The Year of Magical Thinking by Joan Didion Read Free Book Online Page B

where it belongs and a fire lit for the homecoming of the family. “It is also well to prepare a little hot tea or broth,” Mrs. Post advised, “and it should be brought them upon their return without their being asked if they would care for it. Those who are in great distress want no food, but if it is handed to them, they will mechanically take it, and something warm to start digestion and stimulate impaired circulation is what they most need.”
    There was something arresting about the matter-of-fact wisdom here, the instinctive understanding of the physiological disruptions (“changes in the endocrine, immune, autonomic nervous, and cardiovascular systems”) later catalogued by the Institute of Medicine. I am unsure what prompted me to look up Emily Post’s 1922 book of etiquette (I would guess some memory of my mother, who had given me a copy to read when we were snowbound in a four-room rented house in Colorado Springs during World War Two), but when I found it on the Internet it spoke to me directly. As I read it I remembered how cold I had been at New York Hospital on the night John died. I had thought I was cold because it was December 30 and I had come to the hospital bare-legged, in slippers, wearing only the linen skirt and sweater into which I had changed to get dinner. This was part of it, but I was also cold because nothing in my body was working as it should.
    Mrs. Post would have understood that. She wrote in a world in which mourning was still recognized, allowed, not hidden from view. Philippe Ariès, in a series of lectures he delivered at Johns Hopkins in 1973 and later published as
Western Attitudes toward Death: From the Middle Ages to the Present,
noted that beginning about 1930 there had been in most Western countries and particularly in the United States a revolution in accepted attitudes toward death. “Death,” he wrote, “so omnipresent in the past that it was familiar, would be effaced, would disappear. It would become shameful and forbidden.” The English social anthropologist Geoffrey Gorer, in his 1965
Death, Grief, and Mourning,
had described this rejection of public mourning as a result of the increasing pressure of a new “ethical duty to enjoy oneself,” a novel “imperative to do nothing which might diminish the enjoyment of others.” In both England and the United States, he observed, the contemporary trend was “to treat mourning as morbid self-indulgence, and to give social admiration to the bereaved who hide their grief so fully that no one would guess anything had happened.”
    One way in which grief gets hidden is that death now occurs largely offstage. In the earlier tradition from which Mrs. Post wrote, the act of dying had not yet been professionalized. It did not typically involve hospitals. Women died in childbirth. Children died of fevers. Cancer was untreatable. At the time she undertook her book of etiquette, there would have been few American households untouched by the influenza pandemic of 1918. Death was up close, at home. The average adult was expected to deal competently, and also sensitively, with its aftermath. When someone dies, I was taught growing up in California, you bake a ham. You drop it by the house. You go to the funeral. If the family is Catholic you also go to the rosary but you do not wail or keen or in any other way demand the attention of the family. In the end Emily Post’s 1922 etiquette book turned out to be as acute in its apprehension of this other way of death, and as prescriptive in its treatment of grief, as anything else I read. I will not forget the instinctive wisdom of the friend who, every day for those first few weeks, brought me a quart container of scallion-and-ginger congee from Chinatown. Congee I could eat. Congee was all I could eat.

5.
    T here was something else I was taught growing up in California. When someone appears to have died you find out for sure by holding a hand mirror to the mouth and nose. If there is