Shattered Subjects

Trauma and Testimony

in Women's Life-Writing

Suzette A. Henke

St. Martin's Press

New York

&
 Contents

Acknowledgments.vii

Introduction.xi

1. Colette's Autofictions: Genre and Engenderment.1

I. THE EARTHLY PARADISE
II. MY APPRENTICESHIPS: THE SPECTER OF WILLY
III. BREAK OF DAY
IV. POSTSCRIPT

2. H. D.: Psychoanalytic Self-Imaging.25

I. THE GIFT
II. ADULT TRAUMA AND THE MADRIGAL CYCLE: ASPHODEL
AND BID ME TO LIVE

3. Anai's Nin's Interior Cities: Incest, Anxiety,

and Father-Daughter Loss.55
I. FATHER LOSS AND INCEST
II. DAUGHTER LOSS AND MATERNAL ANXIETY
III. NARRATIVE RECOVERY

4. Janet Frame's New Zealand Autobiography: A Postcolonial Odyssey. ... 83

5. Audre Lorde's African-American Testimony.103

I. BIOMYTHOGRAPHY: ZAM1-. A NEW SPELLING OF MY NAME
II. AUTOPATHOGRAPHY: THE CANCER JOURNALS AND A BURST OF LIGHT

6. Sylvia Fraser's My Father's House-. A Canadian Memoir

of Sexual Trauma and Narrative Recovery.121

Conclusion.141

Notes.145

List of Works Cited and Consulted.187

Index 209
' s
 Acknowledgments

The inauguration of this project was made possible by a grant from the
Camargo Foundation, which welcomed me to a scholarly community in
Cassis, France during a sabbatical leave from SUNY-Binghamton in Spring
1985. Since 1991, my research has been generously supported by the
Thruston B. Morton, Sr. Endowment and the Board of Trustees at the
University of Louisville. A grant from the United States Information Agen¬
cy in Summer 1990 funded a series of five lectures in India that bore fruitful
exchange with scholars at the Indian Institute of Advanced Study, F-Iimachal
Pradesh University, Delhi University, Hyderabad University, and the
American Studies Research Center in Hyderabad. A Fulbright Senior Fel¬
lowship took me to Australia in 1991-92 for research and teaching at the
University of Western Australia and Adelaide University. I am grateful to
Professor Debra Journet and the English Department at the University of
Louisville for granting a 1997-98 sabbatical leave that enabled the comple¬
tion of this project. Professor Sandra Morgen of the University of Oregon
kindly invited me to the Center for the Study of Women in Society as a
visiting scholar during the 1997-98 academic year. Jennifer Freyd organized
an enlightening conference on "Trauma and Cognitive Science" at the
University of Oregon in July 1998, just as I was finishing this book.
Sidonie Smith, Robert Spoo, and Suzanne Nalbantian generously
read parts of the manuscript during its several incarnations and offered
helpful advice. Bonnie Kirne Scott read the entire text in near-final form
and made invaluable suggestions for improvement. The influence of the late
Frieda Flint, psychologist and feminist, survives throughout this study.
I wish to thank the Beinecke Library at Yale University for providing
access to H. D. manuscripts and typescripts of The Gift. Parts of chapter 3
have appeared in print in earlier forms: "A Confessional Narrative: Maternal
Anxiety and Daughter Loss in Anai's Nin's Incest" in ANA1S-. AN INTER¬
NATIONAL JOURNAL 14 (1996); "Life-Writing—Art as Diary, Fiction,
Therapy," in ANAI'S: AN INTERNATIONAL JOURNAL 16 (1998); and
"Anai's Nin's Journal of Love: Father-Loss and Incestuous Desire" in Anai's Nin-.
Literary Perspectives, edited by Suzanne Nalbantian, copyright © Suzanne
Nalbantian, reprinted with permission of St. Martin's Press, Incorporated.
viii Shattered Subjects

A seedling version of the first part of chapter 4 was published as "A Portrait
of the Artist as a Young Woman: Janet Frame's Autobiography" in SPAN,
Journal of the South Pacific Association for Commonwealth Literature 31 (1991).
I can only begin to express my appreciation to the many friends and
scholars who have contributed intellectually to the development of this
project. Humbly, 1 utter name upon name in acknowledging the following
individuals. For discussions of trauma and its repercussions, I am grateful to
Cathy Caruth, Margaret Higonnet, Claire Kahane, Dominick LaCapra,
Marian MacCurdy, Jacqueline Rose, and Mary Wood. On the topic of
autobiography: Meena Alexander, William Andrews, Louise DeSalvo, Laura
di Abruna, Paul John Eakin, Rita Felski, Carolyn Heilbrun, Rebecca Hogan,
James Olney, Hazel Rowley, Sidonie Smith, and Julia Watson. On feminist
theory: Shari Benstock, Marilynn Desmond, Tamar Heller, Susan Koshy,
Jane Marcus, Toril Moi, and Gayatri Spivak. On narrative theory: David
Halliburton, Cheryl Herr, Brandon Kershner, Rosemary Lloyd, Robert
Polhemus, Paul Ricoeur, and Robert Rawdon Wilson. On modernism: Beth
Boehm, Thomas Byers, Alan Golding, Leslie Heywood, Marcelline
Krafchick, Susan Suleiman, and Elizabeth Tenenbaum. On Colette:
Dorchen Leidholdt and Jerry Aline Flieger. On H. D.: Jane Augustine, Rachel
Blau DuPlessis, Susan Stanford Friedman, Angela Moorjani, Adalaide Morris,
Perdita Schaffner, and Robert Spoo. On Anai's Nin: Richard Centing, Noel
Riley Fitch, Benjamin Franklin V, Evelyn Hinz, Joaquin Nin-Culmell, Rupert
Pole, Diane Richard-Allerdyce, Anne Salvatore, Sharon Spencer, and
Gunther Stuhlmann. On Janet Frame and New Zealand Literature: James
Acheson, Chris Ackerly, Patrick Evans, Donald Hannah, Malcolm Page,
Chris Prentice, Anna Rutherford, Susan Schwartz, and Mark Williams. On
Audre Lorde: Carole Boyce-Davies, Ajuan Mance, and Alice Snyder.
For gracious hospitality in London, prolific thanks to the Bacrac family
and to the Hunots. For friendship and assistance in Australia, Bruce Bennett,
Marion Bennes, Penny Boumelha, Susan Davis, Patricia Giudice, Leonie
Ford, Dennis Haskell, Jan Kavanagh, Kateryna Longley, Jenny Mutton, Kay
Schaffer, and Robert White. For facilitating summer teaching at the Univer¬
sity of Trento in 1996, Giovanna Covi. For hospitality in Oregon, the
Bartletts and the Fischlers. For welcoming me to the academic community
at the University of Oregon, Suzanne Clark, Linda Kintz, Michaela O'Con¬
nor, and Richard Stein.
Maura Burnett, my editor at St. Martin's Press, has provided rare
support and encouragement at every stage of publication. She and Ruth
Mannes, the production editor, have shown a patience and forbearance
which I truly appreciate. Work on this project has been greatly facilitated
by research assistants at the University of Louisville—Mary Barbosa-Jerez,
 Acknowledgments IX

Leah Graham, Kristin Kirsch, and Elizabeth Hawes Scheitzach, all of whom
have cheerfully done much more than can be recognized in so short a space.
Shirley Marc graciously expedited my research at the Center for the Study
of Women at the University of Oregon.
Finally, I would like to thank the many friends and relatives who have
enriched my life and the context of this work in countless intangible ways.
My cousin Mary Ann Kish Drey offered hospitality in Bethlehem, Pennsyl¬
vania, during the H. D. Centennial Conference in 1986 and made a gift of
The Gift. She, along with Mary Kish Strehlish, John Gish, Jeanne Hennemuth
Kovacs, and Eileen Hennemuth Mullin showed warmth and familial concern
during my mother's last illness in May 1995. My aunts and 29 cousins on
the west coast have been the source of a gratifying sense of family, and I
would like to acknowledge, in particular, Ada Fierst and Enna Bradley,
Bettyann Clark, June Fessler, Bill, Frank, and James Fierst, Chuck Henke,
Julia Rosborough, and Josie Walls. They have helped keep alive the legacy
of my father, Allen James Henke.
This book is dedicated to three heroic women whose memory remains
a precious part of my heritage. My maternal grandmother, Julia Alexa Kish,
emigrated to the United States from Russia and Hungary in the early 1900s.
After giving birth to four children, she succumbed to Spanish influenza in
1918. This dedication is, to my knowledge, her only memorial. My grand¬
mother Alys Caffrey Henke displayed the courage of a twentieth-century
pioneer and provided a model of strength and fortitude well into her
seventies. The loss in 1995 of my own Sido figure, Elizabeth Kish Henke,
was incalculable, and I continue to celebrate her extraordinary gifts of
nurture, joy, and unqualified love.
For sustaining friendships, I am profoundly grateful to Hildy Miller,
John Flint, and Elizabeth Tucker Gould and their families. For years of loving
companionship, my debt of gratitude to James F. Rooney is beyond words.
 .

'
 Introduction

The twentieth century may well be remembered as a century of historical

trauma. As citizens facing the third millenium, we daily confront the
unthinkable in news and television reports, in bizarre public trials, and in
relentless statistics exposing rape, murder, torture, battering, and child
abuse in an increasingly violent society. Global disasters challenge our
sensibilities with occasions for communal mourning too numerous to chron¬
icle. How have we survived, both individually and collectively, in the face
of unimaginable trauma?
Our medical and psychiatric understanding of trauma is a fairly recent
phenomenon. The nineteenth century was well acquainted with symptoms
of hysteria, a disease whose etiology had been allied mysteriously with the
female gender through metaphorical associations with a wandering womb,
as well as the presumed influence of uterus and ovaries on woman's mental
stability.1 Only with the manifestation of similar symptoms in males fight¬
ing on the front during World War I were physicians impelled to diagnose
the devastating effects of "shell shock" on a ravaged military population.
Even then, trauma appeared to be associated with active combat or the fear
thereof. It was not until 1980 that the American Psychiatric Association
acknowledged post-traumatic stress disorder in its official therapeutic man¬
ual as a real illness affecting countless men and women in all strata of society.
If one accepts the basic premise of Freud's talking cure—a psycho¬
analytic working-through of repressed memories brought to the surface
and abreacted through the use of language and free association—then an
intriguing question arises concerning the role of the analyst. Is he or she
truly necessary? Might the therapeutic power of psychoanalysis reside
more in the experience of "rememory'' and reenactment than in the scene
of transference posited by Freud? In other words, as James Pennebaker
asks, "is talking necessary for the talking cure to cure?” (40). In Opening
Up, Pennebaker presents fairly convincing evidence that the very process
of articulating painful experiences, especially in written form, can itself
prove therapeutic. "Writing about the thoughts and feelings associated
with traumas . . . forces individuals to bring together the many facets of
overwhelmingly complicated events. Once people can distill complex
XI l Shattered Subjects

experiences into more understandable packages, they can begin to move

beyond the trauma" (193). "By talking or writing about the traumatic
memories," explains Jennifer Freyd, an individual "spontaneously creates
an episodic interpretation and integration of previously disjointed sensory
and affective memories" (170).2
A "life testimony," says Shoshana Felman, "is not simply a testimony
to a private life, but a point of conflation between text and life, a textual
testimony which can penetrate us like an actual life" ("Education" 14). Felman
acknowledges Freud's discovery that "it takes two to witness the unconscious" (24),
but argues that a surrogate transferential process can take place through the
scene of writing that allows its author to envisage a sympathetic audience
and to imagine a public validation of his or her life testimony. The very
foundations of Freudian psychoanalysis valorize the "birth of knowledge
through the testimonial process" by transforming the unconscious into a
"conscious testimony that itself can only be grasped in the movement of its
own production" (25).
My own interest in autobiographical testimony began more than a
decade ago, when I embarked on a psychoanalytic study of women's life¬
writing during a 1985 sabbatical semester in Cassis, France. Supported by a
grant from the Camargo Foundation, 1 set out to investigate the intriguing
interface between autobiography and fictions of self-writing. My initial
research engaged issues of gender and genre and the web of textual filaments
that suggests an aesthetic continuum between fact and fiction, autobiogra¬
phy and self-inflected fabulation. The focus of this project dramatically
shifted when a significant pattern of repressed trauma and psychological
fragmentation began to emerge, often unexpectedly, in a large number of
twentieth-century feminist autobiographies. The literary testimonies I was
examining provided startling evidence that women often manifest symptoms
of post-traumatic stress disorder after a crisis precipitated by rape, incest,
childhood sexual abuse, unwanted pregnancy, pregnancy-loss, or a severe
illness that threatens the integrity of the body and compromises the sense
of mastery that aggregates around western notions of harmonious selfhood.
At the December 1985 Convention of the Modern Language Associ¬
ation in Chicago, I delivered a paper sketching a tentative paradigm for
scriptotherapy—the process of writing out and writing through traumatic
experience in the mode of therapeutic reenactment. 1 argued that the
authorial effort to reconstruct a story of psychological debilitation could
offer potential for mental healing and begin to alleviate persistent symptoms
of numbing, dysphoria, and uncontrollable flashbacks. Autobiography could
so effectively mimic the scene of psychoanalysis that life-writing might
provide a therapeutic alternative for victims of severe anxiety and, more
 Introduction xiii

seriously, of post-traumatic stress disorder. These ideas may have struck a

1985 Modern Language Association audience as more psychoanalytic than
literary, and even somewhat marginal to the field of critical theory.
Prevalent notions about literature and psychoanalysis began to change
radically in the early 1990s, when Cathy Caruth brought out a provocative
collection of articles on trauma in two issues of The American Imago (reprinted
as Trauma: Explorations in Memory), and Judith Lewis Herman published her
groundbreaking text Trauma and Recovery. As a practicing therapist, Herman
was able to compare post-traumatic stress disorder precipitated by rape,
sexual abuse, or battering with the symptoms of neurosis exhibited by war
veterans and victims of terrorism. Reading her extensive array of case
histories gave me a sense of reassurance, since a thesis 1 had so tentatively
gleaned from the exploration of women's life-writing was reinforced by a
study reflecting numerous individual testimonies and years of clinical prac¬
tice. One could not have predicted, however, the virtual explosion of critical
interest in survivor discourse and in narratives of recovery precipitated not
only by Herman and Caruth, but by theorists like Dori Laub, Shoshana
Felman, Dominick LaCapra, Jennifer Freyd, Anne Hunsaker Hawkins, and
Thomas Couser, to name only a few. Over the last decade, scriptotherapy
has infiltrated the imagination of therapists, literary critics, mental health
workers, and narratologists alike. Charles Anderson and Marian MacCurdy
have recently edited a richly suggestive collection of essays on Writing and
Healing: The Techne of Wholeness, soon to be published by NCTE Press.3
At the outset of this project, 1 made a decision not to deal specifically
with Holocaust narratives because these poignant testimonies constitute a
field unto themselves and require a particular historical purview that should
be investigated within a broader political, religious, and philosophical
context.4 My own study was intentionally more limited and geared to an
examination of the unexpected eruption of repressed tales of traumatic
experience in feminist life narratives—and to ways in which modern women
authors have had recourse to sotto voce personal testimony in working
through episodes of psychic fragmentation.
Emulating Virginia Woolf's own description of her autobiographical
essays, feminist critics like Shari Benstock have proposed the term life-writing
to challenge the traditional limits of autobiography through the use of a
category that encompasses memoirs, diaries, letters, and journals, as well as
the bildungsroman and other personally inflected fictional texts. This
expanded genre embraces the flux and discontinuity that so frequently
characterizes the orts, scraps, and fragments of self/life-writing found in
confessional novels, romans a clef, biomythography, and tantalizing auto¬
fictions.5 Both autobiography and autofiction offer a unique conflation of
XIV Shattered Subjects

history and discourse, of verifiable fact and aesthetic fabulation. To a large

extent, every autobiography imposes narrative form on an otherwise form¬
less and fragmented personal history,- and every novel incorporates shards
of social, psychological, and cultural history into the texture of its ostensibly
mimetic world. As Cathy Caruth observes in Critical Encounters, conflicts
about issues of reference, materiality, and history "have long been at the
heart of literary studies, where the status of the literary text—which is always
by definition possibly a fiction—is in question" (2).6
Although one must acknowledge the perplexed and contested mean¬
ings currently ascribed to such beleaguered terms as self and subject, it is not
within the scope of this discussion fully to delineate the ongoing controversy
between humanist and deconstructive/poststructuralist epistemologies.
Extensive analyses of the debate can be found in Paul John Eakin's Fictions in
Autobiography and Touching the World, Paul Jay's Being in the Text, and Sidonie
Smith's Subjectivity, Identity, and the Body. "Self," explains Smith, "signals an
understanding of the human being as metaphysical, essential, and universal,"
whereas the term subject tends to denote "the culturally constructed nature
of any notion of 'selfhood'" (Subjectivity 189n). Most contemporary critics
would agree with Eakin's observation that "the self that is the center of all
autobiographical narrative is necessarily a fictive structure" (Fictions 3) since,
as Paul Jay insists, the "material recollected is less a 'pure' past than a narrative
created in the present as the subject imaginatively reworks conscious and
unconscious material" (25-26).
As Jacques Lacan would argue, the mirror stage of human development
evinces a series of misrecognitions or"meconnaissances that constitute the ego"
and situate "the agency of the ego ... in a fictional direction" allied with the
imaginary function (Merits 6, 2). The human subject is always-already split
and divided, a subjectivity "which is precarious, contradictory and in pro¬
cess, constantly being reconstituted in discourse each time we think or
speak" (Weedon 32-33). Thus, when the reader of autobiography "is offered
some kind of cohesion of the writing 'subject' which is guaranteed by the
writing signature," she or he "is asked to submit to a fiction" (P. Smith
Discerning 104). As Roland Barthes would argue, "in the field of the subject, there is
no referent" (Barthes 56).7
Critics like Paul John Eakin, Sidonie Smith, Timothy Dow Adams,
and Shirley Neuman, along with the majority of scholars working in the
field of autobiography today, seem to have recourse to what Neuman calls
a "both/and" strategy in dealing with the rhetorical jungle of theories that
claim to be either constitutive or deconstructive of the "self" or "subject."
Eakin believes that one must adopt a perspective recognizing "that the self
and language are mutually implicated in a single, interdependent system of
 Introduction XV

symbolic behavior" (Fictions 192).8 Interrogating the meaning of the speaking

subject in autobiography, Betty Bergland asks: "[D]o we read at the center
of the autobiography a self, an essential individual, imagined to be coherent
and unified, the originator of her own meaning, or do we read a postmodern
subject—a dynamic subject that changes over time, is situated historically
in the world and positioned in multiple discourses?" (134).
Despite the present poststructuralist moment in history, most contem¬
porary autobiographers are engaged in fashioning coherent narratives of
their own lives, even though they recognize that the concept of a stable
identity allied with the myth of a universal subject has proven to be a
fantasmatic cultural construct.9 They respond to what Eakin identifies as an
"existential imperative, a will to believe that is, finally, impervious to theory's
deconstruction of reference as illusion" (Touching 30). Thanks to the "pre¬
narrative Quality of human experience," Paul Ricoeur observes, "we have the right
to speak of life as of an incipient story, and thus of life as an activity and a desire
in search of a narrative" ("Life" 434).
The texts of both autobiography and bildungsroman exfoliate in the
manner of mimetic histories but necessarily double back, like involuted
Mobius strips, in haunting self-referentiality. At least three different
subject-positions emerge in the text: first, the authorial consciousness, or
subject of enunciation, narrating the autobiographical story in a series of
recollected, sometimes discontinuous episodes,- second, the early, frag¬
mented (and often traumatized) version of the self,- and, finally, the
ostensibly coherent subject of utterance evinced through the process of
narrative disclosure. Subjective reconstruction can take the form of aes¬
thetic vocation, personal liberation from a cloying domestic or social
environment, or successful integration into a larger discursive community.
Whatever the framework, the author recasts his or her life narrative in the
shape of a salutary paradigm that offers both a myth of origins and an
implicitly teleological model for future development.10
What I would like to suggest in Shattered Subjects is that autobiography
is, or at least has the potential to be, a powerful form of scriptotherapy—
and that, as such, it lends itself particularly well to the evolution of
twentieth-century women's life-writing. Autobiography has always offered
the tantalizing possibility of reinventing the self and reconstructing the
subject ideologically inflected by language, history, and social imbrica¬
tion. As a genre, life-writing encourages the author/narrator to reassess the
past and to reinterpret the intertextual codes inscribed on personal con¬
sciousness by society and culture. Because the author can instantiate the
alienated or marginal self into the pliable body of a protean text, the newly
revised subject, emerging as the semifictive protagonist of an enabling
XVI Shattered Subjects

counternarrative, is free to rebel against the values and practices of a

dominant culture and to assume an empowered position of political agency
in the world.
In my own thinking about women's life-writing, 1 have defined the
genre broadly, and sometimes metaphorically, to include confessional
forms, autofictions, diaries, journals, and the bildungsroman, as well as
autobiography andbiomythography. What all these genres have in common
is an author attempting to fashion an enabling discourse of testimony and
self-revelation, to establish a sense of agency, and to unearth a panoply of
mythemes that valorize a protean model of female subjectivity. Women
daring to name themselves, to articulate their personal histories in diary,
memoir, and fictional form, reinscribe the claims of feminine desire onto the
texts of a traditionally patriarchal culture. In so doing, they begin to
celebrate a semiotic discourse and a maternal subculture that has always
generated experimental modes of feminine self-invention."
As a psychoanalytic critic, 1 am particularly interested in the sexual/
textual inscription of traumatic narrative as the focal point of a large body of
autobiographical practice. Most psychoanalysts agree that traumatic experi¬
ence generates inevitable psychic fragmentation—an etiology that a Lacanian
critic might construe as a disruption and dismemberment of the imaginary
subject, the version of an integrated self that emerges from meconnaissance or
misrecognition of one's valorized mirror image. Whether attributable to
fantasy or social construction, such misrecognition is vital to the individual's
sense of agency and subjectivity. In order to function as an effective being in
the world, one must necessarily cling to this Lacanian mensoncje vitak as an
enabling myth of coherent identity, despite its status as a fictional construct.12
In any autobiographical text, the narrator plays both analyst and
analysand in a discursive drama of self-revelation, re-membering what
Jacques Lacan would call the corps morcele or "body in fragments" through the
aegis of scriptotherapy. The subject of enunciation theoretically restores a
sense of agency to the hitherto fragmented self, now recast as the protagonist
of his or her life drama. Through the artistic replication of a coherent
subject-position, the life-writing project generates a healing narrative that
temporarily restores the fragmented self to an empowered position of
psychological agency. The tenuous subject-in-process, the Lacanian moi
contingent on the production of meaningful testimony, is valorized and
reflected back in the implicit gaze of an auditor/reader who stands in for the
(m)other of the early mirror stage.13
There seems to be little doubt that trauma precipitates a violent
fragmentation of the (perhaps fantasized) image of the integrated subject.
Traumatic events, Judith Herman tells us, "shatter the construction of the
 Introduction XVII

self that is formed and sustained in relation to others" and "cast the victim
into a state of existential crisis" (Trauma 51). The fourth edition of the
Diagnostic and Statistical Manual of Mental Disorders delineates the following
symptoms associated with post-traumatic stress disorder: "recurrent and
intrusive recollections of the [traumatic] event ... or recurrent distressing
dreams," "[diminished responsiveness to the external world, referred to as
'psychic numbing' or 'emotional anesthesia,'" and feelings of detachment and
social estrangement characterized by a "markedly reduced ability to feel
emotions (especially those associated with intimacy, tenderness, and sexu¬
ality)" (APA 424-25). A further constellation of symptoms tends to aggregate
around interpersonal stress disorders that produce "impaired affect modula¬
tion,- self-destructive and impulsive behavior,- dissociative symptoms,-
somatic complaints,- feelings of ineffectiveness, shame, despair, or hopeless¬
ness,- . . . hostility,- [and] social withdrawal" (APA 425).
Admitting that the definition of post-traumatic stress disorder must
remain imprecise and contested, Cathy Caruth offers a summary of its
symptoms: "there is a response, sometimes delayed, to an overwhelming
event or events, which takes the form of repeated, intrusive hallucinations,
dreams, thoughts or behaviors stemming from the event, along with numb¬
ing that may have begun during or after the experience, and possibly also
increased arousal to (and avoidance of) stimuli recalling the event" (Trauma
4).14 Returning to Freud's description of traumatic neurosis in Beyond the
Pleasure Principle, Caruth goes on to suggest that the "experience of trauma
repeats itself, exactly and unremittingly" in the form of a mental wound that
is "not available to consciousness until it imposes itself again, repeatedly, in
the nightmares and repetitive actions of the survivor" (Unclaimed Experience 4).
In Trauma and Recovery, Judith FJerman classifies the symptoms of post-
traumatic stress disorder in three main categories: "Hyperarousal reflects the
persistent expectation of danger,- intrusion . . . the indelible imprint of the
traumatic moment,- constriction . . . the numbing response of surrender"
(35).15 She further identifies the fundamental stages of recovery as a tripar¬
tite process that involves establishing safety, reconstructing the trauma
story, and regaining a sense of community (3).
Traumatic memories, obtrusive and haunting, are nonetheless "word¬
less and static" (Herman Trauma 175). Stored in the brain during the
adrenaline rush that accompanies the human biological response to danger,
they "are not encoded like the ordinary memories of adults in a verbal, linear
narrative'' (37). Instead, they are imprinted on the brain like infantile
recollections in "the form of vivid sensations and images" (38). In patholog¬
ical configuration, traumatic memories constitute a kind of prenarrative that
does not progress or develop in time, but remains stereotyped, repetitious,
xviii Shattered Subjects

and devoid of emotional content. Iconic and visual in form, these images
relentlessly intrude on consciousness as "a series of still snapshots or a silent
movie,- the role of therapy is to provide the music and words" (175). "What
causes trauma," explains Cathy Caruth, "is a shock that appears to work very
much like a bodily threat but is in fact a break in the mind's experience of
time" (Unclaimed Experience 61). Popular cinematic representations of post-
traumatic stress fail to convey the relentless nature of these flashbacks, which
"are characterized by intense and absorbing visual imagery" and can some¬
times assault consciousness hundreds, or even thousands of times per day
(Schacter 216).
Bessel van der Kolk and Daniel Schacter have drawn on recent
scientific brain research to show how traumatic memories are processed not
in the cognitive cerebral cortex, but in the more primitive region of the
amygdala.16 Schacter hypothesizes that the "release of stress-related hor¬
mones, signaled by the brain's emotional computer, the amygdala, probably
accounts for some of the extraordinary power and persistence that charac¬
terize many highly emotional or traumatic experiences" (217). Traumatic
flashbacks make repeated intrusions into consciousness until their haunting
reverberations take the form of an idee fixe. In order to break this torturous
circuit of repetition, the victim must reenact the trauma in all its physical,
sensory, psychological, and emotional detail.
The object of psychoanalysis—and of autobiography as scriptotherapy
—is to "reassemble an organized, detailed, verbal account, oriented in time
and historical context" out of "fragmented components of frozen imagery and
sensation" (Herman Trauma 177). A great deal of evidence now suggests that
the formulation of narrative cohesion can reconfigure the individual's obses¬
sive mental processing of embedded traumatic scripts. "With this transforma¬
tion of memory," Herman tells us, "comes relief of many of the major
symptoms of post-traumatic stress disorder. The physioneurosis induced by
terror can apparently be reversed through the use of words" (Trauma 183). In
the very act of articulation, the trauma story becomes a testimony, a publicly
accessible "ritual of healing" (181) that inscribes the victim into a sympathetic
discourse-community and inaugurates the possibility of psychological reinte¬
gration. The trauma story, notes Janice Haaken, "anoints the survivor with a
heroic status—as the bearer of unspeakable truths" (1083).
In her instructions for reclaiming a world, Herman has identified as
crucial to the healing process the anatomization of both historical fact and
emotional response. The primary goal of therapy is "to put the story,
including its imagery, into words" (Trauma 177). If Herman's analysis is
correct, then a major impetus behind autobiographical literature in gen¬
eral, and women's life-writing in particular, may be the articulation of a
 Introduction XIX

