au jus: Served with the natural juices or gravy: roast beef au jus
auk: Any of several diving sea birds (family Alcidae) of northern regions, such as the razor-billed auk, having a chunky body, short wings and webbed feet.
auld lang syne: The good old days.
au naturel: 1a. Nude. b. In a natural state. 2. Cooked simply.
aunt: The sister of one’s father or mother.
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She wasn’t my aunt. I don’t even think she was my mother’s aunt. If I have sketched out my family tree correctly, I believe Aunt Grace was my mother’s mother’s sister’s daughter, which would have made her my mother’s cousin and my first cousin.
That’s the relationship structure we’ll go with for the purposes of this entry. But I will continue to call her Aunt Grace, since that’s how my mother referred to her. Alternatively, various family members called her Little Grace, since her mother was also named Grace, and you can see what kind of confusion would ensue with two Graces running around in one very small Oklahoma town.
My Aunt Grace collected demitasse tea cups, according to my mother. Apparently Aunt Grace’s immediate family had more money than my mother’s family, so things like demitasse teas cups made a big impression. “Well, Aunt Grace had everything,” my mother would tell me, raising her eyebrows on the word’s first syllable and sliding down into the rest of the word like a swimmer slipping slowly under the water’s surface.
Her intonation and delivery at once betrayed my mother’s jealousy and judgment. My mother was always concerned about people who had too much, since that was a sure sign they were spoiled and didn’t have to work for what they acquired. When you grow up poor in Oklahoma, you can develop the attitude that those with money are “soft” or, as my father used to say about wealthy freshmen who joined fraternities, “a bunch of pansies.”
My mother told me about more than just Aunt Grace’s tea cups. I also heard about the lovely dresses and hats, the beautiful and well-appointed home, and the display cabinets that kept Aunt Grace’s tea cup collection safe.
“Aunt Grace’s mother doted on her,” my mother said, spooling out the word “doted” so it sounded as if a ‘w’ was wedged between the ‘o’ and the ‘t.’ “Her mother spoiled her.” My mother always maintained that Aunt Grace’s dysfunctional relationship with her mother was the reason Aunt Grace killed herself.
::
First, she paddled out into the lake, even though she couldn’t swim. She meant to go under, and did. But someone noticed. She was pulled back to shore.
Though I have no details about this day, I imagine it was sunny. Hot like Oklahoma gets hot in the summer months, where the whole sky seems to be made of sun and everything but the wheat and corn have gone limp, their cells unable to stand erect against certain searing.
One might almost surmise that this response, this limpness, is a defense mechanism in plants: to faint on the soil they know so well and that they hope holds the one thing which will steel them in their attempts to stay alive: water.
Aunt Grace went limp that day, until there was water, water, too much over the skin, in the mouth, the lungs. Her body’s heaviness shuttling her to the bottom like a sinking vessel, her troubled mind the only passenger.
I’ve often wondered how it happened. Did she walk into the water from a rocky shore? Step off a pier? I don’t wonder about the details because I am morbid; I do so because as a writer I need to “see” everything. Someone describes a room to me, and I ask what kind of drapes they have, where the side chairs are placed, what fabric is on the sofa and if it’s strong or delicate to the touch, what kind of light comes in and at what times of day. It’s not enough to know that the room has drapes, chairs, a sofa and windows. I need details or else the room is nothing to me; there is only a blank space in my head where a room should be.
I need these same details where my family stories are concerned. Putting their lives back together, and seeing them move through those lives, is part of putting my own life together and seeing myself move through it.
So yes. I want to know if it was a windy day. What lake she was at. If there were cows nearby penned in with barbed-wire fencing and a cattle guard. I want to know if there was also a bull in the pen. If the bull scared Aunt Grace as she walked past the pen on the trail leading to the lake.
Was she in a bathing suit? Did she even think, or care, to change into one? What time of day was it? How many people pulled her out? Who were they? Did she require resuscitation?
But mostly, I want to know what it felt like to be that close to death. I can only imagine how her heart was beating, in what must have felt like a percussion section’s accelerando, blood being thrust into limbs for which Aunt Grace already had no use. That heartbeat which once signaled so many things — fear, excitement, arousal — now mocking her with its last battle cry for life. “Do not forsake this body,” her heart must have said. “Do not give the order to take it down.”
