whose name we all know. It is a school for boys, with beautiful buildings and gardens.

These children here have a visit from some well-known person every week, and it is in the nature of things that these may be fathers, relatives, even mothers of the pupils. A visit from a celebrity is not unusual for them.

As I talk to them, the school in the blowing dust of northwest Zimbabwe is in my mind, and I look at the mildly expectant English faces in front of me and try to tell them about what I have seen in the last week. Classrooms without books, without textbooks, or an atlas, or even a map pinned to a wall. A school where the teachers beg to be sent books to tell them how to teach, they being only eighteen or nineteen themselves. I tell these English boys how everybody begs for books: “Please send us books.” I am sure that anyone who has ever given a speech will know that moment when the faces you are looking at are blank. Your listeners cannot hear what you are saying; there are no images in their minds to match what you are telling them—in this case the story of a school standing in dust clouds, where water is short, and where the end-of-term treat is a just-killed goat cooked in a great pot.

Is it really so impossible for these privileged students to imagine such bare poverty?

I do my best. They are polite.

I’m sure that some of them will one day win prizes.

Then, the talk is over. Afterwards I ask the teachers how the library is, and if the pupils read. In this privileged school, I hear what I always hear when I go to such schools and even universities.

“You know how it is,” one of the teachers says. “A lot of the boys have never read at all, and the library is only half used.”

Yes, indeed we do know how it is. All of us.

We are in a fragmenting culture, where our certainties of even a few decades ago are questioned and where it is common for young men and women, who have had years of education, to know nothing of the world, to have read nothing, knowing only some speciality or other, for instance, computers.

What has happened to us is an amazing invention—computers and the Internet and TV. It is a revolution. This is not the first revolution the human race has dealt with. The printing revolution, which did not take place in a matter of a few decades, but took much longer, transformed our minds and ways of thinking. A foolhardy lot, we accepted it all, as we always do, never asked, What is going to happen to us now, with this invention of print? In the same way, we never thought to ask, How will our lives, our way of thinking, be changed by this Internet, which has seduced a whole generation with its inanities so that even quite reasonable people will confess that once they are hooked, it is hard to cut free, and they may find a whole day has passed in blogging, etc.

Very recently, anyone even mildly educated would respect learning, education, and our great store of literature. Of course, we all know that when this happy state was with us, people would pretend to read, would pretend respect for learning. But it is on record that working men and women longed for books, and this is evidenced by the founding of working men’s libraries and institutes, the colleges of the eighteenth and nineteenth centuries.

Reading, books, used to be part of a general education.

Older people, talking to young ones, must understand just how much of an education reading was, because the young ones know so much less. And if children cannot read, it is because they have not read.

We all know this sad story.

But we do not know the end of it.

We think of the old adage, “Reading maketh a full man”—and forgetting about jokes to do with overeating—reading makes a woman and a man full of information, of history, of all kinds of knowledge.

But we in the West are not the only people in the world. Not long ago, a friend who had been in Zimbabwe told me about a village where people had not eaten for three days but they were still talking about books and how to get them, about education.

I belong to an organization which started out with the intention of getting books into the villages. There was a group of people who in another connection had traveled Zimbabwe at its grass roots. They told me that the villages, unlike what is reported, are full of intelligent people, teachers retired, teachers on leave, children on holidays, old people. I myself paid for a little survey to discover what people in Zimbabwe want to read, and found the results were the same as those of a Swedish survey I had not known about. People want to read the same kinds of books that we in Europe want to read—novels of all kinds, science fiction, poetry, detective stories, plays, and do-it-yourself books, like how to open a bank account. All of Shakespeare too. A problem with finding books for villagers is that they don’t know what is available, so a set book, like The Mayor of Casterbridge, becomes popular simply because it just happens to be there. Animal Farm, for obvious reasons, is the most popular of all novels.

