Pigeon Feathers (26 page)

This is the outline; but it would be the days, the evocation of the days … the green days. The tasks, the grass, the
weather, the shades of sea and air. Just as a piece of turf torn from a meadow becomes a
gloria
when drawn by Dürer. Details. Details are the giant’s fingers. He seizes the stick and strips the bark and shows, burning beneath, the moist white wood of joy. For I thought that this story, fully told, would become without my willing it a happy story, a story full of joy; had my powers been greater, we would know. As it is, you, like me, must take it on faith.

Packed Dirt, Churchgoing
,
a Dying Cat, a Traded Car

D
IFFERENT THINGS
move us. I, David Kern, am always affected—reassured, nostalgically pleased, even, as a member of my animal species, made proud—by the sight of bare earth that has been smoothed and packed firm by the passage of human feet. Such spots abound in small towns: the furtive break in the playground fence dignified into a thoroughfare, the trough of dust underneath each swing, the blurred path worn across a wedge of grass, the anonymous little mound or embankment polished by play and strewn with pebbles like the confetti aftermath of a wedding. Such unconsciously humanized intervals of clay, too humble and common even to have a name, remind me of my childhood, when one communes with dirt down among the legs, as it were, of presiding presences. The earth is our playmate then, and the call to supper has a piercing eschatological ring.

The corner where I now live was recently widened so that the cars going back and forth to the summer colony on the Point would not be troubled to slow down. My neighbor’s house was sold to the town and wrecked and picked clean by salvagers and finally burned in a great bonfire of old notched beams and splintered clapboards that leaped tree-high throughout
one whole winter day’s cold drizzle. Then bulldozers, huge and yellow and loud, appeared on the street and began to gnaw, it seemed, at the corner of our house. My third child, a boy not yet two, came running from the window in tearful panic. After I tried to soothe him with an explanation, he followed me through the house sobbing and wailing “ ’Sheen! ’Sheen!” while the machines made our rooms shake with the curses of their labor. They mashed my neighbor’s foundation stones into the earth and trimmed the levelled lot just as my grandmother used to trim the excess dough from the edge of the pieplate. They brought the curve of the road right to the corner of my property, and the beaten path that does for a sidewalk in front of my home was sheared diagonally by a foot-high cliff.

Last night I was coming back from across the street, fresh from an impromptu civic lamentation with a neighbor at how unsightly, now that the snow was melted, the awkward-shaped vacant lot the bulldozers had left looked, with its high raw embankment gouged by rivulets and littered with old chimney bricks. And soon, we concluded, now that spring was here, it would be bristling with weeds. Crossing from this conversation, I noticed that where my path had been lopped the cliff no longer existed; feet—children’s feet, mostly, for mostly children walk in our town—had worn the sharpness away and molded a little ramp by which ascent was easier.

This small modification, this modest work of human erosion, seemed precious to me not only because it recalled, in the slope and set of the dirt, a part of the path that long ago had led down from my parents’ back yard to the high-school softball field. It seemed precious because it had been achieved accidentally, and had about it that repose of grace which is beyond willing. We in America have from the beginning been cleaving and baring the earth, attacking, reforming the immensity
of nature we were given. We have explored, on behalf of all mankind, this paradox: the more matter is outwardly mastered, the more it overwhelms us in our hearts. Evidence—gaping right-of-ways, acres mercilessly scraped, bleeding mountains of muddy fill—surrounds us of a war that is incapable of ceasing, and it is good to know that now there are enough of us to exert a counter-force. If craters were to appear in our landscape tomorrow, the next day there would be usable paths threading down the blasted sides. As our sense of God’s forested legacy to us dwindles, there grows, in these worn, rubbed, and patted patches, a sense of human legacy—like those feet of statues of saints which have lost their toes to centuries of kisses. One thinks of John Dewey’s definition of God as the union of the actual and the ideal.

