Like most wonders, the fire in the hickory tree was of short duration, and when its meal was through, it winked out like a candle snuffed. The suddenness of its departure, my grandfather said, was a measure of how thoroughly it had consumed the available fuel. One minute it was there, a comet plunged to the earth, dazzling the January darkness, its heat so intense that it stopped my grandfather in his tracks. The next minute it was gone, along with the tree fort, the tree, and the cult of gentle New Jersey ecstatics who had planted it long ago. A few flames crackled here and there along the nubs that once were branches. Then they flickered out, too, leaving smoke, a whistle of steam, and a light snowfall of ashes.
My grandfather found my grandmother sitting barefoot on the porch steps in a thin nightgown, outside the front door that was never used. Her cheeks were gray with ash, her eyelashes and eyebrows singed, her mouth expressionless.
“Never mind,” he said to her and to himself. He sat down beside her on the top step of the porch. The skin of her bare shoulders was cold, but she took no notice of the chill or of the arm that he put around her. After a while he got up and called the fire department. Then he came back and sat with her until the truck showed up, lights and sirens and seven men in boots and helmets with nothing in particular to do.
“Well, somebody went bananas,” one of the firemen said.
As my grandfather recalled the fireman’s diagnosis, so many years later, his eyes filled with tears, as if to drown the fire of his own bitter memory. He closed his eyes against them.
“Dad?” my mother said after my grandfather had been lying still and quiet for a while with his eyes closed. Resting, sleeping, scudding across a soft gray sky of Dilaudid. We watched his chest with practiced eyes for signs of respiration. “Are you tired? Do you feel like eating something?”
“Grandpa,” I said, trying to sound chipper. “Come on, let me make you something.”
He opened his eyes. I saw that the fire of memory had returned, inextinguishable.
“Tapioca pudding for everyone,” he said. “And lots of it.”
9
I remember my mother telling me, when she was in the midst of settling my grandfather’s estate, that fifty percent of a person’s medical expenses are incurred in the last six months of life. My grandfather’s history of himself was distributed even more disproportionately: Ninety percent of everything he ever told me about his life, I heard during its final ten days. Out of a scant handful of memories that he had shared with me when I was growing up, one of the few I heard more than once was of his first glimpse of my mother. He always put it more or less the same way: “The first time I saw your mother, she was crying her eyes out.”
This hardly qualified as reminiscence, since he never really enlarged upon it or added any detail. It was offered more in the way of an ironic commentary on some fresh instance of my mother’s stoicism, pragmatism, or levelheadedness, of her being a tough cookie, a cool customer.
“They think they can crack her,” I remember him saying during the days she was fighting (with his assistance) to disentangle herself legally and financially from the mess my father had made of our lives, “but she won’t crack.” After a pronouncement of this kind my grandfather would often shake his head and add, savoring the irony, “Hard to believe the first time I saw her, she was crying her little eyes out, poor thing.”
The first time my grandfather saw my mother was a Sunday afternoon in early March 1947, a couple of weeks after “Night in Monte Carlo.” He rode the number 5 streetcar from his brother’s house in Park Circle to Ahavas Sholom, which was about to begin its observation of Purim. Technically, Purim had fallen on a Friday that year, but due to some Sabbath pettifoggery and the city of Baltimore not having been walled during the time of Joshua, it was to be celebrated today.
My grandfather had no interest in the Jewish calendar or Uncle Ray’s explanation thereof, and as for Purim itself, he could take it or leave it. Unlike the other Jewish holidays, it had been fun when he was a kid, and he still gave it credit for that. But somewhere between the Ardennes and the Harz mountains, my grandfather had lost the taste or the capacity for celebrating an enemy’s defeat, and it struck him as cheap and painfully mistaken to draw all the neat parallels that Ray planned to draw in his sermon between the would-be exterminator Haman and the bona-fide exterminator Hitler. Jewish wiles and bad luck (aka “God”) had put a stop to Haman’s plans; Hitler had simply run out of time.
The annual celebrations of God’s mercy, justice, and power, the feasts or fasts undertaken in praise of His Name, the miracles He was supposed to have thrown our way over the centuries—in my grandfather’s mind, it was all nullified by the thing he had not yet learned to call the Holocaust. In Egypt, in Shushan, in the time of Judah Maccabee, God had intervened to deliver us with a mighty hand and outstretched arm; big deal. When we were sent to the ovens, God had sat with His outstretched thumb up His mighty ass and let us burn. In 1947 there was, to my grandfather, one reason to continue calling oneself a Jew, to go on being Jewish before the world: as a way of telling Hitler Fuck you.
He was not on his way to Ahavas Sholom to celebrate Purim, endure his brother’s preaching, or stamp his feet every time Haman’s name was read from the Megillah. He was not even going for the hamantaschen, though naturally, he would not say no.* He was going to the synagogue that afternoon because Uncle Ray had assured him that my grandmother would be there, and my grandfather was hoping to get into my grandmother’s panties. The woman had passed through the fire without being consumed, but she had, my grandfather understood, been damaged. So he had decided that he was going to save her. Getting into her panties was a necessary first step.
From the first that was a part of his attraction to her: not her brokenness but her potential for being mended and, even more, the challenge that mending her would pose. He thought that if he took on the job of loving this broken woman, some measure of sense or purpose might be returned to his life. He thought that in mending her, he might also be mended. Ever since the late winter and spring of 1945 my grandfather had been suffering from a form of spiritual aphasia. No matter how many times he pored over them, he had trouble assigning sense or value to the things he had seen and done during the war. He had been assured many times by experts and authorities that his wartime actions had served a larger purpose and, furthermore, that some new purpose would be found for him in the after-war. Until the night he met my grandmother, he had put no credit in such assurances; now, as he returned to the synagogue on a mission of lust, he was more inclined to believe them. His lust itself felt like a form of belief.
He understood that it was possible to define the word fool as “one who takes on a job without knowing its true extent or difficulty,” but after all, that had been standard procedure in the Army Corps of Engineers. If there was anything like wisdom to be gained in this world, maybe it was to be found in the hopeful, hopeless motto of the Corps: Essayons. So, he didn’t know how big or hard a job he was getting himself into with this woman. At least he knew where to begin: with her hips pressed against him, her legs wrapped around him, her body encompassed by his arms.
*
Since “Night in Monte Carlo,” my grandfather had seen my grandmother three times.