Connie came to work at O’Rourke Dental as a temp. On the first day, I could feel my self going. At the end of the second day, I suggested she leave the temp agency and come to work for me full-time. She would be paid a great salary, receive full health benefits, and enjoy the best dental care at no cost. I proposed paying her much more than your average receptionist would ordinarily be paid. Yes, I was fading fast. But something told me to call myself back, to remember my old self-respecting self, to move slowly this time and with great caution into the orbit of this beautiful temp, so that I would not repeat the embarrassing mistakes of the past. Awareness: that was new. And when Connie accepted my offer and came to work for O’Rourke Dental, I did my best to keep busy, because no small part of my real self was the dentist who tended to patients all day every day, longer on Thursdays, and who had a practice to grow and a staff to oversee and about sixty thousand in monthly billings to protect. It would not be wise, I thought, as I was falling in love with Connie, to compromise any of that with my predictable love shits. And so, though as cunt gripped as ever, I tried a different tack. I stayed silent. I feigned indifference. I acted cool, which is not to say cool cool, but contained, arriving in the morning with an aura of mystery and departing for the day with heartsick dignity. I pivoted cannily to my best self, implementing pizza Fridays, treating Mrs. Convoy with respect, and suppressing my complaints and dissatisfactions as if I were a Christian monk with endless recourse to prayer. I mean, it was a show, man. Love makes you noble. So what if it’s self-directed? So what if, eventually, as love fades, we revert, like the lottery winner and limb loser alike, back to our base selves?
I did not let on about my love for Connie for six agonizing months, until drinks on O’Rourke Dental put us alone at a dive bar one night, and lubricious confessions poured from us both, and after that we were a couple.
I must have looked so with it to her. Dentist. Professional. Owner of real estate. I didn’t let on that my self was gone now that I was with her, and she didn’t seem to notice. She didn’t notice until my self reasserted itself. And that’s when things went all to hell.
After watching Connie lotion her hands, I went to work. An old woman with Parkinson’s came in that morning, assisted by her late-middle-aged son who supported her on his arm and eased her down into the chair. Her tremors were unrelenting. She had a hard time holding her mouth open. I used a prop, which made it impossible for her to swallow. Abby kept the evacuation going even as the old woman continued to try to swallow with stubborn regularity, an instinct of pale pink muscle at the back of her throat. She was like a condemned person, my Parkinson’s patient, facing death after a long stay in an unquiet prison. She was in that morning because she had lost a tooth to a piece of toast. Her son had been unable to find the tooth. He apologized profusely, as though he had failed his mother in some way. People bring in their broken teeth all the time as if they are still-warm fingers and toes, believing I might do some kind of quick graft. If you ever lose a tooth, just toss it. Or put it under your pillow. There’s nothing I can do with it. I explained that to him, which put his mind at ease. Then I had a good look inside his mother’s mouth—a mouth that had a year or two left on earth, straining in the agony of its tremors and its thwarted swallows—and what I found was a rare but immediately identifiable condition likely brought about by chemotherapy: osteonecrosis of the jaw. My condemned patient could now add jawbone death to the list alongside whatever cancer she’d had and the Parkinson’s she would die with. Her jawbone was so soft and rotted that her morning piece of toast had managed to push the lost tooth past her gum and into the bone, where it was presently lodged. I took a pair of tweezers and removed it without causing her any pain at all. “Here’s that tooth,” I said.
Connie appeared in the doorway with an iPad.
“Yes?”
“When you get a moment,” she said.
We had iPads by that point. The year before, we’d bought new desktops. And the year before that, the folks from Dentech came out and upgraded our entire system, so that we could do everything electronically better than we could do it electronically before. In almost every respect, purchasing something for the improvement of the office was a rational choice based on a cost-benefit analysis, but when new technology made itself known, it was a mortal terror not to seize it at the first opportunity.
“I just wanted to ask you,” she said as I stepped out into the hallway, “have you read your bio on here?”
“On what?”
“On this website of ours.”
I seized the iPad. “This is maddening,” I said. “They had all weekend to take this thing down. They haven’t even answered my email.”
“Did you read your bio?”
Again I wondered, Who could have done this? Had I been late with a patient? Curt with a temp? An idea struck me. “You know who this might be?”
“Who?”
“Anonymous.”
“Who’s Anonymous?”
I reminded her of the scumbag who had failed to pay for his bridgework and then left nasty reviews of me on Google.
“Wasn’t that, like, two years ago?” she said. “Would he really still be—”
“It’s unfair!” I said. “It really doesn’t take a lot to have a cave dweller.”
“Read your bio,” she said.
Dr. O’Rourke has been practicing dentistry for over ten years. A native of Maine, he is committed to the highest standard of treatment for his patients. His friendly, personable nature combined with his extensive background guarantees you a pleasant, relaxing, and stress-free visit.
I looked up at her. “Whoever did this has an intimate knowledge of me and this office,” I said.
“Have you gotten to the weird part?” she asked.
The bio ended with the weird part.
