The Testaments Page 3
I found out from Shunammite, who said she was my best friend. We weren’t supposed to have best friends. It wasn’t nice to form closed circles, said Aunt Estée: it made other girls feel left out, and we should all be helping one another be the most perfect girls we could be.
Aunt Vidala said that best friends led to whispering and plotting and keeping secrets, and plotting and secrets led to disobedience to God, and disobedience led to rebellion, and girls who were rebellious became women who were rebellious, and a rebellious woman was even worse than a rebellious man because rebellious men became traitors, but rebellious women became adulteresses.
Then Becka spoke up in her mouse voice and asked, What is an adulteress? We girls were all surprised because Becka so seldom asked any questions. Her father was not a Commander like our fathers. He was only a dentist: the very best dentist, and our families all went to him, which was why Becka was allowed into our school. But it did mean the other girls looked down on her and expected her to defer to them.
Becka was sitting beside me—she always tried to sit beside me if Shunammite did not shoulder her away—and I could feel her trembling. I was afraid that Aunt Vidala would punish her for being impertinent, but it would have been hard for anyone, even Aunt Vidala, to accuse her of impertinence.
Shunammite whispered across me at Becka: Don’t be so stupid! Aunt Vidala smiled, as much as she ever did, and said she hoped Becka would never find that out through personal experience, since those who did become adulteresses would end up being stoned or else hanged by their neck with a sack over their heads. Aunt Estée said there was no need to frighten the girls unduly; and then she smiled and said that we were precious flowers, and who ever heard of a rebellious flower?
We looked at her, making our eyes as round as possible as a sign of our innocence, and nodding to show we agreed with her. No rebellious flowers here!
* * *
—
Shunammite’s house had just one Martha and mine had three, so my father was more important than hers. I realize now that this was why she wanted me as her best friend. She was a stubby girl with two long thick braids that I envied, since my own braids were skinny and shorter, and black eyebrows that made her look more grown up than she was. She was belligerent, but only behind the Aunts’ backs. In the disputes between us, she always had to be right. If you contradicted her, she would only repeat her first opinion, except louder. She was rude to many other girls, especially Becka, and I am ashamed to tell you that I was too weak to overrule her. I had a weak character when dealing with girls my own age, though at home the Marthas would say I was headstrong.
“Your mother’s dying, isn’t she?” Shunammite whispered to me one lunchtime.
“No she’s not,” I whispered back. “She just has a condition!” That was what the Marthas called it: your mother’s condition. Her condition was what caused her to rest so much, and to cough. Lately our Marthas had been taking trays up to her room; the trays would come back down with hardly anything eaten from the plates.
I wasn’t allowed to visit her much anymore. When I did, her room would be in semi-darkness. It no longer smelled like her, a light, sweet smell like the lily-flowered hostas in our garden, but as if some stale and dirtied stranger had crept in and was hiding under the bed.
I would sit beside my mother where she lay huddled under her blue-flower-embroidered bedspread and hold her thin left hand with the magic ring on it and ask when her condition would be gone, and she would say she was praying for her pain to be over soon. That would reassure me: it meant she would get better. Then she would ask me if I was being good, and if I was happy, and I would always say yes, and she would squeeze my hand and ask me to pray with her, and we would sing the song about the angels standing around her bed. And she would say thank you, and that was enough for today.
“She really is dying,” Shunammite whispered. “That’s what her condition is. It’s dying!”
“That’s not true,” I whispered too loudly. “She’s getting better. Her pain will be over soon. She prayed for it.”
“Girls,” said Aunt Estée. “At lunchtime our mouths are for eating, and we can’t talk and chew at the same time. Aren’t we lucky to have such lovely food?” It was egg sandwiches, which ordinarily I liked. But right then the smell of them was making me feel sick.
“I heard it from my Martha,” Shunammite whispered when Aunt Estée’s attention was elsewhere. “And your Martha told her. So it’s true.”
“Which one?” I said. I couldn’t believe any of our Marthas would be so disloyal as to pretend that my mother was dying—not even scowling Rosa.
“How should I know which one? They’re all just Marthas,” said Shunammite, tossing her long thick braids.
* * *
—
That afternoon when our Guardian had driven me home from school, I went into the kitchen. Zilla was rolling pie dough; Vera was cutting up a chicken. There was a soup pot simmering on the back of the stove: the extra chicken parts would go into it, and any vegetable scraps and bones. Our Marthas were very efficient with food, and did not waste supplies.
Rosa was over at the large double sink rinsing off dishes. We had a dishwasher, but the Marthas didn’t use it except after Commanders’ dinners at our house because it took too much electricity, said Vera, and there were shortages because of the war. Sometimes the Marthas called it the watched-pot war because it never boiled, or else the Ezekiel’s Wheel war because it rolled around without getting anywhere; but they only said such things among themselves.
“Shunammite said one of you told her Martha that my mother is dying,” I blurted out. “Who said that? It’s a lie!”
