FSF, January-February 2010 (17 page)

Benjamin Cowell had made his exposures on sheets of glass covered with a silver emulsion. There were none of his photographs in Edwin Avery Park's leather valise. Instead I found daguerreotypes and tintypes from the 1850s and earlier. And as I dug farther into the recesses of the musty bag, I found other images—a framed silhouette of Hannah Avery, and then, as I pushed back into the eighteenth century, pen and pencil sketches of other faces, coarser and coarser and worse-and-worse drawn, increasingly cartoonish and indistinct, the lines lighter and lighter, the paper darker and darker.

The sketch of the Reverend Paul Parke is particularly crude, less a portrait than a child's scribble: spidery silver lines on a spotted yellow card: bald pate, round eyes, comically seraphic smile, suggesting the death's head on an ancient grave. It was in an envelope with another artifact, a little handwritten booklet about three by six inches, sewn together and covered in rough brown paper. The booklet contained the text of a sermon preached at the Preston Separate Church on July 15, 1797, on the occasion of the fiftieth anniversary of the Rev. Parke's public ministry. Because of its valedictory nature—he was at the time almost eighty years old—the sermon includes an unusual admixture of personal reflection and reminiscence. Immensely long, it is not interesting in its totality, and I could not but admire the stamina of the Preston Separatists, dozing, as I imagined, in their hot, uncomfortable pews.

For the Reverend Parke, the most powerful and astonishing changes of his lifetime had been spiritual in nature, the various schisms and revivals we refer to as the Great Awakening. Independence, and the rebellion of the American Colonies, seemed almost an afterthought to him, a distant social echo of a more profound and significant rebellion against established doctrine, which had resulted in the manifest defeat of the Anti-Christ, and the final destruction of Babylon.

Moving through the sermon, at first I thought I imagined an appealing sense of modesty and doubt:

...it wood not Do to trust in my knowledge: or doings or anything of men of means that sentered in Selfishness: and tried to avoid Self Seeking: but in this I was baffled for while I was Giting out of Self in one Shap I should find I was Giting into another and whilst I endeavored not to trust in one thing I found I was trusting in Something else: and they Sem all to be but refuges of lies as when I fled from a lion I met a fox or went to lean on the wall a Serpent wood bite me and my own hart dyed and my every way I Could take and when I could find no way to escape and as I thought no Divine assistance or favour: I found Dreadful or it was my hart murmuring in emity against God himself that others found mercy and were Safe and happy: whilst I that had Sought as much was Denied of help and was perishing. I knew this timper was blasphmonthy wicked and Deserved Damnation: and it appeared to be of Such a malignant nature that the pains of hell wood not allow or make me any bettor thoug I Greatly feared it wood be my portion: but this Soon Subsided and other Subjects drew my sight.

As is so often the case, these subjects were, and now became, the problems of other people. Nor did the Reverend Parke's self-doubt translate automatically into compassion:

...if any one was known to err in principle or practisee or Did Not walk everly there was Strickt Disapline attended according to rule, bee the sin private and publick, as the Case required: and the offender recovered or admenished that theire Condition be all ways plaine, their Soberiety and Zeal for virtue and piety was Such theire Common language and manners was plaine and innocent Carefully avoiding Jesting rude or profain Communications with all Gamblings and Gamings: excessive festevity frolicking Drinking Dressing and even all fashenable Divertions that appeared Dangerous to Virtue: and observed the Stricktest rules of prudence and economy in Common life and to have no felloship with the unfruitful works of Darkness but reprove them.

