The Early Stories (107 page)

I look around for my girls, but they're gone, of course. There wasn't anybody but some young married screaming with her children about some candy they didn't get by the door of a powder-blue Falcon station wagon. Looking back in the big windows, over the bags of peat moss and aluminum lawn furniture stacked on the pavement, I could see Lengel in my place in the second slot, checking the sheep through. His face was dark gray and his back stiff, as if he'd just had an injection of iron, and my stomach kind of fell as I felt how hard the world was going to be to me from here on in.

Lifeguard
 

Beyond doubt, I am a splendid fellow. In the autumn, winter, and spring, I execute the duties of a student of divinity; in the summer, I disguise myself in my skin and become a lifeguard. My slightly narrow and gingerly hirsute but not necessarily unmanly chest becomes brown. My smooth back turns the color of caramel, which, in conjunction with the whipped cream of my white pith helmet, gives me, some of my teen-age satellites assure me, a delightfully edible appearance. My legs, which I myself can study, cocked as they are before me while I repose on my elevated wooden throne, are dyed a lustreless maple walnut that accentuates their articulate strength. Correspondingly, the hairs of my body are bleached blond, so that my legs have the pointed elegance of, within a flower, umber anthers dusted with pollen.

For nine months of the year, I pace my pale hands and burning eyes through immense pages of Biblical text barnacled with fudging commentary; through multivolumed apologetics couched in a falsely friendly Victorian voice and bound in subtly abrasive boards of finely ridged, prefaded red; through handbooks of liturgy and histories of dogma; through the bewildering duplicities of Tillich's divine politicking; through the suave table talk of Father D'Arcy, Étienne Gilson, Jacques Maritain, and other such moderns mistakenly put at their ease by the exquisite antique furniture and overstuffed larder of the hospitable St. Thomas; through the terrifying attempts of Kierkegaard, Berdyaev, and Barth to scourge God into being. I sway appalled on the ladder of minus signs by which theologians would escape the void. I tiptoe like a burglar into the house of naturalism to steal the silver. An acrobat, I swing from wisp to wisp. Newman's iridescent cobwebs crush in my hands. Pascal's blackboard mathematics are erased by a passing shoulder. The cave drawings, astoundingly vital by candlelight, of those aboriginal magicians, Paul and
Augustine, in daylight fade into mere anthropology. The diverting productions of literary flirts like Chesterton, Eliot, Auden, and Greene—whether they regard Christianity as a pastel forest designed for a fairyland romp or a deliciously miasmic pit from which chiaroscuro can be mined with mechanical buckets—in the end all infallibly strike, despite the comic variety of gongs and mallets, the note of the rich young man who on the coast of Judaea refused in dismay to sell all that he had.

Then, for the remaining quarter of the solar revolution, I rest my eyes on a sheet of brilliant sand printed with the runes of naked human bodies. That there is no discrepancy between my studies, that the texts of the flesh complement those of the mind, is the easy burden of my sermon.

On the back rest of my lifeguard's chair is painted a cross—true, a red cross, signifying bandages, splints, spirits of ammonia, and sunburn unguents. Nevertheless, it comforts me. Each morning, as I mount into my chair, my athletic and youthfully fuzzy toes expertly gripping the slats that form a ladder, it is as if I am climbing into an immense, rigid, loosely fitting vestment.

Again, in each of my roles I sit attentively perched on the edge of an immensity. That the sea, with its multiform and mysterious hosts, its savage and senseless rages, no longer comfortably serves as a divine metaphor indicates how severely humanism has corrupted our creed. We seek God now in flowers and good deeds, and the immensities of blue that surround the little scabs of land upon which we draw our lives to their unsatisfactory conclusions are suffused by science with vacuous horror. I myself can hardly bear the thought of stars, or begin to count the mortalities of coral. But from my chair the sea, slightly distended by my higher perspective, seems a misty old gentleman stretched at his ease in an immense armchair which has for arms the arms of this bay and for an antimacassar the freshly laundered sky. Sailboats float on his surface like idle and unrelated but benevolent thoughts. The sighing of the surf is the rhythmic lifting of his ripple-stitched vest as he breathes. Consider. We enter the sea with a shock; our skin and blood shout in protest. But, that instant, that leap, past, what do we find? Ecstasy and buoyance. Swimming offers a parable. We struggle and thrash, and drown; we succumb, even in despair, and float, and are saved.

