Prayer to my ancestors
A few weeks ago, my sister texts me a photo of a journal entry our mother made. She found it while going through our mother’s things. The words are jagged and misspelled. They lack punctuation and the necessary accents and tilde. The scrawl lists, wobbles and threatens to slip off the page: Estoy muy triste por la confucion que esta pasando por mi mente espero en Dios nuestro Senor que esto no progrese.”
No wonder the words refuse to tiptoe across the paper like buoyant birds – fear this heavy can’t sit lightly on the lines of notebook paper. And because the words are so bloated with meaning, the weight of the unspoken plea in them is a blow to my heart: Deliver me oh, Lord, from the confusion in my mind. What’s happening to me Lord? Heal me, and if you won’t heal me, won’t you please at least stop this illness in its tracks? Deliver me, Oh Lord.
My mother is now well within the grips of Alzheimer’s so her prayer breaks my heart. And it makes me realize how little I’ve actually relied on prayer since the diagnosis. Does God even exist? Once, I wrote about my struggle to visualize and pray to a God beyond that one taught by my church, the God who when rendered in paintings and relics emerged looking very much the conquistador: pale-skinned, blue-eyed, stern and triumphant. Many people (rightly or wrongly, I assumed they were white judging by their surnames) wrote me lots of kind notes, offering to pray for me, and suggesting I visualize God as spirit. Oh, how badly they wanted to save me. One pastor even dropped by the paper where I worked – unannounced. I was away from my desk at the time. But others shared my struggle. How can one pray to the oppressor?
I confess: I now rarely attend my own church, led as it is by a hierarchy of well-fed men who have protected rapist priests in a global cover-up. And with so many churches further perverting the image of God further into a homophobic, misogynistic deity with little compassion for the hungry, the homeless and the sick that he (or she) is laughable, I find myself turning back to my ancestors for strength as we deal with my mother’s disease. More specifically, to the strong women who precede me.
In civil war torn Mexico, my great-grandmother is said to have clung to her son, my grandfather, as a member of Los Dorados de Villa dragged him away to be hanged for some imagined insult. He was just a boy then, my grandfather; what did a boy do to merit death? Maybe he booted their horses from the pasture where our family’s cattle grazed. Maybe he wouldn’t let them in his mother’s house to take their fill of food and daughters. These Villistas did and took what they wanted, whenever they wanted. And whatever the perceived slight of this boy, they took offense and decided he should hang. Somehow he escaped.
Did my great-grandmother pray?
Deliver my son from evil, Oh Lord. Spare me the indignity of outliving my son, of having to bury my child. Oh, Lord, deliver us from the rapists and assassins of this bloody war. Please don’t let them kill my son.
Did God deliver him? Or was it, as family lore has it, that he managed to slip a hand between his neck and noose and swing there while family cut him down? Did my great-grandmother massage his sore neck and wash his face with her tears as she held him securely in her arms?
My grandmother, the woman who eventually married the boy who escaped the noose, reared a dozen children. Several were not biologically her own, but the children of a deceased relative who nonetheless were loved as if they’d emerged into the world from her own body. Two of her grown sons were once shot through the gut by a cousin in a cattle dispute. They survived, but that launched the family’s migration to the border, one sibling at a time, so that in the 1950s, years before I was born, my mother was among the few who were living in the U.S.
One night, shortly after those shootings, while my mother was still single, she was awakened in the pre-dawn hours in New Mexico at the house where she was a live-in housekeeper. Police asked her to come to Juárez where her oldest brother had been shot. All the way there she prayed to the Virgin Mary whom she honored with a medallion around her neck. She warmed the medallion in a clutched fist: “Let my brother live. Let my brother live.”
Did Mary hear?
My mother arrived in Juárez only to identify her dead brother, a bullet hole in his left temple. She had to notify her parents of his death. My mother now remembers nothing of this, so she can’t fill in the blanks – the way the car’s headlights cut through the night on the drive to the border, whether someone had cleaned the blood off my uncle’s body, whether she held him to her one last time. Nothing.