haunting and debilitating emotional crisis that, for the author, borders on
the unspeakable. What cannot be uttered might at least be written—
cloaked in the mask of fiction or sanctioned by the protective space of
iteration that separates the author/narrator from the protagonist/character
she or he creates and from the anonymous reader/auditor she or he
envisages. Testimonial life-writing allows the author to share an unutter¬
able tale of pain and suffering, of transgression or victimization, in a
discursive medium that can be addressed to everyone or no-one—to a
world that will judge personal testimony as accurate historical witnessing
or as thinly disguised fiction. No matter. It is through the very process of
rehearsing and reenacting a drama of mental survival that the trauma
narrative effects psychological catharsis.17
There are possibly as many forms of womens (and men's) life-writing
as there are authors committing their stories to paper, wordprocessing, and
publication. It seems likely that marginalized individuals, both male and
female, tend more frequently to invoke subversive and subvocal iterations
to re-member the fragmented subject and regain an enabling sense of
psychic coherence.18 As members of the Personal Narratives Group affirm,
life-writing "narratives of nondominant social groups (women in general,
racially or ethnically oppressed people, lower-class people, lesbians) are
often particularly effective sources of counterhegemonic insight" (7). The
story of survival in the face of racial, cultural, and psychosexual adversity
reconstructs a fragmented ego forced to the margins of hegemonic power
structures. The act of life-writing serves as its own testimony and, in so
doing, carries through the work of reinventing the shattered self as a
coherent subject capable of meaningful resistance to received ideologies and
of effective agency in the world. As Cathy Caruth reminds us, "trauma is not
simply an effect of destruction but also, fundamentally, an enigma of
survival" (Unclaimed Experience 58).
In Shattered Subjects, I examine a wide range of twentieth-century life¬
writing by women, from the Parisian belle epocjue to contemporary multicul¬
tural and postcolonial narratives. Beginning a book on narrative recovery
with the case of Colette might, at first glance, seem anomalous, because the
modernity and radicality of her literary production has largely been
obscured to American audiences. Since Jerry Aline Flieger's publication of
Colette and the Fantom Subject of Autobiography, however, it has been clear to
psychoanalytic critics that Colette felt haunted by a powerful encrypted
imago of the lost (m)other, a fantasmatic figure buried at the heart of her
revisionist memoirs.
In Colette's biomythographies—My Mother's House, Sido, and Break of
Day—the infantile sanctuary of Saint-Sauveur-en-Puisaye represents a green
XX Shattered Subjects

world of prelapsarian bliss presided over by the Mother/Goddess Sido and

happily unencumbered by oedipal hostilities. When Colette is brutally
abducted from the provinces by Henri Gauthier-Villars and introduced to
the lascivious pleasures of a Parisian demimonde, the young girl feels literally
and figuratively traumatized by her rude awakening to the perversion (pere-
version) of heterosexual desire. My Apprenticeships is the author's autobiograph¬
ical attempt, at the age of sixty, to assert mastery over the master—to impose
the rigorous control of symbolic language on the inscrutable specter that
continues to haunt her. In recounting the story of her first marriage, she
testifies to domestic battery, psychological manipulation, and conjugal
imprisonment in a scenario that bears striking resemblance to paradigmatic
captivity narratives.
Like Colette, Hilda Doolittle spent a lifetime reconfiguring a matri-
focal and maternally inflected subjectivity. Whereas most critical discus¬
sions of H. D.'s literary production focus on traumas precipitated by World
War I, chapter 2 of this work returns to an earlier defining moment that set
the stage for the author's lifelong emotional vulnerability. The last chapter
of The Gift, a narrative that H. D. described as "autobiographical fantasy" (DA
189), begins with the ten-year-old Hilda witnessing the effects of a myste¬
rious accident that left her father wounded and bleeding. Unseen and
unrecognized by Charles Doolittle, the distraught daughter sank into a state
of mental dysphoria later rekindled by adult tragedy. Hence the powerful
impact of severe losses suffered by H. D. during the Great War: an accidental
pregnancy ending in stillbirth,- the deaths of a brother killed in action and a
father debilitated by stroke,- and a second unexpected ("illegitimate") preg¬
nancy followed by rejection and desertion by her husband Richard Alding¬
ton. H. D. would rehearse, reenact, and re-interpret these shocking events
in a protracted series of autobiographical narratives that made use of scrip-
totherapy for purposes of self-analysis.
If Hilda Doolittle fantasized the emotional impact of paternal seduc¬
tion in The Gift, Anai's Nin literally enacted such fantasies in adult life. Using
the psychoanalytic theories of Freud, Otto Rank, Jane Gallop, and Jessica
Benjamin, chapter 3 traces Nin's disastrous internalization of the absent
Father/God in the form of a stern, implacable superego who could be
propitiated only by incestuous union. Capitulating to the imprecations of
her long-lost Daddy, the thirty-year-old Nin consented to a love affair with
the father who had been absent from her life for almost two decades. Her
ingenious plan to ensorcell the man of her dreams, then to abandon him in
a vengeful act of retribution, predictably backfired. The adult author was
left doubly betrayed, reiterating the trauma of paternal seduction in volumi¬
nous diaries that functioned as self-analytic laboratories of the soul.
 Introduction XXI

If Nin felt convinced that life-writing could serve as a powerful defense

against the threat of psychosis and despair, the New Zealand author Janet
Frame, the subject of chapter 4, would implicitly test this hypothesis in
response to tragic experiences that shattered her childhood and adoles¬
cence. Frame's Autobiography testifies to the repercussions of grinding domes¬
tic poverty during the Depression,- the traumatic loss of two beloved sisters,
uncannily drowned a decade apart,- and eight years of incarceration in a
mental institution after a false diagnosis of schizophrenia. On a postcolonial
odyssey to England, Frame recovered from a decade of "mind wastage" and
managed to reconstruct her identity as an artist amidst the cacophony of
London life. In an interview with Elizabeth Alley, she confesses that it was
precisely the "point of loss" generated by trauma that motivated her auto¬
biographical project (44). Poignant, indeed, is her unflinching record of
emotional degradation in understaffed and primitive psychiatric facilities in
New Zealand at mid-century.
Chapter 5 discusses the African-American poet Audre Lorde, for
whom traumatic resonances produced by racial bigotry and ethnic polarities
initiated a lifelong quest for matrifocal, woman-centered myths of creativity
and heroism. In Zami, Lorde testifies to the intersection of multiple traumatic
moments—from childhood rape by a boy who stole her glasses, through
radiological assaults on her body in a dangerous and alienating work envi¬
ronment, to the nightmare of illegal abortion in the 1950s. The struggle
against racism and homophobia became an ongoing challenge that informed
her fight for survival. The writing of Zami, Lorde explains, was an experiment
in scriptotherapy designed to work through traumatic experiences preced¬
ing the shock of breast cancer and surgical mastectomy. In contrast to the
autopathography of Lorde's Cancer Journals and A Burst of Light, which function
as intimate chronicles of the pain, humiliation, and rage evinced by life-
threatening illness, Zami offers a retrospective bildungsroman shaped by the
teleology of heroic self-invention.19
The final chapter of Shattered Subjects is devoted to Sylvia Fraser's
Canadian memoir, My Father's House, and takes up the question of whether
scriptotherapy might be considered an effective healing strategy for victims
of childhood sexual abuse. Survivors of father-daughter incest often exhibit
post-traumatic symptoms allied with multiple personality or "dissociative
identity" disorder—a condition in which the victim literally enacts the
metaphorical figure of a shattered subject, psychologically fragmented and
emotionally in pieces (Schacter 238). Such was the case for Sylvia Fraser,
whose powerful and tormented life narrative bears the weight of cathartic
revelation. The construction of a coherent testimony—first as fiction, then
as autobiography—eventually freed her to transfer filial affection from a
XXI1 Shattered Subjects

seductive but treacherous patriarch back to the altruistic and long-suffering

mother who had remained oblivious of her daughter's exploitation. By finally
giving voice to repressed incest trauma, Sylvia was liberated to reinvent
herself as woman and author, creative writer and historical witness to her
own life story. As Sidonie Smith and Julia Watson declare in Getting a Life, by
"citing new, formerly unspeakable stories, narrators become cultural wit¬
nesses insisting on memory as agency in its power to intervene in imposed
systems of meaning'' (14-15).
The term narrative recovery, now fairly current in the field of narratology,
pivots on a double entendre meant to evoke both the recovery of past
experience through narrative articulation and the psychological reintegra¬
tion of a traumatically shattered subject. What the following study tries to
illustrate is that much of the impetus behind women's life-writing in this
century has been connected by emotional webs and filaments to a wide range
of traumatic episodes,- that many of these experiences have had a profound
impact on the construction of female subjectivity,- and that a number of
women authors have instinctively turned to modes of autobiographical
expression to implement the kind of healing made possible through the
public inscription of personal testimony.
 ONE

Colette's Autofictions:
Genre and Encjenderment

It is the image in the mind that binds us to our lost treasures,

but it is the loss that shapes the image. (MA 85)

I. THE EARTHLY PARADISE

"Is anyone imagining as he reads me, that I'm portraying myself?" Colette
asks in Break oj Day. "Have patience: this is merely my model" (BD 35).
The model throughout Gabrielle Sidonie Colette's work is "Sido"—the
mother portrayed as a "humbler artist" of physical creation, a woman
completely in harmony with an idyllic world of infantile happiness. Much
of Colette's autobiographical writing unfolds as a paean to a lost edenic
landscape from which the adult author feels traumatically sundered.
Consciously, Colette tries to emulate her mother's wonder at natural
beauty and respect for everything that has life by reiterating Sido's
perpetual litany of grace: "That child must have proper care. Can't we save
that woman? Have those people got enough to eat? I can hardly kill the
creature" (MMH 53). "I used to imitate her way of talking," Colette
confesses, "and I still do" (S 167).
Throughout her nostalgic memoirs of childhood, Colette manages to
introject what Nancy Chodorow calls a "preambivalent . . . preoedipal
mother-image in relation to herself" (123). Her work celebrates the construc¬
tion of a maternal imago that is large and omnipotent, but mythically
benevolent, wise, and unfailingly generous.1 Sido is at once a Delphic oracle,
one of those "genuine Pythonesses" capable of "plunging to the bottom of
another's being" (S 150), and a female python ready to (s)mother the children
2 Shattered Subjects

she loves too well. Colette sporadically perceives in her mothers countenance
a "sort of wild gaiety" masking "an urge to escape from everyone and every¬
thing, to soar to some high place where only her own writ ran (S 166).
In Colette's art, Sido emerges as a primary object of both narcissistic
and libidinal pleasure, and Saint-Sauveur represents a green world of prelap-
sarian bliss unencumbered by oedipal hostilities. Colette tells us: "Sido and
my childhood were both, and because of each other, happy at the centre of
that imaginary star whose eight points bear the names of the cardinal and
collateral points of the compass" (S 173). Bethimbled and nurturant, Sides
iconic figure sits at the symbolic apex of light, warmth, and maternal
security. The lamp that illumines her needlework emanates from her figure
and spreads out in concentric circles that portend the young Gabrielle's
eventual loss of innocence. Within the protective circle of maternal love,
serenity attends Sido's lamplit figure. "Beyond these all is danger, all is
loneliness (MMH 25).2
When Gabrielle, at the age of nine, inherits the room of her ill-fated
sister Juliette, a wild-eyed dreamer with Mongolian features and an inscru¬
table tent of hair, Sido becomes anxious about her younger daughter's
potential fall from innocence. Regaling Gabrielle with stones of abduction
and rape, she offers the cautionary tale of a Ghentish maiden forced to many
her seducer. 'There was no other way out" (MMH 28), she explains omi¬
nously. Intrigued by these veiled allusions to a mystery she is too young to
understand, Gabrielle becomes fascinated with a "small old-fashioned
engraving, hanging in a dark passage" (MMH 28). The picture virtually
seduces the prepubescent girl into perceiving rape and traumatic coercion
as an acceptable, perhaps inevitable, paradigm of adult sexuality: The
Abduction!' My innocent imagination was pleasantly stirred by the word and
the picture" (MMH 28).
The iconography of this engraving casts the female in the mold of
helplessness and vulnerability. Her mouth, framing an O, expresses the
terror and astonishment of a victim whose screaming visage is shaped as an
oral emptiness, a zero of negation suggestive of the vaginal hole about to be
violated. Masochistic rapture accompanies the sexual anxiety that titillates
its audience with a framed reality whose liminal border reassures the spec¬
tator of aesthetic sanction. Struggling with faint erotic apprehensions,
Gabrielle cannot recognize the imminent threat of "a hypocritical and
adventurous adolescence," whose burgeoning heterosexuality will transform
her from a loving daughter into a crafty accomplice of the stranger (MMH
29). For the moment, however, the child is safely abducted by Sido herself,
who carries her daughter back to an umbilical room attached to her own
chamber.3
 Colette's Autofictions.- Genre and Enrjenderment 3

Sido functions, in large part, as the magic mirror of Lacanian fantasy,

the (m)other whose gaze serves to construct a filial iconic image of whole¬
ness and plenitude. The young Gabrielle, lost in the semiotic babble of
infantile creativity, unsuccessfully attempts to uproot the fascinating word
presbytery from its fixed linguistic community. She imagines fancifully that
the word might refer to a horrible malediction, or it "might very possibly be
the scientific term for a certain little yellow-and-black striped snail" (MMH
31). Enamored of the sound and texture of this elusive signifier, the child
appropriates it for her own linguistic pleasure and tries to draw its vocative
filaments into the malleable context of a fantasized mother tongue. A playful
Gabrielle resists being inscribed into the symbolic register of the father/
priest/lawgiver whom the presbytery shelters. At this point, however, she is
reprimanded by her nonplussed mother, who connives with the patriarchy
in demanding acquiescence to a harsh reality principle governing adult
communication. "Call things by their proper names," Sido insists. And the
future writer is left licking her wounds in a tacit battle for discursive
innovation. The symbolic order triumphs temporarily: "I was craven and I
compromised with my disappointment" (MMH 32).4
To other social conventions, the young Gabrielle will not so easily
yield. She shrinks with horror, for instance, when confronted with the
claustrophobic atmosphere of a matrimonial bower prepared for its sacrifi¬
cial victims. At the center of the room stands a "high narrow bed" festooned
with roses, "to stage the final scene of a day redolent of sweat, incense, the
breath of kine and the aroma of sauces" (MMH 67-68). Having gorged herself
on a sumptuous wedding breakfast, Gabrielle suddenly forges an alarming
connection between food and mating, animal instinct and human sexuality.
She envisions the married couple sinking helplessly "into that mound of
feathers. The heavy shutters will be closed upon them, and the door and all
the exits of this stifling little tomb" (A4A4H 68). Distraught by a Romeo and
Juliet stage-setting of amorous asphyxiation, the young girl interprets con¬
ventional bourgeois marriage as psychosexual entrapment, a stultifying
scenario that she finds inexplicably repugnant. Weeping and bewildered,
she flees, in panic, to Sido's maternal embrace.
Throughout her portraits of childhood and adolescence, Colette seems
to be engaged in a curious process of psychological splitting. She attributes
to Sido those nurturant and loving qualities that imbue the mythic figure of
her filial imagination, then introjects the more masculine aspects of this
androgynous parent and sets out to woo the maternal object of desire through
male-identified acts of autobiographical writing. This challenging engage¬
ment in literary production gives her the opportunity to construct an authorial
subject-position as the renowned artist that her father, Captain Jules-Joseph
4 Shattered Subjects

Colette, always aspired to be. Later adopting the single patronymic "Colette"
as her literary persona, she usurps the name and authority of the father to
fashion a unique signature: "So it came about that both legally and familiarly,
as well as in my books, I now have only one name, which is my own. Did it
take only thirty years of my life to reach that point, or rather to get back to
it? I shall end by thinking that it wasn't too high a price to pay" (BD 19).
In the dreamworld of Colette's childhood, the figure of the Captain
looms as an impotent, somewhat fatuous shade—so much so that the author
expresses a sense of amazement at her own filial aloofness: "It seems strange
to me, now, that 1 knew him so little. My attention, my fervent admiration,
were all for Sido" (S 175). Colette acknowledges her progenitor in the role
that Julia Kristeva would label the "father of personal prehistory," defined in
terms of metaphorical identification rather than through metonymic dis¬
placements of desire and Eros. Because Colette's primary identification is
with the object of her mother's desire, she evokes preoedipal narcissism as
the ground for the mirror stage of infant development. In taking up a writing
career, the adult author continues to attempt a psychological displacement
of the father in her mother's passionate affections. She dares to assert the
masculine side of her nature by practicing a craft that, throughout her
childhood, had been reserved for the ineffectual patriarch of Saint-Sauveur.
The adult Colette recalls her father as "a wandering, floating figure, full
of gaps, obscured by clouds and only visible in patches" (S 177). An opaque
and mysterious progenitor, the Captain bequeaths to his daughter a passionate
emotional temperament disposed to melancholia. "My father," Colette
remarks, "fell before Melegnano, his left thigh shot away” at the age of twenty-
nine (S 181). This symbolic castration was, to the members of his family,
simply a fact of life—a disability so shocking that its obvious deformity was
naturalized, then ignored. Colette confesses acute dismay at her youthful
obliquity in the face of the Captain's misery. Only later in life could she
penetrate his mask of insouciance and understand that despite an attitude of
surface gaiety, he always "harboured the profound sadness of those who have
lost a limb" (S 186-87). A mature Colette mourns the belatedness of her filial
comprehension: "But while he was alive, ought I not to have seen through his
humorous dignity and his feigned frivolity? Were we not worthy, he and 1, of
a mutual effort to know each other better?" (S 182).5
In the author's childhood memories, Jules-Joseph Colette is perceived
by the young Gabrielle as virtually speechless. He is reduced to the status
of helpless infans, in the original Latin connotation of a person "unable to
speak." He cannot inscribe his masculine signature either in a literary text
or in the domestic milieu he inhabits. A limb has been severed, a leg lost and
forever grieved for. Psychologically castrated, Captain Colette depends on
 Colette s Autojictions: Genre and Encjenderment 5

his wife for a maternal langue to give voice to his nostalgic iterations. Unable
to enunciate an individual subject-position, he connives in being erased from
the iterative skein of domestic parole and stands patiently watching as a
vigilant observer. The Captain needs Sido to need him as husband and
helpmate, but his all-consuming passion condemns him to a life of obsessive
desire for the woman he can never fully possess.
Each afternoon, this taciturn soldier would retire to his library and
ponder the huge notebooks, the cahiers in which he ostensibly was engaged
in composing a history of his military campaigns. After his death, the family
discovered the fruits of his labor—blank pages that revealed a mind incapa¬
ble of translating dream into word, meditation into verbal inscription.
Captain Colette had never gotten beyond the title of his magnum opus and
its loving dedication:

TO MY DEAR SOUL,
HER FAITHFUL HUSBAND:
JULES-JOSEPH COLETTE. (S 197)

It is perhaps understandable that Colette always identified the writer

in herself as masculine and associated discipline and industry with male
achievement. As Madame B., the voyant, insists when the spirit of Jules-
Joseph Colette purportedly returns from the grave, the daughter who
appropriates his surname has fulfilled her father's unrealized dreams. "You
are exactly what he longed to be,'' she tells Colette. "But he himself was never
able" (S 194). The ineffectual father offers his daughter a blank, virginal page
on which to inscribe the elegy to Sido that he himself could never finish.
He has bequeathed to her an "invisible cursive script," which she reproduces
in her writing. This emotional legacy demands that Colette cunningly tease
out an implicit tale of passionate devotion denied lyrical embodiment. "Your
father is the modern Orpheus!" Sido had once exclaimed (S 192). Now the
ghost of the father shines through the resurrected body of the phantom Sido/
Eurydice, the mythic mother and lover summoned by the magical lyre of art
from the inaccessible realm of the imaginary. With filial thumb bent in
emulation of her father's withered phallic stump, Colette faithfully traces
over the ghostly passions his shade implicitly calls forth. Her father's pen-
name evinces his "spiritual legacy" (S 197), an all-consuming love that makes
writing possible. The book we are reading constitutes the elegy the Captain
might have written had he summoned the creative power to transform sexual
obsession into textual embodiment.6
In later years, Colette would better understand that Sido herself had
functioned as an artist of domestic creation who, in her epistolary
6 Shattered Subjects

communications, proved to be the writer that Jules-Joseph Colette had failed

to become. "It was ironical that, equipped with every conceivable tool for
writing, my father rarely committed himself to putting pen to paper, whereas
Sido—sitting at any old table, pushing aside an invading cat, a basket of
plums, a pile of linen, . . . Sido really did write. A hundred enchanting letters
prove that she did" (EP 77). Colette so cherishes her mother's language that
the words Sido speaks and (in)scripts take on iconic significance in My
Mother's House and Break of Day. Sido becomes a repressed imago of the
unspeakable mother, whose voice haunts the developing daughter as the
Mother/Goddess/Demeter figure lost at the moment of "rape" by Dis/Hades/
Willy. Throughout Colette's autobiographical writing, her unfortunate mar¬
riage to Henri Gauthier-Villars and subsequent separation from her mother
is represented as a traumatic fall from grace succeeded by a lifelong struggle
to recuperate maternal iterability. As Cathy Caruth would remind us, the
paradigmatic nature of trauma is, in Freud's texts, "first of all a trauma of
leaving, the trauma of verlassen. . . . [I]t is, finally, the act of leaving that
constitutes its central and enigmatic core" (Unclaimed Experience 21-22).
In My Apprenticeships, Colette comments sardonically on the profound
"difference between the condition of a maid and the condition of a wife"
(.MA 34), especially for ingenues initiated prematurely by "Lotharios half
spoiled by time" (A4A 56). Michele Sarde suggests that, for the adolescent
Gabrielle, the "dream of Prince Charming coexisted with the dream of some
father-husband" (106). By virtue of Captain Jules-Joseph Colette's inscruta¬
bility, the young girl had apparently created a father/lover in fantasy to meet
the more traditional needs of oedipal transference. Henri Gauthier-Villars
eagerly fulfilled and played to the hilt the functional role of authoritarian
Daddy/husband/master.

II. MY APPRENTICESHIPS: THE SPECTER OF WILLY

One suspects that a major impetus for Colette's own life-writing was the
shock of her marriage, at the age of twenty, to Henri Gauthier-Villars, a
Parisian playboy called "Monsieur Willy" by his friends and associates.
Describing her conjugal initiation, Colette remarks acerbically: "Next day I
felt separated from that evening by a thousand leagues, abysses, discoveries,
irremediable metamorphoses" (EP 112). She portrays sexual defloration in
terms of a grim metamorphosis—not from caterpillar to butterfly, but from
innocent ingenue to scarred and knowledgeable woman. Colette's relation¬
ships with her father and then with her husband Henri Gauthier-Villars were
characterized by a good bit of fantasy and idealization,- and, in the latter
 Colette s Autofictions: Genre and Encjenderment 7

case, by emotional terror, as well. It is probably not an exaggeration to

speculate that Colette was both literally and figuratively traumatized by
marriage to an exploitative lover who ruptured her dream of childhood
innocence and introduced her to the ambiguous pleasures of a Parisian
demimonde.
1 am recalling now an epoch when I lived in a singular state of
concealed wretchedness," Colette writes in The Pure and the Impure. "Two
rooms had been set aside for me in the conjugal apartment, a bedroom and
a studio . . . equipped with a trapeze" (PI 133-34). "I always knew," she
realizes, "why my heart sank and why 1 trembled" in Willy's presence: "the
shadow of that frightful shoulder, the expression of that vast back and the
neck swollen with blood." Confessing to a fear of being alone, she asks
rhetorically: What name can I give to the so-called normal conditions that
were foisted upon me?" (PI 149). Far from being normal, the marital envi¬
ronment she describes resembles a shocking scenario of domestic captivity.
Only the evocation of traumatic neurosis could explain Colette's
obsessive need, at the age of sixty, to reenact the decade of conjugal bondage
that she ironically labels her period of apprenticeship. Her inspiration is
more urgent than a casual desire to recapture the past in vivid memoir. She
feels compelled not only to record, but emotionally to exorcise the events
of that ineffably painful period of her life. Three decades after her divorce
from Willy, Colette still could not come to terms with the fact that she had
spent her youth in the role of domestic prisoner to a man who forced her
unwittingly to serve as his ghostwriter, concubine, plaything, and slave. Yet
she feels the need to offer her audience an emotional disclaimer, telling us
that she has directed both pity and laughter "at herself as much as at the
chief character of her story" (MA 74).
If one is to believe Colette's impassioned testimony in My Apprentice¬
ships, Willy literally held his wife hostage to her writing by incarcerating her
in a sunless studio for several hours a day and, like a hard taskmaster,
demanding a requisite number of "well-filled pages" before her release. One
wonders if Colette parodically exaggerates in her claim that a "prison is
indeed one of the best workshops. 1 know what I am talking about: a real
prison, the sound of the key turning in the lock and four hours claustration
before I was free again" (MA 71). In later life, she would express tongue-in-
cheek gratitude for these exercises in enforced discipline. Scribbling under
scrutiny, however, is hardly the fate one would wish for an aspiring writer.
How could the fiercely independent Colette have submitted to the tyranny
of such an egotistical and brutish mate? As Colette reveals in My Apprentice¬
ships, she first had to surrender to the seductions of patriarchal power—to
become enamored of the name and authority of the Father—before she
8 Shattered Subjects

could construct the kind of autonomous subjectivity traditionally reserved

for males in western culture.
The bewildered young wife found herself apprenticed to a master
who could generate ideas and choreograph their execution, but who was
himself unable to produce art. Willy apparently "suffered from a sort of
agoraphobia, ... a nervous horror of the blank page" (MA 76). This
popularly acclaimed journalist relied on a vast factory of ghostwriters to
assemble piecemeal manuscripts that he would subsequently integrate and
claim as his own. According to Colette, he lacked the kind of sexual/textual
heroism demanded by the task of writing and "was frequently overcome
by fits of weakness . . . before the virgin field, the naked page" (MA 77).
Analogously, Colette had the misfortune to learn ars amoris from a jaded
roue, who wallowed in voluptuous sensation but proved incapable of
emotional reciprocity. Licentious rather than affectionate, critical rather
than creative, Willy made imperious demands in the realms of love and
literature but refused to gratify his wife's deepest needs for sympathy,
intimacy, and male approval. Though an ungrateful editor and an unfaith¬
ful husband, he never relinquished control in the game of power that
eventually destroyed their marriage.
Tragically for Colette, the two were playing entirely different games
on the romantic battlefield of heterosexual conquest. An unscrupulous
Lothario, Willy was determined to exploit the talented adolescent he had
cunningly abducted from the provinces. His ingenuous bride took the game
seriously and proceeded to enact traditional scripts of loyalty and devotion
learned in childhood at Saint-Sauveur. "And what of the monogamous blood
that ran in my veins, so inconveniently?" she asks (MA 119). Lost in a dream
of amorous fantasy, Colette was genuinely fascinated by the man she had
married. Adoring and mute, she voluntarily reduced her own personality to
a tabula rasa. She became a zero, a pure and virginal page to be inscribed
with the sexual discourse of her husband/father/lover. Colette unselfcon¬
sciously capitulated to Willy's manipulations and found herself losing every
power struggle even before she had a chance to learn the rules of combat.
By sadomasochistic strategies of praise and blame, of lavish approval
and devastating criticism, Willy kept his anxious pupil dangling in terror.
Trembling under the weight of such authoritarian instruction, Colette had
annealed on her psyche severe lessons in spousal docility. She quickly
learned to be pliable in the face of her husband's outbursts and to eschew
the soul-destroying effects of his harsh denigration. As avid disciple and
intelligent student, this shell-shocked apprentice dared not risk the demean¬
ing abjection provoked by her master's irascibility. As Judith Herman
explains in Trauma and Recovery, in power struggles contingent on “the
 Colette s Autofictions: Genre and Engenderment 9