With what timidity, with what a sense of trespass, do I set forward even this obliquely a thought so official! Forgive me. I am not yet ordained; I am too disordered to deal with the main text. My competence is marginal, and I will confine myself to the gloss of flesh with which this particular margin, this one beach, is annotated each day.

Here the cinema of life is run backwards. The old are the first to arrive. They are idle, and have lost the gift of sleep. Each of our bodies is a clock that loses time. Young as I am, I can hear in myself the protein acids ticking; I wake at odd hours and in the shuddering darkness and silence feel my death rushing toward me like an express train. The older we get, and the fewer the mornings left to us, the more deeply dawn stabs us awake. The old ladies wear wide straw hats and, in their hats' shadows, smiles as wide, which they bestow upon each other, upon salty shells they discover in the morning-smooth sand, and even upon me, downy-eyed from my night of dissipation. The gentlemen are often incongruous: withered white legs support brazen barrel chests, absurdly potent, bustling with white froth. How these old roosters preen on their “condition”! With what fatuous expertness they swim in the icy water—always, however, prudently parallel to the shore, at a depth no greater than their height.

Then come the middle-aged, burdened with children and aluminum chairs. The men are scarred with the marks of their vocation—the red forearms of the gasoline-station attendant, the pale
X
on the back of the overall-wearing mason or carpenter, the clammer's nicked ankles. The hair on their bodies has as many patterns as matted grass. The women are wrinkled but fertile, like the muddy, overworked Iraqi rivers that cradled the seeds of our civilization. Their children are odious. From their gaunt faces leer all the vices, the greeds, the grating urgencies of the adult, unsoftened by maturity's reticence and fatigue. Except that here and there a girl, the eldest daughter, wearing a knit suit striped horizontally with green, purple, and brown, walks slowly, carefully, puzzled by the dawn enveloping her thick smooth body, her waist not yet nipped but her throat elongated.

Finally come the young. The young matrons bring fat and fussing infants who gobble the sand like sugar, who toddle blissfully into the surf and bring me bolt upright on my throne. My whistle tweets. The mothers rouse. Many of these women are pregnant again, and sluggishly lie in their loose suits like cows tranced in a meadow. They gossip politics, and smoke against their doctors' advice, and lift their troubled eyes in wonder as a trio of flat-stomached nymphs parades past. These maidens take all our eyes. The vivacious redhead, freckled and white-footed, pushing against her boy and begging to be ducked; the solemn brunette, transporting the vase of herself with held breath; the dimpled blonde in the bib and diapers of her bikini, the lambent fuzz of her midriff shimmering like a cat's belly. Lust stuns me like the sun.

•  •  •

You are offended that a divinity student lusts? What prigs the unchurched are. Are not our assaults on the supernatural lascivious, a kind of indecency? If only you knew what de Sadian degradations, what frightful psychological spelunking, our gentle transcendentalist professors set us to, as preparation for our work, which is to shine in the darkness.

I feel that my lust makes me glow; I grow cold in my chair, like a torch of ice, as I study beauty. I have studied much of it, wearing all styles of bathing suit and facial expression, and have come to this conclusion: a woman's beauty lies, not in any exaggeration of the specialized zones, or in any general harmony that could be worked out by means of the
sectio aurea
or a similar aesthetic superstition; but in the arabesque of the spine. The curve by which the back modulates into the buttocks. It is here that Grace sits and rides a woman's body.