There was a time when I wondered why more people did not go to church. Taken purely as a human recreation, what could be more delightful, more unexpected than to enter a venerable and lavishly scaled building kept warm and clean for use one or two hours a week and to sit and stand in unison and sing and recite creeds and petitions that are like paths worn smooth in the raw terrain of our hearts? To listen, or not listen, as a poorly paid but resplendently robed man strives to console us with scraps of ancient epistles and halting accounts, hopelessly compromised by words, of those intimations of divine joy that are like pain in that, their instant gone, the mind cannot remember or believe them; to witness the windows donated by departed patrons and the altar flowers arranged by withdrawn hands and the whole considered spectacle lustrous beneath its patina of long use; to pay, for all this, no more than we are moved to give—surely in all democracy there is nothing like it. Indeed, it is the most available democratic
experience. We vote less than once a year. Only in church and at the polls are we actually given our supposed value, the soul-unit of one, with its noumenal arithmetic of equality: one equals one equals one.

My preaching corrupts the words and corrupts me. Belief builds itself unconsciously and in consciousness is spent. Throughout my childhood I felt nothing in church but boredom and an oppressive futility. For reasons my father never explained, he was a dutiful churchman; my mother, who could use her senses, who had read Santayana and Wells, stayed home Sunday mornings, and I was all on her side, on the side of phenomena, in those years, though I went, with the other children, to Sunday school. It was not until we moved from the town and joined a country church that I, an adolescent of fifteen, my head a hotbed of girls and literature, felt a pleasant emotion in church. During Lent—that dull season, those forty gray days during which the earth prepares the resurrection that the church calendar seizes upon as conveniently emblematic—I ushered with my father at the Wednesday-night services. We would arrive in our old car—I think it was the ’38 Chevrolet then—on those raw March nights and it pleasantly surprised me to find the building warm, the stoked furnace already humming its devotions in the basement. The nave was dimly lit, the congregation small, the sermon short, and the wind howled a nihilistic counterpoint beyond the black windows blotted with garbled apostles; the empty pews, making the minister seem remote and small and emblematic, intensified our sensation of huddling. There was a strong sepia flavor of early Christianity: a minority flock furtively gathered within a dying, sobbing empire. From the rear, the broad back and baked neck of the occasional dutiful son loomed bullishly above the black straw hats of the mischievous-looking old
ladies, gnarled by farmwork, who sat in their rows like withered apples on the shelves of a sweet-smelling cellar. My father would cross and uncross and recross his legs and stare at his thoughts, which seemed distant. It was pleasant to sit beside him in the rear pew. He was not much of a man for sitting still. When my parents and I went to the movies, he insisted on having the aisle seat, supposedly to give his legs room. After about twenty minutes he would leap up and spend the rest of the show walking around in the back of the theatre drinking water and talking to the manager while my mother and I, abandoned, consoled ourselves with the flickering giants of make-believe. He had nothing of the passive in him; a church always became, for him, something he helped run. It was pleasant, and even exciting, when the moment for action came, to walk by his side up the aisle, the thump of our feet the only sound in the church, and to take the wooden, felt-floored plates from a shy blur of white robes and to administer the submission of alms. Coins and envelopes sought to cover the felt. I condescended, stooping gallantly into each pew. The congregation seemed the Others, reaching, with quarters glittering in their fingers, toward mysteries in which I was snugly involved. Even to usher at a church mixes us with the angels, and is a dangerous thing.

The churches of Greenwich Village had this second-century quality. In Manhattan, Christianity is so feeble its future seems before it. One walks to church past clattering cafeterias and glowering news vendors in winter weather that is always a shade of Lent, on pavements spangled with last night’s vomit. The expectantly hushed shelter of the church is like one of those spots worn bare by a softball game in a weed-filled vacant lot. The presence of the city beats like wind at the glowing windows. One hastens home afterward, head down, hurrying
to assume the disguise—sweaters and khaki pants—of a non-churchgoer. I tried not to go, but it was not in me not to go. I never attended the same church two Sundays in succession, for fear I would become known and be expected. To be known by face and name and financial weight robs us of our unitary soul, enrolls us against those Others. Devil’s work. We are the others. It is of the essence to be a stranger in church.

