The Lay of the Land Page 6

  “You just better be careful.” My fingers are on the cold door handle.

  Mike hands me the keys he’s removed. “No choices are ever absolutely right,” he says and frowns, trying to be confident.

  “Plenty are absolutely crazy, though. This isn’t Buddhism, it’s business.”

  “Oh, yes! I know!” He consults the sky again. A front, maybe cold New Jersey rain, true harbinger of winter, is coming in now. I’m colder already, my hands frozen. My barracuda jacket is water-resistant, not waterproof. “Just don’t let him talk you into signing anything.” I’m climbing stiffly into the driver’s side, where the seat’s too far forward. “If you don’t sign, they can’t put you in prison.”

  Prison scares the crap out of him. Our bold, new-concept American lockups are the stuff of his nightmares, having seen too many documentaries on the Discovery Channel and knowing what happens on the inside to gentle souls like him.

  “We’ll talk about it tonight,” I say out my window, which I’d like to close.

  “You think belief’s a luxury, I know.” Breeze flaps his trouser legs. He’s fidgeting with his gold pinkie ring without seeking my eye. Benivalle starts up his Coupe de Ville with a noisy screech of fan-belt slippage.

  “I guess if you think it is, it is,” I say, getting the seat resituated and not entirely sure what I mean by that.

  “You talk like a Buddhist.” He actually giggles, then narrows his little lightless eyes and hugs his blazered shoulders in the cold.

  Anyone, of course, can talk like a Buddhist. You just turn every cornpone Will Rogers cliché on its ear and pretend it’s Spinoza. It wouldn’t be hard to be a Buddhist. What’s hard is to be a realist. “Buddhism-schmuddhism,” I say.

  Mike enjoys coarse American talk for the same reason he enjoys random cursing—because it’s meaningless. You can’t insult the Buddha, only yourself for trying. “So, we can talk later?” He looks down at his big fake Rolex, as if time was what mattered now.

  “We’ll talk later, yep.” My window’s going up. He’s retreating. Possibly the wind’s chasing him, because he begins half-skipping, half-running/shuffling, everything but a cartwheel toward the waiting blue Cadillac. For a man of his size, race, age, religion and manner of fussy dress, he is a funny spectacle—though spirited, which can take you a far distance.

  As I pull away, I take a departing look at the cornfield stretching down to Mullica Creek, its gentle fall and charming hardwood copse, soon to be overwhelmed by grumbling, chuffing, knife-bladed Komatsus and Kubotas, cluttered with corrugated culverts, rebar and pre-cut king posts, ready-mixers lined up to 206, every inch flattened and staked with little red flags prophesying megahouses waiting on the drawing boards. The neighbor across the road, watching his dreams go up in smoke, has his point: Someone should draw the line somewhere.

  I say silent adieu to the ground my son trod and will no more. The old lay of the land. E-eye, E-eye, OOOOOOO.

  2

  Driving the scenic route back to Haddam—Preventorium Road to the rock quarry (where certified mafiosos once dumped their evidence), past the SPCA and the curvy maple-lined lane along the mossy old Delaware Canal, past the estate where retired priests snooze away days in tranquilized serenity and hopeful non-reflection—I’m for an instant struck: What would real scientists, decades on, say about us here on our own patch of suburban real estate?

  I knew a boy back at Michigan, Tom Laboutalliere, who dedicated his whole life to “reading” little birds-feet scratch marks on ossified clods of ancient tan-colored mud and possibly turds. From such evidence, he conjured what the ancient Garbonzians were doing back in 1000 B.C. in their little square of earth. By studying cubic tons of dirt—his field data—what he got his hands on and sifted through screens were the Garbonzians’ precious laundry receipts. The little birds-feet tracks were actually their writings, which made it unassailable, using infrared spectroscopy and carbon dating, that a mighty lot of army uniforms had needed repair and entrail despotting and caustic herbal soaks between about 1006 and 1005. So that he concluded (everyone was amazed) that a considerable amount of nonstop pulverizing, disemboweling and tearing limb from limb had gone on during that period, and—his great, tenurable discovery—that’s why we now think of those long-ago, far-distant folk as “warlike.”

  None of us should suppose that this type of years-on digging won’t winkle out our own naked truths. Because it will. Which merits some consideration.

