I still think that way in my mind. My Lucile lives way out there in California now and has her own family and a beautiful home of her own, ranch style, and I haven’t seen her for, oh, six or seven years. She hardly ever sits herself down and writes a letter home, what with all she has to do looking after her family, and I don’t hold her to blame one bit about that. Her mama’s no more than a little bitty story in her life now, something from way, way back when, and that’s the way my mama is for me. You can tell that story in five minutes flat. You can blink and miss it. But you can’t make it go away. Your mama’s inside you. You can feel her moving and breathing and sometimes you can hear her talking to you, saying the same things over and over, like watch out now, be careful, be good, now don’t get yourself hurt.
Well, that’s why I took to Mr. Goodwill’s little girl the way I did.
I’d be ironing one of her dresses or brushing her hair and I’d think: I’m all she’s got. I’m not even half a mama, but I’m all the mama she’s ever going to get. How’s she going to find her way?
How’s she going to be happy in her life? I’d stare and stare into the future and all I could see was this dark place in front of her that was black as the blackest night.
Skoot Skutari’s Theory
My grandfather was born in a northern Albanian village, the son of poor country Jews. When he was eighteen he left home, telling his parents he was going to walk to Jerusalem. Instead he traveled westward to the city of Skutari (and tacked that name on to his own), and caught a boat bound for Malta. From there he traveled to Lisbon, then boarded ship for Montreal. By the year 1897 he was living in rural Manitoba, traveling from township to township and earning his living as a peddler of household sundries. Abram Gozhdë Skutari was his full name, a self-made man, a millionaire, founder and owner of a nationwide chain of retail outlets.
In the early days, though, he was heartbreakingly poor, and the life of a backwoods peddler was painful to him. He was reviled by the very farmers and townspeople who depended on him to bring them necessities. The old Jew he was called. No one had the decency to ask him his name or where he lived or whether he was married and had a family. The men in the region refused to shake his hand, as though he carried lice on his body. That hurt him terribly, he never got over the insult of that.
And then along came Eaton’s Mail Order, and suddenly people didn’t have to deal with traveling peddlers any longer. It was cheaper and easier to send in an order to the Winnipeg store for their shoe polish and hair ribbons. But how was Abram Skutari to support his wife Elena (my grandmother Lena) and their little boy (my Uncle Jacob)?
It occurred to him to apply for a bank loan and start up his own business, selling work clothes, safety equipment, fire-fighting outfits, drilling supplies, everything, in fact, that Eaton’s left out of their catalogue back in 1905. And bicycles. My grandfather had the idea that bicycles were the future. The automobile was coming in, yes, but he was looking around and seeing that every young person in Winnipeg would soon be lusting for one of the new, massproduced bicycles that had come on the market.
He was fearful, though, about applying for a loan, having never set foot in a bank, especially not the Royal Bank, an imposing stone and marble temple situated in the middle of Winnipeg at the corner of Portage and Main. He was a man who didn’t own a necktie.
He spoke brokenly. It’s possible he really did have lice — many people did during that era — but something happened that gave my grandfather courage. It was something he witnessed, an incident that changed his life.
This event took place in the summer of 1905 when he was in the midst of his peddling rounds, he and his horse and his wagon piled with merchandise. It was mid-afternoon. He pulled into a little town in Manitoba, a place as bleak as any eastern European shtetl, at that time a company town, stone quarrying, a particularly fine grade of limestone. On this day my grandfather happened to be driving past one of the worker’s houses when he heard the sound of someone moaning, as though in great pain. He didn’t stop to think or knock, but entered directly through the back door.
There he found a woman lying, unattended, in the kitchen with her legs apart, about to give birth to a baby. He could see the baby’s head starting to come. He had no idea what to do. Birth was women’s business — that was the way people thought in those days, especially a Jewish male raised in the old country, as my grandfather was.
Next door a neighbor was hanging out her clothes, and he hurriedly sought her help. Then he ran to the other end of the village where the doctor lived. It was a hot day. He remembered the heat and dust for the rest of his life. By the time they got back to the house the woman was dying. And it was my grandfather, Abram Skutari, the old Jew, who received her final glance — a roomful of people had gathered, but he was the one she fixed her eye upon. He swore afterwards that he watched her face fill up with his own fright; she drank it in, and then she died.
The child was still alive and breathing. It took my grandfather a minute to understand this. There was much noise and confusion in the room, and it was hot, and everyone was hovering around the dead woman. But there on the kitchen table was a baby wrapped in a sheet. Its lips were moving, trembling, which was how he knew it was alive. No one was paying any attention to it. It was as though it wasn’t there. As though it was a lump of dough left by mistake.
He reached out and touched its cheek, and felt a deep, sudden longing to give it something, a blessing of some kind. He could never understand where that longing came from, but he once confessed to my father, who was fond of retelling the story, that he felt perfectly the infant’s loneliness; it was loneliness of an extreme and incurable variety, the sort of loneliness he himself had suffered since leaving home at eighteen.
In his pocket was an ancient coin from the old country. He placed that coin on the baby’s forehead and held it there, watching as the breath rose and fell under the sheeting. “Be happy,” he said in Albanian or Turkish or Yiddish, or possibly English. Then he said it again, be happy, but he felt as though he were blessing a stone, that nothing good could come out of his mouth. He felt weak, he felt like a man made of paper and straw, he felt as though he wasn’t a man at all, that he might as well be dead.
He didn’t realize he was weeping until he felt the weight of an arm on his shoulder. It was the doctor, who was also weeping. They stood together like that. Their tears mingled.
Mingled — that’s the word my grandfather used when he told this story, our tears mingled. The other man’s arm on his shoulder felt like a brother’s arm and the touch of it made him wail even louder.
After that they all signed the death certificate and then the birth certificate, even my grandfather. Everyone was astonished he could write his name. He set it down: Abram Gozhdë Skutari, and as he wrote he felt a surge of strength come into his body. He felt the strumming of his own heart. He felt he would be able to do anything, even walk into the Royal Bank at the corner of Portage and Main and ask for a loan.
But that child’s sadness never left him. He swore he’d never seen a creature so alone in the world. He lived a long life and made a million dollars and loved his wife and was a decent father to his sons. But he grieved about that baby all his days, the curse that hung over it, its terrible anguish.