systematic, repetitive infliction of psychological trauma," the victim's fear is

"increased by inconsistent and unpredictable outbursts of violence and by
capricious enforcement of petty rules" (77).7
In her novel The Vagabond, Colette alludes more specifically to the
experience of conjugal abuse: "What an expert master I had in him! How
skillfully he alternated between indulgence and exigence! When 1 showed
myself too intractable he even went so far as to beat me" (V25). Was Colette,
indeed, a battered wife? In a 1902 letter to Marguerite Moreno, she treats
the subject with defensive levity in relation to her gymnastic exercises: "I
venture the timid workouts of a lady who fears breaking something on the
one hand and being beaten by her husband on the other" (Letters 3).
In Colette's remembrance of things past, Willy takes on mythic
proportions. He was, she tells us, a mesmerizing lover who managed to
dominate "several women's thoughts, at every hour of the day" (AM 123).
His parsimoniousness, his mathematical preoccupation with figures and
finances, and his anal-obsessive rage to "count, to amass, to hoard" gave him
recognizably Dickensian features. In ridiculing Willy, Colette gains an
empowering verbal mastery over this rotund and clownish boor: "M. Willy
was not huge, he was bulbous," she observes. "It has been said that he bore
a marked resemblance to Edward VII.... I would say that, in fact, the likeness
was to Queen Victoria" (MA 54-55).
Such venomous caricature, however, in no way mitigates Colette's
recollection of earlier intimidation. "It is indeed a very strange moment, in
any life," she recalls, "when fear is born, seeds and takes root, spreads" (AM
55). The metaphor suggests a cancerous growth whose metastasis signifies
emotional enslavement, either through amorous obsession or connubial
obligation to a domineering partner. Colette confesses that she was bound
to Willy not so much by law or religious belief as by the insidious power of
sensual desire and physical "intoxication—a guilty rapture, an atrocious,
impure, adolescent impulse" (AM 23). With the collusion of family and
society, she became "the licentious masterpiece of some middle-aged man.
It is an ugly dream . . . akin to the neuroses of puberty, the habit of eating
chalk and coal" (AM 23). Colette's use of sadomasochistic imagery elicits
morbid fantasies generated by a haunting conjugal nightmare and exacer¬
bated by Willy's repeated infidelities.8
A proverbial Don Juan, Willy tormented his wife with a succession
of love affairs that often reduced her to a state of emotional despair.
Anecdotal evidence suggests that he shamelessly entertained his female
guests in the small connubial apartment shared with Colette, who patiently
waited on the landing or watched, in horror, the spectacle of exhibitionism
proffered by her husband's mistresses. Colette reports a scandalous
10 Shattered Subjects

incident of implicit betrayal early in their marriage when, in response to

an anonymous letter, she interrupted her husband and Mile. Charlotte
Kinceler in an intimate and compromising situation: "not in bed but sitting
in front of ... an open account book. ... A dark little woman . . . was
watching me, a pair of scissors grasped tightly in her hand" (MA 24)—
evidently poised for a homicidal attack.9 Another bizarre scene occurred
when Willy brought home "a lively young model of Leandre's, the noto¬
rious Fanny Z—." Colette felt livid at the young woman's brash effrontery
and recalls that when the model began casually to disrobe and proceeded
to describe her most satisfying "voluptuous practices, the blood of
'Madame Colette's daughter' rebelled" (A4A 108).
Colette suggests in her memoirs that the first years of her marriage
passed like a confused dream, a half-conscious reverie whose details were
plainly and fatally symbolic. But, she laments, "1 was twenty-one and kept
forgetting the symbols" (MA 34). Forty years later, she returns to the
landscape of memory to reinterpret those richly textured signifiers whose
meaning was clearly too painful for earlier elucidation. Incarcerated in a
cluttered Parisian flat and treated like an invalid, the youthful Colette
succumbed to traumatic symptoms of psychic numbing and emotional
anesthesia by enacting the role of a sick and dying Camille. She glimpsed
the shadow of mortality but eluded its threat by virtue of the loving
ministrations of an anxious and attentive Sido. Colette recalls: 'That wan
jeunefille was near death, yet did not die" (MA 36).10
Recuperating her health, Colette reluctantly returned to her debilitat¬
ing union with Willy. On holiday at Champagnolle, she offers a desultory
portrait of their "room disgraced by a mildewed wall-paper, peeling off and
dangling in liana-like strips,... and some nasty little curtains fit for wrapping
up abortions" (MA 53). The sordid ambiance vividly alludes to an abortive
sexual liaison. It evokes a repulsive image of Willy's genital imperialism
occasionally relieved by furtive acts of libidinous gratification. The land¬
scape of Colette's memoir evinces, in the mode of absence, Willy's curiously
disembodied phallic potency, strangely detached from both love and pro¬
creation. "Perhaps," Colette remarks, "what I needed, without knowing it,
was a child born of my own body" (MA 54). F4er marriage to Willy was
obviously doomed to sterility.
Not only was Colette prohibited by Willy from giving birth to a child,
but she was forced to play the diminutive role of his surrogate daughter.
Creating the fictional Claudine in the image of Willy's pornographic fanta¬
sies, she added, at his behest, salacious details to scenes of her provincial
education and collaborated in giving birth to a sensational alter ego popu¬
larly interpreted as a raucous female libertine. Describing the arduous
 Colette's Autofictions: Genre and Engenderment 11

process of coming-to-writing, Colette recalls M. Willy's imperious direc¬

tions to “add a little spice" to her "childish affairs" and "dialect, lots of dialect"
(MA 59). Willy's editorial acerbity apparently chiseled the prose of Colette's
enthusiastic logorrhea. "Perhaps he enjoyed his acid, pedagogic prestige,"
she remarks. "Nothing will rid me of the conviction that he was a born critic,
... a born monitor, incisive, quick to find the sensitive spot" (MA 77).
Paradoxically, it was the demonic Willy who hurt Colette into author¬
ship when he incarcerated her in her studio, forced her to produce autobio¬
graphical fictions based on her provincial adolescence, then usurped the
fruits of her labor as publications under his own name. Willy's reputed
coauthorship of the Claudine novels will always remain a mystery, though
some scholars have recently speculated that he was actually more of a
collaborator than Colette was willing to acknowledge. In a 1909 letter, she
dismisses Willy's plagiarism and exposes the duplicity of his editorial strat¬
egies: "In the days when Willy did me the dubious honor of signing my
novels, he would occasionally insert into my texts a few words designed to
gratify his personal spite. He called this collaborating" (Letters 10). The one
character that Willy apparently did invent for the Claudine novels was the
figure of "fat Maugis," a projection that satisfied his "obsession for self¬
portraiture" (MA 61).11
In his authoritarian relationship with Colette, Willy deliberately
infantilized his wife until she resembled Claudine, her piquant fictional
brainchild. Reveling in the gestures of mimetic doubling, he forced Colette
to cut her long, snaky locks, then dressed both his wife and Polaire, the
actress who played Claudine onstage, in identical little-girl costumes and
took pleasure in "trotting out [his] two kids" (MA 98). Colette demurely
acceded to this exhibitionist scheme because, she tells us, "1 was thirty,-1 had
had ten years training" (MA 98). She minimizes the humiliations of her
marriage by claiming merely to have sacrificed a frivolous and expendable
decade: "It is better not to haggle over ten years of your life . . . provided
they are youthful years. Later it is well to be thrifty" (MA 122).
By virtue of testimonial life-writing, Colette could resurrect and
redefine these tormented years as a period of expansion rather than enclo¬
sure, of voluntary discipleship rather than shameful bondage. In My Appren¬
ticeships, she portrays herself not as Willy's slave, but as his wide-eyed
protegee in the arts of love and literature. She sets out to re-create conjugal
disappointment in the carnivalesque mode of Menippean satire. If, as a
young wife, she suffered cruelty at the hands of her spousal captor, she also
learned the difficult lessons of feminine survival—of secrecy and perspicac¬
ity, psychological observation, and perpetual self-discipline. Like a medieval
theologian, Colette justifies suffering in the name of wisdom and insists that
12 Shattered Subjects

this harsh initiation "taught me my most essential art, . . . the domestic art
of knowing how to wait, to conceal, to save up crumbs, to reglue, regild,
change the worst into the not-so-bad, how to lose and recover in the same
moment that frivolous thing, a taste for life" (AM 71).
Colette describes her domestic captivity as a time of apprenticeship
to a "master/mattre whom she would eventually surpass in creativity and
fame. The alternative to the docility demanded by le mattre is, of course, the
French homonym metre—the desire to function as an autonomous subject.
Colette's autobiographical writing balances on the intersection of mattre/
m'etre, constructing an elusive subject-position that inhabits the amorphous
space of silence between fiction and autobiography, historical confession
and romantic fabulation. The persona that emerges in Colette's unique
"autography" is neither obsequious disciple to the mattre nor the isolated self
implied by the dream of m'etre, but that of an imaginary and elusive authorial
presence that straddles the polarity and challenges the reader to disentangle
its various historical/fictive skeins. Colette insists on subverting patriarchal
gender/genre by constructing a second mirror image of the self shimmering
in the eye of the (m)other, uttering the infantile echolalias of a mother
tongue, and gaily celebrating a semiotic discourse surreptitiously invoked in
defiance of those rigid restrictions once imposed by a husband/father/maffre.

III. BREAK OF DAY

From the evidence of Colette's life-writing, it seems clear that her marriage
to Willy generated symptoms of psychic fragmentation and post-traumatic
dysphoria well into middle age. Colette and Willy were legally separated in
1905 and formally divorced five years later. It was Willy who inaugurated
divorce proceedings at the behest of Meg Villars, who threatened suicide if
he did not marry her. "Colette instituted a countersuit on January 31, 1907,
. . . claiming blatant infidelity" (Sarde 202). In 1909, Colette felt thunder¬
struck at the news that Willy had sold the rights to the Claudine novels for
"next to nothing" to prevent her from claiming authorship. In a letter to Leon
Hamel, she expressed shock that "these books which so entirely belong to
me (morally speaking) are now lost to us both forever" and complained that
"after three years of separation, I am still (and too often) discovering further
betrayals" (Letters 11). The earlier renunciation of authorial rights to her first
brainchildren "was indeed the most unpardonable act that fear ever made
me commit" (AM 61).
Michele Sarde speculates that Willy had remained, throughout his
marriage to Colette, "anti-Semitic, antidemocratic, anticlerical, nationalis-
 Colette's Autojictions: Genre and Enejenderment 13

tic, dandiacal and amoral" (Sarde 156). To this list might be added "misog-
ynous" and "homophobic." One can imagine Willy's astonishment at the
news of his ex-wife's lesbian liaison with the Marquise de Belbeuf ("Missy"),
who became Colette's devoted companion, as well as her partner in the
pantomime An Egyptian Dream. A scandalous kiss exchanged by the two
women onstage brought down the house in roars of protest, which Willy
found consummately amusing. He applauded boldly from his theater box
and remarked that Colette's exhibition of her bisexuality at least had spared
him the demeaning title of "cuckold."
In the solicitous arms of Missy, Colette found temporary respite from
the conflicts she had come to associate with heterosexual domination. But
in 1911 she met and fell in love with the handsome, charming, and egotistical
Henri de Jouvenel. After a melodramatic encounter with his long-term
mistress Isabelle de Comminges (alias the "Panther,") Colette and Henri
(alias "Sidi") were married in December 1912. Two months earlier, Sido had
died. Six months later, Colette's only child, "Bel-Gazou," was born. The
unexpected joys of maternity seemed a midlife miracle to the woman who
had claimed a "male pregnancy" (R 279) and felt obvious trepidations about
the responsibilities of parenthood: "I remember welcoming the certainty of
this late child—I was forty—with a considered mistrust. ... I was worried
about my maturity, my possible ineptitude for loving... Love ... had already
served me ill in monopolizing me for twenty years in its exclusive servitude"
(R 275-76). Colette would later celebrate her daughter as the greatest of her
prolific creations.
Michele Sarde observes that although "Colette had written 'One only
dies from the first man,' . . . the second was also to kill her" (273). Colette's
marriage to Henri de Jouvenel seems to have repeated earlier patterns of
victimization initiated in her disastrous union with Willy. Hopelessly in
love, she again felt captivated and resigned herself to the shackles of
connubial dependency, explaining in 1911 letters: "I love this man, who is
tender, jealous, unsociable. ... I am mightily attached to him" (Letters 21 -22).
The attachment is echoed in the voice of Renee, Colette's fictional alter ego
who, at the conclusion of L'Entrave (The Shackle), surrenders her freedom to
the mysterious and elusive Jean, a lover modeled on Jouvenel. She responds
with the "blind, primitive instinct of the animal crying frenziedly for its
master" and welcomes Jean with the "meek, cringing gratitude of a bullied
wife" (The Shackle 216-17). When Renee confesses that "the hand of my
master fell heavily on me" (223), it is tempting for the reader to interpret the
book's title as 'Tesclave" rather than "I'entrave"
Tormented by anxiety over Jouvenel's military service in the 23rd
Infantry Regiment during World War I, Colette made a hazardous journey
i4 Shattered Subjects

to visit him at Verdun, then nervously awaited her soldier's return. But their
postwar reunion proved wildly disappointing. The aristocratic Sidi was a
jealous and domineering husband who compulsively engaged in extramarital
love affairs. Colette often tried to cope with excruciating bouts of jealousy
by adopting the curious strategy of befriending her husband's current or
castoff mistresses. In 1924, the Jouvenels' conjugal charade finally ended.
"I've been alone for a month," Colette confided in a letter to Madame
Georges Wague. "He [Sidi] left without a word while I was on a lecture tour.
I am divorcing" (Letters 66).
In deep shock over the failure of her second marriage, the fifty-one-
year-old author determined to renounce romantic love and to heal herself
through the narrative recovery of a world extinguished by her mother's
death. When Sido died in 1912, Colette felt so traumatized by the news that
she refused to engage in public mourning. "Mama died the day before
yesterday," Colette wrote to Leon Hamel. "I don't want to go to the burial.
1 shall wear no visible mourning, and I am telling almost no one. But I am
tormented" (Letters 28). Michele Sarde remarks that, despite this stoic
response, a "drawn-out period of mourning had begun" for Colette and "was
to result in the books she explicitly dedicated to Sido" (287). In attempting
to reconstruct an enabling myth of coherent identity, the mature author had
recourse to scriptotherapy. Before she could come to terms with the trau¬
matic resonances of conjugal abuse, Colette needed to reclaim the spirit of
Sido as matriarchal muse. Her autobiographical texts that focus on this lost
maternal territory defy the limits of traditional genre. Combining fact and
fiction, memoir and fabulation, they capture the spirit of biomythography
by incorporating myth and fantasy into aesthetically crafted life-writing.
In My Mother's House (1922), Break of Day (1928), and Sido (1929),
Colette returns to the world of feminine fertility, the "cult of the little blue
saucepan" (BD 132) associated with the earthly paradise of Saint-Sauveur.
Life in Provence allows her temporarily to re-create the secret garden of
her youth as part of a natural landscape that proves both nurturant and
salubrious. In Break of Day, Colette finds sanctuary in La Treille Muscate,
which she proudly describes as a dwelling "without a master" (BD 15). Her
beloved friend Maurice Goudeket, later to become her third husband, is
master neither of the house nor of her,- he serves, instead, as a loving
companion whose presence enriches her life, but whose absence does not
diminish it.
Deliberately isolated in middle age, Colette determines to write
herself into an autobiographical narrative of psychological recovery. It is
Sido's enchanting letters that she takes as her germinal text in Break of Day—
a meditation that has long been gestating in her heart and mind. At the outset
 Colette's Autofictions: Genre and Engenderment 15

of Colette's partially fictionalized memoir, the author recalls a letter in which

her strong-willed mother refuses an invitation to visit because she anticipates
the blossoming of her precious pink cactus, “a very rare plant" that "flowers only
once every four years" (BD 5). Sido dares, at the age of seventy-six, to choose
personal satisfaction over conventional family obligations. Although she
continues to love her daughter Colette, she loves herself more and, until her
dying day, manifests the joyous and incomparable gift of astonishment.12
Colette re-creates in Break of Day a locus amoenus that can, in some sense,
revive her edenic memories of Saint-Sauveur. She regains not only the
imaginary landscape of childhood but its precious spiritual independence.
The mature author feels that she can at last emulate her mother's provincial
ethic of autonomy and care. Metaphorically, she describes herself pregnant
with Sido's spirit: "1 felt stirring at the root of my being the one who now
inhabits me, lighter on my heart than 1 was once in her womb" (BD 93). The
imagery reverses the process of gestation. The adult narrator conceives and
brings forth the sanctified memory of her mother, just as Sido once gave
birth to the infant Gabrielle. In this filial persona, Colette is laboring to
create a newly independent self liberated from the perennial conflicts of
heterosexuality. She is struggling to realize, simultaneously, the image of
her mother as creative artist and that of herself as liberated creator.
Romantic love, as an exercise in marital/martial combat, still per¬
vades the author's dreams but no longer encroaches on her waking life. In
a lyrical paean to the pleasures of middle age, Colette celebrates her
newfound freedom from threats of emotional despair. "The love-sick, the
betrayed and the jealous all smell alike" (BD 20), she remarks sarcastically.
Love between men and women seems to be inscribed in cultural conscious¬
ness as a ritual battle, a psychological affliction from which Colette
recovers only with the help of solicitous friendships. "Surely I ought to
have thrown off that sordid domination?" she asks rhetorically. "It was all
in such deplorable taste" (BD 22).
At this stage of her life, Colette tries to embrace a compensatory spirit
of fraternity with the opposite sex: "Come, Man, my friend, let us simply
exist side by side! . . . What you see emerging from a confused heap of
feminine cast-offs ... is your sister, your comrade: a woman who is escaping
from the age when she is a woman" (BD 18). Colette takes as her premise
Sido's philosophy that romantic love, as defined by the popular imagination,
"is not a sentiment worthy of respect" (BD 22). This impassioned narrator
welcomes the climacteric as a new phase of experience, "the season for
sensual affection, . . . the only vintage time" (BD 30-31). She takes joy in
thinking, writing, meditating, and discovering the authentic self so long
diminished by amorous obsession. Protesting that the most intimate life of
16 Shattered Subjects

a woman does not focus on sexual liaisons, Colette refuses to capitulate to

the seductions of a fictional suitor, Valere Vial. In her confrontation with
this lovestruck young man, she recognizes a desire for conquest couched in
chivalric devotion. Vial, in some sense, suggests a less invidious version of
Monsieur Willy—an emotional vampire disguising his need for domination
in the traditional rhetoric of courtly love.
Colette insists firmly that the anonymous but ubiquitous “he," the
phallic shadow that has so long preoccupied both waking life and nocturnal
dreams, must now, finally, be "no one'' (BD 113). Renouncing sexual obses¬
sion, she embraces a different kind of passion—more dignified and tem¬
pered, restrained yet enduring. No longer craving the blind devotion of an
amoreux, the mature narrator prefers to welcome man as her "dearest friend''
and fellow traveler on the road to spiritual enlightenment. In this midlife
memoir, Colette becomes the elusive aesthetic object that she so ardently
aspires to create. Eschewing the kind of infatuation that twice elicited
traumatic conjugal histories, she envisages a utopian future characterized by
a life of wisdom, emotional stability, and sensuous delight.13
At the end of her poetic meditation, Colette testifies to spiritual (and
emotional) conversion. She rejects the masculine sphere of rivalry, obses¬
sion, jealousy, and appropriation and chooses, instead, the beneficent phi¬
losophy fantasmatically embodied in the shade of her maternal muse. Sido
knew and has now taught her daughter "why the true name of love, that
suppresses and condemns everything around it, is 'frivolity'" (BD 133).
Summoning the ghost of her mother as a tutelary spirit, Colette invokes the
rhetorical strategy of prosopopoeia to give voice to the ecstatic vision
articulated in Sido's final letter—an enigmatic message that points to an
elusive but tantalizing earthly paradise regained. This mystical, hieroglyphic
epistle gives Colette faith that it is "not too much to be born and to create
each day" (BD 141). Relinquishing Vial as an inappropriate love object, she
amalgamates his seminal image with the colors of dawn to fashion an
imaginary figure that will be transmuted into a new birth of consciousness—
an age of rejuvenated passion that dares to devote itself to all the spiritual
treasures harbored in that secret garden once glimpsed by Colette as a child,
but long since abandoned for the pleasures of erotic enchantment. Perhaps,
in this final paean to her mother, the artist/daughter manages to retrieve that
ever-elusive mother-infant bond whose fantasy of psychic wholeness always
remains at the center and secret heart of female creativity.
So poignant is Colette's invocation to Sido as maternal muse that
readers have tended to interpret this powerful mother-daughter bond in the
context of what Marilyn Yalom terms "an unbroken stream of primary love"
(quoted in Hirsch 103). Marianne Hirsch is one of the few critics to argue
 Colette's Autofictions: Genre and Enejendement 47

that the mother-daughter plot of Colette's narrative "pulls disquietingly in

two different directions" (104). Initially constructing a fictive scenario of
emotional estrangement in Break of Day, Colette fashions a story of separa¬
tion that "fulfills the same function as Hades' rape in the Demeter myth by
creating the space that makes plot possible" (105).
Throughout her memoirs, Colette inscribes in the scene of writing the
nostalgic fantasy of an earthly paradise locked in the sealed world of the
Lacanian imaginary, "a world of which 1 have ceased to be worthy" (MMH
6). It is a fairy-tale landscape of long ago and far away, a dream of preoedipal
satisfaction that reconstructs a childhood reminiscence of integrated sub¬
jectivity—a moment of prelapsarian bliss shattered by the oedipal trauma
of masculine seduction/abduction and heterosexual union. The historical
Sido, cast as mythic (m)other, functions as both mother and incestuous lover
to the infant psychologically sealed in a primary emotional bond with its
matriarchal protector. The mother's de/faced image, tropologically engen¬
dered through prosopopoeia, emerges as a figure of totalizing self-presence
whose loss imbues Colette's autobiographical texts with the gaps and fissures
of unattainable desire. The space between wholly beneficent (and fanta¬
sized) maternal nurturance and the oedipal drama of frustrated libidinal need
creates a psychic wound that spurs the adult narrator toward the kind of
emotional suture offered by art.
As Marianne Hirsch has theorized, without an initial traumatic fall
from maternal grace—and from the subvocal iterations of semiotic dis¬
course—the female artist cannot experience the always-already absent locus
of desire necessary for the recuperative act of writing. Without the intrusion
of heterosexual desire through the metaphorical rape of Persephone by
Hades, the mother-daughter plot would be unnarratable. For the woman
writer, dreams of preoedipal beatitude function as the irretrievable center
and focal point of unattainable homoerotic bliss. Nostalgia for a protective
continuum of mother-daughter affiliation necessarily screens the Freudian
threat of oceanic engulfment and regression to infantile, undifferentiated
consciousness. It is precisely the wound of separation, the traumatic umbil¬
ical cut, that scars the psyche and spurs its creativity. Cut off from a fecund,
compassionate mother, the child must initiate its own self-sustaining narra¬
tive of suture in the paternal or symbolic register and construct an autono¬
mous subjectivity out of repressed longing for a semiotic mother tongue.
It is this imaginary fall from a state of primordial grace that motivates
Colette to reconstruct the ambiance of (fantasized) infant omnipotence. In
recuperating an infantile subject-position vis a vis a protective maternal and
theological matrix, Colette paradoxically asserts her own authorial mastery
at the same time that she protests failure, unworthiness, and vulnerability.
 18 Shattered Subjects

At least two Colettes emerge in the texts of Sido, My Mother's House, and Break
of Day—a filial persona engaged in recollections of the painful, perplexing,
and sometimes demeaning process of coming-to-knowledge in the hostile
world of heterosexual conflict,- and the mature artist implicitly seeking, at
the dawn of middle age, a return to the idyllic world of infantile happiness,
but spurred to creativity by the very space of desire she articulates so
passionately.14
Throughout Colettes autobiographical oeuvre, Sido is portrayed as
both goddess and demon-mother, wielding weapons of the garden—a pock-
etknife, a pair of secateurs—that figuratively cut the umbilical cord of depen¬
dence and wound the child-narrator into adult aesthetic consciousness (S 151).
The scissors or secateurs are flaunted as instruments of traumatic rupture,
severing infantile-maternal bonds and casting the daughter adrift in the realm
of masculine discourse—the symbolic register of the law and the word of the
Father, inaugurated at the moment of Spaltung or "splitting" during the Lacanian
mirror stage. The space of insatiable desire informing the textual unconscious
evinces the scene of Colette's elegiac writing practice.
The mature author metaphorically gives birth to her mother/lover as
the irretrievable other, the always-already lost object of repressed libidinal and
incestuous fantasy. The homosexual discursive matrix of such longing for
undifferentiated affiliation informs Colette's autobiographical texts and struc¬
tures her fantasies of mother-daughter communion. From memories of an
earthly paradise, she fashions a sentimental dream of theological wholeness,
a nostalgic reverie whose very inaccessibility evokes compensatory narration.
Through hybridized genres of autofiction and biomythography,
Colette asserts a profound need to function creatively as "m'etre/maitre"—to
reconstruct her own subjectivity in the symbolic register of the once idealized
and inscrutable father. As author of an historical subject-position embellished
through art, she fashions a mirror image of integrated selfhood reflected in
the eyes of the (m)other and reiterated in the narrative skein woven by the
author/daughter determined to give birth to herself through literary creation.
Colette deliberately conjures the ghost of Sido as model or ground for the
figure of her own development—as angel and goddess, protector and guard¬
ian, artistic collaborator and mystical muse. The romantic unconscious of the
text fantasizes a sentimental oceanic communion reuniting Demeter and
Persephone in the presymbolic realm of the imaginary.
The mother-daughter romance culminates in a lyrical, semiotic itera¬
tion that self-consciously defies the symbolic register by introducing into
poetic language what Julia Kristeva would identify as a 'beterogeneousness to
meaning and signification . . . detected genetically in the first echolalias of
infants as rhythms and intonations anterior to the first phonemes, mor-
 Colette's Autojictions: Genre and Encjenderment 19

phemes, lexemes, and sentences" (DL 133). Sido's final epistolary communi¬
cation ecstatically unfolds in the hieroglyphics of an ineffable mother tongue
reproducing the rhythms, pulsions, and echolalias of preoedipal expression
and setting the stage for more contemporary experiments in the art of I'ecriture
feminine. The mystery of this sacred maternal text resounds with insatiable
desire couched in an embryonic language of ecstasy and affirmation—the
language of parler femme.