Our organization was helped from the very start by Norway, and then by Sweden. Without this kind of support our supplies of books would have dried up. We got books from wherever we could. Remember, a good paperback from England costs a month’s wages in Zimbabwe: that was before Mugabe’s reign of terror. Now with inflation, it would cost several years’ wages. But having taken a box of books out to a village—and remember there is a terrible shortage of petrol—I can tell you that the box was greeted with tears. The library may be a plank on bricks under a tree. And within a week there will be literacy classes—people who can read teaching those who can’t, citizenship classes—and in one remote village, since there were no novels written in the language Tonga, a couple of lads sat down to write novels in Tonga. There are six or so main languages in Zimbabwe and there are novels in all of them: violent, incestuous, full of crime and murder.

It is said that a people gets the government it deserves, but I do not think it is true of Zimbabwe. And we must remember that this respect and hunger for books comes not from Mugabe’s regime, but from the one before it, the whites. It is an astonishing phenomenon, this hunger for books, and it can be seen everywhere from Kenya down to the Cape of Good Hope.

This links improbably with a fact: I was brought up in what was virtually a mud hut, thatched. This kind of house has been built always, everywhere there are reeds or grass, suitable mud, poles for walls. Saxon England for example. The one I was brought up in had four rooms, one beside another, and it was full of books. Not only did my parents take books from England to Africa, but my mother ordered books by post from England for her children. Books arrived in great brown paper parcels, and they were the joy of my young life. A mud hut, but full of books.

Even today I get letters from people living in a village that might not have electricity or running water, just like our family in our elongated mud hut. “I shall be a writer too,” they say, “because I’ve the same kind of house you lived in.”

But here is the difficulty, no?

Writing, writers, do not come out of houses without books.

There is the gap. There is the difficulty.

I have been looking at the speeches by some of your recent prizewinners. Take the magnificent Pamuk. He said his father had five hundred books. His talent did not come out of the air, he was connected with the great tradition.

Take V. S. Naipaul. He mentions that the Indian Vedas were close behind the memory of his family. His father encouraged him to write, and when he got to England he would visit the British Library. So he was close to the great tradition.

Let us take John Coetzee. He was not only close to the great tradition, he was the tradition: he taught literature in Cape Town. And how sorry I am that I was never in one of his classes, taught by that wonderfully brave, bold mind.

In order to write, in order to make literature, there must be a close connection with libraries, books, with the Tradition.

I have a friend from Zimbabwe, a black writer. He taught himself to read from the labels on jam jars, the labels on preserved fruit cans. He was brought up in an area I have driven through, an area for rural blacks. The earth is grit and gravel; there are low sparse bushes. The huts are poor, nothing like the well-cared-for huts of the better off. A school—but like one I have described. He found a discarded children’s encyclopedia on a rubbish heap and taught himself from that.

On Independence in 1980 there was a group of good writers in Zimbabwe, truly a nest of singing birds. They were bred in old Southern Rhodesia, under the whites—the mission schools, the better schools. Writers are not made in Zimbabwe. Not easily, not under Mugabe.

All the writers traveled a difficult road to literacy, let alone to becoming writers. I would say learning to read from the printed labels on jam jars and discarded encyclopedias was not uncommon. And we are talking about people hungering for standards of education beyond them, living in huts with many children—an overworked mother, a fight for food and clothing.

Yet despite these difficulties, writers came into being. And we should also remember that this was Zimbabwe, conquered less than a hundred years before. The grandparents of these people might have been storytellers working in the oral tradition. In one or two generations there was the transition from stories remembered and passed on, to print, to books. What an achievement.

Books, literally wrested from rubbish heaps and the detritus of the white man’s world. But a sheaf of paper is one thing, a published book quite another. I have had several accounts sent to me of the publishing scene in Africa. Even in more privileged places like North Africa, with its different tradition, to talk of a publishing scene is a dream of possibilities.

Here I am talking about books never written, writers that could not make it because the publishers are not there. Voices unheard. It is not possible to estimate this great waste of talent, of potential. But even before that stage of a book’s creation which demands a publisher, an advance, encouragement, there is something else lacking.

Writers are often asked, How do you write? With a word processor? an electric typewriter? a quill? longhand? But the essential question is, Have you found a space, that empty space, which should surround you when you write? Into that space, which is like a form of listening, of attention, will come the words, the words your characters will speak, ideas—inspiration.

If a writer cannot find this space, then poems and stories may be stillborn.

