Relation of My Imprisonment (5 page)

My wife and Jake attempted to calm me and tried valiantly to purge me of guilt by asserting that I was not responsible for their participation, and for a brief period I was sufficiently weak and spiritless (in will, for my appetites were extremely strong) to believe them, so that I was then of a mind that the only weakness I was contending with, the only one I had to feel guilty for, was my own, a vain fantasy, I now realize, but one that I clung to during those horrible months with the desperation of a man drowning in a sea of overpowering desire. During this period I turned with embarrassment away from prayer and scripture, and also I gradually gave up attempting to explain the ethics and metaphysics of my faith, upon which I heretofore had expended great energy, time and ingenuity in conversation with my wife and, now and again when she accompanied my wife, her cousin Gina.

I cannot blame any of these three good people for having joined me in my debauch. I blame only myself, for clearly, if I had not permitted it, if I had not given myself over with such foolish abandon to the physical pleasures offered by my wife's body, if I had not permitted Jake that afternoon to enter my cell but had instead reacted with proper horror and self-loathing at his proposal, and if the following week I had not permitted Gina to give herself over to Jake's demands, and then later had not allowed myself to answer her wild cries for satisfaction or my wife's child-like demands for equal attention from Jake, if at the beginning or at any point along this long, satiny, declining path I had stood up and had said, No! and in that humble way had begun again to turn my attention back to the dead, then none of it would have occurred. I here publicly admit my failure and in this way offer to the dead what meager mercy and remembrance I am capable, in such a fallen state, of offering.

My strength did eventually, though only partially, come back to me, yet it came suddenly, like a room filling with darkness when a candle is extinguished. It came back to me in full force much later, however, and only on the day when I finally obtained my coffin again, an event of great magnitude, coming as it did after such sustained desolation. And then once again would it be proved to me that solely by the careful and proper observation of rite and ceremony and the methodical, informed use of artifact may the mind of the living be permitted the transcendent experience of contemplation of the dead, which in turn is the only way to obtain a proper understanding of the meaning of life. All other means, despite the best of intentions, are but approximate and ultimately misleading. And innocence leads nowhere at all.
(The Book of Discipline,
viii, 23-25.)

How it came to pass that I obtained a new coffin will be described near the end of this testament. In the meantime, let the reader imagine me, in the descriptions to follow immediately, as daily, usually in the afternoons, engaging in the awful practices and depravities I have described above, while during the mornings and evenings I passed my time in peaceful argument with my jailor (for we had become brothers of a sort and an exchange of views between us was a natural extension of our new affiliation) and also with diverse other prisoners who were of a religious turn of mind but who were not of my faith. For my purpose now is to reveal how the mind of the fallen man, the man who has allowed his attention to wander off the dead and fix itself onto the living only, swiftly divides itself into segments, boxes of thought, attitude and activity with no necessary or discernible link, consistency or communication between them, resulting inevitably in that pathetic and sorrowful figure, the man of time.

T
HE man of time is without self-unity. I was now such a man. Every day early in the day, I hailed my jailor Jacob Moon in his office at the bottom of the stone staircase that spined the prison, and upon first catching sight of his grim and wholly pragmatic face, the face of a man who had long ago made of himself a tool to fit what he regarded as the job of life, I instantly arranged my own face into a matching mask, and because he never signalled with a wave or other such greeting gesture, neither would I make any gesture. After I had initially hailed him with the sober utterance of his name, Jacob, I merely entered his office and leaned against the jambs, like a wrench or sledge hammer laid there by a workman, and we commenced to speak, drily and without feeling, of economic and political affairs in foreign lands or the difficulties encountered by certain civil engineering projects or the desirability of a central heating system for the prison.