Even though my office window was open, the heat was still oppressive. I sat back, listening to the buzz of the big mowers sweeping close across the lawn. This last paragraph seemed full of redirected misery, and it occurred to me to understand why, having given me my ancestor's name, my parents had never actually used it, preferring to call me by a nickname from a 1950s comic strip. I slouched in my chair, letting my eyes drift down the page until I found some other point of entry. But after a few lines I was encouraged, and imagined also a sudden, mild stir of interest, moving through the ancient congregation like a breeze:

...in Embr Weeke, this was pasd the middle of the night when I went out thoug my wife would not Sweare otherwise but that I had not shifted from my bed. But in Darkness I betoke myself amongst the hils of maise and having broken of a staff of it I cam out from the verge and into the plouged field wher I saw others in the sam stile. Amongst them were that sam Jonas Devenport and his woman that we had still Givn mercyfull Punishment and whipd as I have menshoned on that publick ocation befor the entire congregation. But on this night when I had come out with the rest: not them but others to that we had similarly Discomforted. So I saw an army of Sinners that incluyded Jho Whitside Alice Hster and myself come from the maise with ears and tasills in our hands. I was one amongst them So Convinced in my own Depravity and the Deceitfullness of my own Hart of Sin the body of Death and ungodlyness that always lyes in wait to Deceive. On that bar ground of my unopned mind these ours wood apear as like a Morning without ligt of Gospill truth and all was fals Clouds and scret Darkness. Theire I saw printed on the earth the hoof of mine enimy: a deep print up on the ground. In the dark I could still perceive her horns and her fowl wind. Nor thougt I we could hold her of with our weak armes. But together lnking hands we strugld upward up the hill by Preston Grang nto the appel trees led by that enimy common to al who movd befor us like a hornd beast togther with her armee of walking corses of dead men. Nor could I think she was not leding us to slaghter by the ruind hutts of the Pecuods theire: exsept When I saw a Greate Ligt at the top of the hill coming throug the trees as lik a cold fire and a vessel or a shipe com down from heavn theire and burning our fases as we knelt and prayd. Those hutts bursd afire and a Great Ligt and a vessill on stakes or joyntd legs was come for our delivrance: with Angels coming down the laddr with theire Greate Heads and Eys. Nor could I Scersely refrain my Mouth from laughter and my tongue from Singing: for the Lord God omnipotent reigneth: or singing like Israel at the Red Sea: the hors and his rider he has thrown into the Sea: or say with Debarah he rode in the heavens for our help, the heavens Droped the Clouds Droped Down Water: the Stars in theire Courses fought against Ceera: who was deliverd into the Hand and slain by a woman: with a Sinful weapon. If any man doubt it theire is stil now upon that hill the remnts of that battel. Or I have writ a copy of that Shipe that otherwse did flie away and leving ondly this scrape of scin ript from man's enimny in that hour of Tryumph....

In my office, in the late afternoon, I sat back. The diagram was there, separately drawn on a small, stiff card, the lines so light I could hardly make them out. But I saw a small sphere atop three jointed legs.

Then I unwrapped the piece of skin, which was tied up in a shred of leather. It was hard as coal and blackish-green, perhaps two inches by three, the scales like goose-bumps.

I looked up at my grandfather's painting above my desk, “Ghosts Doing the Orange Dance.” I had examined it many times. The ghosts are like pentagrams, five-pointed stars, misty and transparent. They are bowing to each other in a circle, clutching the oranges in their hands. In the misty landscape, under the light of what must be the full moon behind the clouds, there are cabinets and chests of drawers where other ghosts lie folded up.

But now I noticed an odd detail for the first time. The furniture is littered across a half-plowed field. And in the background, against a row of faux-gothic windows, there are men and women hiding, peering out from a row of corn placed incongruously along the front. Their faces glint silver in the moonlight. Their eyes are hollow, their cheeks pinched and thin.

I got up to examine the painting more closely. I unhooked it from the wall and held it up close to my nose. Then I laid it among the piles of paper on my desk.

These similarities, these correspondences between my mother's family and my father's—I give the impression they are obvious and clear. But that is the privilege of the memoirist or the historian, searching for patterns, choosing what to emphasize: a matter of a few lines here and there, sprinkled over thousands of pages. Turning away, I wandered around my office for a little while, noticing with despair the boxes of old books and artifacts, the shelves of specimens, disordered and chaotic. A rolled-up map had fallen across the door. How had everything gotten to be like this? Soon, I thought, I'd need a shovel just to dig myself out.

