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Every author has his/her own unique way of writing. Paton’s word choice, sentence structure, figurative language and tone combine to create meaning in the text. You have already studied some ways in which the author uses his style in Cry, the Beloved Country to bring the meaning of the text to life. The explanatory notes below provide more examples.

The role of the narrator

The author is a third-person narrator. He tells the story from the viewpoint of a person who is all-knowing (omniscient). He tells the reader what the characters look like, think, say and do. Sometimes he communicates his views by using the opinions and understanding of society voiced by characters such as Msimangu or Arthur Jarvis.

Dramatic irony

Paton uses an all-knowing narrator’s voice to share information with the reader, but not necessarily with all of his characters. He uses the plot in the story to create an opportunity for dramatic irony in the story. The reader and one character already know more than another character in a highly tense situation. For example, the reader and Reverend Kumalo already know that Absalom has murdered Arthur Jarvis. The reader also knows that Reverend Kumalo recognises James Jarvis when they meet in Springs. However, James does not know the identity of Reverend Kumalo at first. When he recognises Reverend Kumalo as the old parson from Ndotsheni, he also recognises the presence of fear in the old man.

The irony lies in the fact that although the two characters know each other, only one knows what has happened. James Jarvis suspects nothing; instead, he shows compassion for the old parson. The reader shares Reverend Kumalo’s fear of James Jarvis’ reaction when he tells him that Absalom has murdered his son. This heightens the tension in these dramatic moments of the story, although James Jarvis reassures Reverend Kumalo that he will not be angry with him.

Instead of being more comfortable in the presence of a familiar figure who rode past his church in Ndotsheni, Reverend Kumalo is trembling from shock and shame. James Jarvis keeps his promise. After Reverend Kumalo has shared the information with him, they share the memory of James and Arthur Jarvis riding past Reverend Kumalo’s church in Ndotsheni.

Sarcasm

Reverend Kumalo uses words that mean the opposite of what he really wants to say in order to insult people or to show his anger. For example, in Book One, Chapter Two, he shows his hurt and anger because he doesn’t receive letters from his family by being sarcastic. He insults his wife by telling her to look for the letters “in the trees, perhaps they have been blown there by the wind” (p. 7 in your school edition).

Convincing dialogue

The author’s usage of dialogue to express the viewpoint and culture of the characters in the novel convinces the reader that they are real, life-like characters. The usage of isiZulu words and phrases convinces the reader that Reverend Kumalo is a Zulu who values his tribe’s traditional ways in communicating with his family. For example, the traditional way of saying goodbye is “Go well” to the person who is leaving and “Stay well” to the person who stays behind. These customary greetings are used throughout the novel.

The author skilfully uses this isiZulu language convention to dramatise Kumalo’s loss of all hope at the news that there is no mercy for his son. Tradition and minding manners no longer matter: “ – When it comes to this fifteenth day, he said, I shall remember. Stay well, umfundisi. But Kumalo did not say go well. He did not offer to carry the saddle and the bridle, nor did he think to thank Jarvis for the milk” (p. 210 in your school edition).

James Jarvis’ straightforward way of expressing his thoughts suits his image of being a practical farmer who doesn’t mince words: “ – Well, captain, have you brought some rain for us? The captain stopped and turned to look over the valley to the mountains beyond. – I don’t see any, Mr. Jarvis, he said. – Neither do I. What brings you out today?” (p. 112 in your school edition).

In contrast, Arthur Jarvis’ academic language expresses his skilful usage of words in his paper about social justice and injustice; about “what was permissible and what was not permissible in South Africa” (p. 150). Arthur Jarvis’ own growth and commitment to change is expressed in his article called: “Private Essay on the Evolution of a South African” (p. 150 in your school edition). This article shows his commitment to serving South Africa by striving to do “what is right, and to speak what is true” (p. 151 in your school edition). His character comes to life; his writings convince the reader of his change and growth.

Paton’s diction

The author’s diction, that is, his unique choice of words and his ways of expressing himself, become his voice. When you are reading the novel, you are also listening to his voice. The author chooses to voice his viewpoint about the restoration of moral and spiritual decay in tribal culture through the story of Reverend Kumalo from Ndotsheni. He expresses his belief that this decay can be restored only through the collaboration of all the people in South Africa. Working together creates opportunities for moral and spiritual growth; it opens doors to proper education and to decent jobs; it demonstrates God’s loving care for mankind.

Biblical language

Paton’s diction expresses his commitment to Christianity. He interprets the love of God from a Christian perspective. Therefore, the way in which the author communicates his message in the novel reminds the reader of the Bible. The usage of biblical names, clerical titles and stories in the Bible voices his Christian viewpoint.

You have already paid attention to the biblical names and clerical titles of the characters in the novel. Now, think about the story of Reverend Kumalo. How does the author choose to tell his story?

Parable

A parable is a simple story about everyday people. It illustrates some truth, religious principle or moral lesson. The Bible uses parables and so does Paton. He tells the story of Absalom, who leaves Ndotsheni to look for work in Johannesburg. Absalom wastes opportunities to earn money by doing a decent job. Instead, he mixes with corrupt friends who commit robberies. He forgets the moral values of honesty and reliability. When he realises that his corrupted way of life has led to the murder of Arthur Jarvis, he prays for God’s forgiveness. His father forgives him and he wishes to return to Ndotsheni. However, this is not possible because he is sentenced to be hanged.

Absalom’s story reminds the reader of the parable of the prodigal son who leaves his father to find riches. He spends all his money and keeps bad company until he is bankrupt. He repents and decides to return to his father, who forgives and welcomes him. Both stories illustrate the religious principle of forgiveness and the importance of remaining true to the moral values of honesty and reliability.

Apostrophe

Paton uses the figure of speech known as apostrophe to write a message that reminds the reader of poetry and of biblical language. He uses apostrophe in more than one way. First, it is used in its most well-known sense in literature: to directly address an object to plead for sympathy or for help. The title of the novel:

Cry, the Beloved Country is an example of apostrophe. The author directly talks to South Africa, an object; he asks his beloved country to have sympathy for those who are suffering from fear as a consequence of social injustice and inequality.

Secondly, the author uses apostrophe when he, as an omniscient third-person narrator, interrupts the action of the story to provide commentary. For example, he interrupts the description of different reactions to the news that Arthur Jarvis was murdered. He uses apostrophe twice to comment on the different reactions. The first interruption is marked by rhetorical questions. The question: “Who knows how we shall fashion a land of peace where black outnumbers white so greatly?” is repeated in the next paragraph: “Who knows how we shall fashion such a land?” (p. 68 in your school edition). These questions are rhetorical because Paton does not expect an answer; he wants the reader to pause for a moment and to think seriously about the matter.

The second interruption follows immediately after the first one, but an asterisk separates them. This apostrophe starts with a repetition of the negative statement: “We do not know, we do not know” (p. 68 in your school edition). The repetition underlines the fact that the problem needs careful consideration; it cannot be solved easily and quickly.