When writers talk to each other, what they discuss is always to do with this imaginative space, this other time. “Have you found it? Are you holding it fast?”

Let us now jump to an apparently very different scene. We are in London, one of the big cities. There is a new writer. We cynically enquire, Is she good-looking? If this is a man, charismatic? Handsome? We joke but it is not a joke.

This new find is acclaimed, possibly given a lot of money. The buzzing of paparazzi begins in their poor ears. They are feted, lauded, whisked about the world. Us old ones, who have seen it all, are sorry for this neophyte, who has no idea of what is really happening.

He, she, is flattered, pleased.

But ask in a year’s time what he or she is thinking—I’ve heard them: “This is the worst thing that could have happened to me,” they say.

Some much-publicized new writers haven’t written again, or haven’t written what they wanted to, meant to.

And we, the old ones, want to whisper into those innocent ears: “Have you still got your space? Your soul, your own and necessary place where your own voices may speak to you, you alone, where you may dream. Oh, hold onto it, don’t let it go.”

My mind is full of splendid memories of Africa which I can revive and look at whenever I want. How about those sunsets, gold and purple and orange, spreading across the sky at evening. How about butterflies and moths and bees on the aromatic bushes of the Kalahari? Or, sitting on the pale grassy banks of the Zambesi, the water dark and glossy, with all the birds of Africa darting about. Yes, elephants, giraffes, lions and the rest, there were plenty of those, but how about the sky at night, still unpolluted, black and wonderful, full of restless stars.

There are other memories too. A young African man, eighteen perhaps, in tears, standing in what he hopes will be his “library.” A visiting American seeing that his library had no books, had sent a crate of them. The young man had taken each one out, reverently, and wrapped them in plastic. “But,” we say, “these books were sent to be read, surely?” “No,” he replies, “they will get dirty, and where will I get any more?”

This young man wants us to send him books from England to use as teaching guides.

“I only did four years in senior school,” he says, “but they never taught me to teach.”

I have seen a teacher in a school where there were no textbooks, not even a chalk for the blackboard. He taught his class of six- to eighteen-year-olds by moving stones in the dust, chanting “Two times two is…” and so on. I have seen a girl, perhaps not more than twenty, also lacking textbooks, exercise books, biros, seen her teach the ABCs by scratching the letters in the dirt with a stick, while the sun beat down and the dust swirled.

We are witnessing here that great hunger for education in Africa, anywhere in the Third World, or whatever we call parts of the world where parents long to get an education for their children which will take them out of poverty.

I would like you to imagine yourselves somewhere in southern Africa, standing in an Indian store, in a poor area, in a time of bad drought. There is a line of people, mostly women, with every kind of container for water. This store gets a bowser of precious water every afternoon from the town, and here the people wait.

The Indian is standing with the heels of his hands pressed down on the counter, and he is watching a black woman, who is bending over a wadge of paper that looks as if it has been torn from a book. She is reading Anna Karenin.

She is reading slowly, mouthing the words. It looks a difficult book. This is a young woman with two little children clutching at her legs. She is pregnant. The Indian is distressed, because the young woman’s headscarf, which should be white, is yellow with dust. Dust lies between her breasts and on her arms. This man is distressed because of the lines of people, all thirsty. He doesn’t have enough water for them. He is angry because he knows there are people dying out there, beyond the dust clouds. His older brother had been here holding the fort, but he had said he needed a break, had gone into town, really rather ill, because of the drought.

This man is curious. He says to the young woman, “What are you reading?”

“It is about Russia,” says the girl.

“Do you know where Russia is?” He hardly knows himself.

The young woman looks straight at him, full of dignity, though her eyes are red from dust. “I was best in the class. My teacher said I was best.”

The young woman resumes her reading. She wants to get to the end of the paragraph.

The Indian looks at the two little children and reaches for some Fanta, but the mother says, “Fanta makes them thirstier.”

The Indian knows he shouldn’t do this, but he reaches down to a great plastic container beside him, behind the counter, and pours out two mugs of water, which he hands to the children. He watches while the girl looks at her children drinking, her mouth moving. He gives her a mug of water. It hurts him to see her drinking it, so painfully thirsty is she.

