There is a Jewish mooch who looks vaguely like a detective or some form of authority. He approaches a tourist in a somewhat peremptory manner. The tourist anticipates an inspection of his passport or some other annoyance. When he finds out it is merely a question of a small “loan,” he often gives the money in relief.
A young Norwegian has a routine of approaching visitors without his glass eye, a really unnerving sight. He needs money to buy a glass eye, or he will lose a job he is going to apply for in the morning. “How can I work as a waiter looking so as this?” he says, turning his empty socket on the victim. “I would frighten the customers, is it not?”
Many of the Socco Chico regulars are left over from the Boom. A few years ago the town was full of operators and spenders. There was a boom of money changing and transfer, smuggling and borderline enterprise. Restaurants and hotels turned customers away. Bars served a full house around the clock.
What happened? What gave out? What corresponds to the gold, the oil, the construction projects? Largely, inequalities in prices and exchange rates. Tangier is a clearinghouse, from which currency and merchandise move in any direction toward higher prices. Under this constant flow of goods, shortages created by the war are supplied, prices and currency approach standard rates, and Tangier is running down like the dying universe, where no movement is possible because all energy is equally distributed.
Tangier is a vast overstocked market, everything for sale and no buyers. A glut of obscure brands of Scotch, inferior German cameras and Swiss watches, second-run factory-reject nylons, typewriters unknown anywhere else, is displayed in shop after shop. There is quite simply too much of everything, too much merchandise, housing, labor, too many guides, pimps, prostitutes and smugglers. A classic, archetypical depression.
The guides of Tangier are in a class by themselves, and I have never seen their equal for insolence, persistence and all-around obnoxiousness. It is not surprising that the very word “guide” carries, in Tangier, the strongest opprobrium.
The Navy issues a bulletin on what to do if you find yourself in sharkinfested waters: “Above all, avoid making uncoordinated, flailing movements that might be interpreted by a shark as the struggles of a disabled fish.” The same advice might apply to keeping off guides. They are infallibly attracted by the uncoordinated movements of the tourist in a strange medium. The least show of uncertainty, of not knowing exactly where you are going, and they rush on you from their lurking places in side streets and Arab cafés.
“Want nice girl, mister?”
“See Kasbah? Sultan’s Palace?”
“Want kief? Watch me fuck my sister?”
“Caves of Hercules? Nice boy?”
Their persistence is amazing, their impertinence unlimited. They will follow one for blocks, finally demanding a tip for the time they have wasted.
Female prostitution is largely confined to licensed houses. On the other hand, male prostitutes are everywhere. They assume that all visitors are homosexual, and solicit openly in the streets. I have been approached by boys who could not have been over twelve.
A casino would certainly bring in more tourists, and do much to alleviate the economic condition of Tangier. But despite the concerted efforts of merchants and hotel owners, all attempts to build a casino have been blocked by the Spanish on religious grounds.
Tangier has a dubious climate. The winters are cold and wet. In summer the temperature is pleasant, neither too hot nor too cool, but a constant wind creates a sandstorm on the beach, and people who sit there all day get sand in their ears and hair and eyes. Owing to a current, the water is shock-cold in mid-August, so even the hardiest swimmers can only stay in a few minutes. The beach is not much of an attraction.
All in all, Tangier does not have much to offer the visitor except low prices and a buyer’s market. I have mentioned the unusually large number of good restaurants (a restaurant guide put out by the American and Foreign Bank lists eighteen first-class eating places where the price for a complete meal ranges from eighty cents to two dollars and a half). You have your choice of apartments and houses. Sample price for one large room with bath and balcony overlooking the harbor, comfortably furnished, utilities and maid service included: $25 per month. And there are comfortable rooms for $10. A tailor-made suit of imported English material that would cost $150 in the U.S. is $50 in Tangier. Name brands of Scotch run $2 to $2.50 a fifth.
Americans are exempt from the usual annoyances of registering with the police, renewing visas and so forth, that one encounters in Europe and South America. No visa is required for Tangier. You can stay as long as you want, work, if you can find a job, or go into business, without any formalities or permits. And Americans have extraterritorial rights in Tangier. Cases civil or criminal involving an American citizen are tried in consular court, under District of Columbia law.