On the island the very color of my skin made me strange. This island had been abandoned to the descendants of its slaves. Their church was on a hill; it has since been demolished, I have learned from letters, by a hurricane. To reach it one climbed a steep path made treacherous by the loose rubble of coral rock, jagged gray clinkers that bore no visible relation to the pastel branches that could be plucked, still pliant, from the shallows by Maid’s Beach. Dull-colored goats were tethered along the path; their forelegs were tangled in their ropes so tightly that whenever they nodded the bush anchoring them nodded in answer. For windows the church possessed tall arched apertures filled not with stained glass but with air and outward vision; one could see the goats stirring the low foliage and the brightly dressed little girls who had escaped the service playing on the packed dirt around the church. The service was fatiguingly long. There were exhaustive petitionary prayers (for the Queen, the Prime Minister, Parliament) and many eight-versed hymns sung with a penetrating, lingering joy and accompanied by a hand-pumped organ. The organ breathed in and out, loud and soft, and the congregation, largely female, followed its ebb and flow at a brief but noticeable distance; their lips moved behind the singing, so I seemed immersed in an imperfectly synchronized movie. Musical stress, the West Indian accent, and elision worked upon the words a triple distortion. “Lait eth’s
waadsa
cull
raio-ind …” Vainly seeking my place in the hymn—for without a visual key I was lost—I felt lifted within a warm, soughing milk, an aspiring chant as patient as the nodding of the goats.

Throughout the service, restless deacons slipped in and out of the windows. Bored myself—for we grow sated even with consolation—I discovered that without moving from my pew I too could escape through those tall portals built to admit the breeze. I rested my eyes on earth’s wide circle round. From this height the horizon of the sea was lifted halfway up the sky. The Caribbean seemed a steeply tilted blue plane to which the few fishing boats in the bay below had been attached like magnetized toys. God made the world, Aquinas says, in play.

Matter has its radiance and its darkness; it lifts and it buries. Things compete; a life demands a life. On another English island, in Oxford—it is a strange fact about Americans, that we tend to receive our supernatural mail on foreign soil—I helped a cat die. The incident had the signature: decisive but illegible. For years I did not tell my wife about it, for fear it would frighten her. Some hours before, I had left her at the hospital in the early stages of labor. Wearing a sterilized gown and mask, I had visited her in a white-tiled room along whose walls gleaming gutters stood ready to drain torrents of blood. Her face, scrubbed and polished, was fervent like a child’s, and she seemed, lying there swathed in white, ready for nothing so much as a graduation ceremony. She would break off talking, and listen as if to the distant voice of a schoolmistress, and her face would grow rapt, and when the contraction had passed she would sigh and say, “That was a good one,” and chatter some more to me of how I would feed myself alone and to whom I would send telegrams.

Shooed from the room, stripped of my mask, I tried to wait, and was told, the comical useless husband of American cartoons, to run on home; it would be “a time.” I went outside and took a bus home. It was the last day of March. I had been born in March, and had looked forward to welcoming my child to the month; but she was late. We lived on Iffley Road, and around midnight, for some reason—I think to mail a letter, but what letter could have been that important?—I was out walking a few blocks from our flat. The night was cold enough for gloves. The sensations of turning into a father (or, rather, the lack of sensations: the failure of sympathetic pain, the anesthetized dread, the postponement of pride) made the street seem insubstantial. There was not that swishing company of headlights that along an American road throws us into repeated relief. The brick homes, save for an occasional introverted glow in an upstairs window, were dark in their vehement English privacy behind the thatchy hedges and spiked walls. The streetlamps—wintry, reserved—drained color from everything. Myself a shadow, I noticed another in the center of the road. A puddle of black, as I watched, it curled on itself; its ends lifted from the macadam and seemed to stretch in a yawn. Then it became inert again. I was horrified; the shape was about the size of a baby. When it curled the second time, I went to it, my footsteps the only sound in the street.