I’d long heard about the death of this uncle I never got to meet, but I’d never learned about my mother’s role in the story until she got sick. Yet when one my aunts shared the tale with me some five decades after the event, saying, “Your mother is a strong woman,” I swear I heard my mother crying as she stood by her dead brother’s side. Surely she prayed to be delivered from the nightmare of her brother’s murder. When she realized the futility of that, then she must have prayed for strength.
Deliver me, oh Lord.
Years later, she would write the prayer for healing of her mind.
When she wrote it, we don’t know. The entry in her notebook bears no date. She must have taken pen in hand as the haze of illness rolled over memory – when she knew something was happening in her brain but before she lost her ability to write. Outwardly, she was mostly calm, firm in her belief that God would see her through whatever this thing was. For all of our reassurances that she would not be alone on this journey, she never spoke of these fears to us, her children. The only person to whom she ever said the word Alzheimer’s was one of her sisters, and even then, it was in the form of a question: “It can’t be Alzheimer’s can it?”
Maybe it’s that I’ve spent enough time sitting in kitchens and living rooms drinking coffee with my primas and my tias, marveling at the things they’ve survived – rape, murder, the death of their children, the slow coup of their homeland by drug cartels – and the way they shoulder the losses, the burdens, and move forward. Or maybe it’s that I have, in fact, lost the beliefs I once had. Whatever the case, when my mother’s prayer crosses my path, I do not call on God. Instead I call on them, grandmothers, the aunts, the cousins who have preceded me: How did you do it? How did you manage to keep on putting one foot in front of the other? If you stumbled, how did you pick yourself up? Help me. I need to know how to do this.
The small things involved in my mother’s care, somehow I have dealt with them. Selling her car to keep her from driving, the phase during which she sang in public to every kid she saw, the phase during which men’s beer bellies fascinated her – I’ve coped. Dealing with her everyday fears and paranoia, the house doors that must be shut at all times, the curtains that must be drawn at all times, her purse, her winter jacket, her trash can even, for Pete’s sake, that must be taken to her room at bedtime so that no one will sneak in during the night and steal them — yep, I’ve dealt. Our family has all dealt.
But faced with my mother’s prayer for deliverance from sickness, I buckle. This is the only real indication I’ve had of her fear along this journey. And the words are such a thin plea in the face of a physiological tsunami that they, too, fold, allowing me to be sucked down into the churning waters of her fears where everything she didn’t write is a tentacle that reaches and strangles.
Deliver me oh, God from the confusion in my mind. Do not let it worsen, I beg you. Deliver me. Deliver me from forgetting my children’s faces, from forgetting how to drive, how to cook, how to dress myself. Deliver me from the stink of piss and shit in my diapers when I forget how to use the toilet, from my daughters having to wipe my soiled clothes and bathe my scarred and sagging body. Deliver me, Lord, for I am frightened.
After she retired from serving school children lunch, my mother spent years volunteering with a Catholic community whose prayer was visible in action. Among the things my mother did was to deliver groceries weekly to some of the most destitute – old, sick women living in one-room shacks, multiple families sharing a tiny home. But she was like this even before – my sister remembers the mortification of being driven to school by our mother on blustery winter days and having her stop to give rides to the children no one liked, the outcasts, the misfits, the weird.
Maybe that’s the reason that when politicians and legislators pray in public, it seems such a charade. Because I’ve come to believe that prayer is the hand that frees the noose and wipes the blood off the dead and dying. Prayer is the eyes that see the kid no one else wants to see, the eyes that won’t look away from suffering when the rest of the world turns away.
I believe my ancestors hear me. When I wake up at 3 a.m. to change my mother’s soiled underwear and rub ointment on her bottom, when I spray the bathroom walls with water in an effort to bathe her, when I run a comb through her wet hair or tie her shoes, even when I write a check to pay those who do these things for her far more often than I do – my sisters are with me. They reach for me across the decades, cradle me to their bosom and rock me in our history.
And whether or not there is a God, and whether or not I acknowledge his or her existence in public, when my mother prays for deliverance, is being there for her not an answer to her prayer anyway?
©2012 Beatriz Terrazas, all rights reserved