  Most evidence, of course, will just be the stuff Mike and I cruised past on Route 37 this morning, strewn along the road shoulder, in the pine duff and dusty turn-outs. This civilization, future thinkers will conclude, liked beer. They favored wood-paper products as receptacles for semen and other bodily excretions. They suffered hemorrhoids, occasional incontinence and erectile dysfunctions not known to subsequent generations. They thought much about their bowel movements. Sex was an activity they isolated as much as possible from daily life. They disliked extraneous metal things. They were faltering in their resolve about permanence vis-à-vis possibility and change, as evidenced by their shelters being in good condition but frequently abandoned, with others seemingly meant to last only five years or less. I’m not certain what the signs about paint-ball wars will teach them, or, for that matter, Toms River itself, should it last another year. Fort Dix they’ll understand perfectly.

  But future delvers will also think—and Mike’s and Tom Benivalle’s plans lie in my brain like a piece of heavy driftwood—how much we all lived with, banked and thrived on, got made happy or sad by what was already there! And how little we ourselves invented! And by how little we had to invent, since you could get anything you wanted—from old records to young boys—just by giving a number and an expiration date to an electronic voice, then sitting back and waiting for the friendly brown truck. Our inventions, it’ll be clear, were only to say yes or no, like flipping off a light switch or flipping it on. Future scholars might also conclude that if we ever did think of trying something different—living in the Allagash and eating only tubers; becoming a mystic, taking a vow of poverty and begging on the roadside in Taliganga; if we considered having six wives, never cutting our hair or bathing and holing up in an armed compound in Utah; in other words, if we ever gave a thought to worming our way outside the box to see what was out there—we must’ve realized that we risked desolation and the world looking at us with menace, knew we couldn’t stand that for long, and so declined.

  Possibly I tend toward this glum future perspective because, like millions of other journeying souls, I’ve lately received the call—from my Haddam urologist, possibly phoning from the golf course or his Beemer, casually commenting that my PSA “values” were “still higher than we like to see…so we’d better get you in for a closer looky-look.” That can change your view, let me tell you. Or maybe it’s because I’ve graduated to the spiritual concision of the Permanent Period, the time of life when very little you say comes in quotes, when few contrarian voices mutter doubts in your head, when the past seems more generic than specific, when life’s a destination more than a journey and when who you feel yourself to be is pretty much how people will remember you once you’ve croaked—in other words, when personal integration (what Dr. Erikson talked about but secretly didn’t believe in) is finally achieved.

  Or possibly I take the view I do just because I’ve been a real estate agent for fifteen years, and can see that real estate’s a profession both spawned by and grown cozy with our present and very odd state of human development. In other words, I’m implicated: You have a wish? Wait. I’ll make it come true (or at least show you my inventory). If you’re a Bengali ophthalmologist with your degree from Upstate and have no desire to return to Calcutta to “give back,” and prefer instead to expand life, open doors, let the sun in—well, all you have to do is travel down Mullica Road, let your wishes be known to a big strapping guinea home builder and his smiling, nodding, truth-dispensing, dusky-skinned sidekick, and you and civilization
will be on the same page in no time. They’ll even name your street after your daughter—which those same scientists can later puzzle over.

  Up to now I’ve thought this basic formula was a good thing. But lately I’m less sure I’m right—at least as right as I used to be. I can take the matter up with Mike in the car later, when home’s in sight.

  Mike’s handoff to Benivalle has taken less time than expected, and it’s only noon when I merge onto westbound Brunswick Pike, the corner where once stood a big ShopRite when I lived nearby but which now contains a great silver and glass Lexus palace with wall-to-wall vehicles and a helipad X for buyers on the go, and across from it a giant Natur-Food pavilion where formerly stood a Magyar Bank. If I shake a leg and don’t attract a speeding ticket, I can make the funeral home before they begin shooing mourners out to ready Ernie McAuliffe’s casket for its last ride.

  The Haddam cemetery—which I intend to avoid—lies directly behind where I once resided at 19 Hoving Road, and is the resting place of my aforementioned son Ralph, who died of Reye’s at age nine and would be almost thirty now. He “rests” there behind the wrought-iron fence among the damp oaks and ginkgoes, alongside three signers of the Declaration, two innovators of manned flight and innumerable New Jersey governors. I don’t go there anymore, as the saying has it. I’ve learned by trial and much error to accept that Ralph is not coming back to his mother and me. Though every time I venture near the cemetery, I dreamily imagine he still might—which I deem to be a not-good thought pattern, and to violate the Permanent Period’s rule of the road about the past. Mike has told me the Dalai Lama contends that young people who die are our masters who teach us impermanence, and I’ve tried to think of things this way.