Two pencilled sheets have on them nothing more than apparently

joyful signs, arrows emerging from an embryo word, little rays, "yes,
yes" together, and a single "she danced", very clear. Lower down she
had written "my treasure"—her name for me when our separations had
lasted a long time. ... It has a place among strokes, swallow-like
interweavings, plant-like convolutions—all messages from a hand that
was trying to transmit to me a new alphabet or the sketch of some
ground-plan envisaged at dawn under rays that would never attain the
sad zenith. (BD 142)

According to Marianne Hirsch, the significance of this letter "lies in

its very resistance to interpretation. ... As she vacillates between figure and
ground, Colette reassembles the maternal body which has been fragmented,
dispersed, and transfigured, merging with the landscape" (106-7). Colette's
epistolary replication re-inscribes the body of the absent mother in a secret,
mysterious, yet life-giving utterance reminiscent of Julia Kristeva's elusive
chora—"unnamable, improbable, hybrid, anterior to naming, to the One, to
the father, and consequently, maternally connoted" (DL 133). This semiotic
disposition reproduces the split subjectivity implicit in mystical or poetic
language by functioning through linguistic "constraints (rhythm, phonic,
vocalic timbres in Symbolist work, but also graphic disposition on the page
['strokes, swallow-like interweavings, plant-like convolutions'] . . . accom¬
panied by nonrecoverable syntactic elisions" that make the "meaning of the
utterance undecidable" (134). Because language as symbolic function "con¬
stitutes itself at the cost of repressing instinctual drive and continuous
relation to the mother," poetic language would be, in Kristeva's words, "the
equivalent of incest" (136).
No longer fearing incestuous union with the forbidden mother/lover
of her imagination, a mature Colette feels empowered to celebrate Sido's
maternal message on this side of the grave. She can read her mother's
semimystical communication as a presymbolic epistle that restores the
"archaic, instinctual, and maternal territory" (DL 136) of artistic inspiration
and offers metaphorical mediation (suture) between semiotic rupture and
20 Shattered Subjects

the symbolic register of phallocentric discourse. Kristeva explains: "To

rediscover the intonations, scansions, and jubilant rhythms preceding the
signifier's position ... is to discover the voiced breath that fastens us to an
undifferentiated mother, to a mother who later, at the mirror stage, is altered
into a maternal language. It is also to grasp this maternal language as well as to
be free of it thanks to the subsequently rediscovered mother, who is at a
stroke. . . pierced, stripped, signified, uncovered, castrated, and carried away
into the symbolic" (DL 195).
As she slips into immortality, Sido gives her daughter implicit permis¬
sion to indulge in incestuous homoerotic fantasy and to identify with the
maternal body on the brink of annihilation. The mother, as desirable object
of filial longing and infantile cathexis, etiolates in Colette's "ex-centric” text,
only to emerge as a Heideggerian "ek-static" subject swept beyond the
boundaries of the transcendental ego (and the bounded text) by the lyrical
tides and rhythms of visionary iteration. Her semiotic discourse erupts into
parlerfemme, into what Helene Cixous would identify as the process of "writing
the body," creating a feminine textuality that expresses a female libidinal
economy heretofore repressed by patriarchal culture ("Castration" 53). But
challenging the symbolic register and disrupting the thetic voice of the
master by asserting continuous relation to the body of the mother is, for the
artist, dangerous indeed. What happens when the mother-daughter dyad
takes precedence over the oedipal family romance implicitly positioned at
the center of male master narratives? "To repeat the question: . . . what about
this 'space' prior to the sign, this archaic disposition of primary narcissism
that a poet brings to light in order to challenge the closure of meaning?"
(Kristeva DL 281).
At the end of Break of Day, Colette's erstwhile romantic quest is left
unfulfilled in its cosmic and aesthetic metamorphosis. Her artistic project is
magically transformed into "an open and unending book," the first install¬
ment of which we are currently reading. The dream evinced by the bio-
mythography's textual unconscious is a fantasy of incestuous love and
maternal plenitude poised forever on a lyrical note of open-ended possibility
rather than of amorous or filial satisfaction.15 Might Sido's love for all that
blossoms and has life, for a burgeoning pink cactus whose effulgence
obscures all other passions, now be attained by her daughter through the
heterosexual attachments she renounces and transforms? Might interper¬
sonal love take on cosmic import and lead to wisdom and enlightenment?
Colette's final peroration in Break of Day would suggest that such a dream
might be so: "The ambiguous friend who leapt through the window is still
wandering about. He did not put off his shape as he touched the ground.
He has not had time enough to perfect himself. But 1 only have to help him
 Colette's Autojictions: Genre and Engenderment 21

and lo! he will turn into a quickset hedge, spindrift, meteors, an open and
unending book, a cluster of grapes, a ship, an oasis" (BD 143).
Perhaps, like the cactus rose, the author's own fantasies must flower
and change, as she invites to the inner sanctum of this fertile imaginary world
the male presence heretofore shunned by both mother and daughter. There
seems to be little room for heterosexual conflict in such an edenic bower.
Nonetheless, the male suitor might be admitted if he agrees, like Maurice
Goudeket, to assume the double visage of androgynous twin and solicitous
helpmate—to become, in short, a matric male.16 Soon after meeting Mau¬
rice, Colette wrote to her friend Marguerite Moreno: "Last night Goudeket
and I had one of those talks that begin at ten minutes to midnight and go
on until four twenty-five in the morning. . . . How it satisfies me ... to find
that my partner is on the right wavelength" (Letters 78).In another letter she
concludes, "That boy is exquisite" (Letters 80).
In Maurice Goudeket, Colette found a collaborative partner willing
to support and cultivate her literary genius. One has only to read Goudeket's
memoir, Close to Colette, to understand the role of this devoted companion in
creating a salubrious environment for a gifted and sensitive artist whom he
treated with the same awesome reverence that Sido had once displayed
toward her fragile, budding cactus. Celebrating his life with Colette, he
offers this personal assessment of Break of Day-.

If ever a novel appears to be autobiographical, that one does... .Colette

puts herself into it, describing herself in minute detail. Never has she
pushed self-analysis so far. The transparent allusions to her past are
authentic.... Everything is there, except that La Naissance du Lour evokes
the peace of the senses and a renunciation of love, at the moment when
Colette and I were living passionate hours together, elated by the heat,
the light and the perfume of Provenqal summers. (45)

"Colette," observes Mary Kathleen Benet, "may have found love easier
to renounce in books than in life because the male characters she created
were much less interesting than those she married" (232). But perhaps there
is another reason why the author chose to renounce love in her literary
memoir and joyously to embrace a May-December union in the second part
of her life. Goudeket's epicene qualities implemented the resurrection of a
fantasmatic earthly paradise relinquished in youth but imaginatively redis¬
covered in middle age. Unlike the fictional Vial, Maurice could provide an
antidote to Willy's brutal mastery of a younger Colette by serving as
emotional surrogate for the beloved mother earlier displaced. For an aging
Colette, egalitarian fellowship with someone like Maurice enabled her to
22 Shattered Subjects

get beyond an obsessive-compulsive rehearsal of psychosexual enslavement

to the kind of bullying partners that had twice captivated her heart.
Master of herself and of her own creative impulses, Colette could
reconstruct in Break of Day a more pliable subject-position with the full
confidence of recuperated subjectivity—a sense of agency and psychologi¬
cal empowerment that released her from haunting dysphoria. By reenacting
her demeaning subservience to Willy in My Apprenticeships, she at last felt free
to testify to earlier trauma in a coherent autobiographical narrative that
allowed her to reconfigure the script of amorous infatuation. Maurice
Goudeket's spousal devotion generated a safe emotional space for the
author's experimental practice of parler femme. Toward the end of her life,
Colette would write the feminine body on the sexual and textual tapestry
bequeathed her by a dying but immortal Sido and sanctioned by an extraor¬
dinary and loving partner. In My Apprenticeships, she tells us that her later
novels "dwelt most persistently upon love. ... I brought it back into my
books and found pleasure in it when I had recovered my respect for love—
and for myself" (MA 85).

IV. POSTSCRIPT

One of Freud's central insights, says Cathy Caruth, is that "history, like
trauma, is never simply one's own, that history is precisely the way we are
implicated in each other's traumas" (Unclaimed Experience 24). Like so many
modern authors who lived through the vicissitudes of two world wars,
Colette was not spared the repercussions of historical trauma. During World
War II, she was permanently scarred by her confrontation with anti-Semitic
violence. Married to a Jew during the Nazi occupation of Paris, Colette
would continue to reiterate in all her later writings the shock of Maurice
Goudeket's brutal abduction to a German detention camp. That fateful
knock on the door by the Gestapo in the early hours of December 12, 1941,
made an indelible impression on her consciousness.
In a series of fraught communications with friends, an anxious Colette
described Goudeket's removal and imprisonment:

Maurice was arrested last Friday at 6:30 a.m. . . . He left very

calmly fori don't know where, charged with the crime of being a Jew.
(Letters 168)
And I'm waiting. That's the hardest part. . . .
This is the twelfth day. There is no correspondence of any kind
allowed. (Letters 169)
 Colette's Autofictions: Genre and Engenderment 23

Since the 12th of December, he's been a hundred kilometers away,

at the Compiegne camp.... Impossible to write or make contact. (Letters
169-70)

In "Evening Star,” Colette carefully details the trauma of Goudeket's

arrest, as well as the anxiety evinced by the unthinkable threat of his
deportation to a Nazi concentration camp. After three months of near¬
starvation in freezing winter temperatures, Maurice still refused to cooperate
with his captors. His reprieve, Colette sardonically implies, was a function
of the inefficiency of early German efforts to exterminate the Jews, since the
Nazi killing machine had not yet developed its full technological capacity.
"Uncertainty still reigned over those first batches, those massive round-ups,
and the jailers themselves seemed inexperienced" (R 215). On February 6,
1942, Maurice was released from prison but spent the rest of the war in
hiding.
Goudeket's arrest inaugurated a "perfect and classical nightmare of
absence" (R 164) for both husband and wife. Colette's own post-traumatic
stress reaction was so severe that she continued to live in a permanent state
of hyperarousal. For the rest of her life, an unexpected knock at the door or
a surprise visit would immediately give rise to traumatic flashbacks. In
"Evening Star," she describes her chronic vulnerability: "A ring at the bell
still afflicts me, to a lesser degree, with nervous shock, a twitch of the mouth
and the corner of the eye, of the shoulder raised to the ear." Autobiographical
testimony had enabled Colette to resolve the pain of domestic violence and
emotional abuse, but nothing could mitigate the impact of Nazi aggression.
"Will one never get over it?" she wonders, noting soberly that "many women
who suffered the same experience at the same time change so as to obliterate
these reflexes." "But I," she concludes, "I'm too old to get over it" (R 163-64).

 TWO

H. DPsychoanalytic Self-Imagine)

You can go round and round in circles. ... Or your psyche,

your soul, can curl up and sleep. (TF 31)

I. THE GIFT

The last chapter of The Gift, a text H. D. described as "autobiographical

fantasy" (DA 189), begins with an evocation of childhood trauma—Charles
Doolittle's skull-snapping accident and the ten-year-old Hilda's swooning
impotence: "'What is concussion, Mr. Evans?' I said. But . . . then the floor
sank. ... I would sink down and down and all the terrors that 1 had so
carefully held in leash during the great fires and the terrible bombing of
London would now break loose" (G 131).
In 1943, the 57-year-old author vividly recalls the bewilderment she
felt as a prepubescent girl, watching her stunned and bleeding father and
curiously trying to comprehend the meaning of a "blow to the head" that
she feared might prove fatal. Amidst the seemingly endless horror of the
London blitz, an adult H. D. again finds herself helpless and waiting, unable
to handle the shock of concussion/bombing/fire/apocalyptic conflagration.
The traumatic experiences of civilian life under siege during World War II
release a flood of repressed memories aesthetically controlled through the
narrative frame of scriptotherapy. Produced in the context of H. D.'s "dread
of and obsession with being bombed," The Gift was generated as a hybrid¬
ized text. Precariously, it unfolds between the contours of the past, as H. D.
intermittently and imperfectly recalls it, and the present, which is a state of
continual impediment” (Fuchs 88-89).1
 26 Shattered Subjects

Suddenly confronted with the possibility of being "burnt to death"

during an air raid, H. D. embarks on an autobiographical re-creation of the
past evinced, in effect, as a "repercussion of the blast" (G 133). The repressed
memory of Charles Doolittle's mysterious accident had been disinterred
initially from Hilda's unconscious during her psychotherapy with Mary
Chadwick in London some 35 years after the event. H. D. wanted further
to explore the resonance of "this submerged, long-delayed shock" with
Sigmund Freud, to whom she depicted the experience in Poe-esque imagery
as the sensation of being "Buried Alive" (TF 139). It is not entirely clear why
her father's injury should have had such a momentous impact on the ten-
year-old Hilda. For a coherent explanation, one must look to H. D.'s own
self-analysis in The Gift—an autobiographical testimony that lays bare the
psychic landscape of childhood fantasy at the very moment that its belea¬
guered author is struggling to survive relentless wartime air raids.
Bombs exploding over H. D.'s Chelsea flat in 1943 evoke an earlier
psychological bomb-burst associated with uncanny fears of death by con¬
flagration and with the fires of her grandmother Mamalie's secret ecstasy—
a narrative shared with the prepubescent Hilda, but long obliterated by the
shock of her fathers accident. 1 understood ... a memory of my grand¬
mother's or her grandmother's—a lost parchment, terror that led back finally
to the savages, burning and poisonous arrows" (G 134).
Like an initiate of Mamalie's fantasized Wunden Eiland, H. D. declares:
I had passed the flame" (G 136). But even the supposedly comforting
religious hymn Abide with Me resuscitates traumatic memory. "[N]ow that I
was overstrung, undernourished, it all came back" (G 137), the author
testifies. The aporia in this confession might well reside in H. D.'s hypothesis
of malnutrition as a child, since nothing in The Gift suggests a lack of physical
nourishment in the Doolittle household. Surely this allusion represents,
metaphorically, the profound spiritual and emotional hunger of Hilda's early
life, characterized by a tenuous and inscrutable relationship with a cold,
remote, idealized scientist father and a complicated desire/demand for
infinite nurture from a somewhat timid, malleable, and preoccupied mother:
It is she who matters for she is laughing.. .. If one could stay near her always,
there would be no break in consciousness" (TF 33).2
Hilda evidently feels cheated of her mother's loving solicitude and her
father's reassuring affection—emotions complicated by sibling rivalry with
her elder brother Gilbert. Do her casual remarks about malnutrition imply
a tendency toward anorexia nervosa, a disease first diagnosed at the turn of
the century? Or is H. D. simply trying to reinforce the mystical sensibilities
she wants to ascribe to her precocious persona as a young Moravian virgin?
The utterance surfaces as a perplexing riddle at the heart of a fragmented
 H. D.: Psychoanalytic Self-Imagine) 27

text and is later reinforced by an ailusion to emotional starvation in "H. D.

by Delia Alton" (DA 194).3
Describing the 1943 London blitz, H. D. expresses amazement that
the entire civilian populace "hadn't all gone raving mad." Perched on the
brink of madness, the author faces trauma head on and throws herself
mentally into "this worst of all trials'' (G 138). What saves her is long
acquaintance with the Freudian world of the uncanny and with ghost
stories that must be resurrected from the unconscious as tales told in the
dark to ward off incipient terror. She must deliberately infantilize herself
and embrace, once again, the tenuous subject-position of juvenile help¬
lessness. Like a child whispering nocturnal secrets, she reconstructs a
coherent life-story that ends with resurrection and rebirth. The magical
iterations of The Gift, H. D. tells us, "abracadabraize something." "They
are the words of the spell . . . that in a sense . . . keep me alive" (quoted in
Fuchs, 90-91).
What might be the symbolism of a nameless girl "burnt to death at the
seminary . . . where our grandfather was principal" (G 1)? FT D.'s autobio¬
graphical fantasy begins with female conflagration and male impotence,
despite the proliferation of masculine authority in the double(d) patriarchal
figures of Papa and Papalie. Where are the mothers? The author's childhood
reminiscences are characterized by maternal absence, female erasure, and a
spectral patriarchal presence. Even the Christmas tree, an ancient pagan icon
appropriated by Christianity as a symbol of seasonal regeneration, is eerily
transfigured into an agent of female sacrifice. The tree, symbolic of light and
winter renewal, becomes the source of a tragedy precipitated, in part, by the
Victorian female garb of hooped skirt and stifling crinoline set alight by
Christmas tree candles. H. D.'s memory of her grandfather's story resonates
with Freud's analysis of the "dream of the burning child." The child's
invocation in the Freudian dream, "Father, don't you see I'm burning?", is a
paradigmatic "call by which the other commands us to awaken ... to a
burning" (Caruth Unclaimed Experience 9)—or to a repressed history of infan¬
ticide attributable to paternal negligence.
Hilda's girlhood reminiscences are littered with the corpses of dead
girls and deceased women: her sister Edith and half-sibling Alice (by a dead
Lady, Martha, Charles's first wife),- and, of course, Mama's legendary sister
Fanny. A flood of monosyllabic words, along with the prolific use of
hypotaxis, contributes to the impression of infantile breathlessness and
perplexity in the face of a confusing adult world, where mourning for the
long-dead Fanny has become a lugubrious family ritual mimicked by the
Doolittle children. "Why was it always a girl who had died?" Hilda wonders,
shamefacedly confessing that the "crying was frozen in me" (G 4).
28 Shattered Subjects

Alvin, Charles Doolittle's elder brother, had died of typhoid fever

during the Civil War, and it was Charles who suffered a guilt of survivorship
exacerbated by his mother's disappointment that Alvin, not Charles, had
succumbed to the devastations of a bloody struggle among brothers fighting
to subjugate a decadent southern aristocracy. What was left for Charles but
stoic emotional retreat? A half century before Freud's invention of the talking
cure, Charles Doolittle remained silent. Heroic in his efforts to demarcate
the northern boundaries of a Union he had defended at the price of fraternal
loss, Charles found his vocation in astronomy and took sanctuary in the
exploration of distant planetary orbs.
Hilda's stargazing Papa seems an inscrutable figure with a mission
defined by nocturnal pursuits. He goes "out to look at the stars at night” and
is sheltered in a "little domed house” resembling an Eskimo hut (G 6).
Charles/Papa is a denizen of an icy world habitable by none but Nietzschean
hyperboreans, those legendary supermen reputed to live beyond the North
Pole. His private domicile is a sacred, Olympian territory beyond the Lehigh
River. This twentieth-century priest of science is magically "gifted" with a
special night vision that reveals a cosmos invisible to the naked eye. When
the curious children peer into Papa's sacred telescope, their daytime perusal
of the heavens proves futile: "we would see nothing . . . only a white glare”
(G 7).
Hilda "can not say that a story called Bluebeard . . . actually linked up
in thought. . . with our kind father" (G 7). And yet she does say it, in the very
breath that she denies the possibility of thinking the ineffable. In a brash,
but tentative flirtation with prohibited iteration, she dares mentally to accuse
her father of gynocide. Why, otherwise, would he be associated with so
many female corpses planted in the cemetery—"Edith and Alice and the
Lady" (G 7)? Hilda voices the unutterable idea that Papa, with his jet-black
beard, is an avatar of the legendary Bluebeard—a murderer of his first wife
and two female children.
If Papa is not Bluebeard, then perhaps he is God. Like Adam in the
book of Genesis, he functions as a primordial "name-giver” to his daughter
by arbitrarily, even casually, fingering an alphabetical list of female names
in the family dictionary. His paternal finger can ostensibly vivify or kill:
"Had he put his finger on Alice?” Hilda wonders (G 8). His supernumerary
digit symbolizes a prehensile manifestation of arbitrary power-—life-giving
or death-dealing, but definitely incomprehensible in its whimsical vagaries.
In her typescript of The Gift, H. D. notes that Papa "was like God in a robe
in the garden on the first page of the illustrated Bible" (G Ts Box 40/Folder
1035/p. 9). "It was presumed that I loved my father. Perhaps love is not the
word for it. Or shall we say, if each of us, individually is a sun, the soul-
 H. D.: Psychoanalytic Self-Imaging 29

centre of the personal microcosm, following the laws of the macrocosm, that
Papa was in that circle of life and being, not so much Jove or Jupiter or Zeus-
Pater, God the father, as Saturn, Time, father-time" (7).
Stealing out of the house "like a thief," the wily astronomer resembles
the Greek god Hermes, as he cunningly searches the heavens for secrets of
the universe. The God of stars blesses the godlike astronomer who peers
into a sky illumined by moonlight (in contrast to the maternal lamplight that
warms the hearts of his children). He studies the great world and the world
outside that world, the universe of stars rife with awesome cosmic mysteries.
Charles Doolittle appears to his adoring progeny in the patriarchal manifes¬
tation of the Moravian "Our Father," conflated with God the Father in the
Lord's Prayer and spiritually endowed with the powers of magical surveil¬
lance of every snowflake or sparrow that falls (G 60). The specular gaze of
the all-seeing "Our Father" suggests an embodiment of the panoptical vision
described by Foucault in Discipline and Punish, as well as the omnipercipient
attributes of a Christian deity. It is the father's perpetual (en)vision(ing) that
psychologically sustains his dependent offspring and inscribes them into the
symbolic register of logocentric discourse.
The Professor imposes a tremendous emotional burden on his only
surviving female child when he names her the "one girl . . . worth all his five
boys put together" (G 42). Hilda, he implies, is precocious and gifted.
Singled out for attention and affection, the young girl is tacitly implicated
in a veiled metaphorical seduction. Sons may be autonomous, but the
daughter is expected to function as Papa's particular favorite and to live up
to his extraordinary demands on her person. "It made a terrible responsibil¬
ity," Hilda observes (G 42).
Charles Doolittle is the figurative sun around which mother and
children revolve, like planets in their singular orbits, spinning around the
light and gravitational force emitted from the central radiance of the Father/
God/Professor. A worshipper of those myriad intergalactical suns that
function as his spiritual model, he reigns like a Sun God, Ammon Ra or
Phoebus Apollo, over this domestic cosmos. Like Hermes, Professor Doolit¬
tle is guardian of secret and inaccessible knowledge. Hilda complains of total
ignorance about her father's mysterious occupation, simply defined as "sep¬
arate" and inscrutable (G 43).
If Hilda dare not imagine usurpation of the name and the word of the
father, she nonetheless feels free to fantasize a transsexual twinship with her
brother Gilbert that allows her to enjoy, in fantasy, an enviable masculine
priority. When she sees a picture of Jack and Jill in a child's storybook, the
French Gil Bias enables her to identify the male Gil with the female figure of
Jill. If Hilda can metamorphose into Jill and finally become one with Gil,
30 Shattered Subjects

then Hilda/Deetie can appropriate with impunity the subject-position of an

obnoxious brother who claims domestic privilege and does everything first.
Hilda cunningly slips into the place of fraternal dominance by a deconstruc-
tive pun that usurps the power of naming and, through games of linguistic
dissemination, sows the seeds for her transsexual identification with Gil¬
bert.4 Hilda's own name is, ironically, undecidable in the text, as it swerves
through various metamorphoses: "Hilda," "Sister," "Deetie,"' and finally
"H. D.," a name later selected for Hilda by Ezra Pound in the tearoom of the
British Museum.
If names can be changed through powers of the imagination, then so
can characters and personalities. The world offers endless possibilities in the
manipulation of pliable discursive formations. Uncle Tom's Cabin, a text
authored by a woman and reinterpreted as a histrionic theater piece,
becomes for Hilda a paradigm of aesthetic transformation. "Little Eva came
back after she was dead'" (G 14), observes the awestruck child. Like religion,
dramatic art can perform miracles that resurrect the deceased individual
through prosopopoeia. In a moment of synesthetic epiphany, all the arts
meld together and reveal to the impressionable girl a metaphorical horizon
that unites her with the myths of Greece and Rome, pagan worship, and
medieval Christianity. Dramatic mimesis evokes images out of the collective
unconscious that allow an exhilarated Hilda to indulge in creative fantasy,
until she concludes that "a play and to play were the same" (G 19).
In attempting theatrically to envisage the romantic landscape of her
mother's distant youth, H. D. imaginatively re-creates the secret tryst shared
by an ingenuous Helen Wolle with her first suitor, a South American
Catholic. The adult author reconstructs a fictional dramatic monologue on
the part of an infatuated Helen, who nostalgically recalls that Mr. Fernandez
"sent me red carnations" (G 39). In the "Fortune-teller" section of The Gift, a
mature and worldly-wise Hilda devises a melodramatic reenactment of her
mother's first courtship. This authorial fantasy mythically replicates the
archetypal abduction of Persephone: "like that Greek myth in the Tanglewood
Tales . . . there was a girl who was raped away ... by the darkness, by Dis,
by Death" (Gi 40). Embedded in the fortune-teller's inscrutable prophecy is
Hilda's own emotional rendition of her mother's accession to sexual knowl¬
edge: "So far away, she had gone, the summer-house was wreathed in
fragrant sea-weed and the jasmine-flowers were froth and pearls from the
sea, and she was a mermaid, ageless, timeless, with a whole set of poetical
and biological emotions that there were no names for, that were things
having to do with the Tree of the Knowledge of Good and Evil" (Gi 40).
The mythic scenario portrays Helen as Persephone, abducted by Dis/Hades,
seduced into the darkness of the unconscious, smothered by jasmine and
 H. D.: Psychoanalytic Self-Imaging 31

wreathed in the blood-red flowers of pagan Catholicism—red carnations

symbolic, perhaps, of either menstruation or sexual violation. Helen is cast
as a perverse Madonna or a fallen Eve seduced by a Spanish-speaking "papist
and heathen" despised by her puritanical Papa.
Where is Mimmie (Helen's mother) in this scene? She is invoked as
the ominous voice of prophecy, warning of the black rose symbolic of female
defloration and the threat of potential madness. The fortune-teller appears
to Helen in the guise of a witch-woman gifted with second sight, but
abetting a kind of psychological seduction dredged from repressed memo¬
ries and brought to the focal point of Helen's consciousness by her hysterical
response to the seer's hypnotic repetition of the word carnations. In the
typescript of The Gift, Hilda reports hearing a cautionary parable about a
young girl who "got some terrible disease because a passionate southerner
kissed her" (G Ts Box 40/Folder 1035/p. 29). Helen Wolle Doolittle omi¬
nously warns her daughter "never to 'forget oneself'" (30).
In contrast to this seduction narrative gleaned from her timorous
mother's memory bank, Hilda finds that discursive formations evoked by
words, fairy tales, and iconographic representations reveal a magical treasure
trove sequestered in the racial unconscious. The child-narrator feels sym¬
bolically betrayed by a mother who cunningly substitutes the Greek myths
of the Tanglewood Tales for the tattered but beloved pages of Grimm, "the
children's Bible" (G 48). Wistfully, Hilda reminisces about a picture she
remembers depicting a princess with "long hair and lilies in her arms" (G 48).
While defensively insisting that she does not care about the Grimm loss,
Hilda cares so passionately that her mother's insouciance provokes a reso¬
nant confusion concerning sexual difference, linguistic representation, and
gendered subjectivity. Grimm's Fairy Tales serve as a sacred repository of
linguistic and iconographic images that allow the girl to envision herself as
a beautiful princess with long hair and a star emblazoned on her forehead.
The sheer effort required to sustain her creative imagination in the face of
Mama's insistent introduction of classical reality severely disorients the
disappointed child.
Just as the princess holds lilies in her arms, so, too, is young Hilda
bequeathed a single white lily by a mysterious stranger, a "General from the
Old South" described by H. D. in Tribute to Freud (TF 121). This "grandfather,
godfather, god-the-father sees the children" and favors the little girl over
her brothers. His obsequious gardener, "a younger edition of himself," first
snips the flower from "an Easter-lily or Madonna-lily" blossoming in the
midst of winter (TF 120-21), then drives the sleigh that the old man
commissions to collect the female child. Although Helen Doolittle has
instructed her daughter to place the Easter-lily on Papalie's grave, the mother
32 Shattered Subjects

later denies any recollection of either lily or sleigh. And Hilda feels confused
by her memory of the lily's blooming while the "streets were full of snow. It
could not be worked out” (G 50).
The elliptical world of adult knowledge seems uncanny to the child,
especially since, as Claire Buck points out, the dream sequence can be
interpreted ambivalently—either as an expression of preoedipal desire for
the mother/Madonna, or as a manifestation of "female penis-envy, and the
disavowal of the mother's castration" (110-111). Hilda's ambiguous recol¬
lection occupies a liminal space between reality and vision, experience and
dream. The lily is so overdetermined as a cultural and religious symbol of
female virginity that one cannot but wonder if the floral bequest might
conceal a repressed image of real or imagined sexual abuse.5
Screen memories of fantasized sexual violation in The Gift seem to cluster
around figures of whiteness, purity, lilies, and snow,- and the release of
frightening libidinal energy is associated, in mysterious fashion, with either
terrifying or exhilarating vehicular motion. (Compare Hilda's panicky leap
from a milk wagon to escape an exhibitionist toward the end of The Gift.) This
compensatory sleigh ride is apparently pleasurable, especially when shared
with Mama and the boys, as Hilda sinks down into the womblike warmth of
a luxurious fur rug. Fetishes of fur, however, also mark paternal power, as in
the case of Charles Doolittle's fur cap and leather boots, which make him look
Russian (G 33). It seems possible, then, that the southern General is a dream
version of the remote and inaccessible father, and that the son/gardener serves
as his apprentice in the task of symbolic castration.
Since the father is generally unavailable to Hilda and her siblings, the
truncated lily could signify a repressed image either of the primal scene of
parental copulation or of the daughter's own fantasmatic sexual abuse.
Charles Doolittle might well allow his only daughter metaphorically to ride
in his sleigh or to share his icy abode as an incentive to serve Daddy's pleasure
with unconditional filial devotion. The question, however, of who has given
what to whom, under what circumstances, and for what price, remains
ambiguous in this series of half-remembered images that might simply evoke
vivid infantile fantasies in the economy of father-daughter libidinal
exchange. When H. D. recounts this resonant anecdote in her analysis with
Freud, she confesses: "I don't know if 1 dreamed this or if I just imagined it,
or if later I imagined that 1 dreamed it” (TF 123). "It does not matter," Freud
reassures her. "The important thing is that it shows the trend of your fantasy
or imagination." "The old man was obviously, he said, God" (TF 123).
And what if God takes the form of the Greek god Apollo rather than
Our-Father God? What if he manifests his phallic potency in images of
snakes and Caduceus symbols that haunt the consciousness of a prepubes-
 H. D.: Psychoanalytic Self-Imaging 33

cent child and accost her with transparent psychosexual images? Hilda
dreams or fantasizes that a monstrous phallic serpent with "great teeth"
crawls onto Papa-and-Mama's bed" and begins "drinking water out of a
kitchen tumbler. Still another snake, coiled on the floor nearby, "rears up
like a thick terrible length of fire hose" and strikes at the panic-stricken
girl (G 56).
Although this daydream/nightmare has been read by Dianne Chis¬
holm as a symbolic search for knowledge on the part of Hilda, it seems
evident that, on the most primitive Freudian level, it constitutes an image of
the primal scene of parental intercourse.6 The snake fitting itself into a
tumbler of water suggests a transparent phallic representation. The night¬
mare evokes Hilda's residual terror of sexual violation, with the serpentine
fire hose around the legs of the bed" (G 56) threatening her own legs and
poised for vaginal penetration. Paradoxically, the hose cannot release water
to quell the libidinal fires that inspire this epiphany, nor can it connect with
the fertile female presence recumbent on the bed.7
Overwhelmed by the sensory delirium of a fantasy rife with sexual
symbolism and illicit desire, Hilda rejects the metaphorical significance of
double snakes' heads and leaps in her imagination to a metonymically related
scene associated with an illustrated copy of the Arabian Nights. She tries to
work out the mechanics of gender construction, as well as the duplicitous
culture-coding associated with oriental veiling. "This is a girl," she insists,
when first presented with a picture of Aladdin, who seems to be garbed in
female dress (G 56). Yet Hilda is assured that despite his epicene appearance,
he is indeed a boy whose genitals are veiled but nonetheless potent in terms
of sexual difference. Although he wears a dress and "has long hair in a braid
and a sort of girl-doll cap on his head," Aladdin "is not a girl" (G 57). His
gender is determined negatively, as the opposite of the female he so
curiously resembles. "Is it only a boy who may rub the wishing-lamp?" Hilda
wonders (G 57).
Perhaps the veiled phallus/snake/firehose endows its owner with
powers beyond the cognizance of the vulnerable girl-child searching for
clues to the mystery of a sex/gender system predicated on male mastery
and female subservience. Patriarchal authority is somehow allied with the
tactile pleasure of rubbing a female genital/lamp that evokes the fantasy
of wish-fulfillment in a male-dominated world. The girl is victimized by
the hole in the scopophilic economy of the father that labels her own
genital/gender negatively, as the "nothing to be seen." But even when the
male sex cannot be seen, it still retains the power of the seeable and the
touchable to rub a lamp, make a wish, and inherit patriarchal authority as
a biological or cultural right.
34 Shattered Subjects