The legal system of Tangier is rather complex. Criminal cases are tried by a mixed tribunal of three judges. Sentences are comparatively mild. Two years is usual for burglary, even if the criminal has a long record. A sentence of more than five years is extremely rare. Tangier does have capital punishment. The method is a firing squad of ten gendarmes. I know of only one case in recent years in which a death sentence was carried out.
In the Native Quarter one feels definite currents of hostility, which, however, are generally confined to muttering in Arabic as you pass. Occasionally I have been openly insulted by drunken Arabs, but this is rare. You can walk in the Native Quarter of Tangier with less danger than on Third Avenue of New York City on a Saturday night.
Violent crime is rare. I have walked the streets at all hours, and never was any attempt made to rob me. The infrequency of armed robbery is due less, I think, to the pacific nature of the Arabs than to the certainty of detection in a town where everybody knows everybody else, and where the penalties for violent crime, especially if committed by a Moslem, are relatively severe.
The Native Quarter of Tangier is all you expect it to be: a maze of narrow, sunless streets, twisting and meandering like footpaths, many of them blind alleys. After four months, I still find my way in the Medina by a system of moving from one landmark to another. The smell is almost incredible, and it is difficult to identify all the ingredients. Hashish, seared meat and sewage are well represented. You see filth, poverty, disease, all endured with a curiously apathetic indifference.
People carry huge loads of charcoal down from the mountains on their backs—that is, the women carry loads of charcoal. The men ride on donkeys. No mistaking the position of women in this society. I noticed a large percentage of these charcoal carriers had their noses eaten away by disease, but was not able to determine whether there is any occupational correlation. It seems more likely that they all come from the same heavily infected district.
Hashish is the drug of Islam, as alcohol is ours, opium the drug of the Far East, and cocaine that of South America. No effort is made to control its sale or use in Tangier, and every native café reeks of the smoke. They chop up the leaves on a wooden block, mix it with tobacco, and smoke it in little clay pipes with a long wooden stem.
Europeans occasion no surprise or overt resentment in Arab cafés. The usual drink is mint tea served very hot in a tall glass. If you hold the glass by top and bottom, avoiding the sides, it doesn’t burn the hand. You can buy hashish, or kief, as they call it here, in any native café. It can also be purchased in sweet, resinous cakes to eat with hot tea. This resinous substance, a gum extracted from the cannabis plant, is the real hashish, and much more powerful than the leaves and flowers of the plant. The gum is called majoun, and the leaves kief Good majoun is hard to find in Tangier.
Kief is identical with our marijuana, and we have here an opportunity to observe the effects of constant use on a whole population. I asked a European physician if he had noted any definite ill effects. He said: “In general, no. Occasionally there is drug psychosis, but it rarely reaches an acute stage where hospitalization is necessary.” I asked i
f Arabs suffering from this psychosis are dangerous. He said: “I have never heard of any violence directly and definitely traceable to kief To answer your question, they are usually not dangerous.”
The typical Arab café is one room, a few tables and chairs, a huge copper or brass samovar for making tea and coffee. A raised platform covered with mats extends across one end of the room. Here the patrons loll about with their shoes off, smoking kief and playing cards. The game is Redondo, played with a pack of forty-two cards—rather an elementary card game. Fights start, stop, people walk around, play cards, smoke kief all in a vast, timeless dream.
There is usually a radio turned on full volume. Arab music has neither beginning nor end. It is timeless. Heard for the first time, it may appear meaningless to a Westerner, because he is listening for a time structure that isn’t there.
I talked with an American psychoanalyst who is practicing in Casablanca. He says you can never complete analysis with an Arab. Their superego structure is basically different. Perhaps you can’t complete analysis with an Arab because he has no sense of time. He never completes anything. It is interesting that the drug of Islam is hashish, which affects the sense of time so that events, instead of appearing in an orderly structure of past, present and future, take on a simultaneous quality, the past and future contained in the present moment.