Gone from me now the glorious, unifying vision that had come to me with my faith when I was but a boy. Gone from me now the work of my calling, which was to make coffins. Gone from me the ways of being used in a process larger than that of my own decaying body's, gone from me the affectionate need of the community. Gone from me now even the need of my brethren in the faith, for not enough of them had followed to where I had been led, and then only a few had known, until this account, my reasons for having forsaken death and clung to imprisonment. And gone from me the urgent presence of my five children, their wonderings, their desires and needs that the incomprehensible be made comprehensible. And now, now, gone the cleaving presence and trust of my wife, for she more than any other person, except for me myself, knew now of my weakness and the state to which I had fallen. And finally, of greatest significance, gone from me the dead, gone timelessness, gone its continuous flow of wisdom, gone its absolute clarity. Gone from me now was I myself, and all that remained were the hard bright surfaces of a self that generated no light but merely reflected back whatever surfaces it met. For once a man loses his connection with whatever looms forever larger than himself, he has lost himself as well. He exists solely as a nexus after that, a mere contingency, a crossroads without a place name.

So it began to appear to me that I was utterly dependent upon the nature and character of whomever I met, before I could reveal any particular nature or character of my own. Unless I could locate clues and hints as to the forms a person used to present himself and deal with other people, which clues and hints would lead me to design appropriate forms for me to present myself back to him, then I trembled all over my body, I whimpered and spoke with an uncontrollable stammer, I fairly well wept with terror. For I had become the man of time. I had lost myself, and lost, I moved in a found world, a very real place that was stuffed to brimming with very real and threatening human beings, animals, plants, powerful objects of all possible descriptions. Nothing there was then that did not fill me with terror and confusion. Though you are seen, you cannot see, and though you are heard, you cannot hear, and though others will walk along with you, you may not walk along with them. For such is the punishment made for the man who has exchanged what is absent for what he cannot avoid.
(The Book of Discipline,
iii, 30-31.)

Every day I left my cell at dawn, and affecting gaiety, strolled to the dining hall, there to sit among my fellow prisoners and exchange views and idle thoughts while eating our usual breakfast of bread and porridge. To be sure, my stance and affect were those of a game man, a courageous fellow full of wit and intelligence, yet all the while I trembled inside, all the while I guessed and hoped and tried on faces and phrases rapidly, one after the other, eagerly awaiting the click of recognition in the eyes of the man sitting at table across from me or the sleepy eyes of the bland steward handing me my meager meal across the counter or the eyes of the guard at the door as I passed out of the dining hall to the corridor and, desperate for confirmation, found myself rushing down the stairs to the office of the man I tried to think of as my brother, for he was a man I had come to know solely by means of and in the terms of my fall from faith, and it had come to me in my moral confusion of that period that if I could love my jailor, I could perhaps learn to love myself, or what at that time claimed to be myself.

Fortunately, however, this feat was not to be accomplished. Jacob Moon was a grim man and also, as I have said, most characteristically a pragmatic man. He did not smile so much as, at moments of gaiety or high mirth, he grimaced. As, for instance, when once a donkey wandered into the prison from the street and soon had lost itself in the maze of corridors and common rooms and stairways, and as it was encountered suddenly and all out of any familiar context by one prisoner after another and one guard after another, discoveries that brought one prisoner and guard after another to the chief jailor's office to report its, the donkey's, presence, soon there had gathered at the office nearly all the prisoners and all the guards and assistant jailors and staff and even a few visitors, and still one or two more prisoners trickling in to file the identical report, that there was a donkey in the prison. The atmosphere of the gathering was jovial and easy, almost that of a holiday (for it was a particularly wintry day and the event was doubtless more diverting than if the prisoners had not felt quite so confined by the snow and cold), when at once the door to the street swung open and the chief of administration for all prisons entered, and he naturally demanded to know why the entire population of the prison had gathered here before him, to which Jacob Moon in all sincerity answered that it was because an ass had come in off the street, which statement caused a long, hearty chorus of laughter from all, even from the chief of administration himself, once it had been given him to trust that no one had intended any slight to his dignity or reputation for excellence, not to say brilliance. I myself, as the wave of laughter commenced to wash over the group, had quickly looked over the sea of faces to that of my jailor, so as to determine how he would express himself, so that I could know how I wished to express myself, and I saw his somber face spread tightly into the grimace of a man who hears laughter but no joke, and immediately I formed my face similarly. Not, I hasten to add, before I had first studied the face of the chief of administration, to be positive that he had heard and accepted the joke good naturedly.