::
Sometimes the body clamors for our attention to remind us we are still alive and our lives are both valuable and viable, but the mind closes itself off to all that gibberish.
Sometimes the body can hurt so badly that it seems there’s nothing to be done other than to be forcibly separated from it.
I’ve known both kinds of pain. I suspect Aunt Grace did, too.
::
Her second attempt was a success, if you can use the word success in cases of suicide. In the medical literature, successful suicide attempts are called “completed suicides.” That phrase doesn’t sound any better. I sometimes think of my entire life as an “incomplete suicide,” the completion being only a matter of time and the function of a greater derailing of my mind.
Aunt Grace locked herself in a bathroom, swallowed a bunch of pills and at some point tried to call her mother for help. (She had taken the phone into the bathroom with her.) Her mother was not there to pick up the phone. When they came to her home and realized something was wrong, her brothers shoved and kicked their way into the bathroom, where Aunt Grace lay dead, her throat and neck scratched by her nails in an apparent attempt to purge the toxins she had ingested.
At least that is how I remember the story, as told by my mother. I might have some of the details wrong. Aunt Grace might not have taken the phone into the bathroom right away. Perhaps she took the pills, became scared, then pulled the phone into the bathroom with her before locking the door.
The locked door doesn’t make much sense, either. If she wanted to be helped, wouldn’t she have left the door unlocked? Maybe she only wanted to say goodbye to her mother and didn’t want any help at all. I don’t even know if it was her two brothers who came to save her, or if she even had two brothers. I think that’s what my mother said, but here’s another detail I did not commit, or can’t say with certainty that I committed, to memory.
It could also be that I’ve filled in the blanks, the way I do when something is described to me in broad strokes but, when I see the thing for myself, it is nothing like I imagined. As I go over and over Aunt Grace’s suicide attempt and her “completed suicide,” trying to get all the details right, I often feel as if I am writing a scene from a play in which all the characters, their actions and the objects on the set must be just right.
In trying to have some kind of intimacy with Aunt Grace, I fail her, treating her like an object instead of the person she was. In my defense, I don’t have enough detail to make her real, so I must work with three things: what my mother told me, my faulty memory of the telling, and my tendency to fill in the blanks so I can create the image I need.
I suspect my real intimacy with Aunt Grace lies not in stories about her but rather in my genetic makeup: in my body, in my brain and in the interplay between the two. Sometimes when I touch my arms softly, I imagine they are my mother’s arms or Aunt Grace’s arms. I can see the two women warm and pale and young and covered in moles. How am I so different from them, when so much of them is in me?
::
Sometimes Aunt Grace’s story ends on the shore. Sometimes there is no other story. There is no bathroom. No locked door. No funeral. No mourning. No tragedy.
::
Dramatis Personae
Aunt Grace
Act I
Scene I
We’re on a rocky beach. Water comes to the shore in small, rhythmic waves. A slight breeze carries oppressively hot air through trees and over the water’s surface.
Aunt Grace, mid-30s, wears a black, one-piece bathing suit and has styled her hair in finger waves. Barefoot, she steps onto a long pier and walks slowly to the end before stopping. She leans forward, looks down into the water, watches small fish swim in an uncoordinated manner. She almost smiles. The fish continue to dart and jag, some swimming backward without seeming to realize it.
She leans farther, nearly losing her balance, and can now make out larger fish, the ones she thinks are ugly. Sometimes these fish look to her like rocks, but then they move and she sees them for what they are. She thinks of how she once held one of these ugly fish in her hands, shocked at how quickly fear changed its color. And eyes like buttons you might use to embellish a fancy evening dress. But cloudy. How quickly they clouded over. She has never since held a dying fish.
Where is the bottom, she wonders. How far would it take to get to the depth needed? Could she dogpaddle out that far? Was today the day?
The breeze comes up, moving the hairs on Aunt Grace’s arms and legs, even the fine hairs on her face. It doesn’t make her much cooler, but a warm breeze is better than no breeze, she thinks. The hair on her body reminds her that she’s still alive.
The End