I watch from my white throne and pity women, deplore the demented judgment that drives them toward the braggart muscularity of the mesomorph and the prosperous complacence of the endomorph when it is we ectomorphs who pack in our scrawny sinews and exacerbated nerves the most intense gift, the most generous shelter, of love. To desire a woman is to desire to save her. Anyone who has endured intercourse that was neither predatory nor hurried knows how through it we descend, with a partner, into the grotesque and delicate shadows that until then have remained locked in the most guarded recess of our soul: into this harbor we bring her. A vague and twisted terrain becomes inhabited; each shadow, touched by the exploration, blooms into a flower of act. As if we are an island upon which a woman, tossed by her laboring vanity and blind self-seeking, is blown, and there finds security, until, an instant before the anticlimax, Nature with a smile thumps down her trump, and the island sinks beneath the sea.

There is great truth in those motion pictures which are slandered as true neither to the Bible nor to life. They are—written though they are by infidels and drunks—true to both. We are all Solomons lusting for Sheba's salvation. The God-filled man is filled with a wilderness that cries to be populated. The stony chambers need jewels, furs, tints of cloth and flesh, even though, as in Samson's case, the temple comes tumbling. Women are an alien race of pagans set down among us. Every seduction is a conversion.

Who has loved and not experienced that sense of rescue? It is not true that our biological impulses are tricked out with ribands of chivalry; rather, our chivalric impulses go clanking in encumbering biological armor. Eunuchs love. Children love. I would love.

My chief exercise, as I sit above the crowds, is to lift the whole mass into immortality. It is not a light task; the throng is so huge, and its members are so individually unworthy. No
memento mori
is as clinching as a photograph of a vanished crowd. Cheering Roosevelt, celebrating the Armistice, there it is, wearing its ten thousand straw hats and stiff collars, a fearless and wooden-faced bustle of life: it is gone. A crowd dies in the street like a derelict; it leaves no heir, no trace, no name. My own persistence beyond the last rim of time is easy to imagine; indeed, the effort of imagination lies the other way—to conceive of my ceasing. But when I study the vast tangle of humanity that blackens the beach as far as the sand stretches, absurdities crowd in on me. Is it as maiden, matron, or crone that the females will be eternalized? What will they do without children to watch and gossip to exchange? What of the thousand deaths of memory and bodily change we endure—can each be redeemed at a final Adjustments Counter? The sheer numbers involved make the mind scream. The race is no longer a tiny simian clan lording it over an ocean of grass; mankind is a plague racing like fire across the exhausted continents. This immense clot gathered on the beach, a fraction of a fraction—can we not say that this breeding swarm is its own immortality and end the suspense? The beehive in a sense survives; and is every body not proved to be a hive, a galaxy of cells each of whom is doubtless praying, from its pew in our thumbnail or esophagus, for personal resurrection? Indeed, to the cells themselves cancer may seem a revival of faith. No, in relation to other people oblivion is sensible and sanitary.

This sea of others exasperates and fatigues me most on Sunday mornings. I don't know why people no longer go to church—whether they have lost the ability to sing or the willingness to listen. From eight-thirty onward they crowd in from the parking lot, ants each carrying its crumb of baggage, until by noon, when the remote churches are releasing their gallant and gaily dressed minority, the sea itself is jammed with hollow heads and thrashing arms like a great bobbing backwash of rubbish. A transistor radio somewhere in the sand releases in a thin, apologetic gust the closing peal of a transcribed service. And right here, here at the very height of torpor and confusion, I slump, my eyes slit, and the blurred forms of Protestantism's errant herd seem gathered by the water's edge in impassioned poses of devotion. I seem to be lying dreaming in the infinite rock of space before Creation, and the actual scene I see is a vision of impossibility: a Paradise. For, had we existed before the gesture that split the firmament, could we have conceived of our most obvious possession,
our most platitudinous blessing, the moment, the single ever-present moment that we perpetually bring to our lips brimful?