A terrified Hilda graphically describes the fantasy of being attacked

by a malevolent phallic serpent who bites the side of her mouth with
equine teeth. "1 will die soon of the poison of this horrible snake," she fears
(G 57). Hilda's snake-stung mouth evinces a veiled allusion to displaced
genital eruption—perhaps a fantasy embodiment of prepubescent fear of
clitoral and labial development, or of sexual violation by the phallic
serpent imagined earlier. It is surely significant that the snake threatens
the child's mouth, a site emblematic of speech, art, creativity, and oral
communication. This mythic monster stands in for a father-lawgiver
punishing the female word-shaper. The symbolic logos becomes sacrile¬
gious and profane when subversively uttered by a transgressive feminine
mouth. By rubbing two (oral or vulval) lips together in aesthetic iteration,
Hilda has dared to rub the wishing lamp whose privileges have historically
been reserved for males. Since H. D. must have known Freud's work on
"Creative Writers and Daydreaming," the notion of art as wish-fulfillment
could not have been far to seek. If Hilda usurps the garb and the prerog¬
atives of an artist-creator, she must be punished by the phallic serpent who
serves as a patriarchal gatekeeper prohibiting female entrance into the
exclusive male temples of art and science.8
A beleaguered Hilda, wounded and panic-stricken, summons matri-
lineal ghosts to her aid: the memory of Mama and a "much-beloved, later,
dark Mary" (G 57), who at first appears to be a family servant or governess,
but who might also embody Hilda's maternal great-grandmother Mary, the
initiator of a long line of gifted females: Elizabeth Wolle, Helen Wolle
Doolittle, and Hilda Doolittle. "Dark Mary," a healing witch figure, pre¬
scribes mother's milk as an antidote to snake's venom. She orders Hilda to
"eat things you do not like" (G 57) in a diet of ill-tasting foods to cleanse the
palate of the girl-child threatened by a serpent's poison. (Ironically, das Gift
means "poison" in German.)
Another possible unraveling of this skein of screen and remembered
images might, however, like Poe's purloined letter, be fairly transparent. The
snakes erupting from the textual unconscious could be construed as either
benevolent or demonic. And the dual serpents in the first scene might
embody the snakes depicted on the medical Caduceus symbolic of health,
empowerment, and integrity. "It was Asklepios of the Greeks who was called
the blameless physician," H. D. notes in Tribute to Freud. "The T or Tau-cross
became caduceus with twined serpents" (TF 101).9
Finally, the toothed serpents could, at some level, disguise memories
of fantasmatic sexual abuse. The snake strikes lips that displace the symbolic
fragility of the daughter's developing genitalia. The serpent overwhelms a
vulnerable virgin, who cannot articulate the bodily disgust aroused when
 H. D.: Psychoanalytic Self-Imaging 35

her vulval lips are stung and her hymen irreparably damaged. In retreat from
the knowledge implied by this fantasy of sexual violation, the girl sinks back
into the womb of maternal security to drink milk and ingest the ill-tasting
food of exile. The dark Mary of this scene seems to mimic the advice of
nineteenth-century nerve doctors who urged female patients to take to their
beds, follow a steady diet of milk and bland foods, and relinquish any
aspirations toward creativity.
Hilda further recounts her nightmare: "The monster has a face like a
sick horrible woman. ... It is a snake-face and the teeth are pointed and foul
with slime" (G 58). As Dianne Chisholm observes, this frightening fantasy
suggests a broader association with the Jungian collective unconscious and
with racial memories that link the toothed serpent with the Greek god
Apollo, the sacred python who transmits visionary wisdom. Sexually
molested in a nightmare, Hilda identifies her phantasmic dream husband
with Apollo in the incarnation of a python and remarks enigmatically: "All
little girls are not virgins" (G 59).10
It is not surprising that this particular nightmare blends with a graphic
illustration excised by Hilda's mother from a children's book called The Simple
Science. The censored, but vividly imagined picture offers a convenient cover-
up for repressed memories of violation. According to this iconographic
representation of the pseudoscientific "Nightmare," the perpetrator of sexual
abuse is not the male scientist/father, but the female night/mare/witch who
acts as surrogate husband in rites of virginal defloration in primitive societies.
The metaphorical nightmare is illustrated by a picture of a young virgin lying
on a bed and attacked by a snarling witchlike creature who, Hilda fears, is
"going to stick the little girl right through with her long pointed stick" (G 59).
It is safe, perhaps, to censor the memory in tricks of sex/gender reversal
and recast the male member in terms of a witch's phallic broomstick—a
synecdoche that relieves the child of responsibility for remembering the
father's implicit seduction, since the alluring patriarch is displaced by a
genderless night/mare whose sex was once female, but who now wields an
instrument of penetration/violation that the male scientist (author of The
Simple Science) himself envisages. The potential perpetrator creates a female
witch as a scapegoat for his own libidinous urges, then sends the haggard
crone flying abroad to violate little girls who risk physical or psychic
defloration every time they go to sleep and entertain the night/mare or
father/stallion from an unsimple scientific landscape.
Alluding to the threat of madness, Hilda cryptically observes: "It is
terrible to be a virgin because a virgin has a baby with God" (G 60)—as
did Mother Mary, who now, in a contemporary incarnation, sanctions
mother's milk over Papa's poison. The deflowered virgin risks conception
36 Shattered Subjects

of the divine son through the aegis of God-the-Father—Our Father who

art in heaven, our father who art in the observatory charting the heavens,
our father who neighs like a horse (a night/mare?) when he laughs, our
father whose gaze keeps snowflakes floating and sparrows flying and little
girls safely tucked in their lily-white grave beds or beneath fur rugs on
sleigh rides in the snow.
In a tableau imagined in Tribute to Freud, H. D. explicitly positions
herself and her father in the iconography of the Freudian family romance:
"A girl-child, a doll, an aloof and silent father form this triangle, this family
romance: . . . Father, aloof, distant, the provider, the protector—but a little
un-get-at-able, a little too far away and giant-like in proportion, a little chilly
withal; Mother, a virgin, the Virgin, . . . adoring, with faith, building a dream,
and the dream is symbolized by the third member of the trinity, the Child,
the doll in her arms" (TF 38). H. D. echoes Freudian theory so accurately in
this passage that her configuration of images resembles psychoanalytic
pastiche. The virginal Hilda sits silently at the foot of her impassive Papa,
gazing in awe at the progenitor whose phallus is deliberately veiled. She
fondles a doll/baby in displaced longing for the child/penis that the father
fantasmatically might engender.
In another recollected scene of rare intimacy with her father, Hilda is
taken by Papa out in a boat onto the great maternal lake whose genital
blossom is the water-lily—the lotus of inspiration and wonder, the flower
that symbolizes beatific vision. Charles Doolittle resembles Moses among
the bulrushes in a dream recounted by H. D. in her analysis with Freud: "The
name of this picture is Moses in the Bulrushes. . . . Am I, perhaps, the child
Miriam? Or am I, after all, in my fantasy, the baby? Do 1 wish myself... to
be the founder of a new religion?" (TF 37).
The young Hilda is blessed by a beneficent patriarch with a magical
moment of being, an epiphany among the water lilies (water roses) that
reaches back to Egyptian history and Old Testament myth, then leaps
forward to a Jungian suggestion of the Dantesque multifoliate rose of
paradise. Charles Doolittle clearly functions as the presiding deity in the
heaven of Hilda's childhood. This reverie out of time and excluded from
history explodes in a transcendental moment of being that reveals to the
author her future artistic vocation. She feels so ecstatic that emotions meld
together until pleasure and sorrow, laughter and tears, all join forces imag¬
inatively to burgeon in the mind and heart of the incipient artist. "Can one
cry because one is happy, Mama?" (G 72), she asks. The childish question
goes unanswered. Could one be crying and happy or laughing and sad at
the same moment that the father/navigator/savior/Moses is initiating his
daughter into unutterable creative mysteries?
 H. D.: Psychoanalytic Self-Imaging 37

In The Gift, it is women who ultimately prove to be the sacred priest¬

esses of Eleusinian rites.11 The secret of mystical joy has been carefully
sequestered from the gaze of puritanical fathers by the matriarchs of Hilda's
Moravian heritage. It is the (grand)mothers of the tribe who have remained
repositories of laughter and sensuous pleasure, of devotional ecstasy and
passionate faith. The secret of Wunden Eiland (Isle of Wounds) is communicated
to Hilda by her feverish grandmother Mamalie, whose mind wanders over
the nebulous terrain of the past—her own first marriage to Christian Henry
Seidel and the Moravian heritage that has now been suppressed by disap¬
proving Church Fathers. "Christian had left the secret with me" (G 79), she
confides. The secret ostensibly revealed is somehow allied with faith in the
biblical promise of Christ, "lo, I am with you always, even unto the end of the world"
(G 84). Yet this simple utterance fails to bear the weight of sacred mystery
it purportedly connotes.
The confused child tries to piece together disparate strands of
Mamalie's story, like a mosaic or quilt emerging from the elderly woman's
feverish, perhaps senile iterations. Hilda will later find herself psychologi¬
cally united with the Moravian initiates when she witnesses her father's
accident—a shock so powerful that it precipitates traumatic amnesia. After
exposure to paternal powerlessness at the age of ten, the young girl so
successfully represses her grandmother's colloquy that the narrative
becomes a secret even to herself. It is only when the "shooting stars" of World
War II make England figuratively a wounded island that H. D.'s repressed
memories are suddenly liberated. The German blitz recorded in The Gift
symbolically disinters the buried tale of Moravian mysticism.
The sacred text reconstructed by Mamalie, and later by Hilda, appar¬
ently refers to a scroll of flexible deerskin containing esoteric lore annealed
on leather in Greek, Hebrew, and German characters. The scroll describes
the "Ritual of the Wounds," a life-transforming ceremony so meteroic that
it "burnt up" its initiates. "The laughter ran over us" (G 87), exclaims Mamalie,
echoing the historical document. The Holy Spirit of Christianity, elided
with the Native American Great Spirit, inspires extraordinary transports of
rapture in the Moravian disciples.
When the ceremony culminates in a ritual exchange of women (Morn¬
ing Star, wife of Paxnous, and the Moravian Anna von Pahlen, initiated into
pagan mysteries by the "savages"), such maverick behavior is mistaken for
witchcraft. The ecstatic brethren are accused of "extravagances," as the
church elders forbid the ritual worship of Christ's wounds, "wide and red
and blood dripping" (G 96). Did the secret ceremony involve sadomaso¬
chistic self-mutilation, or merely religious ecstasy? We do not know. We
learn only that Christian Henry Seidel was himself "burnt up" with zeal and
38 Shattered Subjects

devotion, and that the massacre of Christians at Gnadenheutten put an end to

the Moravian sects fraternization with Native Americans.
The secret lore of this primitive sect is transmitted to Hilda by her
grandmother in a flood of dissociated reveries. The epiphany functions as a
mystical gift virtually walled off, or buried alive in Hilda's unconscious after
her father's life-threatening accident. When Professor Doolittle becomes a
symbolic martyr, a Christ figure battered and bloodied by an accidental fall
from a streetcar, Hilda takes psychological refuge in strategies of denial and
repression.12 H. D. confesses to Freud:

The cause of my father's accident always remained a mystery. He might

have slipped off the old-fashioned steam tram or the local train engine
might have backfired. . . . When we finally went to his room he was
propped up,. . . but his hair and beard had turned white. It was another
father, wax-pale, a ghost.
I think I was ten years old at that time. 1 had "forgotten" this until
I began my work with Miss Chadwick.
I had "forgotten" my father's accident for thirty-five years. (TF
138-39)

In The Gift, H. D. recalls vividly that when she ran outside to greet her
wounded father, she "found blood on his head, dripping'' (TF 138). The ten-
year-old child feels thoroughly startled to encounter Charles Doolittle's
unseeing eyes, glazed over and unresponsive to her presence. The father's
sudden anonymity, his impaired sight and limp limbs, apparently shatter
Hilda's confidence in the integrated and coterminous self constructed by the
scopophilic gaze of her father/priest/protector. Without Daddy's implicit
mirror acknowledgment, she can no longer maintain the reassuring illusion
of coherent identity.
H. D. recounts in The Gift her childhood recollections of ministering
to her injured father with cloth and washbasin, a symbolic chalice for the
blood of the suffering Savior, whose "beard was thick with blood" (G 107).
Because the wounded patriarch resembles the crucified Redeemer portrayed
in a painting by Guido Reni, Hilda associates his injury with the Moravian
injunction against the ritual worship of Christ's wounds. Charles Doolittle,
with flesh exposed and bleeding, endures a symbolic castration that evokes
his daughter's subsequent terror at the "nothing to be seen" of veiled phallic
power: "he did not seem to know us and ... his eyes went on looking and
looking" (G 107). If the father's gaze is empty and unseeing, then the panic-
stricken child feels threatened with a loss of her filial subject-position and a
psychological reduction to virtual anonymity.13 With broken collarbone
 H. D.: Psychoanalytic Self-Imaging 39

and fractured skull, Professor Doolittle has been symbolically feminized and
decapitated, like a failed Scheherazade. His blank, decentered stare suggests
a terrifying loss of mind, sight, mental lucidity, and patriarchal authority. If
the godlike patriarch is capable of slipping into ordinary mortality, then his
phallic power dissolves in a cracked facade. As clocks strike relentlessly in
the Doolittle household, we are reminded that the order of Chronos, the
logocentric order of the father, has been violently rent asunder.
By the time the 57-year-old H. D. set out to compose The Gift, she was
looking back almost five decades. She had been analyzed by Sigmund Freud
and would have been familiar with Freud's seduction theories, his elaborate
symbol system, and his analysis of infantile sexuality. Why, then, does the
author project onto her own childhood consciousness vivid dreamscapes
that suggest fantasies of paternal seduction? One can only assume that she
was deliberately writing autofiction in the context of scriptotherapy.
Throughout The Gift, H. D. self-consciously manipulates a variety of
Freudian tropes—figures of serpents, witches, vulnerable virgins, Easter
lilies, carnations, roses (red and black), water lilies, snow and ice, heroes and
princesses, paper-cutters and broomsticks. She plays with words and with
symbols, parodically depicting images of paternal seduction that Freud first
credited, then relegated to the category of filial fabrication. H. D. remarks
about her analysis with Freud: "But it is true that we play puss-in-a-corner,
find one angle and another or see things from different corners or sides of a
room. . . . We play magnificent charades" (TF 119-20).
Although H. D. complains that the Professor (a title denominating
both Daddy and Sigmund Freud) "was not always right" (TF 101), she
engages in a magnificent charade as she spins out psychoanalytic games with
the doctor/healer/father/priest/confessor who marveled at her bisexuality
and broadly hinted that her problem was one of classic female penis envy
and preoedipal attachment to the phallic mother.14 Playing the role assigned
her by the master, H. D. assumes the subject-position of analyst and
refashions her childhood memories on the model of Freudian self-imaging.
She both loves and hates Daddy/Bluebeard and, at some repressed level of
sexual desire, longs to have a baby with Our Father God. Her desire for the
father evinces fantasies of seduction generated by the Lacanian imaginary—
a lumber-room that houses an archetypal Father/God growing Easter lilies
in his edenic garden, offering gifts and exhilarating sleigh-rides, but hover¬
ing in shadows replete with symbols of sexual danger.
At every stage, Hilda acknowledges the fantasmatic nature of her
imaginary projections. Freud, after all, continually assured her that fact and
fantasy bear equal weight in the world of the unconscious.15 For once, H. D.
asserts mastery over the master of psychoanalytic game-playing when she
40 Shattered Subjects

deliberately embraces a Freudian map of the unconscious and sketches

explosive patterns of filial desire. Her childhood hunger for nurture and for
love is laid bare in melodramatic schemata that implicitly enact scenes of
paternal seduction and filial connivance. Playing with the fire of childhood
fabulation, she beats Freud at his own analytic game by deliberately exposing
oedipal paradigms of father-daughter incestuous attraction.16
By constructing a narrative of fantasmatic seduction, H. D. is implic¬
itly blaming her father not for physical or sexual abuse, but for the kind of
emotional deprivation so regularly practiced in nineteenth-century house¬
holds that it went largely unnoticed in bourgeois society. As Janice Haaken
observes, a variety of "developmental factors can underlie abuse memories,
including dynamics associated with emotional deprivation, which can be
elaborated intrapsychically as sadomasochistic fantasy." This dynamic
might very well have been played out in H. D.'s own life narrative, since
emotional "neglect and abandonment themes are even more difficult to
construct through the narrative of memory than are abuse experiences. It is
easier to struggle against a demonic presence than a perniciously absent one"
(Haaken 1087).
Having once lived in awe of Charles Doolittle, a larger-than-life
scientist/Father/God, Hilda feels psychologically traumatized when a
concussive blow renders him temporarily sightless—unable to valorize the
identities of his worshipful progeny, and butting his blind and bloodied
head against the inexorable doors of eternity. Hilda, it seems, feels
emotionally seduced and betrayed by an idol whose feet of clay and skull
of glass challenge her childhood faith in patriarchal authority, as well as
the illusion of a coherent, coterminous self constructed in the eye of the
omnipotent father.
Definitely molded in the shadow of a genius Daddy, H. D. rebelled
against his logocentric, scientific world view by embracing a bohemian life
of literature and poetry, of illicit love affairs, divorce, single parenthood, and
lesbian relationship. In the course of reconstructing her autobiographical
narrative in The Gift, she works through the trauma of her fathers accident
and begins to think back to the repressed religious ecstasies of Wunden Eiland.
She embraces a mystical mother tongue, in proud defiance of her progeni¬
tor's logocentric discourse. By therapeutic recuperation of childhood remi¬
niscence, Hilda sloughs off the horrors evoked by the Simple Science nightmare
and liberates herself from the enthralling gaze of a wounded Father/God
whose chilling regard once held her transfixed. At the age of ten, the young
girl confronts the vacuous stare of a failed redeemer and feels traumatized
by his inability to shelter her from the perils of mortality. After all, Freud
defined paradigmatic disavowal (Verleugnung) as "a mode of defense which
 H. D.: Psychoanalytic Self-Imaging 41

consists in the subject's refusing to recognize the reality of a traumatic

perception. . . The denial of castration is the prototype—and perhaps even
the origin—of other kinds of denials of reality" (Gallop Feminism 17-18).
In terms of Hilda's Moravian heritage, Our Father has descended from
heaven and taken the place of Christ the Savior, whose blood and wounds
are symbolically associated with virginal defloration. "In phallic fantasy,"
explains Jane Gallop, "the solid-closed-virginal body is opened with vio¬
lence,- and blood flows. The fluid here signifies defloration, wound as proof
of penetration, breaking and entering, property damage" (Feminism 83). The
uncanny sight of blood initiates what Luce Irigaray would identify as an eerie
"mechanics of fluids" that threatens masculine power/solidity and calls into
question sex-role attributions. If Our Father can fall into the feminized
subject-position of Christ the son and victimized redeemer, then the initia¬
tion ceremony of Mamalie's Isle of Wounds is metonymically associated with
paternal castration. The father slips from his dominant subject-position to
that of the Lacanian petit objet a, the unattainble object of filial desire always-
already sightless and fallible. The figure of the wounded patriarch, symbolic
of radical lack, must be violently repressed by the traumatized daughter,
along with the Moravian secret of mystical, ecstatic worship.17
By resuscitating and working through earlier traumatic experiences, a
middle-aged Hilda could use her recovered memory as a wedge into the
unconscious and recuperate the matrilineal supplement to (de-authorized)
phallic authority—the story of a Moravian rite suppressed by puritanical
church fathers, but kept alive by the ongoing gift of female oral tradition.
As Dianne Chisholm concludes, Hilda rediscovers through her maternal
ancestors the "therapeutic efficacy of masochistic jouissance" (155).
In adult life, H. D. would look beyond the Christian Father/God for
other saviors—to Freud and psychoanalysis, to the Greek god Apollo and
the Egyptian deities of pre-Hellenic worship and, most important, to the
Great Mother/Goddess Isis/Mary/Maia of ancient lore. It is only when she
confronts the traumas of childhood and writes out the convoluted tale of
her self-exile from the sustaining gaze of the Father/God/progenitor that
H. D. feels free to embrace the matrilineal heritage of her mother Helen and
her grandmother Mamalie, of Christian (not Francis) and his secret cult of
mystical worship that allies itself with the Indian Great Spirit and with
Native American reverence for Mother Earth.
For the Moravians of Wunden Eiland, the Holy Spirit is female, and the
Comforter is called Mother/Mutter (Augustine 12). Though Mother England
be a wounded island, bleeding and besieged, her children continue to sing
hymns of glory that will resurrect a female Mother/Goddess/Isis (and a
Father/God/Osiris) from the ashes of Hitler's earth-shaking holocaust.
42 Shattered Subjects

Hence H. D.'s reverent orison in the typescript of The Gift: "Beneath every
temple to Zeus, . . . there was found an excavation ... of some primitive
temple to the Earth Goddess, to Gaia or Maia or whatever name she had.
Beneath the . . . polished pilasters of intellectual achievement and inherit¬
ance, is the deeper layer, the deeper temple, the cell or cella dedicated to
the first deity, the primitive impulse, the primitive desire, the first love, Maia,
mama, Mutter, Mut, mamalie, mimmie, madre, Mary, Mother" (G Ts Box 40/
Folder 1035/p. 10).

11. ADULT TRAUMA AND

THE MADRIGAL CYCLE: ASPHODEL AND BID ME TO LIVE

If in The Gift H. D. defined as traumatic Charles Doolittle's mysterious

accident and her own subsequent repression of Mamalie's Moravian spiritu¬
ality, biographical evidence reveals more severe emotional struggles in the
course of early adulthood. Hilda's late adolescence was dominated by a
short-lived engagement to Ezra Pound, as well as by a turbulent infatuation
with Frances Josepha Gregg. A devastating series of personal and cultural
traumas circulated around H. D.'s maturation during the Great War: her
precipitous marriage to Richard Aldington, followed by an unexpected
pregnancy in 1914 and a shattering stillbirth in 1915,- the death of her
brother Gilbert in combat at Thiacourt in 1918,- her father's sudden death
from a stroke soon afterward, a second unplanned (and "illegitimate")
pregnancy,- a life-threatening bout with influenza,- and the dissolution of her
troubled relationship with Aldington after the birth of Perdita, Cecil Gray's
child, in 1919. As Albert Gelpi observes in "The Thistle and the Serpent,"
the period of World War 1 proved for H. D. "so critical and traumatic that
she would spend the rest of her life mythologizing it: rehearsing it in verse,
in prose, in direct autobiography and in historical and legendary persona,
again and again seeking to unriddle her destiny" (7).
H. D. fictionalized the tale of her ill-fated adolescent love for Frances
Josepha Gregg at least three times in transparently autobiographical texts:
Paint It Today, which she composed in 1921,- Asphodel, probably drafted
around 1921 -22 and revised a few years later,- and Hermione, which she worked
on in 1926-27. She needed to articulate this powerful obsession not so much
to get it right, but simply to get it out and get clear of it psychologically.
Haunted by traces of a lesbian passion that rarely spoke its name, H. D.,
alluding to Frances, declared in a 1935 letter to Silvia Dobson: "Love terrible
with banners only emerges or materializes once or twice in a life-time"
(Guest 228).18
 H. D.: Psychoanalytic Self-Imaging 43

According to Barbara Guest, H. D. "had intended to tell the story of her

life in four books: Paint It Today, Asphodel, Her, and AWn^al" (34), all of which
were generated by the traumatic resonances of World War 1. This original
plan, however, had to be abandoned: “Madrigal emerged as her autobiography,
entitled Bid Me to Live. Asphodel was written during a bitter and sometimes
distraught period of her life, after the marriage to Aldington had broken up"
(Guest 34). The composition of both autobiographical texts, thinly disguised
renditions of H. D.'s experiences immediately prior to and during the Great
War, seems characterized by traumatic obsession.
As in the case of Colette, only the impetus of severe trauma could fully
explain H. D.'s continued efforts to revise, reiterate, and reinterpret her
World War I experiences. As late as the 1950s, she was still trying to work
through with Erich Heydt at Ktisnacht Klinik the "repressed emotion
centered on the birth of her stillborn child in 1915" (S. Friedman Psyche 21).
It seems clear that pregnancy-loss, followed by spousal abandonment in the
context of wartime deprivation and political upheaval, so disturbed H. D.'s
psychological balance that it provoked symptoms of post-traumatic stress
disorder that would slowly be unraveled over the next several decades
through the healing mechanism of scriptotherapy. H. D. delineates the
process in her Delia Alton essay: "Madrigal: this story of War I was roughed
out, summer 1939, in Switzerland. ... I had been writing or trying to write
this story, since 1921.1 wrote in various styles, simply or elaborately, stream-
of-consciousness or straight narrative. ... 1 had expected at first sight of the
torn and weathered MS, to destroy Madrigal. . . . On re-reading the typed
MS, I realized that at last, the War I story had 'written itself'" (DA 180).
Madrigal, she reiterates in a letter to Richard Aldington, "was literally on the
hob for 30 years. I added and subtracted and worked and destroyed till I got
the 'perfect formula'" (Zilboorg 2:194).
It was Freud who specifically prescribed scriptotherapy as a cure for
the infamous writer's block that tormented H. D. in 1933 and 1934. Over¬
whelmed by a "flood of war memories" evinced by reading the recently
published letters of D. H. Lawrence, H. D. was ordered by her psychoanalyst
to combat symptoms of dysphoria and psychic fragmentation by attempting
to articulate the trauma narrative in a therapeutic autobiographical text. In
a 1933 letter to Bryher, she confesses: "Evidently I blocked the whole of the
'period' and if I can skeleton-in a volfume] about it, it will break the clutch.
... the 'cure' will be, I fear me, writing that damn volfume] straight, as history,
no frills" (quoted in Friedman Psyche 30). Madrigal, the roman a clef composed
in response to Freud's directives, was eventually published as Bid Me to Live,
the draft of which seemed to release H. D. from the stranglehold of post-
traumatic stress disorder.19
44 Shattered Subjects