All three of them stopped doing what they were doing. It was as if I’d waved a wand and frozen them: Zilla with the lifted rolling pin, Vera with a cleaver in one hand and a long pale chicken neck in the other, Rosa with a platter and a dishcloth. Then they looked at one another.
“We thought you knew,” Zilla said gently. “We thought your mother would have told you.”
“Or your father,” said Vera. That was silly, because when could he have done that? He was hardly ever at our house nowadays, and when he was, he was either eating dinner by himself in the dining room or shut inside his study doing important things.
“We’re very sorry,” said Rosa. “Your mother is a good woman.”
“A model Wife,” said Vera. “She has endured her suffering without complaint.” By this time I was slumped over at the kitchen table, crying into my hands.
“We must all bear the afflictions that are sent to test us,” said Zilla. “We must continue to hope.”
Hope for what? I thought. What was there left to hope for? All I could see in front of me was loss and darkness.
* * *
—
My mother died two nights later, though I didn’t find out until the morning. I was angry with her for being mortally ill and not telling me—though she had told me, in a way: she had prayed for her pain to be over soon, and her prayer was answered.
Once I’d finished being angry, I felt as if a piece of me had been cut off—a piece of my heart, which was surely now dead as well. I hoped that the four angels round her bed were real after all, and that they had watched over her, and that they had carried her soul away, just as in the song. I tried to picture them lifting her up and up, into a golden cloud. But I could not really believe it.
III
Hymn
The Ardua Hall Holograph
6
Readying myself for bed last night, I unpinned my hair, what is left of it. In one of my bracing homilies to our Aunts some years ago, I preached against vanity, which creeps in despite our strictures against it. “Life is not about hair,” I said then, only half jocularly. Which is true, but it is also true that hair is about life. It is the flame of the body’s candle, and as it dwindles the body shr
inks and melts away. I once had enough hair for a topknot, in the days of topknots; for a bun, in the age of buns. But now my hair is like our meals here at Ardua Hall: sparse and short. The flame of my life is subsiding, more slowly than some of those around me might like, but faster than they may realize.
I regarded my reflection. The inventor of the mirror did few of us any favours: we must have been happier before we knew what we looked like. It could be worse, I told myself: my face betrays no signs of weakness. It retains its leathery texture, its character-bestowing mole on the chin, its etching of familiar lines. I was never frivolously pretty, but I was once handsome: that can no longer be said. Imposing is the best that might be ventured.
How will I end? I wondered. Will I live to a gently neglected old age, ossifying by degrees? Will I become my own honoured statue? Or will the regime and I both topple and my stone replica along with me, to be dragged away and sold off as a curiosity, a lawn ornament, a chunk of gruesome kitsch?
Or will I be put on trial as a monster, then executed by firing squad and dangled from a lamppost for public viewing? Will I be torn apart by a mob and have my head stuck on a pole and paraded through the streets to merriment and jeers? I have inspired sufficient rage for that.
Right now I still have some choice in the matter. Not whether to die, but when and how. Isn’t that freedom of a sort?
Oh, and who to take down with me. I have made my list.
* * *
—
I am well aware of how you must be judging me, my reader; if, that is, my reputation has preceded me and you have deciphered who I am, or was.
In my own present day I am a legend, alive but more than alive, dead but more than dead. I’m a framed head that hangs at the backs of classrooms, of the girls exalted enough to have classrooms: grimly smiling, silently admonishing. I’m a bugaboo used by the Marthas to frighten small children—If you don’t behave yourself, Aunt Lydia will come and get you! I’m also a model of moral perfection to be emulated—What would Aunt Lydia want you to do?—and a judge and arbiter in the misty inquisition of the imagination—What would Aunt Lydia have to say about that?
I’ve become swollen with power, true, but also nebulous with it—formless, shape-shifting. I am everywhere and nowhere: even in the minds of the Commanders I cast an unsettling shadow. How can I regain myself? How to shrink back to my normal size, the size of an ordinary woman?
But perhaps it is too late for that. You take the first step, and to save yourself from the consequences, you take the next one. In times like ours, there are only two directions: up or plummet.
* * *
—
Today was the first full moon after March 21. Elsewhere in the world, lambs are being slaughtered and eaten; Easter eggs, too, are consumed, for reasons having to do with Neolithic fertility goddesses nobody chooses to remember.
Here at Ardua Hall we skip the lamb flesh but have kept the eggs. As a special treat I allow them to be dyed: baby pink and baby blue. You have no idea what delight this brings to the Aunts and Supplicants assembled in the Refectory for supper! Our diet is monotonous and a little variation is welcome, even if only a variation in colour.
After the bowls of pastel eggs had been brought in and admired but before our meagre feast began, I led the usual Prayer of Grace—Bless this food to our service and keep us on the Path, May the Lord open—and then the special Spring Equinox Grace:
As the year unfolds into spring, may our hearts unfold; bless our daughters, bless our Wives, bless our Aunts and Supplicants, bless our Pearl Girls in their mission work beyond our borders, and may Fatherly Grace be poured out upon our fallen Handmaid sisters and redeem them through the sacrifice of their bodies and their labour according to His will.