Now she hands him her own plastic water container, which he fills. The young woman and the children watch him closely so that he doesn’t spill any.

She is bending again over the book. She reads slowly. The paragraph fascinates her and she reads it again.

Varenka, with her white kerchief over her black hair, surrounded by the children and gaily and good-humouredly busy with them, and at the same visibly excited at the possibility of an offer of marriage from a man she cared for, looked very attractive. Koznyshev walked by her side and kept casting admiring glances at her. Looking at her, he recalled all the delightful things he had heard from her lips, all the good he knew about her, and became more and more conscious that the feeling he had for her was something rare, something he had felt but once before, long, long ago, in his early youth. The joy of being near her increased step by step, and at last reached such a point that, as he put a huge birch mushroom with a slender stalk and up-curling top into her basket, he looked into her eyes and, noting the flush of glad and frightened agitation that suffused her face, he was confused himself, and in silence gave her a smile that said too much.

This lump of print is lying on the counter, together with some old copies of magazines, some pages of newspapers with pictures of girls in bikinis.

It is time for the woman to leave the haven of the Indian store and set off back along the four miles to her village. Outside, the lines of waiting women clamor and complain. But still the Indian lingers. He knows what it will cost this girl—going back home, with the two clinging children. He would give her the piece of prose that so fascinates her, but he cannot really believe this splinter of a girl with her great belly can really understand it.

Why is perhaps a third of Anna Karenin here on this counter in a remote Indian store? It is like this.

A certain high official, from the United Nations as it happens, bought a copy of this novel in a bookshop before he set out on his journey to cross several oceans and seas. On the plane, settled in his business class seat, he tore the book into three parts. He looked around his fellow passengers as he did this, knowing he would see looks of shock, curiosity, but some of amusement. When he was settled, his seat belt tight, he said aloud to whomever could hear, “I always do this when I’ve a long trip. You don’t want to have to hold up some heavy great book.” The novel was a paperback, but, true, it is a long book. This man is well used to people listening when he spoke. “I always do this, traveling,” he confided. “Traveling at all these days, is hard enough.” And as soon as people were settling down, he opened his part of Anna Karenin, and read. When people looked his way, curiously or not, he confided in them. “No, it really is the only way to travel.” He knew the novel, liked it, and this original mode of reading did add spice to what was after all a well-known book.

When he reached the end of a section of the book, he called the air hostess, and sent the chapters back to his secretary, traveling in the cheaper seats. This caused much interest, condemnation, certainly curiosity, every time a section of the great Russian novel arrived, mutilated but readable, in the back part of the plane. Altogether, this clever way of reading Anna Karenin makes an impression, and probably no one there would forget it.

Meanwhile, in the Indian store, the young woman is holding on to the counter, her little children clinging to her skirts. She wears jeans, since she is a modern woman, but over them she has put on the heavy woolen skirt, part of the traditional dress of her people: her children can easily cling onto its thick folds.

She sends a thankful look to the Indian, whom she knew liked her and was sorry for her, and she steps out into the blowing clouds.

The children are past crying, and their throats are full of dust.

This was hard, oh yes, it was hard, this stepping, one foot after another, through the dust that lay in soft deceiving mounds under her feet. Hard, but she was used to hardship, was she not? Her mind was on the story she had been reading. She was thinking, She is just like me, in her white headscarf, and she is looking after children too. I could be her, that Russian girl. And the man there, he loves her and will ask her to marry him. She had not finished more than that one paragraph. Yes, she thinks, a man will come for me and take me away from all this, take me and the children, yes, he will love me and look after me.

She steps on. The can of water is heavy on her shoulders. On she goes. The children can hear the water slopping about. Halfway she stops, sets down the can.

Her children are whimpering and touching it. She thinks that she cannot open it, because dust would blow in. There is no way she can open the can until she gets home.

“Wait,” she tells her children, “wait.”

She has to pull herself together and go on.

She thinks, My teacher said there is a library, bigger than the supermarket, a big building and it is full of books. The young woman is smiling as she moves on, the dust blowing in her face. I am clever, she thinks. Teacher said I am clever. The cleverest in the school—she said I was. My children will be clever, like me. I will take them to the library, the place full of books, and they will go to school, and they will be teachers—my teacher told me I could be a teacher. My children will live far from here, earning money. They will live near the big library and enjoy a good life.

