Christopher Reeves and Aunt Peggy's attempt at suicide

Last week, I unthinkingly pivoted on my foot (instead of lifting it), and now knee pain is making it hard for me to work or sleep. When things are like this, I try to play it safe, but I find inactivity agonizing. And there is so much that needs doing! Forget new projects; just the upkeep on the house and yard requires hours a day on my feet.

I saw the Christopher Reeves’ movie (Somewhere in Time) tonight, and wondered how a formerly active man was able to bear quadriplegia much less remain optimistic. I used to think about him lying there, unable even to breathe on his own, and I couldn’t imagine how he stayed occupied. Movies? A fish tank? Recorded books? Visits from the rich and powerful? It boggled me, and always put me in mind of Peggy’s aunt who became a quadriplegic after her second suicide attempt. If life isn’t worth living when you’re healthy, ending up like her has got to be as near hell as most of us will get, at least in this life. She’s dead now. Ate herself to death. I suppose the bright side to quadriplegia is that, even if you take care of yourself, you don’t probably won’t have to put up with it for too many years.

I wonder what would have happened had Peggy’s quadriplegic aunt took it into her head to kill herself with drink instead of food. In theory, she would have the right, but in actuality, it would require an accomplice, and who would keep giving booze to a quadriplegic? The same people who gave her food, I suppose. I know I would. After all, why not? I had rather give her booze than food because if there is one thing more unaesthetic than a quadriplegic, it’s a fat quadriplegic. Besides, the alcohol might comfort her more.

Ah, but she might puke! I never thought of that. A fat, puking quadriplegic. What a vision. Sounds like a painting by Picasso.

Wright and Ellison and what I didn't learn in Mississippi schools

I just finished Invisible Man by Ralph Ellison and am well into Native Son by Richard Wright. Both were well-known black writers from decades ago, but whose existence was unknown to me until recently despite nineteen years of formal education and despite Richard Wright having grown up in Mississippi sixty miles from my boyhood home. Ralph Ellison, I heard of two months ago on NPR. Richard Wright, I heard of last month on Jeopardy. Why, I wondered would a Jeopardy contestant know the name of a veritable neighbor of mine whom I had never heard of—prejudice?

I read a passage from Native Son to Peggy. It was about two teenagers masturbating in a theater. Well, duh, said Peggy, maybe you never heard of him in school because he was vulgar. “No,” I objected. “They could have done him like they did all the white writers. They could have left the objectionable passages out of textbooks, knowing full well that not one kid in a thousand would go to the library looking for more. Besides, the books of a sexually explicit black writer wouldn’t have been in a white library.”

Really pisses me off that somebody on Jeopardy knew the name of a gifted Mississippi writer when I did not. Makes me wonder what else my teachers failed to mention. Ironically, both of these authors focused upon the fact that being black in their day MEANT being invisible. I can support this assertion by pointing out that the only black person who I remember reading ANYTHING by during my nineteen years in school was George Washington Carver, and that was only an excerpt from his autobiography. Every school kid knew that he was born a slave, was tutored by benevolent white people, was emancipated by another white person, and invented peanut butter at a college that was funded by white people. Such was my education in black history.

Now comes Richard Wright and Ralph Ellison, and I am having nightmares. They are simply too damn good at showing me a world that I grew up in the middle of yet never knew existed. My only hint of that world came from the fact that I ended my friendship with every black man with whom I ever became close once I realized how he really felt about my race.

I get a letter meant for Michael

A letter came yesterday that was addressed to my former neighbor, Michael. It looked like an invitation of some kind. I took it and another letter along when I ran errands. As I drove, I was sorely tempted to toss Michael’s letter in the trash because I do not like Michael. The one store that had a mailbox out front was the last on my list, so I had a lot of time to think about that letter and what I wanted to do with it. I went over the matter thoroughly, and pleasurably, without coming to a conclusion.

When I got to the store, I saw that there was a trashcan between me and the mailbox, and, if I had only had Michael’s letter, the trashcan was where it would have gone. But since I had to walk to the mailbox anyway, I put his letter there too—and instantly regretted it. I even had an impulse to break into the mailbox to get it back.

Aside from having to mail my own letter anyway, I re-mailed his largely because throwing it away seemed piddling, tacky. If the envelope had contained something significant—say his income tax refund—it would have ended up on the sidewalk in the part of town known as Felony Flats. But an an invitation? Let it pass.