Tangier seems to exist on several dimensions. You are always finding streets, squares, parks you never saw before. Here fact merges into dream, and dreams erupt into the real world. Unfinished buildings fall into ruin and decay, Arabs move in silently like weeds and vines. A catatonic youth moves through the marketplace, bumping into people and stalls like a sleepwalker. A man, bare-footed, in rags, his face eaten and tumescent with a horrible skin disease, begs with his eyes alone. He does not have the will left to hold out his hand. An old Arab passionately kisses the sidewalk. People stop to watch for a few moments with bestial curiosity, then move on.
Nobody in Tangier is exactly what he seems to be. Along with the bogus fugitives of the Socco Chico are genuine political exiles from Europe: Jewish refugees from Nazi Germany, Republican Spaniards, a selection of Vichy French and other collaborators, fugitive Nazis. The town is full of vaguely disreputable Europeans who do not have adequate documents to go anywhere else. So many people are here who cannot leave, lacking funds or papers or both. Tangier is a vast penal colony.
The special attraction of Tangier can be put in one word: exemption. Exemption from interference, legal or otherwise. Your private life is your own, to act exactly as you please. You will be talked about, of course. Tangier is a gossipy town, and everyone in the foreign colony knows everyone else. But that is all. No legal pressure or pressure of public opinion will curtail your behavior. The cop stands here with his hands behind his back, reduced to his basic function of keeping order. That is all he does. He is the other extreme from the thought police of police states, or our own vice squad.
Tangier is one of the few places left in the world where, so long as you don’t proceed to robbery, violence, or some form of crude, antisocial behavior, you can do exactly what you want. It is a sanctuary of noninterference.
from LEE’S JOURNALS
Lee’s face, his whole person, seemed at first glance completely anonymous. He looked like an FBI man, like anybody. But the absence of trappings, of anything remotely picturesque or baroque, distinguished and delineated Lee, so that seen twice you would not forget him. Sometimes his face looked blurred, then it would come suddenly into focus, etched sharp and naked by the flashbulb of urgency. An electric distinction poured out of him, impregnated his shabby clothes, his steel-rimmed glasses, his dirty grey felt hat. These objects could be recognized anywhere as belonging to Lee.
His face had the look of a superimposed photo, reflecting a fractured spirit that could never love man or woman with complete wholeness. Yet he was driven by an intense need to make his love real, to change fact. Usually he selected someone who could not reciprocate, so that he was able—cautiously, like one who tests uncertain ice, though in this case the danger was not that the ice give way but that it might hold his weight—to shift the burden of not loving, of being unable to love, onto the partner.
The objects of his high-tension love felt compelled to declare neutrality, feeling themselves surrounded by a struggle of dark purposes, not in direct danger, only liable to be caught in the line of fire. Lee never came on with a kill-lover-and-self routine. Basically the loved one was always and forever an Outsider, a Bystander, an Audience.
Failure is mystery. A man does not mesh somehow with time-place. He has savvy, the ability to interpret the data collected by technicians, but he moves through the world like a ghost, never able to find the time-place and person to put anything into effect, to give it flesh in a three-dimensional world.
I could have been a successful bank robber, gangster, business executive, psychoanalyst, drug trafficker, explorer, bullfighter, but the conjuncture of circumstances was never there. Over the years I begin to doubt if my time will ever come. It will come, or it will not come. There is no use trying to force it. Attempts to break through have led to curbs, near disasters, warnings. I cultivate an alert passivity, as though watching an opponent for the slightest sign of weakness.
Of course there is always the possibility of reckless breakthrough, carrying a pistol around and shooting anybody who annoys me, taking narcotic supplies at gunpoint, amok a form of active suicide. Even that would require some signal from outside, or from so deep inside that it comes to the same thing. I have always seen inside versus outside as a false dichotomy. There is no sharp line of separation. Perhaps:
“Give it to me straight, Doc.”
“Very well. . . . A year perhaps, following a regime. . . .” He is reaching for a pad.
“Never mind the regime. That’s all I wanted to know.”
Or simply the explosion of knowing, finally: “This is your last chance to step free of the cautious, aging, frightened flesh. What are you waiting for? To die in an old men’s home, draping your fragile buttocks on a bench in the dayroom?”
Such a sharp depression. I haven’t felt like this since the day Joan died.
Spent the morning sick, waiting for Eukodol. Kept seeing familiar faces, people I had seen as store clerks, waiters, et cetera. In a small town these familiar faces accumulate and back up on you, so you are choked with familiarity on every side.
Sitting in front of the Interzone Café, sick, waiting for Eukodol. A boy walked by and I turned my head, following his loins the way a lizard turns its head, following the course of a fly.
Running short of money. Must kick habit.
What am I trying to do in writing? This novel is about transitions, larval forms, emergent telepathic faculty, attempts to control and stifle new forms.
I feel there is some hideous new force loose in the world like a creeping sickness, spreading, blighting. Remoter parts of the world seem better now, because they are less touched by it. Control, bureaucracy, regimentation, these are merely symptoms of a deeper sickness that no political or economic program can touch. What is the sickness itself?
Until the age of thirty-five, when I wrote Junky, I had a special abhorrence for writing, for my thoughts and feelings put down on a piece of paper. Occasionally I would write a few sentences and then stop, overwhelmed with disgust and a sort of horror. At the present time, writing appears to me as an absolute necessity, and at the same time I have a feeling that my talent is lost, and I can accomplish nothing, a feeling like the body’s knowledge of disease, which the mind tries to evade and deny.
This feeling of horror is always with me now. I had the same feeling the day Joan died; and once when I was a child, I looked out into the hall, and such a feeling of fear and despair came over me, for no outward reason, that I burst into tears. I was looking into the future then. I recognize the feeling, and what I saw has not yet been realized. I can only wait for it to happen. Is it some ghastly occurrence like Jo
an’s death, or simply deterioration and failure and final loneliness, a dead-end setup where there is no one I can contact? I am just a crazy old bore in a bar somewhere with my routines? I don’t know, but I feel trapped and doomed.
Someone just died in the hospital downstairs. I can hear them chanting something, and women crying. It’s the old Jew who was annoying me with his groans. . . . Well, get this stiff outa here. It’s a bringdown for the other patients. This isn’t a funeral parlor.
What levels and time shifts involved in transcribing these notes: reconstruction of the past, the immediate present—which conditions selection of the material—the emergent future, all hitting me at once, sitting here junk-sick because I got some cut ampules of methadone last night and this morning.
I just went down to the head and passed the dead man’s room. Sheet pulled up over his face, two women sniffling. I saw him several times, in fact this morning an hour before he died. An ugly little man with a potbelly and scraggly, dirty beard, always groaning. How bleak and sordid and meaningless his death!
God grant I never die in a fucking hospital! Let me die in some louche bistro, a knife in my liver, my skull split with a beer bottle, a pistol bullet through the spine, my head in spit and blood and beer, or half in the urinal so the last thing I know is the sharp ammonia odor of piss—I recall in Peru a drunk passed out in the urinal. He lay there on the floor, his hair soaked with piss. The urinal leaked, like all South American pissoirs, and there was half an inch of piss on the floor—Or let me die in an Indian hut, on a sandbank, in jail, or alone in a furnished room, on the ground someplace or in an alley, on a street or subway platform, in a wrecked car or plane, my steaming guts splattered over torn pieces of metal. . . . Anyplace, but not in a hospital, not in bed . . .
This is really a prayer. “If you have prayed, the thing may chance.” Certainly I would be atypical of my generation if I didn’t die with my boots on. Dave Kammerer stabbed by his boy with a scout knife, Tiger Terry killed by an African lion in a border-town nightclub, Joan Burroughs shot in the forehead by a drunken idiot—myself—doing a William Tell, trying to shoot a highball glass off her head, Cannastra killed climbing out of a moving subway for one more drink—His last words were “Pull me back!” His friends tried to pull him back inside, but his coat ripped in their hands and then he hit a post—Marvie dead from an overdose of horse—
Word Virus: The William S. Burroughs Reader Page 22