Come now therefore, and with thee shall I establish my covenant. For I shall make of thee a great nation. But thou must lead thy people away from these lords of war, and never make of them an enemy in my name. And if thou remember my covenant, thou shall not be consumed. But if thou makest of me a God, and worship me, and send for the psaltery and the tabret to prophesy of my intentions, and make war, then ye shall be consumed. For man knoweth me not.
“What the hell is this?” I said, searching her face. “Something from the Bible?”
“Sounds like it.”
“What’s this doing in my bio?”
She shrugged.
“Is there anything like this on your bio page?”
She shook her head.
“Betsy’s? Abby’s?”
“Only yours,” she said.
“I’m not a Christian,” I said. “I don’t want a quote from the Bible on my website. Who did this?”
She relieved me of the iPad. “Maybe you should talk to Betsy,” she said.
Mrs. Convoy came to and from work with a floppy-eared Ignatius—highlighted, of course—with her name, Elizabeth Anne Convoy, inlaid in faux-gold lettering on the green pleather cover. It had been in her possession nearly half a century, since the day of her First Communion. There was nothing that so perfectly embodied my ambivalence toward Mrs. Convoy. First, because she was an expert in goddamned everything, and her authority and its imperious tone were bestowed upon her by that archetype of all knowingness, the Bible. But later, in a casual moment, when she was out of sight, I’d catch a glimpse of that totem resting faithfully inside her open purse, and Mrs. Convoy, head ballbreaker, would reincarnate into Elizabeth Anne Convoy, a perfectly insignificant, irredeemably homely creature who, I could easily imagine, thought so little of herself that to find her name engraved on God’s book would move her to tears. Conjuring that awkward, insecure girl, I wanted to tell her that God loved her. I did not want Betsy Convoy, or anyone else for that matter, believing that down deep they were ugly, worthless, unwanted, inconsequential, and unlovable. If God served no other purpose, I thought, this alone justified Him. Thank God for God! I thought. What work He did, what lov
e He extended, when mortal beings failed. The travails of lonely people, of the disfigured and the handicapped, need not seize the heart of the sympathetic observer with suicidal pity, because God loved them. Because of God, even the imperious ballbreakers, moralizing windbags, and meddling assholes may know love.
“I already told you,” she said when I confronted her. “It wasn’t me. Do you think I would lie to you?”
“I don’t know what to think, Betsy. First I find somebody’s gone against my express wishes and made a website for my practice, and then I find a bunch of biblical gobbledygook on my bio page. And you’re somebody who knows the Bible.”
“Oh, for heaven’s sake, that doesn’t mean I know how to make a website.”
“I’m not suggesting you made it personally.”
“I did not make that website any way at all,” she said. “I am not responsible for it, and I did not put quotes from the Bible on it. And if I had, that’s certainly not the passage I would have chosen.”
“What passage is it?” I asked.
She looked again at the iPad. Whenever Mrs. Convoy read something to herself, the small contracted hairs around her pursed lips went wiggling up and down with the consumption of every word, as if she were a caterpillar working through a leaf.
“ ‘If thou makest of me a God,’ ” she said, reading aloud the last bit slowly, “ ‘and worship me, and send for the psaltery and the tabret to prophesy of my intentions, and make war, then ye shall be consumed.’ I don’t think Jesus ever said anything like that,” she said.
“So where’s it from?”
“The Old Testament would be my guess,” she said. “It’s a very stern, Jewish thing to say.”
She handed the iPad back to me.
“Maybe you should talk to Connie,” she said.
I would be less annoyed to be portrayed as a Jew online than a Christian. Still annoyed, because I was not Jewish, but it would be better somehow. You could be a nonpracticing Jew, and while I was not a nonpracticing Jew, because I had not been born a Jew and converting to Judaism just to persist in nonpractice would have been pointless, I could not be a nonpracticing Christian in any respect. You either believed or did not believe in Christ the Savior and all His many miracles and prophesies. It was ironic, I thought, to talk about “practicing” Christians when, to be a Christian, you didn’t have to do much of anything at all, you just had to profess your faith, while Jewish people, even nonbelieving ones, did more in a single Seder than a full-bore Christian obedient in his pew might do all year. Whether you were born a Christian or a Jew seemed tantamount to the same thing from the perspective of the newborn, but growing up made all the difference in the world. A Christian could slough off his inherited Christianity and become an atheist or a Buddhist or a plain old vanilla nothing, but a Jewish person, for reasons beyond my understanding, would always be Jewish, e.g., an atheist Jew or a Jewish Buddhist. Some of the Jews I knew, like Connie, hated this primordial fact, but as a non-Jew, I had the luxury of envying the surrender to fate that it implied, the fixed identity and tribal affiliations—which is why I minded the slander of being Jewish online less than the outrageous and vile insult of being Christian.
I knew nothing about Judaism before Connie. Before Connie I didn’t even know if I could say the word “Jew.” It sounded very harsh to me, to my Gentile ears, maybe particularly inside my indisputably Gentile mouth. I was afraid that if someone Jewish heard me say it, they would hear a reinforcement of stereotypes, a renewal of all the old antagonisms and hate. It was a minor but significant legacy of the Holocaust that non-Jewish Americans born long after World War II with little knowledge of Judaism or the Jewish people had a fear of offending by saying the word “Jew.”