You may ask how that piece of the Russian novel ever ended up on that counter in the Indian store?

It would make a pretty story. Perhaps someone will tell it.

On goes that poor girl, held upright by thoughts of the water she will give her children once home, and drink a little of herself. On she goes, through the dreaded dusts of an African drought.

We are a jaded lot, we in our threatened world. We are good for irony and even cynicism. Some words and ideas we hardly use, so worn out have they become. But we may want to restore some words that have lost their potency.

We have a treasure-house of literature, going back to the Egyptians, the Greeks, the Romans. It is all there, this wealth of literature, to be discovered again and again by whoever is lucky enough to come upon it. A treasure. Suppose it did not exist. How impoverished, how empty we would be.

We own a legacy of languages, poems, histories, and it is not one that will ever be exhausted. It is there, always.

We have a bequest of stories, tales from the old storytellers, some of whose names we know but some not. The storytellers go back and back, to a clearing in the forest where a great fire burns, and the old shamans dance and sing, for our heritage of stories began in fire, magic, the spirit world. And that is where it is held today.

Ask any modern storyteller and they will say there is always a moment when they are touched with fire, with what we like to call inspiration, and this goes back and back to the beginning of our race, to the great winds that shaped us and our world.

The storyteller is deep inside every one of us. The story-maker is always with us. Let us suppose our world is ravaged by war, by the horrors that we all of us easily imagine. Let us suppose floods wash through our cities, the seas rise. But the storyteller will be there, for it is our imaginations which shape us, keep us, create us—for good and for ill. It is our stories that will recreate us, when we are torn, hurt, even destroyed. It is the storyteller, the dream-maker, the myth-maker, that is our phoenix, that represents us at our best, and at our most creative.

That poor girl trudging through the dust, dreaming of an education for her children, do we think that we are better than she is—we, stuffed full of food, our cupboards full of clothes, stifling in our superfluities?

I think it is that girl, and the women who were talking about books and an education when they had not eaten for three days, that may yet define us.

© The Nobel Foundation 2007

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Widely considered one of the most influential novels of the twentieth century, The Golden Notebook tells the story of Anna Wulf, a writer who records the threads of her life in four separate notebooks. As she attempts to integrate those fragmented chronicles into one golden notebook, Anna gives voice to the challenges of identity-building in a chaotic world. Known for its literary innovation, The Golden Notebook brilliantly captures the anxieties and possibilities of an era with a vitality that continues to leave its mark on each new generation of readers.

In this extraordinary book, Lessing offers a moving meditation on parents and children, war and memory, as she explores the lives of her parents, two individuals irrevocably damaged by the Great War. In the fictional first half of Alfred & Emily, Lessing imagines the happier lives her parents might have led had there been no war. This is followed by a piercing examination of their relationship as it actually was in the shadow of the war, the family’s move to Africa, and the impact of their strained union on their daughter, a young woman growing up in a strange land.

In this collection of the very best of Doris Lessing’s essays, we are treated to the wisdom and keen insight of a writer who has learned, over the course of a brilliant career spanning more than half a century, to read the world differently. From imagining the secret sex life of Tolstoy to the secrets of Sufism, from reviews of classic books to commentaries on world politics, these essays cover an impressive range of subjects, cultures, periods, and themes, yet they are remarkably consistent in one key regard: Lessing’s clear-eyed vision and clearly expressed prose.

In the last years of his life, a contemplative Roman senator embarks on one last epic endeavor: to retell the history of human creation and reveal the little-known story of the Clefts, an ancient community of women living in an Edenic coastal wilderness. The Clefts have neither need nor knowledge of men; childbirth is controlled through the cycles of the moon, and they bear only female children. But with the unheralded birth of a strange new child—a boy—the harmony of their community is suddenly thrown into jeopardy.

In this fascinating and beguiling novel, Lessing confronts the themes that inspired much of her early writing: how men and women manage to live side by side in the world and how the troublesome particulars of gender affect every aspect of our existence.