In Bid Me to Live, shock waves echo through two entirely different

wartime arenas—the male world of military conflict and the female world
of vigilance, patience, emotional helplessness, isolation, impotence, and
fear. "Oh, the times, oh the customs!" H. D. exclaims sententiously. "Times
liberated, set whirling out-moded romanticism,- Punch and Judy danced with
Jocasta and Philoctetes" (B 7). Mores and moral action seem to hinge on
problems of epistemolgy, as H. D. betrays a classical nostalgia for origins
and order, for generic roots that will ascribe philosophical meaning to both
heroic and villainous action. Thrust into a vertiginous discursive whirlpool
of classical allusion and literary lamentation, the reader is presented with the
same indeterminacy of genre that torments the author. If the protagonist is
enacting an historical drama, then what is the genre of the story? Is it a
comedy, a Punch and Judy puppet show? Or a serious classical (or Renais¬
sance) tragedy, filled with intrigue and melodrama, "gallant and idiotic Sir
Philip Sidney-isms"? And how is one to act in this baffling tragicomedy if
the nature of the script be undecidable? The narrator acerbically remarks:
"They did not march in classic precision, they were a mixed bag. Victims,
victimised and victimising" (B 7).
In writing through the gaps of historical drama, H. D. deliberately
leaves holes in her narrative to create a palimpsestic parchment that shows
signs of erasure—a smooth surface rubbed clean of pain, with a text doubling
back on itself in a gesture of radical repression. The war leaves people
haunted by an unending stream of stories—tales told by idiots and compul¬
sively repeated until they assume illusory shape and mythic meaning. "What
was left of them was the war-generation, . . . not blighted, not anaemic, but
wounded, but dying, but dead" (B 8).
What H. D. envisages so poignantly in Bid Me to Live and Asphodel is the
implicit analogy between the text of woman's body, scarred and mutilated
by the physiological stress of childbearing, and male narratives of war
wounds and heroism. "Men were dying as she had almost died to the sound
... of gun-fire. . . . The guns had made her one in her suffering with men"
(A 114). Hilda/Hermione/Julia feels equally trapped by political conflict and
female physiology: "Was there nothing else in the world? Men and guns,
women and babies. And if you have a mind what then?" (A 115). As Rachel
Blau DuPlessis notes, "Bid Me to Live and its study of the rupture of coequal
genders because of the masculinist values derived from war exemplifies the
consideration of militarism which is a unifying theme in H. D.'s work as a
whole" (H. D. 106-7).
Julia Ashton, the H. D. figure in Bid Me to Live, has been traumatized by
a stillbirth that leaves her shell-shocked and grieving. Her own personal battle
will be with the forces of life and time that make love a perilous expression of
 H. D.: Psychoanalytic Self-Imaging 45

intimacy and sex a dangerous battleground. The pain of pregnancy-loss has

gouged a "gap in her consciousness, a sort of black hollow, a cave" (B 12)
suggestive of constriction and psychic numbing. "She had lost the child only
a short time before. ... A door had shuttered it in, shuttering her in" (B 12).20
At the beginning of Bid Me to Live, Julia is apparently suffering from traumatic
dysphoria, a symptom of post-traumatic stress disorder characterized by
"confusion, agitation, emptiness, and utter aloneness. . . . Depersonalization,
derealization, and anesthesia are accompanied by a feeling of unbearable
agitation" (Herman 108-9). In a mood of emotional hysteria, H. D.'s alter ego
identifies with the "horror of a flayed saint" pictured in the Louvre: "He [Rafe]
was right.. .when he said'You don't feel anything"' (B 37). "It was annihilation
itself that gaped at her" (B 13).
In Asphodel, pregnancy-loss is similarly rendered in terms of psychic
shock followed by unspeakable emotional torment: "The state she had
been in was a deadly crucifixion. Not one torture . . . but months and
months when her flaming mind beat up and she found she was caught, . . .
like a wild bird in bird-lime. ... No one would ever know it for there were
no words to tell it in" (A 113).21 Hermione/Julia suffers the numbing loss
of affect characteristic of both melancholia and post-traumatic stress
disorder. She meticulously delineates experiences of hyperarousal and the
sense of emotional paralysis associated with traumatic constriction. "Long
after the danger is past," explains Judith Herman, "traumatized people
relive the event as though it were continually recurring in the present.
They cannot resume the normal course of their lives, for the trauma
repeatedly interrupts" (Trauma 37).
In Bid Me to Live, life-shattering trauma elicits obsessional anger dis¬
placed and directed against H. D.'s husband Richard Aldington/Rafe Ashton,
who returns from France belching "poisonous gas and flayed carcasses (B
39). "Rafe's nightmares . . . have spilled into her unconscious, just as traces
of poisonous gas are transferred from his body into hers when they kiss" (T.
Tate 29). Morbidly depressed, Julia cannot imagine resurrection from the
marriage bed that she identifies as a virtual deathbed: "Sheets, a bed, a tomb"
(B 18). Julia, writes Trudi Tate, "is a civilian war neurotic" who "suffers from
dissociation" (31). She is "threatened to the point of severe neurosis by the
war's reshaping of subjectivity" (32).
Julia writes her memoirs out of melancholia and mourning, to com¬
pensate for an object-loss interpreted by the psyche as an ego-loss. The self
has been schizophrenically divided, and a mental projection of maternal
subjectivity seems torturously extinguished. "Melancholia," Freud tells us,
"behaves like an open wound, drawing to itself cathectic energies, . . . and
emptying the ego until it is totally impoverished" (SE 14:253). Julia recalls
46 Shattered Subjects

"1915 and her death, or rather the death of her child. Three weeks in that
ghastly nursing-home. . . . How could she blithely face what he called love?"
(B 24-25).22
In a gesture of affection before parting, Rafe entrusts Julia with his
military watch encased in a cage of wire netting—a visible symbol of the
palpability of time during war, when every leave-taking may augur a final
sundering. Julia's mind, relentlessly ticking with intrusive flashbacks,
resembles a bomb about to explode. Everything, from temporality to the
human spirit, seems brutally caged and imprisoned, and Rafe's watch
becomes a symbol of time metaphorically held prisoner but defiant of
human mastery. Julia feels keenly aware that women left alone on the home
front during wartime suffer an agony of temporal suspension. Moments
balloon into eternities of mental endurance, and nothing remains but
absence, though the absent lover is all the more present for his constant
unattainability. His figure becomes a sacralized image buried at the heart
of desire, encased in the powerful myths of idealized presence constructed
by the psyche to compensate for loss. "He would be almost nearer, once
he had gone" (B 24), Julia remarks wistfully. "The wrist-watch was a stone,
scarab weighing her to this bed" (B 36).
Clutching the gift of Rafe's cast-off timepiece, Julia remains silently
watching and awaiting her husband's return. The sense of impotence asso¬
ciated with stillbirth gives rise to agonizing emotional torment. Julia suffers
irrational guilt because her life-blood failed to nurture the tendril blossoming
from a love now threatened with extinction. Frantically, she deals with
symptoms of hyperarousal and constriction by telling herself that "like a
tight-rope walker, she must move tip-toe across an infinitely narrow thread,
a strand, the rope, the umbilical cord, the silver-cord that bound them to
that past" (B 24). She remembers the harsh curse of a gloating matron: '"You
know you must not have another baby until after the war is over'" (B 25). In
the face of such misery, romantic platitudes echo through the void. "Between
us we might make an artist," Rafe had promised (B 34). But marriage as an
idealistic project of aesthetic collaboration has proven abortive. Gone is the
lyrical season of Keatsian "mists and mellow fruitfulness” (B 35) earlier portrayed
in Asphodel23
In Bid Me to Live, Julia Ashton desperately pastes together a collage of
romantic memories to ease her sense of bereavement and melancholia over
the loss of her husband, her child, her lover, and her poetic collaborator. All
have vanished. Her writing functions as a compulsive exercise in scripto-
therapy, etching the marks of discursive displacement that will give aesthetic
shape to intrusive, unendurable flashbacks. This "agony in the Garden," Julia
insists, "had no words ... I had my crucifixion. I can't go back, step over my
 H. D.: Psychoanalytic Self-Imagine) 47

own corpse and sweat blood, now that you are what you are" (B 46). "Go,
Orpheus, look not back" (B 54).
Scorning Rafe as a "great, over-sexed officer on leave" (B 47), a failed
Orpheus with bronze head and late Roman physique, Julia/Eurydice relin¬
quishes her testosterone-driven lover to the voluptuous Bella Carter. "Fighting
not so much a losing as a lost-battle, she went on" (B 49). How could amorous
desire, she wonders, flourish in the midst of physical fear? If every act of
intimacy might engender a life that potentially threatens ones own, then fear
of accidental pregnancy would surely stifle any physical expression of love.24
"I couldn't help being... paralysed—with fear" (B 133), Julia confesses.
Bella Carter's apparent insouciance toward her own aborted child merely
exacerbates Julia's wounds, as a naive and victimized Bella protests her
inability to "have educated ut [sic]" when she found herself accidentally
pregnant in Paris (B 100). Her pathetic plight reminds Julia of the "biological
catch" that sex necessarily entails for women: "Why this vaunted business of
experience, of sex-emotion? ... It might be all right for men, but for women,
any woman, there was a biological catch and taken at any angle, danger.
You dried up and were an old maid, danger. You drifted into the affable
hausfrau, danger. You let her rip and had operations in Paris (poor Bella),
danger" (B 135-36).
"I love you, I desire I'autre" (B 56), Rafe protests, echoing Richard
Aldington's letter of self-justification to Hilda on May 20, 1918. Explaining
his liaison with Dorothy "Arabella" Yorke, Aldington continues: "Really 1
can never be happy without you,- and very often it seems I couldn't be happy
without her" (Zilboorg 1 -.55-56). Two weeks later, he cauterizes the wound
by confessing that "my body hungered for a woman who was earthy like me"
(1:66). His affair with Arabella, Caroline Zilboorg tells us, was evidently
inaugurated "with H. D.'s knowledge" and tacit consent and "was consum¬
mated ... in the Aldingtons' own bed curtained off at one end of H. D.'s
large room" (1:38).
In Bid Me to Live, (Ara)Bella Carter is obviously intended as a caricature
of Aldington's wartime lover and postwar companion, Dorothy Yorke, who
later complained that H. D.'s fictional portrait reduced her to the status of
"an illiterate bunny-brained whore" (Zilboorg 1:227). In H. D.s roman a
clef, Bella's magnetic sensuous presence offers Rafe temporary escape from
battle fatigue and the constant fear of mutilation and death. This femme
fatale serves as I'autre of male fantasmatic desire—the projected object of
psychological need that ostensibly obliterates wartime terror. Whereas Julia
forces Rafe to remember, Bella mercifully helps him to forget. She seems to
embody the goddess of Rafe's libidinal imagination and provides an illusory
anodyne to the nightmare of trench warfare.
 48 Shattered Subjects

The hapless Julia, in contrast, is doubly alienated and ironically forced

to play the role of lautre to her husband's lautre. "The funny thing was that
facing Bella, Julia felt that she was looking at herself in a mirror" (B 103).
Bella/Dorothy and the D. H. Lawrence persona, Frederico, are balanced as
binary opposites in a highly charged melodrama, both tugging in different
directions at the collapsing marriage of H. D./Julia and Richard Aldington/
Rafe Ashton.25 When rejected by Rafe, Julia turns to Rico as an artistic
soulmate and, though fascinated by his intellectual brilliance, ultimately
refuses to dance to the puppeteering maneuvers of his genius (B 164).
Sequestered in the enchanted natural landscape of Cornwall, Julia
begins mythically to identify with ancient Druidic spirits that seem to inhabit
the land. "She was Medea of some blessed incarnation, a witch with power. A
wise-woman" (B 146-7). Taking Rico's somewhat flippant and derogatory
Dionysiac advice, she manages to kick over her "tiresome house of life"—to
destroy the walls of emotional security and urban consciousness by embracing
the pantheistic, healing powers of nature residual in the magical environs of
Cornwall. Idealizing Rico in the guise of King Arthur, she rewrites the
Camelot story by choosing a Sir Galahad figure, Cyril Vane, in lieu of the
heroic and legendary king. In this version of the narrative, Cyril (Cecil Gray)
emerges as Hilda/Julia's temporary savior. Playfully, he addresses his artist
compatriot by the androgynous epithet "Person," a nickname interpreted by
Julia as the French word "Personne, Nobody" (B 172). "But I will find a new
name," she defiantly proclaims. "I will be someone" (B 176).
Rico's artistic genius, Julia believes, is born of a furious (and madden¬
ing) "desire to create [his] mother" (B 181), a compulsive but egotistical need
to function in the simulated role of matric male. In imaginary dialogue with
the absent Father/God/artist, Julia chooses a creative independence that
protects her from incineration in the phoenix holocaust of Rico/Lawrence's
voracious ego. "I could not be your mother," she explains. "I need a great-
mother as much as you do" (B 182). "Perhaps I caught the gloire from you,"
she speculates romantically, insisting that the modern artist must occupy
both male and female subject-positions. Defiantly, Julia challenges Rico's
earlier critique of her poetry: I could be Eurydice, . . . you said, but woman-
is-woman and I couldn't be both. Thegloire is both" (B 176).
Julia's own dreams of aesthetic creation are emblematically encoded
in Rico's symbol of pure possibility, the “gloire"-. "The child is thegloire before
it is born" (B 177), she postulates. And it is this potential child that
symptomatically functions as the repressed textual unconscious of Bid Me to
Live—the mysteriously germinating seed of an ineffable future that tran¬
scends male-female gender polarities. At the end of the novel, Hilda/Julia
vows to mother the nascent artistic potential in herself, but FJ. D.'s second
 H. D.: Psychoanalytic Self-Imaging 49

pregnancy is left unrepresented. In this particular autobiographical fiction,

Perdita's conception has been conceptually erased from the text. Cyril Vane/
Cecil Gray is ironically portrayed as savior and guardian angel,- whereas, on
the historical stage of H. D.'s own wartime biography, this redemptive
function was propitiously transferred to Bryher (Winifred Ellerman).
The intertext for H. D.'s introduction of the amorphous notion otgloire
might, in fact, be buried in Notes on Thought and Vision, a document that
amalgamates a female, subterranean experience of "womb consciousness"
with a mythic masculine "over-mind": "Into that over-mind, thoughts pass
and are visible like fish swimming under clear water. ... 1 first realised this
state of consciousness in my head. 1 visualise it . . . centered in the love-
region of the body or placed like a foetus in the body" (Notes 19). When
speculating about the relation of this overmind to gender construction,
H. D. remarks: "For me, it was before the birth of my child that the jelly¬
fish consciousness seemed to come definitely into the field or realm of the
intellect or brain" (20). In other words, the artist must function as both
mother and father to her/his aesthetic progeny by combining the imaginary
subject-positions of phallic mother and matric male.26
Bid Me to Live ends on a note of expectancy and resurrection, although
H. D.'s imminent expectation of a child is conspicuously absent from the
text. It was only in the manuscript of Asphodel that H. D. felt free to articulate
the dilemmatic choices surrounding her daughter's birth. Her decision to
carry this second pregnancy to term evidently involved an unconscious
effort to relive and "correct" the earlier trauma of stillbirth. In Asphodel,
Hermione Gart, H. D.'s alter ego, awaits a sign from the gods when a swallow
(sister/Procne?) flits through her window in Cornwall, and she interprets the
omen as an auspicious augury of future maternal joy. If a swallow flies
straight in, now without any hesitation, just in here to me," she tells herself,
"I'll have it [the child]" (A 154).
Barbara Guest conjectures about the unconventional strategy played
out in H. D.'s decision: "Should she have the child? She had been called a
'pagan mystic' by admirers of her Imagist poetry. Now she would behave as
one. She decided that if a swallow flew into her room it would be a sign that
she should give birth. The necessary bird accomplished its flight" (95). If
the story of Hilda's romantic obsession with Frances Gregg is repressed in
Hermione and treated more graphically through lyrical encodings of trans¬
gressive desire in the intertext of Paint It Today,- the heroic choice of
illegitimate maternity, repressed in Bid Me to Live and Paint It Today, is more
fully portrayed in Asphodel. The palimpsest of H. D.s wartime experiences
seems to get absorbed by an infinite deferral of textual traces that both reveal
and conceal autobiographical dimensions of her tenuous emotional survival.
 50 Shattered Subjects

In Asphodel, Hermione Gart self-consciously identifies with Morgan le

Fay, a powerful and fetishistic witch figure of Arthurian legend. The gloire
suddenly erupts with redemptive force, filling the "black hole" at the center
of her suffering consciousness and engulfing her with the ecstatic light/life
earlier extinguished by traumatic loss. A joyous Hermione feels magically
protected by the developing embryo she harbors: "Men could do nothing
to her for a butterfly, a frog, a soft and luminous moth larva was keeping her
safe. She was stronger than men, men, men—she was stronger than guns,
guns, guns.... The body within her was a mysterious globe of softly glowing
pollen-light" (A 162).27
In the context of H. D.'s own compromised conjugal situation, her
search for spiritual refuge in matrifocal mythology is clearly understandable.
Her lover, Cecil Gray, fled Cornwall to avoid military conscription, then
abdicated paternal responsibility and left his partner to deal with the trials
of illegitimacy on her own. Although Richard Aldington initially connived
in his wife s adulterous affair with Gray, his passionate declarations of love
from the trenches abruptly ceased when, in August 1918, he learned of
Hilda's pregnancy.
Aldington's first response was remarkably solicitous. "You seem to be
in rather a devilish mess, and in a way 1 am responsible," he writes on August
3, 1918. "I will accept the child as mine, if you wish, or follow any other
course which seems desirable to you" (Zilboorg 1:118). The next day,
however, his stance alters considerably, as he lectures Hilda under "two main
headings: Natural and Social" and calls on the laws of nature to establish
Gray as her consort (1:119). Three weeks later, Aldington again changes
course and tries to reassure Hilda: "Be brave, be strong, have your child and
I will try to care for it for your sake" (1.131). On August 31, he implores her
not to consider abortion and resolves "to break with both of you [Hilda and
Arabella] and go live by myself" (135). In case she has not yet gotten the
message, he brutally reiterates his point the following day: "It is all over,
napoo, fini—understand? Neither of you. I can do without you" (136). Later*
he advises: Get from Gray what you want or what you can,- and call on me
in any emergency. I shall not fail you" (160). In the end, however, he did
fail her, and his spousal rejection proved profoundly traumatic for Hilda.
It is unfortunate that H. D.'s own letters to Aldington have not
survived, but her emotional resolve in the face of social disapprobation can
be traced in fictional renditions of the crisis. In a therapeutic effort to work
through trauma, H. D. recontextualizes her experience of maternity in
exclusively feminine terms. In Asphodel, a deliberately chosen pregnancy
promises redemption from wartime suffering and a renewed sense of univer¬
sal sisterhood with a panoply of women throughout the ages of human
 H. D.: Psychoanalytic Self-Imaging 51

history. Casting aside Cyril Vane/Cecil Gray as a used-up messenger of the

gods, a "wax angel," and paternal imposter (A 166), the H. D. figure
Hermione identifies with Mother Mary, who "had a baby with God." "1 said
yes, . . . bowed my head like Magdalene, like Mary and said yes and I know
that God makes me one, one with trees, with the sea" (A 170).
Donna Hollenberg notes that "H. D.'s account of Hermione's second
conception in this magical setting stresses its importance to her as a virgin
birth, a divinely ordained reparation for the narcissistic injury caused by her
first loss" (38). This second pregnancy "has a marked parthenogenetic
quality," in keeping with Hermione's "need to incorporate an omnipotent
idealization of herself" and "a wish for psychic reintegration, for an uncon¬
flicted conception of herself as both mother and creator" (38-39). Asphodel,
a detailed and explosive autobiographical text, marks an end to H. D.'s own
private war,- or, in terms of psychoanalytic working through, at least a
provisional ceasefire.
Facing trauma head on in Asphodel, H. D./Hermione deliberately
reenacts her earlier physiological struggle. "[Y]ou are risking your life again
like any soldier" (A 170), she assures herself. The risk, however, is not for
the sake of imperial or political prizes that accrue to milesgloriosus, but for the
spiritual reward of gloire: "Hermione was a cocoon, a blur of gold and gilt, a
gauze net that had trapped a butterfly" (A 179). "I am alone like Madonna,"
she realizes (A 187). "You never know what will, what is going to save you"
(A 189). As H. D. explains in a 1929 letter to Ezra Pound, she felt deeply
wounded by Aldington's rejection of both her and Perdita in 1919, despite
his earlier promise to care for her and the child. "I put down a lot of myself
after Perdita's birth. I loved Richard very much and you know he threatened
to use Perdita to divorce me and to have me locked up if 1 registered her as
legitimate. This you see, was after he had said he would look after us"
(Zilboorg 1:206).
When Aldington appeared at Hilda's London flat in the company of
Dorothy Yorke, demanded a divorce, and threatened his wife with arrest if
she were to register her daughter under his sacred patronymic, H. D. felt
that she "was literally 'dying.' I mean, anything in the way of a shock brings
that back and I go to pieces" (quoted in S. Friedman Psyche 27). In a statement
drafted shortly after Aldington's divorce petition in 1937, H. D. assessed the
trauma in melodramatic terms: "I have lived with a subterranean terror, an
octopus eating out my strength and vitality for almost eighteen years. ... I
was frozen ... as a deer in a forest or a rabbit or hare is frozen. ... 1 was
dead. Richard did not injure me or hound me. . . . He killed me" (Zilboorg
2:63). The birth of her daughter Perdita evidently healed, in part, the war-
wound that had earlier destroyed H. D.'s sense of coherent identity and
52 Shattered Subjects

effective agency in the world. She would eventually recover from the most
deleterious effects of post-traumatic stress disorder, but only through pro¬
tracted experiments in scriptotherapy whereby she wrote and wrote again,
in various autobiographical forms, the narrative of those life-shattering
experiences that led to her first serious breakdown in 1919.28
It is interesting that, in her Delia Alton essay, H. D. employs the
metaphor of the goddess Isis seeking out and reconstructing the fragmented
body/text of her brother Osiris and, in so doing, redeeming the dissociated
fragments of herself in mystical postures of hermaphroditic wholeness.

She knows . . . that "women are individually seeking, as one woman,

fragments of the Eternal Lover." As the Eternal Lover has been scattered
or disassociated, so she, in her search for him. In Madrigal, she seeks for
him in contemporary time. . . .
She knows that to keep him, she must lose him. . . . She can not
know that she knows this, until she has. . . redeemed not so much the
fragments of Osiris, as of his sister, twin or double, the drowned or
submerged Isis. (DA 181-82)

Both Susan Stanford Friedman, in Psyche Reborn, and Deborah Kelly

Kloepfer, in The Unspeakable Mother, offer convincing arguments for H. D.'s
gradual self-healing from the Great War's traumas through a creative resur¬
rection of the archetypal Mother/ Goddess in her writing. Rediscovering the
mother tongue once denigrated and long denied, an adult H. D. was able to
excavate semiotic hieroglyphs that could unite her with preoedipal history,
as well as with occult aspirations of the race. "Textualization," Kloepfer tells
us, is "the way FJ. D. heals herself and the world: writing in images . . .
replaces the symptom" (114).
I find arguments for what Rachel Blau DuPlessis terms a "subtext of
persistent matrisexuality" (H. D. 44) compelling and not necessarily antithet¬
ical to my own palimpsestic interpretation of H. D.'s complex aesthetic and
psychological development. 1 have suggested in this chapter the addition of
still another layer to the matrifocal poetic vision of the adult author, whose
"mother fixation" made Sigmund Freud more than a little uncomfortable. As
Angela Moorjani has argued in The Aesthetics of Loss and Lessness, FJ. D. manages
to preempt Freud's mother fixation with "the father-mother-home integra¬
tion, the (impossible) ideal against which loss, disintegration, and exile are
measured" (130). "The house in some indescribable way," says H. D.,
"depends on father-mother" (TF 146). Contiguous with the manifest mother
fixation that continued to dominate H. D.'s consciousness, there lay a
repressed obsession with what Julia Kristeva would call the "father of
 H. D.: Psychoanalytic Self-Imaging 53

personal prehistory"—the preoedipal paternal imago originally identified as

the object of maternal desire.
As Claire Buck has suggested, the resolution of the Freudian dilemma
of feminine insufficiency "promises to be bisexuality" (103). In searching for
the fantasmatic phallic mother, Hilda was figuratively confronted with the
threatening image of a feminized and castrated father. The oedipal patri¬
arch's phallic insufficiency, once exposed to filial consciousness, undermines
Papa's valorizing gaze and thrusts the female child into a condition of
epistemological uncertainty. She will, in turn, have recourse to the rhythms
and echolalias of a semiotic mother tongue, the bond of discourse and
sympathy that predates the father's law and implicitly undermines the
oedipal triangle—and that returns her, simultaneously, to phantasms of an
integrated and hermaphroditic male-female progenitor.29
Although the de-authorized patriarch may be associated with trauma
and disappointment, his impotent figure might nonetheless be recuperated
through art in the guise of a matric male. A strong matrifocal heritage, passed
from (grand)mother to daughter and granddaughter, eventually proves
spiritually sustaining to the artist H. D. who, in the experience of becoming
a mother, symbolically gives birth to herself, her daughter, the phantasm of
a matric male, and the gloire that generates a future life of poetic creativity.
The mysterious Lady of H. D.'s aesthetic mythology amalgamates the figures
of both mother and daughter, Demeter and Persephone, when she appears
as a modernist muse in Tribute to the Angels and bears in her arms a sacred,
mystical text, "the unwritten volume of the new"(37).
"This Isis," says H. D., "takes many forms as does Osiris" (DA 221)—
as does the recuperated subject of the fantasmatic imagination, recon¬
structed in the guise of a perfect male-female creator. "I am on the fringes
or in the penumbra of the light of my father's science and my mother's art,"
notes H. D. (TF 145). "Isis is incomplete without Osiris," she cautions, but
adds, more whimsically: "Judy is meaningless without Punch" (TF 150). In
Bid Me to Live, the author sardonically compares the Great War to a Punch
and Judy puppet show, whose carnivalesque enactment of domestic violence
might expose the absurdity of both conjugal and international hostilities.
Now, as master puppeteer, H. D. revels in the sense of control aesthetic
expression offers her and implies that veiled autobiographical narrative has,
indeed, effected a therapeutic recovery from the haunting resonances of
wartime trauma.
 T H REE

Anais Nin's Interior Cities.-

Incest, Anxiety, and Father-Daughter Loss

I was bound and bandaged by my traumas like a mummy. (D 2:86)

I believe one writes because one has to create a world in which

one can live. (SM 12)

I. FATHER LOSS AND INCEST

If Hilda Doolittle fantasized the emotional landscape of paternal seduc¬

tion, Anais Nin enacted the fantasy in adult life. The central traumatic
event of Nin's childhood was apparently the loss of her father at the age
of ten, when Joaquin Nin y Castellanos deserted his wife and children to
take up residence with a younger woman. The figure of the absent father
dominated Nin's development and was incorporated into the self as a
harsh, implacable parental imago that haunts much of her diary, as well
as her autobiographical fiction. Anais constantly had to confront and
attempt to propitiate a stern superego symbolic of the law and the word
of the absent Father/God.1 In late adolescence, she confided in her
journal: "To me, 'Father' is a mystery, a vision, a dream. What infinitely
beautiful stories I have wound around the magic name. . . . Father! All my
life has been one great longing for you" (ED 2:87). In January, 1933, the
adult diarist exclaimed: "If only I could be freed of this quest for the father.
Father? Savior? God?" (D 1:165).
56 Shattered Subjects