But through the open window I could smell cut grass. I turned toward the screen again, searching for a way to calm myself and to arrange in my mind these disparate narratives. Because of my training as a literary scholar, I found it easy to identify some similarities, especially the repeating motif of the corn stalk, and the conception of a small number of unworthy people, obliged to protect their world or their community from an awful power. And even in the scene of triumph described by the Reverend Parke—achieved, apparently, through some type of extraterrestrial intervention—was I wrong to catch an odor of futility? This was no final victory, after all. These struggles were nightly, or else at certain intervals of the year. The enemy was too strong, the stakes too high. Our weapons are fragile and bizarre, our allies uncertain and unlike ourselves—no one we would have chosen for so desperate a trial.

I sat back down again, touched my computer, googled Ember Days, idly checked my email, not wanting to go home. The buzz of the lawnmower was gone. The campus was underutilized, of course. The building was almost empty.

I cleared a place on my desk, crossed my arms over it, laid down my cheek. Not very comfortable. But in a few minutes I was asleep. I have always been a lucid dreamer, and as I have gotten older the vividness of my dreams has increased and not diminished, the sense of being in some vague kind of control. This is in spite of the fact that I sleep poorly now, never for more than a few hours at a time, and if a car goes by outside my bedroom, or if someone were to turn onto her side or change her breathing, I am instantly awake. As a result, the experience of sleeping and not sleeping has lost the edge between them. But then at moments my surroundings are sufficiently distorted and bizarre for me to say for certain, “I am dreaming,” and so wake myself up.

With my cheek and mouth pressed out of shape against the wooden surface, I succumbed to this type of double experience. I had a dream in which I was sufficiently alert to ponder its meaning while it was still going on. Not that I have any clear preconceptions about the language of dreams, but in a general way I can see, or pretend I can see, how certain imagery can reflect or evoke the anxieties of waking life—the stresses on a relationship or a marriage, say, or the reasons I was sitting here in my office on a sweltering afternoon, instead of going home. I dreamed I was at one of those little private cave-systems that are a roadside feature of the Shenandoah Valley Interstate—I had visited a few with Nicola and Adrian when he was four or five and we were still living in Baltimore. But I was alone this time. I felt the wind rush by me as I stood at the entrance to the main cavern, a function of the difference in temperature outside and inside. It gives the illusion that the cave is “breathing,” an illusion fostered in this case by the soft colors and textures of the stone above my head, the flesh-like protuberances, and the row of sharp white stalactites. Perhaps inevitably I now realized I was in the mouth of a sleeping giant, and that the giant was in fact myself, collapsed over my office desk. And as I ran out over the hard, smooth surface, I realized further that I had taken the shape of a small rodent; now I jumped down to the floor and made a circuit of the room, trying to find a hole to hide in, or (even better!) a means of egress through the towering stacks of books.

When I woke, I immediately packed my laptop, locked my office. It was late. I went down to my car in the lot below Stetson Hall, seeing no one along the way. I passed what once had been known as the North Academic Building—subsequently they'd made the basement classroom into a storeroom. The glass they had replaced with bricks, so that you couldn't look in. But even so I always walked this way, in order to remember my first trip to Williams College years before, and the class where I had met my wife. In this dark, cannibalized building, Professor Rosenheim had taught his 100-level course on meta-fiction. Andromeda Yoo (as I will call her for these purposes) had been a first-year student then.

These days we also live in a town called Petersburg, though the coincidence had never struck me until now. It is across the border in New York State, and there are two ways to drive home. One of them, slightly longer, loops north into Vermont.

Usually I take the shorter way, because I have to stop and show my identification and vaccination cards at only one state inspection booth and not two. There's hardly ever a line, and usually you just breeze through. Of course I accept the necessity. The world has changed. Even so, there's something that rubs against the grain.

But that afternoon I headed north. On my way along Route 346, it occurred to me suddenly that I recognized the façade in the painting of the star-shaped ghosts. It belongs to a gingerbread construction, a mansion in North Bennington called the Park-McCullough House, at one time open to the public, and not far from the campus where Edwin Park taught architecture and watercolor painting in the 1930s, until he was dismissed (my father once claimed) for some kind of sexual indiscretion.