Thousands of years in the future, all the northern hemisphere is buried under the ice and snow of a new Ice Age. At the southern end of a large landmass called Ifrik, two children of the Mahondi people, seven-year-old Mara and her younger brother, Dann, are abducted from their home in the middle of the night. Raised as outsiders in a poor rural village, Mara and Dann learn to survive the hardships and dangers of a life threatened as much by an unforgiving climate and menacing animals as by a hostile community of Rock People. Eventually they join the great human migration North, away from the drought that is turning the southern land to dust and in search of a place with enough water and food to support human life. Traveling across the continent, the siblings enter cities rife with crime, power struggles, and corruption, learning as much about human nature as about how societies function. With a clear-eyed vision of the human condition, Mara and Dann is imaginative fiction at its best.

Dann is grown up now, hunting for knowledge and despondent over the inadequacies of his civilization. With his trusted companions—Mara’s daughter, his hope for the future; the abandoned child-soldier Griot, who discovers the meaning of love and the ability to sing stories; and the snow dog, a faithful friend who brings him back from the depths of despair—Dann embarks on a strange and captivating adventure in a suddenly colder, more watery climate in the north.

In the title novel, two friends fall in love with each other’s teenage sons, and these passions last for years, until the women end them, vowing to have a respectable old age. In Victoria and the Staveneys, a young woman gives birth to a child of mixed race and struggles with feelings of estrangement as her daughter gets drawn into a world of white privilege. The Reason for It traces the birth, faltering, and decline of an ancient culture, with enlightening modern resonances. A Love Child features a World War II soldier who believes he has fathered a love child during a fleeting wartime romance and cannot be convinced otherwise.

Frances Lennox ladles out dinner every night to the motley, exuberant, youthful crew assembled around her hospitable table: her two sons and their friends, girlfriends, ex-friends, and fresh-off-the-street friends. It’s the early 1960s and certainly “everything is for the best in the best of all possible worlds.” Except financial circumstances demand that Frances and her sons live with her proper ex-mother-in-law. And her ex-husband, Comrade Johnny, has just dumped his second wife’s problem child at Frances’s feet. And the world’s political landscape has suddenly become surreal beyond imagination….

Set against the backdrop of the decade that changed the world forever, The Sweetest Dream is a riveting look at a group of people who dared to dream—and faced the inevitable cleanup afterward—from one of the greatest writers of our time.

At eighteen, Ben is in the world, but not of it. He is too large, too awkward, too inhumanly made. Now estranged from his family, he must find his own path in life. From London and the south of France to Brazil and the mountains of the Andes, Ben is tossed about in a tumultuous search for his people, a reason for his being. How the world receives him, and how he fares in it, will horrify and captivate until the novel’s dramatic finale.

Love, Again tells the story of a sixty-five-year-old woman who falls in love and struggles to maintain her sanity. Widowed for many years, with grown children, Sarah is a writer who works in the theater in London. During the production of a play, she falls in love with a seductive young actor, the beautiful and androgynous twenty-eight-year-old Bill, and then with the more mature thirty-five-year-old director Henry. Finding herself in a state of longing and desire that she had thought was the province of younger women, Sarah is compelled to explore and examine her own personal history of love, from her earliest childhood desires to her most recent obsessions. The result is a brilliant anatomy of love from a master of human psychology who remains one of the most daring writers of fiction at work today.

The experiences absorbed through these “skins too few” are evoked in this memoir of Doris Lessing’s childhood and youth as the daughter of a British colonial family in Persia and Southern Rhodesia. Honestly and with overwhelming immediacy, Lessing maps the growth of her consciousness, her sexuality, and her politics. Under My Skin, winner of the Los Angeles Times Book Prize for Biography, offers a rare opportunity to discover the forces that shaped one of the most distinguished writers of our time.

The second volume of Doris Lessing’s extraordinary autobiography covers the years 1949–62, from her arrival in war-weary London with her son, Peter, and the manuscript for her first novel, The Grass Is Singing, under her arm, to the publication of her most famous work of fiction, The Golden Notebook. She describes how communism dominated the intellectual life of the 1950s and how she, like nearly all communists, became disillusioned with extreme and rhetorical politics and left communism behind. Evoking the bohemian days of a young writer and single mother, Lessing speaks openly about her writing process, her friends and lovers, her involvement in the theater, and her political activities.