And bless Baby Nicole, stolen away by her treacherous Handmaid mother and hidden by the godless in Canada; and bless all the innocents she represents, doomed to be raised by the depraved. Our thoughts and prayers are with them. May our Baby Nicole be restored to us, we pray; may Grace return her.
Per Ardua Cum Estrus. Amen.
* * *
—
It pleases me to have concocted such a slippery motto. Is Ardua “difficulty” or “female progenitive labour”? Does Estrus have to do with hormones or with pagan rites of spring? The denizens of Ardua Hall neither know nor care. They are repeating the right words in the right order, and thus are safe.
Then there is Baby Nicole. As I prayed for her return, all eyes were focused on her picture hanging on the wall behind me. So useful, Baby Nicole: she whips up the faithful, she inspires hatred against our enemies, she bears witness to the possibility of betrayal within Gilead and to the deviousness and cunning of the Handmaids, who can never be trusted. Nor is her usefulness at an end, I reflected: in my hands—should she end up there—Baby Nicole would have a brilliant future.
Such were my thoughts during the closing hymn, sung in harmony by a trio of our young Supplicants. Their voices were pure and clear, and the rest of us listened with rapt attention. Despite what you may have thought, my reader, there was beauty to be had in Gilead. Why would we not have wished for it? We were human after all.
I see that I have spoken of us in the past tense.
The music was an old psalm melody, but the words were ours:
Under His Eye our beams of truth shine out,
We see all sin;
We shall observe you at your goings-out,
Your comings-in.
From every heart we wrench the secret vice,
In prayers and tears decree the sacrifice.
Sworn to obey, obedience we command,
We shall not swerve!
To duties harsh, we lend a willing hand,
We pledge to serve.
All idle thoughts, all pleasures we must quell,
Self we renounce, in selflessness we dwell.
Banal and without charm, those words: I can say that, since I wrote them myself. But such hymns are not meant to be poetry. They are meant simply to remind those singing them of the high price they would pay for deviation from the set path. We are not forgiving towards one another’s lapses, here at Ardua Hall.
After the singing, the festal munching began. I noted that Aunt Elizabeth took one more egg than was her share and that Aunt Helena took one fewer, making sure that everyone noticed it. As for Aunt Vidala, snuffling into her serviette, I saw her red-rimmed eyes flicking from one of them to the other, and then to me. What is she planning? Which way will the cat jump?
* * *
—
After our little celebration, I made my nocturnal pilgrimage to the Hildegard Library at the far end of the Hall, along the silent moonlit walk and past my shadowy statue. I entered, I greeted the night librarian, I traversed the General section, where three of our Supplicants were grappling with their recently acquired literacy. I walked through the Reading Room, for which a higher authorization is required and where the Bibles brood in the darkness of their locked boxes, glowing with arcane energy.
Then I opened a locked door and threaded my way through the Bloodlines Genealogical Archives with their classified files. It’s essential to record who is related to whom, both officially and in fact: due to the Handmaid system, a couple’s child may not be biologically related to the elite mother or even to the official father, for a desperate Handmaid is likely to seek impregnation however she may. It is our business to inform ourselves, since incest must be prevented: there are enough Unbabies already. It is also the business of Ardua Hall to guard that knowledge jealously: the Archives are the beating heart of Ardua Hall.
Finally I reached my inner sanctum, deep in the Forbidden World Literature section. On my private shelves I’ve arranged my personal selection of proscribed books, off-limits to the lower ranks. Jane Eyre, Anna Karenina, Tess of the d’Urbervilles, Paradise Lo
st, Lives of Girls and Women—what a moral panic each one of them would cause if set loose among the Supplicants! Here I also keep another set of files, accessible only to a very few; I think of them as the secret histories of Gilead. All that festers is not gold, but it can be made profitable in non-monetary ways: knowledge is power, especially discreditable knowledge. I am not the first person to have recognized this, or to have capitalized on it when possible: every intelligence agency in the world has always known it.
* * *
—
Once sequestered, I took my nascent manuscript out of its hiding place, a hollow rectangle cut inside one of our X-rated books: Cardinal Newman’s Apologia Pro Vita Sua: A Defence of One’s Life. No one reads that weighty tome anymore, Catholicism being considered heretical and next door to voodoo, so no one is likely to peer within. Though if someone does, it will be a bullet in the head for me; a premature bullet, for I am far from ready to depart. If and when I do, I plan to go out with a far bigger bang than that.
I have chosen my title advisedly, for what else am I doing here but defending my life? The life I have led. The life—I’ve told myself—I had no choice but to lead. Once, before the advent of the present regime, I gave no thought to a defence of my life. I didn’t think it was necessary. I was a family court judge, a position I’d gained through decades of hardscrabble work and arduous professional climbing, and I had been performing that function as equitably as I could. I’d acted for the betterment of the world as I saw that betterment, within the practical limits of my profession. I’d contributed to charities, I’d voted in elections both federal and municipal, I’d held worthy opinions. I’d assumed I was living virtuously; I’d assumed my virtue would be moderately applauded.