  In truth, it’s no longer even physically possible to cruise past my old Hoving Road house—a sweet, sagging, old Tudor half-timber on a well-treed lot, which I sold to the Theological Institute in the eighties, and who then transformed it into an ecumenical victims’ rights center. (Land-mine victims, children-soldier victims, African-circumcision victims, families of strangled cheerleaders, all became regular sights on the sidewalkless street.) However, due to fierce nineties property-value wars, my former residence was demo’d the instant the Korean Fresh Lighters took over, and the ground sold for a fortune. Efforts were made to recycle the old pile using chain saws and flatbed trucks. Some ecumenicists wanted it hauled to Hightstown and rechartered as a hospice, whereas others wanted it moved to Washington’s Crossing and turned into an organic restaurant. For a week, the neighborhood association, fearing the worst, stood a vigil and actually erected a human chain against the recycling people. But without notice, one night the Koreans dispatched a jumpsuited wrecking crew, trucked in dismantling equipment, trained two big klieg lights on the house, lighting up the neighborhood like an invasion from space. And by seven in the morning all four walls—within which I’d started a family, experienced joy, suffered great sadness, became lost to dreaminess, but through it all slept many nights as peaceful as a saint under the sheltering beeches and basswoods—were gone.

  Legal remedies were sought—to enjoin something, punish someone. The neighborhood has many lawyers. But the Koreans instantly cashed in the lot for two million to a thoroughbred breeder from Kentucky with big GOP connections. In a year, he’d put up a lot-line to lot-line three-quarter-size replica of his white plantation-style mansion in Lexington, complete with fluted acacia-leaf columns, mature live oaks from Florida, an electric fence, mean guard dogs, a rebel flag on the flagpole and two Negro jockey statues painted his stable colors, green and black. “Not Furlong” is what he called the place, though the neighbors have found other names for it. All problems were deemed my fault for selling out originally back in ’85. So mine is not a popular face around there now, though many of my old neighbors have also moved on.

  Brunswick Pike glides me in through Rocky Ridge, back into Haddam Township, and becomes Seminary Street along the banks of the widened stream referred to by locals as Lake Bimble, for the German farmer who owned the river bank and, as a Tory in the Revolution, gave aid and comfort to Colonel Mawhood’s troops, and who for his trouble got bound to a sack of ballast rocks and tossed in the stream—Quaker Creek—by General Washington’s men, there to stay.

  Since I lived here for twenty years, I know what to expect farther in on Seminary two days before Thanksgiving. A melee. People stocking up and leaving for Vermont and Maine, the cozy Thanksgiving states; others arriving for family at-homes, students back from Boulder and Reed, divorcées visiting children, children visiting divorcées—the customary mid-day automotive hector brought about by a town become a kind of love-it/hate-it paragon of suburban amplitude gone beyond self-congratulation to the point of entropy. (Greenwich minus the beach, times three.)

  Plus, there’s the further complication of the town fathers’ decision to mount a Battle of Haddam re-enactment right in town. I read this in the Haddam Packet, which I still receive in Sea-Clift. Uniformed Redcoats and tattered Continentals in homespun, carrying period musketry, eating homemade hardtack and wearing tricorn hats, jerkins and knee pants, their hair in pigtails, will be setting up drill fields, redoubts and headquarters all around the Boro, staging assaults and retreats, bivouacs and drumhead courts-martial, digging latrines and erecting tenting at the sites where these occurrences actually occurred back in 1780—though the current sites may now be Frenchy’s Gulf, Benetton or Hulbert’s Classic Shoes. This was done once before, for the bicentennial, and it’s all happening again for the Millennium in an effort to rev up sidewalk appeal. Though some merchants—I heard this at the bank last week—are already sensing retail disaster, and have retained counsel and are computing lost revenue as damages. This includes the bank itself.