The stories and sketches in this collection penetrate to the heart of human experience with the passion and intelligence readers have come to expect of Doris Lessing. Most of the pieces are set in contemporary London, a city the author loves for its variety, its diversity, its transitoriness, the way it connects the life of animals and birds in the parks to the streets. Lessing’s fiction also explores the darker corners of relationships between women and men, as in the rich and emotionally complex title story, in which she uncovers a more parlous reality behind the facade of the most conventional relationship between the sexes.

Based on her memories of growing up in Southern Rhodesia and the experiences of four visits to Zimbabwe in the 1980s and 1990s, African Laughter is Lessing’s poignant study of the homeland from which she was exiled for twenty-five years. With rich detail and intimate understanding, she tackles the role that changing racial and social dynamics, the onslaught of AIDS, political corruption, and ecological factors have played in Zimbabwe’s evolution from colonial territory to modern nation.

With her signature candor and clarity, Lessing explores new ways to view ourselves and the society we live in, and gives us fresh answers to such enduring questions as how to think for ourselves and how to understand what we know.

In Pursuit of the English is a novelist’s account of a lusty, quarrelsome, unscrupulous, funny, pathetic, full-blooded life in a working-class rooming house. It is a shrewd and unsentimental picture of Londoners you’ve probably never met or even read about—though they are the real English.

The truth of her perception shines through the pages of a work that is a brilliant piece of cultural interpretation, an intriguing memoir and a thoroughly engaging read.

Going Home is Doris Lessing’s account of her first journey back to Africa, the land in which she grew up and in which so much of her emotion and her concern are still invested. Returning to Southern Rhodesia in 1956, she found that her love of Africa had remained as strong as her hatred of the idea of “white supremacy” espoused by its ruling class. Going Home evokes brilliantly the experience of the people, black and white, who have shaped and will shape a beloved country.

Intelligent, sensitive, and fiercely passionate, Martha Quest is a young woman living on a farm in Africa, feeling her way through the torments of adolescence and early womanhood. She is a romantic idealistic in revolt against the puritan snobbery of her parents, trying to live to the fullest with every nerve, emotion, and instinct laid bare to experience. For her, this is a time of solitary reading, daydreams, dancing—and the first disturbing encounters with sex. Martha Quest is the first novel in Doris Lessing’s classic Children of Violence series of novels, each a masterpiece in its own right and, taken together, an incisive and all-encompassing vision of our world in the twentieth century.

An unconventional woman trapped in a conventional marriage, Martha Quest struggles to maintain her dignity and her sanity through the misunderstandings, frustrations, infidelities, and degrading violence of a failing marriage. Finally, she must make the heartbreaking choice of whether to sacrifice her child as she turns her back on marriage and security.

A Proper Marriage is the second novel in the Children of Violence series.

Martha Quest, the heroine of the Children of Violence series, has been acclaimed as one of the greatest fictional creations in the English language. In A Ripple from the Storm, Doris Lessing charts Martha Quest’s personal and political adventures in race-torn British Africa, following Martha through World War II, a grotesque second marriage, and an excursion into Communism. This wise and starling novel perceptively reveals the paradoxes, passions, and ironies rooted in the life of twentieth-century Anglo-Africa.

A Ripple from the Storm is the third novel in the Children of Violence series.

In the aftermath of World War II, Martha Quest finds herself completely disillusioned. She is losing faith in the Communist movement in Africa, and her marriage to one of the movement’s leaders is disintegrating. Determined to resist the erosion of her personality, she engages in her first satisfactory love affair and breaks free, if only momentarily, from her suffocating unhappiness.

Landlocked is the fourth novel in the Children of Violence series.

Now middle-aged, Martha Quest moves to London, where she lives through many of the great social and political movements of the second half of the twentieth century. In Lessing’s chilling rendition, though, that century ends with the nuclear decimation of World War III.

The Four-Gated City is the fifth and final novel in the Children of Violence series.

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