On her journey from Barcelona to America in 1914, the young Anai's

began to write entries in a journal that masked long, passionate love letters
to Joaquin Nin in a desperate attempt to impress him, to woo him, to seduce
him, and to win him back. The diary, she tells us, served as a "substitute for
the absent father" (VPS 157), "to make him share our life, think of us, want
to join us" (D 6:100).2 As Anai's poured out a flood of intimate disclosures
in an adolescent document of self-revelation, she was highly conscious of
writing for an implicit audience. "Every act related to my writing," she
confesses, "was connected in me with an act of charm, seduction of my
father" (D 6:109). What is revealed in the diary is not the pure, unmediated,
private self, but a self-conscious literary persona generated by an intense
desire for love and admiration—first from the absent parent of childhood
fantasy, then from a worldwide audience of devotees who might reinforce
the insecure subject-position of a vulnerable, abandoned child.3
Like both Colette and H. D., Nin was haunted by an obsessional need
to gain control over personal (and oedipal) trauma. Her journal allowed her
to name and to analyze the painful incidents of her past, to assert aesthetic
and psychological mastery over chaotic historical events. Constantly weav¬
ing quotidian experiences into a coherent narrative web, Nin became the
Penelopean artist of an intriguing confessional tapestry. "I relive my life,"
she tells us, "in terms of a dream, a myth, an endless story" (D 1:89). "1 was
telling myself the story of a life, and this transmutes into an adventure the
things which can shatter you. It becomes the mythical voyage . . . through
the labyrinth" (VPS 193).
At the age of ten, the young Anai's felt herself suddenly expelled from
a domestic Garden of Eden. In her Early Diary, she describes "Villa Les
Ruines" in Arcachon, where "Father left us, apparently on another concert
tour, but having planned never to return" (ED 2:88). In Nearer the Moon, Anai's
acknowledges that the "paradise of my childhood was already an invented
one, because my childhood was unhappy" (NM 62). She refers to Joaquin's
betrayal as an utter "catastrophe" (NM 63) and, in Fire, questions the long¬
term effects of trauma: Could a sorrow alone, a shock, cause blindness,
deafness, sleepwalking, unreality?" (F 145).
Like many children who lose parents at an early age, Anai's judged
herself emotionally responsible for paternal desertion in a scenario far
beyond her control: "If my father left, ... it must have been because I was
not lovable" (D 1:91). Unconsciously, the young girl accused herself of an
original sin of filial desire, a primordial transgression that drove Daddy away.
Like Hilda Doolittle at a similar age, she virtually apotheosized the absent
father in her childhood imagination, transforming him into a godlike figure
of authority and judgment, a paradigm of the "Enormous Parent" (D 5:40).
 Anais Nin's Interior Cities 57

Interpreting her father's abdication of responsibility in archetypal patterns

of recrimination, Anais asks in the first volume of her Diary-. "Can a child's
confidence, once shaken and destroyed, have such repercussions on a whole
life? Why should my father's insufficient love remain indelible?" (D 1:76).
At the age of eleven, she proclaims: "1 have decided it is better not to love
anybody. As soon as you begin to love, it is time to leave" (D 5:227).4
Later, in analysis with Dr. Rene Allendy, Anais confesses to severe
psychic fragmentation precipitated by "the first and ineffaceable pain of
[her] Father's abandonment" and describes a "distorted, morbid, neurotic
fear" of rejection, as well as pathological symptoms that might be interpreted
in terms of post-traumatic stress disorder: "I feel that an initial shock has
shattered my wholeness, that I am like a shattered mirror. Each piece has
gone off and developed a life of its own" (D 1:103). In a more depressed
mood, she writes: "There is a fissure in my vision,... and madness will always
push in and out" (I 21).
According to Jessica Benjamin, "the failure of the idealized father of
rapprochement to provide a recognizing response is often a pivotal issue in
a girl's self formation. This idealized figure is maintained internally even
though the real father may increasingly reveal his faults and weaknesses to
the child" (119). An adult Anais perspicaciously observes: "The old legends
knew, perhaps, that in absence the father becomes glorified, deified, eroti¬
cized" (D 1:203). Nin's devotion to the absent father seems to have crested
during adolescence, and the first volume of her Early Diary, Linotte, reveals
sacrilegious fantasies of Joaquin as the Christ figure embodied in the
Catholic sacrament of the Eucharist: "At the moment of Communion, it
seems more as though I am kissing and hugging Papa, rather than receiving
the body of Christ" (ED 1:27).
A full realization of the circumstances surrounding her father's deser¬
tion strikes Anais rather belatedly, when she interrogates Rosa in a 1919
conversation: "He deserted us? Oh, but I thought it was you who took us
away from Arcachon. Tell me how it happened, will you?" Rosa feels
compelled to remind her daughter that Joaquin "was very brutal. He would
lock me up in one room so as to be able to beat you. . . . You must remember
many scenes of brutality, don't you?" (ED 1:365). A sixteen-year-old Anais
seems thoroughly to have repressed negative memories of her father and can
only nod weakly in assent to her mother's promptings.
Nin's psychological obsession with her father continued well into
adult life, ambiguously colored by a passionate longing for erotic union with
the Father/God/1 over of her dreams and a fierce disdain for Joaquin's emo¬
tional frigidity and physical violence. "Father was fond of spanking us," Anais
writes in her Early Diary, at the age of seventeen. She describes great battles
 58 Shattered Subjects

and violent scenes between her quarreling parents, dramatic conflicts that
sometimes reduced her to fits of hysteria. Joaquin would first batter his
obstreperous wife, then lock her in a bedroom while he forced the three
children to march to a secluded attic room for ritual spankings. "He was a
strict father to us," Anai's remembers. "I would do anything to keep him from
lifting my dress and beating me" (ED 2:85-86).
In the first volume of her Diary, Anai's reveals to Dr. Rene Allendy her
deep-seated fears of male irascibility: "[T]he fear of cruelty has been the
great conflict of my life. I witnessed the cruelty of my father towards my
mother, I experienced his sadistic whippings, . . . and I saw his cruelty
towards animals (he killed a cat with a cane)" (D 1:72). When Dr. Allendy
diagnoses a lack of self-confidence behind the bravado of her "quadruplici-
ties in love" (I 103), Anai's acknowledges emotional insecurity provoked by
paternal criticism: "My father did not want a girl. He said I was ugly. ... I
never remember a caress or a compliment from him" (HJ 115).
It was not until the composition of "Seduction of the Minotaur," the
final novella in Cities of the Interior, that Anai's would acknowledge, under the
veil of autobiographical fiction, the full ramifications of her father's brutality.
Toward the end of this continuous novel, Nin's alter ego Lillian Beye recalls
a bewildering confusion of pleasure and pain in response to corporal pun¬
ishment: "As if the spankings, while hurting her, had been at the same time
the only caress she had known from her father. Pain had become inextricably
mixed with joy at his presence, the distorted closeness had alchemized into
pleasure" (Cl 566-67). As Freud explains in "The Economic Problem of
Masochism," "the wish, which so frequently appears in phantasies, to be
beaten by the father stands very close to the other wish, to have a passive
sexual relation with him" (SE 19:169).5
Such latent fantasies of sexual union are exposed by an adult Anai's
when she attempts to explore the injuries caused by paternal abuse through
a dramatization of repressed memories, real or imaginary, in NearertheMoon-.

I imagine this: My Father has taken me up to the attic room to spank

me. He takes my pants off. He begins to hit me with the palm of his
hand. 1 feel his hand on me. But he stops hitting me and he caresses
me. Then he sticks his penis into me. Oh, I enjoy it_In and out,
he takes me from behind. But my mother is coming up the stairs. ... I
have a violent orgasm.
I believe this really happened. I do not believe my Father pene¬
trated me sexually, but I believe he caressed me while or instead of
beating me. (NM 207)
 Ana is Nin's Interior Cities 59

Nin's only physical and emotional intimacy with her father took
place under the guise of ritual punishment or pornographic photo sessions.
Joaquin Nin shared some of the scopophilic obsessions of Lewis Carroll:
"He liked to take photos of me while I bathed. He always wanted me naked.
All his admiration came by way of the camera" (D 1:87). Anais's girlish
self-image is constructed in the pedophilic gaze of the artist-father who
admires her slender, nubile body. Doubling the Lacanian gaze through
photographic specularity, Joaquin replicates the fantasmatic desire to
deflower his virgin daughter by posing, shooting, developing, and framing
her tantalizing figure. The implicitly incestuous scenario, enacted in covert
patterns of childhood sexual abuse, sows the seeds for the prepubescent
daughter's idolatrous and sadomasochistic longing for her father. Objec¬
tified by Daddy's bespectacled gaze, Anais is conditioned to display her
naked body as an aesthetic object of lascivious enjoyment. The signature
of the father marks the daughter, the photograph, and the iconic image
that channels his libidinal drives into the framework of pornographic art.
The graphic suggestions of the photographic negative encode the father's
lust onto the body of his victimized daughter and reinforce his paternal
right/rite of filial possession.6
Posing nude, the helpless girl-child tries to envisage her father's gaze
doubly distanced and shielded by thick glasses and a camera lens. She feels
shame elicited by the humiliating intrusion of Daddy's photographic instru¬
ments. From these early modeling sessions, Anais ascribes to the eye of the
camera powers of voyeuristic exposure. "An exposure of what?' she asks in the
Diary. "Of the desire to charm, of coquettishness, of vanity, of seductiveness"
(D 1:88). The camera represents her father's ever-present gaze of recrimina¬
tion: "Eyes of the father behind a camera. But always a critical eye. That eye
had to be exorcised, or else like that of a demanding god, pleased." Joaquin
assumes the intimidating shape of ''Photographer God and Critic (D 5:52).
Unjustly deserted by Daddy, Anais apparently tried to compensate
for this initial narcissistic injury by a powerful reaction formation. Unable
to possess the absent father, she was forced, psychologically, to become him.
Elyce Wakerman notes in Father Loss that, in cases of father absence, a
fantastic idealization is likely to occur, and Oedipal longing, based on that
idealization, intensifies rather than resolves. The girl is engulfed in a lifelong
commitment to the perfect lover, a fierce dedication to the man that got
away" (67). Frequently, the deserted daughter will attempt to ameliorate "the
pain of her loss by incorporating some of her father's characteristics into her
own identity" (113). Jessica Benjamin argues that women rejected by their
fathers during the identificatory process of developmental rapprochement
 60 Shattered Subjects

often seek surrogate paternal figures in the form of heroic sadists. The
woman's masochistic acts of self-abnegation in such relationships are "meant
to secure access to the glory and power of the other" (117).
Hence the source of Nin's apparently sadomasochistic obsession
with Henry Miller who, in the early 1930s, invaded the bourgeois monot¬
ony of her connubial life with Hugh Guiler in Paris in the guise of a
seductive Prince Charming directly out of the pages of Bubu de Montpanasse-.
"he kisses me and awakens me, 1 who have been sleeping one hundred
years" (HJ 97). Despite the apparent mutuality of their sensual exhilaration,
Anais is so infatuated that, like Colette in the company of Willy, she feels
perpetually infantalized by the master who manifests gargantuan sexual
appetites and courts her with artistic braggadocio. Simultaneously fasci¬
nated and repelled by Henry's love of ugliness, vulgarity, sordidity, and
slang, Anais admires his devotion to literature and is beguiled by his
treasure trove of salacious tales: "When I listen, I am a child, and Henry
becomes paternal. The haunting image of an erudite, literary father
reasserts itself" (HJ 128). She describes Miller as a "Rabelaisian figure" and
exults in the "absolute dissolution of myself into him" (I 52, 47).
In her relationship with Henry, Anais virtually prostrates herself
before the heroic sadist worshipped on the altar of paternal devotion: "I
want to give up my life, my home, my security, my writing, to live with
him, to work for him, to be a prostitute for him, anything, even to be fatally
hurt by him" (HJ 127). In Incest, she waxes ecstatic in her description of
erotic subjugation: "I want a man lying over me. ... I want to be dominated"
(157). ' 1 see men as sadists, Anais confesses when Dr. Allendy culls from
her dreams a "consistent desire to be punished." The Freudian analyst warns
her of deeply embedded masochistic tendencies: "This comes from a sense
of guilt for having loved your father too much. . . . And now you seek
punishment" (D 1:82).
A particularly bizarre dimension of Nin's emotional masochism gives
rise to an almost paralyzing timidity that forces her to suffer the frustrations
of frenzied sexual activity without orgasmic release. An erotic initiate, Anais
only discovers the pleasurable effects of clitoral stimulation when treated to
a lesbian exhibition at a Paris brothel in March 1932. She watches enthralled
as a fat, coarse Spanish-looking woman" reminiscent of her mother brings
a "small, feminine, almost timid" consort to climax through the skillful
performance of cunnilingus: "The big woman reveals to me a secret place in
the woman s body, a source of a new joy, . . . that small core at the opening
of the woman's lips, just what the man passes by" (HJ 70-71)
The "terrible secret" Anais finally shares with Dr. Allendy is that she
has been faking orgasms with Henry in order to hide her purported
 Anal's Nin's Interior Cities 61

frigidity: "I am thinking that with all the tremendous joys Henry has given
me I have not yet felt a real orgasm" (HJ 130). During passionate hours of
amorous abandon, Anai's ignores her own sexual pleasure because emo¬
tional insecurity and fear of rejection dictate a sadomasochistic script.7
She believes, in fact, that: "Women are masochists" (1140). "To be violated
is a need of woman, a secret erotic desire" (NM 52). When Dr. Allendy
chooses to play the comical savage by enacting a stylized sadomasochistic
pantomime, Anai's is startled to discover a subliminal attraction to the toy
fetish he uses to titillate her senses. "After all, I liked that whip" (I 148),
she coyly remarks. "Masochism. The word is out. My concept of love as
sacrifice" (D 3:248).8
By thoroughly repressing the abusive dimensions of both Henry's
egotism and Joaquin's pathological brutality, Anai's tends to idealize the
absent father and, simultaneously, to denigrate her ineffectual and impotent
mother, whom she irrationally holds accountable for the trauma of father
loss.9 It is not surprising that, although Anai's praises her mother in several
of her early diaries, she later recoils in strong-willed rebellion against Rosa
Culmell Nin for investing so much faith in an unfaithful husband and
sacrificing her own emotional life for the sake of her troubled offspring. In
therapy with Dr. Allendy, Anai's confesses: "I have always been afraid of
becoming one of those women who are hopelessly dominated by one man."
"My mother," she explains, "only had one love in all her life, my father. . . .
When he deserted her, her love turned to hatred" (D 1:110). Horrified by
Rosa's emotional and economic desperation, Anai's resolved to avoid the
traditionally feminine fate of the exploited wife left to fend for herself and
her children as a single parent, embittered and impoverished in the new
world. After Rosa's death in 1954, Nin reflects on her conflicted relationship
with her mother:

While she was alive, she threatened my aspiration to escape the

servitudes of women. Very early I was determined not to be like her
but like the women who had enchanted and seduced my father, the
mistresses who lured him away from us. . . .
During her life she condemned my freedom. ... I fought her
influence, and she fought in me the kind of women who had displaced
her. (D5:182)

If the mother has been devalued as a subject and stripped of both

personal dignity and sexual agency, then the wounded daughter's "identifica¬
tion with this helpless mother is particularly insupportable" (Benjamin 119).
Unable to emulate the victimized Rosa, Anai's determined to escape the bonds
 62 Shattered Subjects

of womanhood by mimicking her absent father—by imbibing his fierce sexual

independence, along with his aesthetic sophistication. Although she describes
Joaquin Nin as a dandy in the first volume of the Diary and protests that "I had
always lived not to he my father" (D 1:209), Anais later suggests to Otto Rank that,
in all her love affairs, she was following in the footsteps of her Don Juan
Daddy.11 In the course of adolescence, she explains, "I became my father. I was
the intellectual adviser of my mother. 1 wrote. I read books' (D 1:281). It was
only in the realm of music that Anais rejected her father's influence, since she
felt that his "severity barred the way to [her] becoming a musician" (D 7:80).
If Joaquin Nin had been an accomplished pianist, then his daughter would
flaunt her physical beauty as an exotic Spanish dancer. If he had been
celebrated as a world-renowned musician, she would devote her energies to
the creation of art in another medium, making words dance on the page until
they sang with poetic resonance.
Paradoxically, Anais seems to have inherited her father's gifts for both
artistry and dissimulation. From early childhood, she began fabulating
alternative versions of reality in tall tales that Rosa disdainfully labeled the
"Nin lies," but which Anais construed as "necessary . . . fairy tales" (I 109).
When I told a lie it was a mensonge vital" {I 235), she explains. "Lying is the only
way I have found to be true to myself, to do what I want, to be what I want with the least
possible pain to others. To sustain illusion I have to lie" (F 58). Her father, Nin
recalls, "by deception, lies, inventions and a gift for illusion improved upon
reality" (D 5:130).
In the context of father loss, Nin's diary functions both as an
autobiographical text and as a work of skillful fabulation, highly crafted
over years of revisionary editing. Throughout the original seven volumes
of the expurgated Diary, Nin self-consciously fashions the idealized per¬
sona of an independent artist who is refined, sensitive, nurturant, and
compassionate. The narcissistic wound of paternal desertion inaugurates
a lifelong gesture of aesthetic compensation, as Anais reconstructs her
personality in the mode of art before an implicit audience of spellbound
admirers. She creates herself anew in a guise that will be acceptable first
to her own father, then to a long line of lovers whom she must please and
placate as surrogate Daddy figures.12
It is not surprising that at the end of the first volume of her Diary,
when the adult Anais is finally reunited with her biological father in 1933,
the meeting proves disastrous. With shock and dismay, she realizes that
the object of her adolescent devotion is neither God nor devil, but an
egotistical dandy frail, narcissistic, a bit silly, and totally dependent on
younger women for nurture and for praise. The painful epiphany comes,
however, only in the wake of her tremulous submission to Joaquin's
 Ana'is Nin's Interior Cities 63

incestuous seduction—an event cautiously omitted from the published

Diary, but described in vivid detail in the unexpurgated volume Incest: From
"A Journal of Love."
After two decades of separation from her remote and idealized father,
the thirty-year-old Anais confesses in her journal that a desperate desire to
win Daddy's love prompts her to connive in his bohemian proposal of
incestuous union. These two "satanic" libertines first share titillating tales of
sexual excess, of flamboyant adventures and voluptuous delight. They seal
an "ironic pact of similarity" by trading intimate secrets, including Joaquin's
vituperative denigration of Rosa as a "spider, voracious, bestial" (I 206-7).
After extravagantly praising Anais as an ideal woman who synthesizes the
most desirable traits of his many past lovers, he mourns the tragedy of their
blood relationship and curses the futility of his daughter's magnetic attrac¬
tion.
Anais, in turn, is overwhelmed by Joaquin's demand for erotic con¬
summation and cajoled into satisfying his narcissistic fantasies. Desperately
in love with Daddy and conditioned from infancy to please the authoritarian
father, she sincerely believes herself a complicitous partner in this "fantastic,
unique" adventure (I 210). Deirdre Bair graphically reconstructs the scene
of father-daughter incest when she reports that Anais and Joaquin
"exchanged caresses upon their bare flesh while he cautioned that they 'must
avoid possession.' In the meantime, he made her nipples harden and inserted
his finger in her vagina until . . . she lifted herself, threw off her negligee,
and mounted him" (174). The issue of who seduced whom and under what
circumstances remains somewhat ambiguous in this highly charged drama.
In the very act of sexual consent, Anais feels a sensual exhilaration psycho¬
logically compromised by a powerful surge of fear and "revulsion" (1209).13
What 1 find most troubling in this admittedly perplexed portrait of
father-daughter incest is Nin's apparent illusion of autonomy and control.14
Oblivious of her father's disguised strategies of early sexual humiliation, she
first idealizes him, then finds herself beguiled by the intensity of his
passionate imprecations. Certainly, Anais cannot imagine rejecting the man
who promises compensation for two decades of unrequited love. Conniving
in her father's implicit seduction, the adult daughter rationalizes his coercion
by attributing the guilt of temptation and arousal to herself—by assuming
that it is she who is choreographing this volatile encounter, and that she has
finally achieved mastery over the master of her heart.
Virtually mesmerized, Anais elevates her Don Juan Daddy to the
vaunted position of an experienced professor presumed to know erotic
secrets he alone can bequeath. He will initiate her into the mysteries of
amorous expertise, though the price be 'continuous excitation without
64 Shattered Subjects

release, a "dim, veiled, unclimaxed joy" (I 212). Acknowledging a passion

founded on awe, Anai's adopts the inevitable role of altruistic mistress.
Aware, too, of the biblical parable of Lot and his daughters, she is split
between Joaquin's continued infantilization of her as amorous partner and
his melodramatic orgasmic cry, "Toi, Anai's! Je n'ai plus de Dieui" (I 209). The
father conveniently holds his daughter morally responsible for what he
construes as their incestuous perdition.15 Claiming to have been ensorcelled
by a taunting, irresistible temptress, Joaquin cries out ecstatically that he has
"lost God" in the orgasmic discovery of his daughter's forbidden genital
(w)hole. By casting Anai's in the subject-position of inaccessible phallic
mother, he takes refuge in the sanctuary of her lubricious vaginal spaces and
reduces her to a mirror(ed) reflection of his own narcissistic need. Anai's must
have felt overwhelmed by his erotic demands and by the force of his implicit
phallocratic authority.
Congratulating herself, nonetheless, on her sexual liberation from the
cloying societal law of the Father, Anai's dances to Joaquin's erotic choreog¬
raphy in order to free herself from a lifelong obsession with the absent
Father/God. She apparently hopes to demystify his figure by meeting him
in bed as an ordinary, vulnerable male, and not the bagful of divinity she has
worshipped since childhood. But her strategy predictably backfires in its
obsessive-compulsive repetition of unacknowledged patterns of earlier sex¬
ual abuse. Anai's tries to approach and conquer the arrogant patriarch she
remembers as cruel, authoritarian, judgmental, and emotionally inaccessible
—a figure screened by the fetishistic veils of eyeglass lens and camera lens,
cold and remote in his emotional self-absorption. In her 1936 Diary, she will
judge Joaquin "tender and lying," a "pathological and incurable mythomane"
(D 2:114). In language worthy of Sylvia Plath, she describes him as "egotis¬
tically, egocentrifugally, egocentripetally delightful and clear and clean as
a Frigidaire" (D 2:114). She visualizes her father almost entirely without
affect, in an atmosphere of "floating icebergs," so remote as to belong to a
"non-human species" (D 2:63).
After the first trauma, perhaps there is no other. All subsequent
narcissistic injuries reinforce and resonate with the concussive blows of
primordial shock, with that first sense of infantile abandonment experienced
in relation to the father of personal prehistory. The traumatic wound of
Daddy's desertion cannot be healed by the masquerade of reenactment. By
consenting to participate in a love affair with her father, Anai's has fallen
headlong into the Freudian trap of repetition compulsion. Involved in one
of the most abnormal situations imaginable, she tries to rationalize uncanny
sensations that contaminate the union, but she cannot help feeling that her
father's "sperm was a poison" (1210).
 Anais Nin's Interior Cities 65

Rather than validating the integrated and coterminous sense of self

she so desperately seeks, incest doubles the daughters emotional bondage.
By fantasmatically seducing the debilitated patriarch, by manipulating him
through gifts of pleasure and amorous satisfaction, Anais hopes to conquer
the man who has dominated her imagination and then, by rejecting this
besotted lover, to free herself from filial obsession. Playing the role of a
seductress who triumphantly spurns her wounded admirer, Nin tries magi¬
cally to reverse the original trauma of paternal abandonment.
The scheme fails disastrously, as Anais reconstructs the elusive Prince
Charming in ever more idealized images. She portrays him as the French Roi
Soleil; Apollo, the god of light and clarity,- and finally, the crucified redeemer
who has sacrificed all in the name of love. In a moment of filial empathy,
Anais manages to reverse the gift-giving economy of sexual exchange by
interpreting her father's incestuous longing in the register of paternal altru¬
ism. Clearly, she connives in Joaquin Nin's perversion (pere-version) of cultur¬
ally inscribed gender codes. "1 used to identify myself to my father,'' Anais
notes acerbically, "but I acted like my mother, the sacrificed one" (quoted
in Bair 285).16
Clarification and emotional lucidity after the incestuous encounter
would eventually come, but only with time, psychoanalytic therapy, and
self-analysis through journals, confessional writing, and autobiographical
fiction. It was not until Joaquin's death that Anais began accurately to assess
the truncated oedipal drama that scarred her life: "My father died this
morning, in Cuba. The hurt was so deep, the sense of loss so deep, it was as
if I died with him. ... I wept and felt the loss in my body, this terrible
unfulfilled love. ... I cannot accept his death. It will never heal. Because it
was an incomplete, an aborted, an unfulfillable relationship" (D 5:51).
FJow could an adult Anais deal with the incestuous repetition of
childhood narcissistic injury? One way, apparently, to keep from going mad,
was to record the narrative as closely and meticulously as possible in a private
journal whose pages would be shared only with trustworthy psychoanalytic
confidantes. By confessing the incestuous liaison to Dr. Allendy in explicit
detail, Anais may have felt temporarily absolved of sexual guilt. By sharing
her intimate journal with Dr. Otto Rank early in 1934, she evidently
captured his interest and inaugurated his therapeutic care. Nin even reports
that Dr. Rank prescribed the self-conscious abandonment of her father as a
healthy antidote to Joaquin's initial desertion.17 "Rank said, 'FJurt him. . . .
Abandon him as he abandoned you. Revenge is necessary. To re-establish
equilibrium in the emotional life. It rules us, deep down. It is at the root of
Greek tragedies'" (D 1:307). Nin judged herself vindicated by this advice
66 Shattered Subjects

and explains: "It made me feel that 1 was balancing in myself the injustices
of life, that I was restoring in my own soul a kind of symmetry" (D 1:313).
For much of her career, Nin continued to write out the shock of her
incestuous encounter with her father in fictional forms—in House of Incest, for
instance, where the narrator plunges into the realm of the unconscious to
confront 'THE FISSURE IN REALITY" (HI 37). Although father-daughter
incest seems unutterable, it remains representable in art, if not nameable in
life. At the heart of Nin's incestuous habitation hangs a portrait of biblical
debauchery, "Lot with his hand upon his daughter's breast while the city
burned behind them" (HI 52). The painting suggests an ambiguous represen¬
tation of unutterable transgression couched in surrealistic images of urban
devastation and infernal torture. "DOES ANYONE KNOW WHO I AM?"
(HI 26) the narrator pleads hysterically. "If only we could all escape from this
house of incest, where we only love ourselves in the other" (HI 70).18
By the time she composed "Winter of Artifice," Anais concealed her
unspeakable secret in palimpsestic layers of stylistic obfuscation. Readers
familiar with the unexpurgated volume Incest: From "A Journal of Love" will
recognize Nin's novelette as a thinly veiled autobiographical sketch of her
incestuous relationship with her father. At the heart of this dense, sometimes
inchoate narrative, the father-daughter dyad emerges in all its obsessive
dimensions: love (filial, paternal, and amorous), idealization, resentment,
disillusionment, fury, vengeance, and disdain. The stage setting has been
transposed directly from the Incest journal to a small town in southern France,
where a fastidious Don Juan nurses a case of lumbago and flagrantly courts his
infatuated daughter. Even the script is borrowed from the unexpurgated diary,
as the father mourns his daughter's conjugal inaccessibility and celebrates her
as "the synthesis of all the women I loved" (WA 59).
The author titillates her audience, leading us closer to the breathless
moment of incestuous seduction, but stops just short of scandalous revelation.
At precisely the point of erotic climax, the eye of the camera shifts to a freeze-
frame tableau, and the prose swerves into italicized interior monologue.
Extravagant symbols replicate sexual orgasm, as the protagonist metaphori¬
cally becomes her father's mystical bride. Nin's potentially pornographic prose
gives way to an avalanche of surrealistic images and experimental streams-of-
half-conscious reverie. The conclusion of this story remains indeterminate,
the coupling of father and daughter veiled in a mist of lyrical obfuscation that
evinces a strangled cry for filial "absolution" (WA 62).19
As the protagonist begins to analyze her father/lover, she is startled to
discover that his face is hidden behind a mask tainted with blood, a carapace
of lies and prevarications: "Lost in a cold, white fog of falsity" (WA 84). The
father is a papier-mache figure trapped behind a fishbowl facade, an object of
 Anais Nin's Interior Cities 67

ridicule and pathos. In abandoning her pusillanimous suitor, the daughter can
at last feel that she is "restoring in her own soul a kind of symmetry.... Mystical
geometry . . . impelled this balancing of events” {WA 75-6).
If Nin rehearses, throughout her early journals, the narcissistic injury of
paternal desertion, then feels doubly betrayed by her father's incestuous seduc¬
tion, she finally wreaks the kind of revenge purportedly prescribed by Otto
Rank when she elaborates the narrative of Joaquin's emotional failures in a work
of fiction that fully exposes his narcissism, duplicity, cruelty, and moral corrup¬
tion. She has portrayed herself as both victim and avenger, gaining moral
stature and artistic self-aggrandizement by mining traumatic experience for
incendiary materials that explode in surrealistic prose poetry. In the process of
typesetting the text on a small handpress, Anais insisted that she was "erecting
the last monument to [Joaquin's] failure as a father" (D 3:192).
After composing "Winter of Artifice," a mature Anais could recognize
Joaquin as a zombie or death-in-life figure—-''a mummy, a dried-up soul.”
Later, she would bitterly reflect: "Meeting my Father was no salvation but a
test, an ordeal” (F 392). Nearer the Moon, Nin's 1937-39 unexpurgated journal,
reeks of filial invective. When Joaquin is divorced by his second wife,
Maruca, Anais accuses him of''soullessness, vanity, shallowness, feebleness.”
The theme of her recriminations is blind, insufferable egotism: "Every word
a selfish one—a narcissistic one" (NM 253). Joaquin's confessions of mon¬
strosity and self-abasement alternate with elaborate exercises in self¬
justification, but his blatant hypocrisy is simply "not forgivable" (NM 271).
"By a miracle," Anais concludes, "I escaped from my father's burden . . .
because he killed my love" (NM 291).