By so great a distance was I by then lost from my old forthright self, the man who once had defied the might of the justices of this land, who had let himself be set up as an example for his brethren, so that they would know how to resist the coming pressure against their faith, by so great a distance had I drifted from that man, that I now slinked invisibly through a crowd of laughing men before I myself dared merely to let even a grimace modelled after my jailor's grimace cross my face and thus allowed myself, disguised, to join them. I was like a jackal lurking at the edge of darkness, just beyond the circle of firelight, sneaking around that edge, always peering in but always taking cowardly care never to be seen itself.

Guilt is not so much the cause of such aberrant obsequiousness and affectation as it is the result of a prior loss of unity. It is the rip in the fabric of the carefully, deliberately woven spirit of the man of faith that occurs when he misplaces or weakly gives up his faith. Where before there was a whole, a unity, there are suddenly two separated pieces, two distinct cells, and then where there were two, there are suddenly four, then eight, and so on, as the man stumbles through blocks of time, dividing and sub-dividing like an amoeba drifting through a pool of stagnant water. Obsequiousness and affectation, therefore, though they characterized all my different selves at this time, took slightly different forms with each presentation, so that, with my jailor, at least in the mornings and evenings, I was dry, dour, detached, and concerned with the kinds of events that concern engineers and administrators, but with each of the several other prisoners I associated myself with I was, in one case, as giddy and silly as an adolescent fop, even dressing up as a well known actress one morning and walking through the exercise yard presenting forged autographs to some of the simpler men, and in another case, with like-minded men, I was physically tough, stoical, disciplined, and scornful of physical weakness or disability in others, and in yet another, philosophical, meditative, pursing my mind and time thoughtfully before problems in history, language and mathematics. I was not aware at the time of any particular hierarchy among these personalities, because I was not aware at the time of any hierarchy among the models, but before long I had found myself in a sufficient number of situations where two or more of these models were in dark competition for my slavish imitation, so that I could see I was responding indeed to an hierarchy among them. At the bottom were those prisoners who were the least threatening to me physically, the weak and infirm and the principled non-violent ones, and of course my wife and her cousin Gina, and just above that level were the prisoners whose physical violence seemed to be structured on certain principles of self-defense, which made their violence somewhat predictable, and above these figures were the guards, and then the assistant jailors, and at the pinnacle, the dour figure of the chief jailor, Jacob Moon. It was with yet an additional burden of shame, then, that I came to know how utterly devoted to life had I become that I would curry favor most from those who posed the greatest threat to my life and least from those who were the least threatening to my life. I knew then that I was a lost soul, of the type that can no longer save itself but instead must be saved, if at all, by virtue of some will other than its own, which is to say, by the power of grace. I would be saved now only if the dead themselves wished it.

And so it came about that there was given to me at this time a long dream one night late in the first winter of my imprisonment, in which there spoke to me both my father and his brother my uncle, the man who had taught me my skills as a coffin-maker and who, at my father's request, had constructed my own coffin, the very one I had passed on to the saintly John Bethel some seven or eight months before. If in life we are to be touched and directed by a will other than our own, it will most likely happen while we are asleep, for sleep is as like unto death as a footrace resembles flight. Thus, in miming death, I was drawn into a passive openness to the dead and the wisdom thereof and the enactment of their will, so that my father and his brother were able to come and speak to me and I was able to hear. The encounter took place in the kitchen of the house where I had been born and raised to the time when I left and went off to live with my uncle, there to learn from him how to make coffins. My father was as he had been during my earliest childhood, very large and looming, with a broad, almost sarcastic smile, and my uncle was as he had been when I had worked with him later, my own size, solemn, bearded, and infinitely patient. We three were seated at the kitchen table, my mother was somehow present in the room but remained silent and out of sight during the interview. My father towered over my uncle and me, though we were all three seated at table as if after a pleasant meal, with dishes and cups and various implements scattered before us. Here follows the sense and direction and much of the tone of the statements given me by these two men: