Cutting for Stone (2 page)

At such moments I remember to thank my twin brother, Shiva— Dr. Shiva Praise Stone—to seek him out, to find his reflection in the glass panel that separates the two operating theaters, and to nod my thanks because he allows me to be what I am today. A surgeon.

According to Shiva, life is in the end about fixing holes. Shiva didn't speak in metaphors. Fixing holes is precisely what he did. Still, it's an apt metaphor for our profession. But there's another kind of hole, and that is the wound that divides family. Sometimes this wound occurs at the moment of birth, sometimes it happens later. We are all fixing what is broken. It is the task of a lifetime. We'll leave much unfinished for the next generation.

Born in Africa, living in exile in America, then returning at last to Africa, I am proof that geography is destiny. Destiny has brought me back to the precise coordinates of my birth, to the very same operating theater where I was born. My gloved hands share the space above the table in Operating Theater
3
that my mother and father's hands once occupied.

Some nights the crickets cry
zaa-zee, zaa-zee,
thousands of them drowning out the coughs and grunts of the hyenas in the hillsides. Suddenly, nature turns quiet. It is as if roll call is over and it is time now in the darkness to find your mate and retreat. In the ensuing vacuum of silence, I hear the high-pitched humming of the stars and I feel exultant, thankful for my insignificant place in the galaxy. It is at such times that I feel my indebtedness to Shiva.

Twin brothers, we slept in the same bed till our teens, our heads touching, our legs and torsos angled away. We outgrew that intimacy, but I still long for it, for the proximity of his skull. When I wake to the gift of yet another sunrise, my first thought is to rouse him and say,
I owe you the sight of morning.

What I owe Shiva most is this: to tell the story. It is one my mother, Sister Mary Joseph Praise, did not reveal and my fearless father, Thomas Stone, ran from, and which I had to piece together. Only the telling can heal the rift that separates my brother and me. Yes, I have infinite faith in the craft of surgery, but no surgeon can heal the kind of wound that divides two brothers. Where silk and steel fail, story must succeed. To begin at the beginning …

PART ONE

… for the secret of the care of the patient
is in caring for the patient.

Francis W. Peabody, October
21, 1925

CHAPTER 1
The Typhoid State Revisited

S
ISTER MARY JOSEPH PRAISE
had come to Missing Hospital from India, seven years before our birth. She and Sister Anjali were the first novitiates of the Carmelite Order of Madras to also go through the arduous nursing diploma course at the Government General Hospital, Madras. On graduation day my mother and Anjali received their nursing pins
and
that evening took their final vows of poverty celibacy, and obedience. Instead of answering to “Probationer” (in the hospital) and “Novitiate” (in the convent), they could now be addressed in both places as “Sister.” Their aged and saintly abbess, Shessy Geevarughese, affectionately called Saintly Amma, had wasted no time in giving the two young nurse-nuns her blessing, and her surprising assignment: Africa.

On the day they were to sail, all the novitiates rode from the convent in a caravan of cycle-rickshaws to the harbor to send off their two sisters. In my mind's eye I can see the novitiates lining the quay, chattering and trembling with excitement and emotion, their white habits flapping in the breeze, the seagulls hopping around their sandaled feet.

I have so often wondered what went through my mother's mind as she and Sister Anjali, both just nineteen years old, took their last steps on Indian soil and boarded the
Calangute.
She would have heard stifled sobs and “God be with you” follow her up the gangway. Was she fearful? Did she have second thoughts? Once before, when she entered the convent, she'd torn herself away from her biological family in Cochin forever and moved to Madras, which was a day and a night's train ride from her home. As far as her parents were concerned, it might just as well have been halfway across the world, for they would never see her again. And now, after three years in Madras, she was tearing herself away from the family of her faith, this time to cross an ocean. Once again, there was no going back.

A few years before sitting down to write this, I traveled to Madras in search of my mother's story. In the archived papers of the Carmelites, I found nothing of hers, but I did find Saintly Amma's diaries in which the abbess recorded the passing days. When the
Calangute
slipped its mooring, Saintly Amma raised her hand like a traffic policeman and, “using my sermon voice which I am told belies my age,” intoned the words, “Leave your land for my sake,” because Genesis was her favorite book. Saintly Amma had given this mission great thought: True, India had unfathomable needs. But that would never change and was no excuse; the two young nuns—her brightest and fairest—were to be the torch-bearers: Indians carrying Christ's love to darkest Africa—that was her grand ambition. In her papers, she reveals her thinking: Just as the English missionaries discovered when they came to India, there was no better way to carry Christ's love than through stupes and poultices, liniments and dressings, cleansing and comfort. What better ministry than the ministry of healing? Her two young nuns would cross the ocean, and then the Madras Discalced Carmelite Mission to Africa would begin.

