Joseph McElroy - Women and Men

Jim’s grandmother was marginally pensive there in the sunny room, a scent of soap, her oval translucent soap, coming from the bathroom; thoughtful, he sensed — though she was so curiously remembered by him in ‘77 that he was startled to see he couldn’t fully feel any more the time or its span then in 1950 back to his mother’s sudden absence in ‘45, though was able to recall not knowing the terrible wonder that took place the afternoon after he had seen Margaret in ‘50 (while a section of his mind was disloyally stuck back in his college town, gymnasium at the head of the street, movie theater, bookstore, soda fountain, package store) — thoughtful, he could recall her in ‘77 through that sprightly conversation which turned then into what she seemed to be really thinking: anyway he remembered no special sequence — only, at some center of their talk, "Better get it now because you don’t get it after you’re gone": which was, yes, reincarnation, that mortally old friend they joked about that used to come up in the old Indian powwows they had had when they both agreed when you died you died: while when-you-died-you-died didn’t mean that your buried flesh or ashes or even the miles of compact intestines and liver and all the little sacs your personal undertaker (Margaret had a good gruesome side) flushed down the drain didn’t enrich the crops and the seas, too, and the hereditary upgoing and downcoming atmosphere, so what had been an invisible particle of a "you" wound up in the blood of an angry Indian with high blood pressure or in the womb of a terror-stricken adolescent in a suburb of perhaps Rome scared to tell her father or in the tip of an elephant’s tongue (they would laugh, the two of them, even hearing the grandson’s father calling from the porch) or the hind-mounted scent-gland of a nightmare-white-mouthed javelina during threatening weather trying to smell its way home to Mineral del Monte or a Mexico City alley or some impossibly southern pampa it retained only the faith of in its shins and eyelids that in turn reach the garnish of a fat, filmy king’s Egyptian table when the pastrami from New York didn’t fly in on time, but we were not meaning reincarnation by the book, from moral escalation (you white in you next life) or inclination upwards or downwards if there even was a ranking, and witness Owl Woman all in this life abstracting her angelic Body-Self into a hole in a saguaro cactus in time to sing to herself as if from far away and to other auditors from any angle and the illusion of many distances

I am going far to see the land,

I am running far to see the land,

While back in my house the songs are intermingling

which for a second gives pause to the exploiters of saguaro potential interrogating the unthreatenable botanist Marcus Jones preoccupied more with how in desert plants the green stem may take over the job of photosynthesis than with danger to himself, who will regrow a lost finger no more than a crocodile tooth sows the desert with the pitless prune, and all stop to listen to the cactus song, and the tortured but cheerful botanist is sure the plant is bearing animal fruit to yield peace on earth if not carried too far: while Alexander brings three cups of tea he says he steeped too long, three slices of lemon on a silver butter plate, six store-bought lemon-flavored cookies on another plate, and "No pills," observes Margaret ("only make you feel better," retorts the husband): until he leaves the old chums alone so they rejoin some dispersed twists of their old reincarnation agreement which seems to include a quite other agreement not to discuss Sarah: until (. . something. .) just before he left her to go (only downstairs, Gramma) to help Alexander peel the potatoes ("But you go downstreet and let your father know you’re alive" — "You mean, let him know I’m here?" for Alexander hadn’t answered the door before and Mel had gone away doubtless thinking his mother-in-law was sleeping), she told Jim her visit among the Indians had been dry and difficult, beautiful but hard-working, white man came by with a beard, and a child whom she sometimes cared for thought it was wool, and on being asked by him who her father was, the child said, "My father is unknown," and the man peeled off a couple of chili peppers for them to eat with bread, and the hot didn’t faze the child while when the man asked Margaret what she thought she was doing there among the Indians and she said, "Just living," the brave young man who was the chief’s son and who was her particular friend but was afraid of lightning and she wasn’t, came up and answered for her and never lost his temper; another time she was alone with the women weaving, and she got up and went wandering and heard singing from a hogan and was invited in, incredibly, and there was corn pollen everywhere and the people sang late and when she asked her gentleman friend’s aunt, Tall Salt, what it meant, Tall Salt didn’t joke with her as usual but said there was "a lot of story" in it she didn’t need to know but someday she would — and then was when Margaret reckoned they expected her to stay; and another time Margaret discovered she was thought to be a healer, they had seen this in her, and she had not known, but when Small Canyon Wind got terribly sick in his eightieth year and legs swole up so his bones got smaller and smaller like to burst, she was told by a voice she didn’t identify (for Navajos don’t go around telling each other what to do) to go to the old man and pray outside his hogan, a white Anglo girl darkly tanned in cotton skirt dyed red, and she went and prayed whatever of the People’s prayers she found she knew. They came to her and closed her eyes, these prayers, and she held out her hands and their trembling got uncontrollable, and she heard a man say, Yes, yes, and she held out her hands further and further, feeling a lightning or very white sun come down out of the heavens as if balancing things out that had been unbalanced, and her hands trembled with some force she then knew had always been there at rest and shown now only in the smallest quantity so she was afraid, and she found she was reaching out to one of the singers standing there outside the sick man’s house and he was being pointed out diagnostically by the hand trembling, and so this man went right inside having been picked by Margaret to sing and he did and the sick old man through faith or luck or magic or caring was genuinely healed that night, which prepared him for death the following week; and Margaret even helped the chief’s son’s mother who at her age still had a fontanel that suppurated like a saint’s wounds or from some possibly external sinister mysterious cause and didn’t heal when oiled with a secret vegetable and "actually bubbled with its own pulse which either drove her mad or was the sign of a distemper she had independently arrived at" (subtle differences quickly stated, for Margaret had a very good brain): and she had reached a "personality" there with those people where she was another person, she couldn’t describe it except as temporary, but got to believing what Tall Salt assured her, that like the lightning above them that she had an understanding with, a sacred life inside her guided her arm when she let it and made it longer at times and moved her arm-hand with a—"well, call it sympathy, Jim, I don’t believe I have it now, though if I did then, let it rest." Did she say that? Her voice came equally from all those distances, 1950, 1965, now from a nearby 1977 apartment Mayn hadn’t set foot in, lighting the way back to her love and personality, and equally back to 1893 and the epic easterly trek of ‘94, and the forties of his mother and his growing up; so that when he had become interested in Ernie Pyle’s war reporting long after the fact, he had run into an Indian bridge builder in Canada who laughed about the Navajo language, its fabled difficulty, and told Mayn what Mayn (quin-repente-quoian) instantly recognized, but from where? from the newspapers during the War (though he didn’t follow the War like Norma’s Gordon) or from a movie? till this night in 1977 he recalled circuitously the day in 1950 and, turned through the corner of his unchanging eye which was doubtless as empty as his repossessed apartment, heard Margaret: "They didn’t make up their minds if they wanted me to really know their language. It’s so hard they used pairs of Navajos as radiomen in the Pacific Theater, because who knows Navajo?"