Bluebeard's Egg (3 page)

“I remember the time we almost died,” says my mother. Many of her stories begin this way. When she is in a certain mood, we are to understand that our lives have been preserved only by a series of amazing coincidences and strokes of luck; otherwise the entire family, individually or collectively, would be dead as doornails. These stories, in addition to producing adrenalin, serve to reinforce our sense of gratitude. There is the time we almost went over a waterfall, in a canoe, in a fog; the time we almost got caught in a forest fire; the time my father almost got squashed, before my mother’s very eyes, by a ridgepole he was lifting into place; the time my brother almost got struck by a bolt of lightning, which went by him so close it knocked him down. “You could hear it sizzle,” says my mother.

This is the story of the hay wagon. “Your father was driving,” says my mother, “at the speed he usually goes.” We read between the lines:
too fast
. “You kids were in the back.” I can remember this day, so I can remember how old I was, how old my brother was. We were old enough to think it was funny to annoy my father by singing popular songs of a type he disliked, such as “Mockingbird Hill”; or perhaps we were imitating bagpipe music by holding our noses and humming, while hitting our Adam’s apples with the edges of our hands. When we became too irritating my father would say, “Pipe down.” We weren’t old enough to know that his irritation could be real: we thought it was part of the game.

“We were going down a steep hill,” my mother continues, “when a hay wagon pulled out right across the road, at the bottom. Your father put on the brakes, but nothing happened. The brakes were gone! I thought our last moment had come.” Luckily the hay wagon continued across the road, and we shot past it, missing it by at least a foot. “My heart was in my mouth,” says my mother.

I didn’t know until afterwards what had really happened. I was in the back seat, making bagpipe music, oblivious. The scenery was the same as it always was on car trips: my parents’ heads, seen from behind, sticking up above the front seat. My father had his hat on, the one he wore to keep things from falling off the trees into his hair. My mother’s hand was placed lightly on the back of his neck.

“You had such an acute sense of smell when you were younger,” says my mother.

Now we are on more dangerous ground: my mother’s childhood is one thing, my own quite another. This is the moment at which I start rattling the silverware, or ask for another cup of tea. “You used to march into houses that were strange to you, and you would say in a loud voice, ‘What’s that funny smell?’ ” If there are guests present, they shift a little away from me, conscious of their own emanations, trying not to look at my nose.

“I used to be so embarrassed,” says my mother absent-mindedly. Then she shifts gears. “You were such an easy child. You used to get up at six in the morning and play by yourself in the play room, singing away.…” There is a pause. A distant voice, mine, high and silvery, drifts over the space between us. “You used to talk a blue streak. Chatter, chatter, chatter, from morning to night.” My mother sighs imperceptibly, as if wondering why I have become so silent, and gets up to poke the fire.

Hoping to change the subject, I ask whether or not the crocuses have come up yet, but she is not to be diverted. “I never had to spank you,” she says. “A harsh word, and you would be completely reduced.” She looks at me sideways; she isn’t sure what I have turned into, or how. “There were just one or two times. Once, when I had to go out and I left your father in charge.” (This may be the real point of the story: the inability of men to second-guess small children.) “I came back along the street, and there were you and your brother, throwing mud balls at an old man out of the upstairs window.”

We both know whose idea this was. For my mother, the proper construction to be put on this event is that my brother was a hell-raiser and I was his shadow, “easily influenced,” as my mother puts it. “You were just putty in his hands.”

“Of course, I had to punish both of you equally,” she says. Of course. I smile a forgiving smile. The real truth is that I was sneakier than my brother, and got caught less often. No front-line charges into enemy machine-gun nests for me, if they could be at all avoided. My own solitary acts of wickedness were devious and well concealed; it was only in partnership with my brother that I would throw caution to the winds.

“He could wind you around his little finger,” says my mother. “Your father made each of you a toy box, and the rule was –” (my mother is good at the devising of rules) “–the rule was that neither of you could take the toys out of the other one’s toy box without permission. Otherwise he would have got all your toys away from you. But he got them anyway, mind you. He used to talk you into playing house, and he would pretend to be the baby. Then he would pretend to cry, and when you asked what he wanted, he’d demand whatever it was out of your toy box that he wanted to play with at the moment. You always gave it to him.”

I don’t remember this, though I do remember staging World War Two on the living-room floor, with armies of stuffed bears and rabbits; but surely some primal patterns were laid down. Have these early toy-box experiences – and “toy box” itself, as a concept, reeks with implications – have they made me suspicious of men who wish to be mothered, yet susceptible to them at the same time? Have I been conditioned to believe that if I am not solicitous, if I am not forthcoming, if I am not a never-ending cornucopia of entertaining delights, they will take their collections of milk-bottle tops and their mangy one-eared teddy bears and go away into the woods by themselves to play snipers? Probably. What my mother thinks was merely cute may have been lethal.