One might ask if I didn’t feel better by having done the right thing. Well, no, because I can never convince myself that doing good by my enemies is the right thing. I want my enemies to suffer, and I want to help it happen. In the absence of reconciliation, this is as true of someone who wronged me forty years ago as it is of someone who wronged me today. I don’t feel that I have to get along with people, but in the face of egregious or persistent harm, my patience runs out.

My own vengefulness inspires me to treat other people better than I might otherwise do, because I don’t want other people lying in wait for me as I lie in wait for some of them. I show respect and helpfulness for anyone who is not my enemy, mostly because it pleases me to please others, but also because I never know who might be in a position to harm or help me somewhere down the line. I am especially courteous—or at least tolerant—toward the many bicyclists and pedestrians who pass my house, including the ones who litter and steal flowers, because they know where I live.

I recognize that my vengefulness is an immoral attitude, but what is morality other than those rules inculcated by society for its own benefit, rules that: (a) sometimes harm the individual who accepts them, and which (b) society itself feels no need to obey (if I kill my neighbor because I hate him, I am a murderer; if I kill my neighbor because the government tells me to, I am a patriot). No, I prefer to determine my own morality, at least to the extent that it is possible. I doubt that any of us have the capacity to be truly self-defined, but the other way would have us not think, to accept on faith that someone else, whether it be the church, the government, the author of an old book, our parents, or the leaders of some club or gang, is in a better position to make decisions about what is good for us than we are. I would only suggest that one look at the fate of their followers.

“Why, their fates aren’t always so bad,” one might say. No, they are not. Conformity has its rewards. It is often ill advised to defy authority even if that authority is wicked or foolish. But there is an in-between place where the authorities are absent or powerless. This is where freedom lies for people who refuse to internalize the edicts of those who claim the right to control them.

Trust?

Peggy and I cashed $30,000 in government bonds this week. They looked good when we got them—secure, paid decent interest, added diversity to our portfolio—but the rate dropped so we converted them into a CD at a credit union. I would have bought stocks with the money, but Peggy insisted on a CD, and 5.5% is good right now.

The credit union lady was mischievous. When she got to the part of the application about how the account was to be listed—whether one of us could clean the other out, or we both would have to sign for the money—she looked from one to the other, as if to ask, “What’s it going to be—are you two gutsy enough to jump from the high board?”

Money represents ultimate trust. Some think ultimate trust is be represented by something like rope climbing with a partner, but it is not ordinarily in the self-interest of your climbing partner to kill you. Others might think ultimate trust would be represented by choosing a heart surgeon, but again, treachery would not serve the other party.

Peggy used to have a whole life policy on me. I never understood this since she could have carried on financially without undue burden, and because whole life is a lousy investment unless the insured party dies prematurely. I knew that her father had whole life policies on everyone in her family (he gave the policies to his daughters when they grew up), so I laid the decision off to her respect for his prudence. She has often encouraged me to take out life insurance on her, what with her being the breadwinner and me being barely employable. “What would you do without me?” she asks. “I would live frugally,” I answer.

So, no, there is no financial reason for either of us to murder the other unless we were so greedy as to want the house. Everything else could be had with a few clicks of the mouse. My trust in Peggy is such that if she cleaned me out, I would probably kill myself. But if I cleaned her out, I suspect she would kill me. I can just hear her talking to herself as she sat in front of a computerized spreadsheet with zeros at the bottom.

“I’ve put up with a lot from that son-of-a-bitch. He drank; he did drugs; he’s certifiably insane; twice he nearly went to jail; he never held a job for over four years; he not only womanized near home, he left me for months at a time so he could womanize in exotic places, all while I earned him a paycheck. But now this. Thirty-five years of hard work and savings gone. And for what—a new generation of whores? I’ve been kind, loyal, tolerant, and even loving for two generations, but, by god, this time I’m going to nail him.”

“Ah, trust, it’s a beautiful thing.” When I say these words to Peggy, she just looks at me. She’s never been much of a talker, and her silences are unsettling. “When you don’t talk, I don’t know what you’re thinking,” I say. “I’m not thinking anything,” she answers.

Yes, trust. Sometimes, in some situations, I think that one or both of two things must be true: Peggy’s lying (or doesn’t know her true feelings), or I’m crazy. I think this because I cannot make her words mesh with my reality. Since I know I’m crazy—regardless of whether or not she’s lying—I’m really only stumped about whether she’s lying in a given situation.