My interactions with Jewish people before Connie were limited to looking inside their mouths. A Jewish person’s mouth is identical in every way to a Christian’s. It was all one big mouth to me—one big open, straining, gleeking, unhappy, discomfited, slowly decaying mouth. It was all the same cavity, the same inflammation, the same root infection, the same nerve pain, the same complaint, the same failure, the same fate. Look, here’s what I knew, all I cared to know, and for that matter, all I thought I’d ever need to know, about the Jews: they’d given the world a son, a southpaw by the name of Sandy Koufax, who pitched three Cy Young seasons for the Dodgers and hated the Yankees like a true American hero.
Connie came from a family of Conservative Jews, and to my surprise I found I liked attending the High Holidays, participating in the atonement, and even sitting through the absurdly long services, because they weren’t played out for me. They were plenty played out for Connie, who was no longer an active Jew and felt pretty much as I did on the subject of religion, even if she could not yet bring herself to say, “I do not believe in God.” Not on account of a superstition, or some vestigial faith, but rather a quibble with definitive statements. She preferred to call herself a nonpracticing atheist. This, she thought, would not totally close out the religious impulses that a poem sometimes demanded.
She was an interesting contrast to Sam Santacroce, who thought that Catholicism was tops and that her family dwelled in a three-dimensional holiday card of matching sweaters and Titleist health. Although years had passed since I’d been disabused of Santacroce nuclear perfection, having discovered, beneath a Huxtable veneer, their cynicism, venality, and prejudice, I still regarded Sam’s open love for her family as a demonstration of remarkable poise. I wanted us all to have such unchecked hearts. I wanted it for Connie above all, because her family, I thought, might actually deserve it. But she hesitated. The traditions were dull. Her family was nuts. And there was so much God. Wouldn’t the God stuff get to me?
The God stuff did not get to me because it had nothing to do with a guy on a cross. The God of the Jews and His effect on His people were blessedly free of punishment and priggishness, the Savior and His rising from the dead on the third day, the Eucharist, the logical contortions brought about by the Trinity, a long history of bloodshed and torture, looming threats of damnation, sexual prudery and guilt, stubbornly persisting Puritan mores, smugness and the foreclosure of curiosity, and, above all, the warrior mind-set ready to kill for Christmas trees and the Ten Commandments. In place of all that, the Plotzes had prayers and songs whose dogmas were disguised by the Hebrew they were sung in; rituals and traditions with a provenance of thousands of years and a persistence against great odds; heated debate at the Sabbath table; distant relatives as at ease with one another as the closest of siblings; debates in which bits of food flew from impassioned mouths; deeply learned references casually tossed into the conversation; and, at the end of the night, a parting so spirited it alone might leave you hoarse. I had no problem with any of it, and that was the problem.
Connie never gave me reason to break and enter or masturbate in a stranger’s closet or call her mother, as I had once called Samantha Santacroce’s mother, and make desperate, cryptic remarks like “The voices… the voices.” Connie returned my love as no one who had cunt gripped me ever had, and while that came with its own problems—namely, my suspicion that for the sake of love she was muting her true self as effectively as I was mine and that a day of reckoning awaited us—I was able to act more or less like a self-respecting adult aware of personal boundaries and in possession of his mind. I did not fall in love with Rachel and Howard Plotz as I had fallen in love with Bob and Barbara Santacroce or with Roy Belisle and his arm veins before them. I behaved. But for a while I was in danger of becoming a little too fixated on Connie’s entire extended family, and the feeling was not dissimilar to the one I had had in the company of the Belisles and the Santacroces: the ingratiating, slightly unhinged desire to belong to them, to be one of the family, to fit in with self-assurance, to reach without apology across the table for a baby carrot or a potato chip, to sprawl out upon their carpeted floors and speak my mind (which would accord perfectly with their innermost thoughts), to initiate hugs readily returned, and to hear, from t
he doorway, at the end of the night, “We love you, Paul.” It was really that “we” I wanted more than anything else. For all my proud assertions of self, I really only wanted to be smothered in the embrace of an inclusive and coercive singular “we.” I wanted to be sucked up, subsumed into something greater, historical, eternal. One of the unit. One with the clan. Connie’s extended family was the very essence of such a “we.” It had a central core—her mother, father, a brother and two sisters—and then offshoots and branchings of uncles, aunts, cousins, second cousins, nieces, nephews, grandparents, and great-uncles and -aunts: a family like none I’d ever known. Inside that sprawling mass of humanity hummed a tightly coiled heart of unified purpose whose signal achievement, it seemed to me, was a defense against loss. There were deaths, of course, and apostates among the young who acted out, smoked pot, and disliked being Jewish. But those were exceptions. Most of the time they took good care of each other. They kibitzed and gossiped and worried over this one and that, rescued one another from trouble, and of course gathered together, come hell or high water, for Bar and Bat Mitzvahs, wedding anniversaries, important birthdays, Passover, and the High Holidays.
To Rise Again at a Decent Hour: A Novel Page 6