But this is not her only story about my suckiness and gullibility. She follows up with the
coup de grâce
, the tale of the bunny-rabbit cookies.

“It was in Ottawa. I was invited to a government tea,” says my mother, and this fact alone should signal an element of horror: my mother hated official functions, to which however she was obliged to go because she was the wife of a civil servant. “I had to drag you kids along; we couldn’t afford a lot of babysitters in those days.” The hostess had made a whole plateful of decorated cookies for whatever children might be present, and my mother proceeds to describe these: wonderful cookies shaped like bunny rabbits, with faces and clothes of coloured icing, little skirts for the little girl bunny rabbits, little pants for the little boy bunny rabbits.

“You chose one,” says my mother. “You went off to a corner with it, by yourself. Mrs. X noticed you and went over. ‘Aren’t you going to eat your cookie?’ she said. ‘Oh, no,’ you said. ‘I’ll just sit here and talk to it.’ And there you sat, as happy as a clam. But someone had made the mistake of leaving the plate near your brother. When they looked again, there wasn’t a single cookie left. He’d eaten every one. He was very sick that night, I can tell you.”

Some of my mother’s stories defy analysis. What is the moral of this one? That I was a simp is clear enough, but on the other hand it was my brother who got the stomach ache. Is it better to eat your food, in a straightforward materialistic way, and as much of it as possible, or go off into the corner and talk to it? This used to be a favourite of my mother’s before I was married, when I would bring what my father referred to as “swains” home for dinner. Along with the dessert, out would come the bunny-rabbit cookie story, and I would cringe and twiddle my spoon while my mother forged blithely on with it. What were the swains supposed to make of it? Were my kindliness and essential femininity being trotted out for their inspection? Were they being told in a roundabout way that I was harmless, that they could expect to be talked to by me, but not devoured? Or was she, in some way, warning them off? Because there is something faintly crazed about my behaviour, some tinge of the kind of person who might be expected to leap up suddenly from the dinner table and shout, “Don’t eat that! It’s alive!”

There is, however, a difference between symbolism and anecdote. Listening to my mother, I sometimes remember this.

“In my next incarnation,” my mother said once, “I’m going to be an archaeologist and go around digging things up.” We were sitting on the bed that had once been my brother’s, then mine, then my sister’s; we were sorting out things from one of the trunks, deciding what could now be given away or thrown out. My mother believes that what you save from the past is mostly a matter of choice.

At that time something wasn’t right in the family; someone wasn’t happy. My mother was angry: her good cheer was not paying off.

This statement of hers startled me. It was the first time I’d ever heard my mother say that she might have wanted to be something other than what she was. I must have been thirty-five at the time, but it was still shocking and slightly offensive to me to learn that my mother might not have been totally contented fulfilling the role in which fate had cast her: that of being my mother. What thumb-suckers we all are, I thought, when it comes to mothers.

Shortly after this I became a mother myself, and this moment altered for me.

While she was combing my next-to-impossible hair, winding it around her long index finger, yanking out the snarls, my mother used to read me stories. Most of them are still in the house somewhere, but one has vanished. It may have been a library book. It was about a little girl who was so poor she had only one potato left for her supper, and while she was roasting it the potato got up and ran away. There was the usual chase, but I can’t remember the ending: a significant lapse.

“That story was one of your favourites,” says my mother. She is probably still under the impression that I identified with the little girl, with her hunger and her sense of loss; whereas in reality I identified with the potato.

Early influences are important. It took that one a while to come out; probably until after I went to university and started wearing black stockings and pulling my hair back into a bun, and having pretensions. Gloom set in. Our next-door neighbour, who was interested in wardrobes, tackled my mother: “ ‘If she would only
do
something about herself,’ ” my mother quotes, “ ‘she could be
quite attractive.’ ”

“You always kept yourself busy,” my mother says charitably, referring to this time. “You always had something cooking. Some project or other.”

It is part of my mother’s mythology that I am as cheerful and productive as she is, though she admits that these qualities may be occasionally and temporarily concealed. I wasn’t allowed much angst around the house. I had to indulge it in the cellar, where my mother wouldn’t come upon me brooding and suggest I should go out for a walk, to improve my circulation. This was her answer to any sign, however slight, of creeping despondency. There wasn’t a lot that a brisk sprint through dead leaves, howling winds, or sleet couldn’t cure.

It was, I knew, the
zeitgeist
that was afflicting me, and against it such simple remedies were powerless. Like smog I wafted through her days, dankness spreading out from around me. I read modern poetry and histories of Nazi atrocities, and took to drinking coffee. Off in the distance, my mother vacuumed around my feet while I sat in chairs, studying, with car rugs tucked around me, for suddenly I was always cold.