As the good abbess watched the two waving figures on the ship's rail recede to white dots, she felt a twinge of apprehension. What if by their blind obedience to her grand scheme they were being condemned to a horrible fate? “The English missionaries have the almighty Empire behind them … but what of my girls?” She wrote that the seagulls’ shrill quarreling and the splatter of bird excreta had marred the grand send-off she had envisioned. She was distracted by the overpowering scent of rotten fish, and rotted wood, and by the bare-chested stevedores whose betel-nut-stained mouths drooled bloody lechery at the sight of her brood of virgins.

“Father, we consign our sisters to You for safekeeping,” Saintly Amma said, putting it on His shoulders. She stopped waving, and her hands found shelter in her sleeves. “We beseech You for mercy and for Your protection in this outreach of the Discalced Carmelites …”

It was
1947
, and the British were finally leaving India; the Quit India Movement had made the impossible come about. Saintly Amma slowly let the air out of her lungs. It was a new world, and bold action was called for, or so she believed.

THE BLACK-AND-RED FLOATING PACKET
of misery that called itself a ship steamed across the Indian Ocean toward its destination, Aden. In its hold the
Calangute
carried crate upon crate of spun cotton, rice, silk, Godrej lockers, Tata filing cabinets, as well as thirty-one Royal Enfield Bullet motorcycles, the engines wrapped in oilcloth. The ship wasn't meant to carry passengers, but the Greek captain did just that by housing “paying guests.” There were many who would travel on a cargo ship to save on passage, and he was there to oblige by skimping on crew. So on this trip he carried two Madras nuns, three Cochin Jews, a Gujarati family, three suspicious-looking Malays, and a few Europeans, including two French sailors rejoining their ship in Aden.

The
Calangute
had a vast expanse of deck—more land than one ever expected at sea. At one end, like a gnat on an elephant's backside, sat the three-story superstructure which housed the crew and passengers, the top floor of which was the bridge.

My mother, Sister Mary Joseph Praise, was a Malayali from Cochin, in the state of Kerala. Malayali Christians traced their faith back to St. Thomas's arrival in India from Damascus in
A.D. 52.
“Doubting” Thomas built his first churches in Kerala well before St. Peter got to Rome. My mother was God-fearing and churchgoing; in high school she came under the influence of a charismatic Carmelite nun who worked with the poor. My mother's hometown is a city of five islands set like jewels on a ring, facing the Arabian Sea. Spice traders have sailed to Cochin for centuries for cardamom and cloves, including a certain Vasco de Gama in
1498
. The Portuguese clawed out a colonial seat in Goa, torturing the Hindu population into Catholic converts. Catholic priests and nuns eventually reached Kerala, as if they didn't know that St. Thomas had brought Christ's uncorrupted vision to Kerala a thousand years before them. To her parents’ chagrin, my mother became a Carmelite nun, abandoning the ancient Syrian Christian tradition of St. Thomas to embrace (in her parents’ view) this Johnny-come-lately pope-worshipping sect. They couldn't have been more disappointed had she become a Muslim or a Hindu. It was a good thing her parents didn't know that she was also a nurse, which to them would mean that she soiled her hands like an untouchable.

My mother grew up at the ocean's edge, in sight of the ancient Chinese fishing nets cantilevered from long bamboo poles and dangling over the water like giant cobwebs. The sea was the proverbial “breadbasket” of her people, provider of prawns and fish. But now on the deck of the
Calangute,
without the Cochin shore to frame her view, she did not recognize the breadbasket. She wondered if at its center the ocean had always been this way: smoking, malevolent, and restless. It tormented the
Calangute,
making it pitch and yaw and creak, wanting nothing more than to swallow it whole.

She and Sister Anjali secluded themselves in their cabin, bolting the door against men and sea. Anjali's ejaculatory prayers startled my mother. The ritualized reading of the Gospel of Luke was Sister Anjali's idea; she said it would give wings to the soul and discipline to the body. The two nuns subjected each letter, each word, line, and phrase to
dilata-tio, elevatio,
and
excessus
—contemplation, elevation, and ecstasy. Richard of St. Victor's ancient monastic practice proved useful for an interminable ocean crossing. By the second night, after ten hours of such close and meditative reading, Sister Mary Joseph Praise suddenly felt print and page dissolve; the boundaries between God and self disintegrated. Reading had brought this: a joyous surrender of her body to the sacred, the eternal, and the infinite.