  The other distraction making movement into the Square near-impossible is that the Historical Society, in a fit of Thanksgiving spirit and under the rubric of “Sharing Our Village Past,” has converted the entire Square in front of the August Inn and the Post Office into a Pilgrim Village Interpretive Center. Two Am. Civ. professors from Trenton State with time on their hands have constructed a replica Pilgrim town with three windowless, dirt-floor Pilgrim houses, trucked-in period barnyard animals, and lots of authentic but unhandy Pilgrim implements, built a hand-adzed paled fence, laid in a subsistence garden and produced old-timey clothes and authentically inadequate footwear for the Pilgrims themselves. Inside the village they’ve installed a collection of young Pilgrims—a Negro Pilgrim, a Jewish female Pilgrim, a wheelchair-bound Pilgrim, a Japanese Pilgrim with a learning disability, plus two or three ordinary white kids—all of whom spend their days doing toilsome Pilgrim chores in drab, ill-fitting garments, chattering to themselves about rock videos while they hew logs, boil clothes, rip up sod, make soap in iron caldrons and spin more coarse cloth, but now and then pausing to step forth, just like soap-opera characters on Christmas Day, to deliver loud declarations about “the first hard days of 1620” and how it’s impossible to imagine the character and dedication of the first people and how our American stock was cured by tough times, blab, blab, blab, blab—all this to whoever might be idle enough to stop on the way to the liquor store to listen. Every night the young Pilgrims disappear to a motel out on Route 1, fill their bellies with pizza and smoke dope till their heads explode, and who’d blame them?

  Merchants on the Square—the Old Irishman’s Kilt, Rizzutto’s Spirits, Sherm’s Tobacconist—have taken a more tolerant view of the Pilgrim shenanigans than they have of the battle re-enactors, who whoop and carry weapons, and stay out at the actual battlefield in Winnebagos and bring their own food and beer and never buy anything in town. The Pilgrims, on the other hand—which is probably how they were always viewed—are seen as a kind of peculiar but potentially attractive business nuisance. It’s hoped that passing citizens who pause to hear the overweight paraplegic girl give her canned speech about piss-poor medical facilities in seventeenth-century New Jersey, and how someone in her state of body wouldn’t ha
ve lasted a weekend, will then be moved by an urge to buy a Donegal plaid vest or a box of toffees or Macanudos or half a case of Johnnie Walker Red.

  There’s even talk that a group representing the Lenape Band—New Jersey’s own redskins, who believe they own Haddam and always have—is setting up to picket the Pilgrims on Thursday, wearing their own period outfits and carrying placards that say THANKS FOR NOTHING and THE TERRIBLE LIE OF THANKSGIVING and stirring up a bad-for-business backlash. There’s likewise a rumor that a group of re-enactors will go AWOL, march to the Pilgrims’ defense and reenact a tidy massacre on the front steps of the Post Office. This is all probably skywriting by the boys at United Jersey and represents less truth than their wish that something out of the ordinary could happen so they can quit boring themselves to death approving mortgage after mortgage.

  What it all comes down to, though, as with so many vital life issues and blood-boiling causes, is traffic and more traffic. An ambulance carrying our President and Pope John Paul couldn’t make it the two blocks from the Recovery Room Bar to Caviar ’n Cashmere in less than three-quarters of an hour, by which time both these tarnished exemplars would be out on the street walking.

  Long manorial lawns sweep down to the north side of Brunswick Pike, facing the lake, with heavy hemlock growth and rhododendron splurge giving the white, set-back, old-money mansions their modesty protection. In my years selling houses here, I sold three of these goliaths, two twice, once to a famous novelist. Still, I take my first chance to turn off, to avoid the town traffic, and pass along onto bosky, stable, compromise-with-dignity Gulick Road—winding streets, mature plantings, above-ground electric, architect-design “family rooms” retrofitted onto older reasonable-sized Capes and ranches a year beyond their paint jobs. (I sold twenty of these.) Yukons and Grand Cherokees sit in driveways. Older tree houses perch in many oaks and maples. New mullions have been added to old seventies picture windows and underground sprinklers laid in. It’s the suburban sixties grown out, with many original owner-pioneers holding fast to the land and happy to be, their “new development” now become solidly in-town, with all the old rawness ironed out. It’s now a “neighborhood,” where your old Chesapeake, Tex, can take his nap in the street without being rumbled over by the bottled-water truck, where once-young families have become older but don’t give a shit, and where fiscal year to fiscal year everybody’s equity squeezes up as their political musings drift to the right (though it feels like the middle). It’s the height of what’s possible from modest beginnings, and as near to perfection as random settlement patterns and anxiety for permanence can hope for. It’s where I’d buy in if I moved back—which I won’t.