At vespers on the sixth night (for they were determined to carry the routine of the convent with them no matter what) they finished a hymn, two psalms, and their antiphons, then the doxology, and were singing the Magnificat when a piercing, splintering sound brought them to earth. They grabbed life jackets and rushed out. They were met by the sight of a segment of the deck that had buckled and pushed up into a pyramid, almost, it seemed to Sister Mary Joseph Praise, as if the
Calangute were
made of corrugated cardboard. The captain kept his pipe lit and his smirk suggested his passengers had overreacted.

On the ninth night, four of the sixteen passengers and one of the crew came down with a fever whose flesh signs were rose spots that appeared on the second febrile day and that arranged themselves like a Chinese puzzle on the chest and abdomen. Sister Anjali suffered grievously, her skin burning to the touch. By the second day of illness she was raging in feverish delirium.

Among the
Calangutes
passengers was a young surgeon—a hawk -eyed Englishman who was leaving the Indian Medical Service for better pastures. He was tall and strong, and his rugged features made him look hungry, yet he avoided the dining room. Sister Mary Joseph Praise had run into him, literally, on the second day of the voyage when she lost her footing on the wet metal stairs leading up from their quarters to the common room. The Englishman coming up behind her seized her where he could, in the region of her coccyx and her left rib cage. He righted her as if she were a little child. When she stuttered her thanks, he turned beet red; he was more flustered than she by this unexpected intimacy. She felt a bruising coming on where his hands had clutched her, but there was a quality to this discomfort that she did not mind. For days thereafter, she didn't see the Englishman.

Now, seeking medical help, Sister Mary Joseph Praise gathered her courage to knock on his cabin. A faint voice bid her to enter. A bilious, acetone odor greeted her. “It is me,” she called out. “It is Sister Mary Joseph Praise.” The doctor lay on his side in his bunk, his skin the same shade as his khaki shorts, his eyes screwed shut. “Doctor,” she said, hesitating, “are you also with fever?”

When he tried to look at her, his eyeballs rolled like marbles on a tilting plate. He turned and retched over a fire-bucket, missed it, which didn't matter, as the bucket was full to the brim. Sister Mary Joseph Praise rushed forward and felt his brow. It was cold and clammy, not at all feverish. His cheeks were hollowed, and his body looked as if it had shrunk to fit the tiny cabin. None of the passengers had been spared seasickness, but the Englishman's affliction was severe.

“Doctor, I am wanting to report a fever that has affected five patients. It comes with rash, chills, and sweats, a slow pulse and loss of appetite. All are stable except for Sister Anjali. Doctor, I am most worried about Anjali …”

She felt better once it was off her chest, even though other than letting out a moan the Englishman made no response. Her eyes fell on a catgut ligature that was looped around a bed rail near his hands and that displayed knot thrown on top of knot, ten-score of them. The knots were so plentiful that the thread stood up like a gnarled flagpole. This was how he had logged the hours, or kept track of his bouts of emesis.

She rinsed out the bucket and put it back within his reach. She mopped the mess on the floor with a towel, then she rinsed the towel out and hung it up to dry. She brought water to his side. She withdrew, wondering how many days it had been since he'd eaten anything.

By evening he was worse. Sister Mary Joseph Praise brought sheets, towels, and broth. Kneeling, she tried to feed him, but the smell of food triggered dry heaves. His eyeballs had sunk into their orbits. His shriveled tongue looked like that of a parrot. She recognized the room's fruity odor as the scent of starvation. When she pinched up a skin fold at the back of his arm and let go, it stayed up like a tent, like the buckled deck. The bucket was half full of clear fluid. He babbled about green fields and was unaware of her presence. Could seasickness be fatal, she wondered. Or could he have a
forme fruste
of the fever that afflicted Sister Anjali? There was so much she did not know about medicine. In the middle of that ocean surrounded by the sick, she felt the weight of her ignorance.

But she knew how to nurse. And she knew how to pray. So, praying, she eased off his shirt which was stiff with bile and spit, and she slid down his shorts. As she gave him a bed bath, she was self-conscious, for shed never ministered to a white man, or to a doctor for that matter. His skin displayed a wave of goose bumps at the touch of her cloth. But the skin was free of the rash shed seen on the four passengers and the one cabin boy who had come down with fever. The sinewy muscles of his arms bunched together fiercely at his shoulder. Only now did she notice that his left chest was smaller than his right; the hollow above his collarbone on the left could have held a half cup of water, while that on the right only a teaspoon. And just beyond and below his left nipple, extending into the armpit, she saw a deep depression. The skin over this crater was shiny and puckered. She touched there and gasped as her fingers fell in, not meeting bony resistance. Indeed, it appeared as if two or perhaps three adjacent ribs were missing. Within that depression his heart tapped firmly against her fingers with only a thin layer of hide intervening. When she pulled her fingers away, she could see the thrust of his ventricle against his skin.