II. DAUGHTER LOSS AND MATERNAL ANXIETY

In man the father I feel an enemy, a danger. (I 382)

Father returned . . . like a thorn in my side, . . . and he is the

great abortionist. (I 340)

The 1993 publication of the unexpurgated journal Incest exploded like a

bomb on the feminist community, many of whose readers felt shocked by
the frank portrayal of Nin's incestuous relationship with her father and
startled by the discovery that the poignant account of her stillbirth in the
68 Shattered Subjects

first volume of her Diary was, in fact, based on a third-trimester abortion.20

Apparently, Anais had been assured by a physician that her introverted
womb would make conception impossible (I 367). In analysis with Dr.
Allendy, she confessed "that when 1 found pleasure in sexual intercourse
with Henry I was afraid of having a baby. . . . But a few months ago a
Russian doctor told me it could not happen easily,- in fact, if 1 wanted a
child 1 would have to subject myself to an operation" (HJ 176). Somewhat
skeptical, Dr. Allendy provided Anais with a diaphragm, which she flam¬
boyantly brought back to his office: "1 returned to him a rubber preventifhe
advised me to wear. ... I wanted to show him I was in a mood of repentance
for my 'loose life'" (HJ 194).
How, one wonders, could Anais have treated the issue of contracep¬
tion so casually? Once aware of her pregnancy, why did she place so much
faith in the unskilled and obviously flawed techniques of a Parisian sage
femme? Why does her journal bear witness to such a repressed emotional
response to this kind of life-transforming event? And how was Anais able
to muster sufficient sangfroid to carry on a love affair with Otto Rank in
the course of a pregnancy that saw her body burgeoning with Henry
Miller's potential child?21
What seems clear from the very beginning of Nin's pregnancy narra¬
tive is the ambivalence she feels about such a powerful, confusing, and
overwhelming physiological experience. She confesses to a "terrible mixture
of emotions" aroused by vivid fantasies of a "little Henry" and finds herself,
by turns, "sad, elated, hurt, bewildered" (1329). In mid-August, she celebrates
the intense excitement of gestation and proclaims maternal love for the
ripening "seed" developing in her body (I 367).
Yet, in a colloquy with the unborn child, Anais rationalizes her
decision to terminate the pregnancy by arguing that it would be better for
the fetus to be annihilated than for a son or daughter to be born into a
fatherless environment. The rhetorical strategy again reflects Nin's obsessive
preoccupation with father loss. Elaborating on the stoic aphorism that
"happiest is he who has never been born," she insists that prenatal oblitera¬
tion would be preferable to the agony of paternal desertion. Her rhythmic,
semiotic incantation is part lyrical meditation, part prayer for absolution, as
she tells the "half-created child" about to be "thrust back into the ne'ant," "You
ought to die because you are fatherless" (I 373-74)
Addressing the fetus directly, Anais pronounces what appears to be
an eloquent exercise in self-exoneration. Even as she ponders the issue of
termination, however, she torments herself by personifying the fetus and by
labeling the abortion an act of murder. Although a lapsed Catholic, Anais
still exhibits a powerful sense of guilt in this dialogue, as well as in the
 Anai's Nin's Interior Cities 69

multiple confessions made to her journal, her analyst, her lovers, and her
readers. She expresses a sincere desire for absolution, both before and after
committing the terrible "sin" of which she accuses herself.
In seeking love and emotional validation from a partner as egotistical
as Henry Miller, Anai's has inadvertently repeated the original scene of
childhood betrayal. She has sought the impossible father/lover who will,
once again, abandon her in crisis. Henry, she believes, is himself an over¬
grown "child—not a father, not a husband" (I 331). Unconsciously reenact¬
ing the trauma of filial rupture, Anai's leaps to the conclusion that Henry
would surely abdicate paternal responsibility should she defy his wishes and
carry her pregnancy to term.22 She feels convinced that the self-centered
artist is constitutionally incapable of fidelity and nurturance, and that her
nascent son or daughter would have to endure a devastating rejection.
Directly addressing the fetus in her womb, she angrily predicts: "You would
be abandoned, and you would suffer as I suffered when I was abandoned by
my father" (I 375).
In an outburst that approaches hysterical logorrhea, Anai's passion¬
ately tries to convince herself that a baby would simply be a fetter to her
artistic freedom. Claiming that she is destined by nature to play the exotic
role of aesthetic muse, she represses her own deep-seated fear of emotional
betrayal by representing herself as the virginal Bilitis (I 382). In the uncon¬
scious guise of sister/lover, Anai's can nurture without blame, seduce without
guilt, and copulate without issue. She offers her lovers a nonthreatening
erotic union that represses the phallic copula and provides a tantalizing
simulacrum of preoedipal bliss. Without a child as a visible sign of the
threatening maternal body, Anai's can continue to occupy the subject-
position of innocent ingenue seduced repeatedly by father figures who are
searching for a recrudescence of their youthful potency. "I am the mother
of the dream" (F 312), she insists. At one point, she compares herself to the
Egyptian goddess Isis on a mythic quest to refashion the butchered body of
her lost brother/lover: "I am going to piece my Osiris out of fragments
whenever I find them" (I 94).
Paradoxically, the role that Anai's feels compelled to play well into
middle age is that of the pliable, accommodating, nonthreatening daughter
offering filial service to dozens of Daddy surrogates. She repeatedly
describes in her diary her own experience of sexual intercourse as an act of
"birthing" the male artist. In a metaphorical celebration of sexuality that
conflates vagina and womb, Anai's compares her partner's phallus to an
embryo floating in amniotic fluid: "When man lies in her womb, she is
fulfilled, each act of love is a taking of man within her, an act of birth and
rebirth, of child-bearing and man-bearing" (D 1:106).
70 Shattered Subjects

This lyrical paean to the joys of sexual rebirth is suffused with

Lawrencian language that celebrates love in terms of uterine imagery and
the ecstatic transfer of electrical energy. As in the case of the Gudrun-Gerald
relationship in Women in love, however, it is the infantilized male who
emerges symbolically revitalized. The woman, in her role as maQna mater, feels
depleted of emotional resources. Lovemaking leaves her exhausted and
empty, as she sacrifices herself by "creating a uterine world for the man in
which he can live" (F78).23 When Nin poetically personifies her lover's penis
in discursive odes to erotic joy, she unconsciously invokes a Freudian
conflation of phallic member and emergent embryo. If Anais experiences
sexual activity as metaphorical maternity, then what role might childbearing
play in her phallocentric and filially positioned psychic landscape? She
dreads the kind of self-sacrifice traditionally associated with motherhood
and fears that female masochism is rooted in the "maternal instinct. ... It is
like the masochism of people brought up in the Catholic religion" (D 1:165).
Had Anais carried her pregnancy to term, Henry Miller almost cer¬
tainly would have renounced responsibility for his progeny, and Hugh
Guiler might have guilelessly provided for the illegitimate offspring, despite
its uncanny resemblance to a well-known American author. "I can't give
Hugh a child of Henry's," Anais reasons (I 329). Her colloquy with the
developing fetus reveals still another source of anxiety—a kind of sibling
rivalry at the possible loss of her husband's exclusive solicitude. If Hugh were
entrusted with the care of a needy infant, he might well be distracted from
his essential role as nurturant, matric male, and Anais would feel, once again,
like an emotional orphan. "My true ideal father is Hugh," she proclaims (F
153), "because he protects and forgives all things" (NM 145). This long-
suffering, sympathetic partner serves as the "young sweet father" who, Nin
believes, stabilizes her sanity and keeps her from "going crazy" (NM 92).
The unexpurgated text of Incest gives evidence that Anais rejects mater¬
nity out of a sense of anxiety and panic generated by an intense fear of
assimilation to the body of the mother that she herself so insistently repudi¬
ates. It is out of sheer terror that she chooses to terminate such an ill-conceived
pregnancy—terror of engulfment and absorption into the lost maternal terri¬
tory of female subservience and ego extinction. She can only interpret moth¬
erhood as the "supreme immolation of [her] ego" (1329). Rejecting the mother
who ostensibly drove Daddy away by sacrificing feminine beauty to the harsh
demands of parenthood, Anais cannot bring herself to consider the kind of
domestic asphyxiation that destroyed Rosa Culmell Nin. She feels convinced
that Rosa alienated her husband Joaquin by eagerly embracing maternity, and
she dreads a similar fate in relation to Henry Miller. Anais believes that she
must choose "between the child and Henry" (I 329).
 Audi's Nin's Interior Cities 71

Pregnancy, suggests Julia Kristeva, forces a woman to identify, in a

powerfully regressive movement, with the body of the mother abandoned
at birth. Returning to the preoedipal state of physiological symbiosis, the
pregnant woman is both herself and not herself, in a unique subject-
position that involves internal doubling and splitting, "the strange form of
split symbolization (threshold of language and instinctual drive, of the
symbolic' and the 'semiotic') of which the act of giving birth consists'' (DL
240). This shared physiological identity bodes inevitable separation, since
gestation must end in a (physically and emotionally) traumatic parturition.
As Kristeva observes in "Stabat Mater," the culturally determined role of
motherhood, with its "bio-symbolic latencies, . . . lays women open to the
most fearsome manipulations" by society: "Silence weighs heavily ... on
the corporeal and psychological suffering of childbirth and especially the
self-sacrifice involved in becoming anonymous in order to pass on the
social norm" (KR 183).
Anais, renouncing her own mother as a physiological vessel who gave
birth to a daughter only to be discarded by the husband who seeded and
separated, finds herself ironically destined to fight a lifelong battle with self¬
doubt and insecurity—an enervating contest that condemns her to feel
contempt for the earthbound, "uncultured" maternal body rejected by her
ascetic and aesthetic father. Starving and pruning her own girlish physique,
Anais complains of mammary insufficiency, but exploits her fragile figure in
subtle seductive strategies. She takes advantage of her diminutive posture to
gain access to the symbolic discourse of the father, "whereas a woman as
mother would be, instead, a strange fold that changes culture into nature,
the speaking into biology" (Kristeva KR 182).
Because entry into the symbolic register demands that the daughter
repudiate attachment to the body of the mother, Nin feels she must sacrifice
both mother tongue and maternal physiology in order to be admitted, as
androgynous ephebe, into the heavily guarded world of art and paternal
discourse. She must connive in the veiling of the father's phallus by stifling
the possibility of amorous issue. The child, as phallic sign and threat to
paternal dominion, must be banished from the erotic liaison between father
and daughter. No mothers or sons are allowed to disrupt the incestuous dyad,-
no sibling rival need apply for admission to this fantasmatic paradise.
When Anais trusts a sage femme, a "wise woman" of French folk medicine,
to rescue her from the physiological threat of maternity, a surrogate mother
once again fails her. She is forced to announce her pregnancy to the multiple
men in her life, to appeal to a male physician for aid, and to entrust her body
to the alienating environment of a modern hospital equipped with techno¬
logical instruments of torture that will finally deliver her: "I have to be
72 Shattered Subjects

operated on, and the child is six months old, and alive and normal. It will
be almost a childbirth" (1371). Comparing herself to Christ suffering on the
cross, she reluctantly submits to a symbolic female martyrdom.
Nin's riveting description of her gruesome labor and delivery takes
on the sacrificial tone of torture and bodily immolation. The beleaguered
subject experiences a mythic life-passage through a "long, dark, tunnel" in
this journey of painful initiation into womanhood. Surrealistic images flash
through a semihysterical, tormented consciousness, as she imagines a
"blazing white light" absorbing her body "in long icy threads" (I 379).
Wracked with excruciating pain, and threatened with further violation by
a fascistic German physician (Dr. Endler), Ana'is wonders: "Am 1 dying?
The ice in the veins, the cracking of the bones, this pushing in blackness,
. . . the feeling of a knife cutting the flesh" (I 379). Even now, she is
emotionally split by conflicting desires "to keep and to lose, to live and to
die" (I 380). The operation is a cruel mimicry of the hours she has spent
in ecstatic lovemaking, as her "legs are twisted in pain and the honey flows
with the blood" (I 380).
The birth process climaxes in a fiery eruption of sanguinary images
suggestive of heroic struggle through a torturous death chamber in a battle
fought with mythic valor and ending in spiritual triumph over superhuman
obstacles: "There is blood in my eyes. . . . There is fire, flesh ripping, and no
air." She feels her blood "spilling out" until the moment of "sudden deliver¬
ance" (I 381). Figuratively disemboweled, and balancing precipitously on
the edge of possible extinction, Nin is writing the feminine body with
meteoric intensity.
Ana'is has identified so completely with the father who abandoned her
that she herself must reject her potential daughter/son in order to avoid
betrayal by an egotistical lover. The child, she insists, "is a demon" that "lies
inert at the door of the womb, blocking life" (I 380). Envisioning a filial
replication of Henry Miller, she wreaks vengeance on all the father figures
who have deserted her by "pushing out" the imaginary son that she mentally
constructs in the guise of a "diminutive Henry" (I 382). The son, however,
turns out to be gendered female: a daughter is (still)born in the wake of her
anxious labors. Ana'is is shocked by her confrontation with the dead baby's
female sex. The shrivelled child resembles a "doll, or an old miniature Indian.
... I hated it for all the pain it had caused me, and because it was a little girl
and 1 had fancied it to be a boy" (I 381).
Nin's ostensible callousness may cloak a more profound emotional
response, since the dead baby's gender suddenly evokes an unexpected
narcissistic identification with the lost daughter/self. The fantasmatic son
could be envisaged in the mode of paternal aggression and demonic mascu-
 Anai's Nm's Interior Cities 73

line threat. The daughter, in contrast, engenders such a powerful narcissistic

bond that the bittersweet triumph of physiological separation must have
traumatized the confused and exhausted Anai's even as she pushed forth and
delivered the baby whose life, she believes, would have threatened her own.
The dead child, which at first appears "perfectly made" and "com¬
pletely formed," nonetheless has a "bigger than average" head that obscures
fetal deformity: "One more day and the tumor in its head would have
infected me," Anai's observes coolly. "I would have died" (I 381). Deirdre
Bair, among others, has expressed skepticism at the diagnosis of this inex¬
plicable tumor. How, she wonders, could the baby have suddenly "meta¬
morphosed into a monster" (202)? Under such intensely stressful conditions,
the exhausted Anai's, judging the six-month fetus by criteria appropriate to
a full-term infant, must have felt startled by what seemed to be a dispropor¬
tionately expanded cranium. She might, in fact, have misinterpreted the
"caul" as a dangerous tumor, then inferred a medical judgment that would
exonerate her of residual guilt. Alternatively, the obstetrical probings and
surgical balloons introduced into her uterus could, indeed, have caused
teratogenic deformity. The ominous brain tumor, whether real or imagined,
symbolically synthesizes Nin's maternal anxieties and justifies, in her own
mind, her decision to abort the pregnancy. Years later, a middle-aged Anai's
would continue to rehearse the injury she felt at Rosa Culmell s Catholic
"belief in motherhood, so strong that in Paris when my life was in danger,
she felt the child should have been saved even at the cost of my life, and
would not listen to medical explanations that a child would always be
strangled by old adhesions" (D 5:181 -82).24
It is not surprising that Anai's should marshal to her psychological
defense every possible weapon against cultural constructions of maternal
guilt. Even in the most horrendous of circumstances, the loss of a potential
child through abortion or miscarriage can be emotionally difficult, if not
traumatic, for the woman who suffers psychological conflict and a profound
sense of personal bereavement. Ambivalence lies at the heart of a belea¬
guered subject whose body is physiologically colonized by the species, and
whose mind must either accept or reject the subsequent doubling of per¬
sonal/maternal subjectivity during a gestation process that will climax in the
"ex-matriation" of the newly born infant as a separate individual. The
experience of parturition necessarily splits a unified, integrated, and symbi¬
otic maternal-filial subject-position whose uniqueness and mystery has yet
to be theorized by a largely masculine philosophical tradition. Julia
Kristeva's essay "Stabat Mater" offers a tentative articulation of the paradox:
"What connection is there between myself, or even . . . between my body
and this internal graft and fold, which, once the umbilical cord has been
 74 Shattered Subjects

severed, is an inaccessible other?... No connection. . . . The child, whether

he or she is irremediably an other" (KR 178-79).
There are probably as many responses to pregnancy and childbirth as
there are reactions (often ambivalent) to maternity and child-rearing. Nin's
was only one. And perhaps, considering the dire circumstances surrounding
her third-trimester abortion, it evinced extreme feelings of guilt and remorse
mingled, simultaneously, with a sense of relief and psychological liberation
at the glory of deliverance" (I 383). In reading Incest, 1 felt moved by Nin's
confessional narrative and deeply troubled by the societal frustrations
imposed on her by a coercive pronatalist environment. Denied easy access
to medical assistance, she initially had recourse to a folkloric midwife who
poked and prodded, but succeeded in doing little more than possibly
damaging the developing fetus. Nin found herself in a dilemmatic situation,
which she apparently handled largely through complex strategies of denial
and repression. As Adrienne Rich insists in Of Woman Bom, abortion "is
violence: a deep, desperate violence inflicted by a woman upon, first of all,
herself. . . . The absence of respect for women's lives is written into the heart
of male theological doctrine, into the structure of the patriarchal family, and
into the very language of patriarchal ethics" (273-74).
Carol Gilligan demonstrates in her study In a Different Voice that the
decision to terminate a pregnancy proves, for the majority of women, a
highly personal and conflicted choice between a passionate desire to care
and a desperate need to survive. Most women approach this controversial
issue not as an abstract ethical question of fetal rights, but as a moral problem
situated in the larger context of long-term nurturance and commitment. In
contrast to a plethora of stylized literary representations, the testimonials
collected in a book like Mary Pipes s Understanding Abortion give evidence of
numerous cases of post-traumatic stress disorder characterized by protracted
mourning over the encrypted imago of a fantasized "lost one"—an always-
already absent object of desire that may continue to haunt female conscious¬
ness long after the experience of pregnancy-loss. 'Nin's loss," observes Diane
Richard-Allerdyce, "whether stillbirth or abortion, is her loss," and the
unexpurgated journal raises salient questions "about grief's lack of discrimi¬
nation" ("Narrative and Authenticity" 83, 86).
The severe judgment leveled against Nin by her most recent biog¬
rapher, Deirdre Bair, seems both intemperate and unsubstantiated. "The
account of the birth in the diary, Bair claims, "is a portrait of monstrous
egotism and selfishness, horrifying in its callous indifference. . . . There is
no regret in her account, only a confused collection of excuses" (200, 202).
No regret? After the immediate exultation of deliverance, a pensive Anais
gives vent to an emotional deluge of "regrets, long dreams of what this
 Anais Nin's Interior Cities 75

little girl might have been." She clearly mourns the fate of her "first dead
creation" (I 381). Never more Catholic in the configuration of her emo¬
tional life, Anais recites a virtual litany of self-laceration: "To protect
Henry, to be free, I killed the child. Not to be abandoned, 1 killed the
child" (I 382). In bitter lamentations, she craves the intensity of the unique
"womb love" that she felt for the embryonic child, the "little Indian" whom
she compares, in Freudian fashion, to a surrogate phallus, a penis swim¬
ming in my overabundant honey" (I 382). She seems to feel that love for
this potential daughter/self has been the most intimate emotional and
physiological experience of her life.
What remains clear, to this reader at least, is that Nin's third-term
abortion provoked psychological dysphoria and haunting flashbacks
expressed in a compulsive need to narrate the birth story over and over
again—to relive the pain of pregnancy-loss in revised aesthetic frameworks
until the reiterated trauma could be mitigated, sanitized, and made accept¬
able to a tormented consciousness. The unexpurgated journal entries offer
a riveting exercise in denial and repression, self-accusation, confessional
remorse, and religious exoneration. It is precisely the gaps and interstices in
the palimpsestic text of Incest—the startling contradictions and bewildering
incongruities—that make it such a poignant testimonial to the trauma of
pregnancy loss.
Only a traumatic neurosis could explain Nin's compulsive need to
describe the abortion experience as a superb adventure of heroism and
endurance, a life-threatening initiation into womanhood that climaxes in
mythic "joy at having escaped the great mouth of the monster" (1403, 385).
In this particular dramatis persona, Anais is at her most Catholic, learning
the lessons of sainthood through the pain and suffering of a virtual martyr¬
dom, then spiritually redeemed through epiphanic revelation. "I died and
was reborn again in the morning, she proclaims, as she testifies to a mystical
experience of "superhuman joy" (I 384). Like the blessed mother of Cathol¬
icism after the miracle of Christ's virgin birth, she has remained physically
"intact, as if nothing had ever happened" (I 385).
Despite her aborted pregnancy, Anais vicariously participates in the
obscure mysteries of maternal parturition. Having delivered to the world a
dead daughter expelled from the womb like a potentially fatal viper, she feels
temporarily exultant at the victory symbolized by this simulacrum of birth.
"My life will always be a tragedy," she laments (I 371). And yet, the journal
gives her the option of rewriting tragic (or traumatic) life history in the
Dantesque mode of spiritual transcendence. "I melted into God," proclaims
Anais the survivor. "I felt space, gold, purity, ecstasy, immensity, a profound,
ineluctable communion" (I 384). It is not surprising that Nins pregnancy
76 Shattered Subjects

evokes an uncanny (unheimlich) mystical response, since, as Julia Kristeva

observes in "Stabat Mater," the "love of God and for God resides in a gap. . . .
But it is there, too, that the speaking being finds a refuge when his/her
symbolic shell cracks and a crest emerges where speech causes biology to
show through: . . . the time of illness, of sexual-intellectual-physical passion,
of death" (KR 184-85).
Without the aesthetic context of beatific illumination, Nin's intense
physical pain and traumatic pregnancy-loss would have seemed meaning¬
less, her excruciating ordeal wholly futile. Unable consciously to face the
possibility of such bereavement, Anais calls upon a Catholic religious
tradition that would label her an apostate and identifies herself as a new "St.
Theresa of love" (1348). She protests that she would not, in fact, have wanted
to relinquish this "superb adventure" for the maid "Emilia's short abortion of
two hours" (I 403).26
And yet, Nin's future would be plagued by emotional fragmentation
and by nightmares resonant with images of interrupted maternity:

I have terrible nightmares. I dynamited a city. I was in a room full

of dead animals. I saw a baby who had been abandoned. I decided to
adopt him. As I began kissing him, he began to look more and more
like a baboon. (F 88)
On the ship I had dark fantasies. Doctor Endler would be waiting
for me on the pier. I would be taken back to the hospital and go through
everything again.... Then 1 would recall every detail of thefausse couche
[aborted pregnancy], (F 92)

In a sensitive response to the revelations of Incest, Erica Jong expresses

feminist sympathy for Nin's choice of termination under what must have
been fairly horrendous physical and emotional circumstances: "With this
act, Anais feels she has delivered herself as an artist. She has killed the woman
in herself, committed female infanticide, both on her child and on herself.
. . . With one act she has repudiated her mother, her father, Henry, Hugo,
Rank, and all the men who want to possess her. She will never face
abandonment again” (24).

III. NARRATIVE RECOVERY

In the 1960s and early 1970s, Anais Nin gave us a carefully selected, artfully
crafted version of the sprawling, 150-volume manuscript that comprised the
 Ana'ts Nin's Interior Cities 77

ur-text of her intimate journals. She spent most of her adult life as both
fiction-writer and autobiographer, articulating various versions of her per¬
sonal experiences in novels, diaries, and short stories—many of which were,
in some sense, elaborate exercises in scriptotherapy in the interest of
narrative recovery. In the pages of her unexpurgated journal Incest, she insists
that diary-writing rescued her from the threat of "insanity" (I 217). Recalling
the tormented months when Dr. Otto Rank, her therapist, forbade her to
keep a personal journal, she confesses: "I wanted my diary as one wants
opium. . . . But I also wanted to save myself. So I struggled and fought. I went
to my typewriter and I wrote" (I 306).
In the original edited version of her Diary, Nin perfected an idealized
persona—a luminous image of ethereal spirituality, of compassion and
fragility, fortified by a stubborn willfulness, bohemian bravado, and inner
moral strength. The painfully fragmented ego later revealed in the unexpur¬
gated volumes Incest, Fire, and Nearer the Moon—that of a confused daughter,
neurotic lover, and sexually traumatized woman—is re-created in Nins art
as a coherent, but amorphous and endlessly protean self. In Fire she laments:
"I live on a hundred planes at once. . . . Desiring unity but incapable of it.
Playing a million roles" (F 24).
Nin grew up as a radical individualist who placed implicit faith in the
powers of personal will. As she attests in a 1971 interview, if the"Diary proves
anything, it is that liberation comes first of all from within” (Conversations 71).
She presents herself in her journals as an avant-garde artist living in valiant
opposition to a hostile bourgeois establishment. Not until the last few years
of her life did she begin to develop a nascent feminist consciousness and to
associate her own marginal plight with that of other women struggling to
emerge from the cocoon of the 1950s. She felt that she was contributing to
the feminist movement by striving "to make a bridge between two ways of
approaching liberation: one psychological and the other social (Conversations
145). Like many successful women of her generation, Nin tended to see herself
as a bisexual exception to the universal law of female oppression. She took as
her role models independent figures like Lou Andreas-Salome, who forged
their own destinies largely by gaining acceptance in male-dominated profes¬
sions or by forming strong attachments to influential men.
'The nature of my contribution to the Women's Liberation Movement
is not political but psychological," Nin insisted (SM 27). In the first volume
of her Diary, she expressed the conviction that her published journals would
give voice and courage to all those mute, inarticulate women who have taken
refuge historically in female intuition: "It is the woman who has to speak ... for
many women" (D 1:289). By the early 1970s, she considered herself "polit-
78 Shattered Subjects

ically an activist" (D 7:162). "1 don't know what a 'radical feminist' is," she
proclaimed, "but I am a feminist" (WS 35).28
What interests me most about Nin's diary is that it offers a consummate
example of contemporary life-writing as scriptotherapy. And perhaps
because her journals so meticulously examine the traumatized and frag¬
mented subject, they more closely resemble the category of psychoanalytic
case history than traditional autobiography. What separates Nin's life¬
writing from Freudian analysis is the ambiguity of the clinical case history
she both delineates and revises. Apparently, Nin wrote so compulsively
because she was driven by childhood traumatic injury to the point of lifelong
obsession. And the strategies of autobiographical testimony that led her to
become one of the greatest diary writers of this century most likely saved
her from psychological disintegration.
Anais complains, for instance, in the autumn of 1933, of feeling
"hellishly lonely" and describes herself as "ill with morbidities, obsessions,
susceptibilities" (f 266, 272). At times, she appears to exhibit manic-
depressive symptoms in a series of journal entries peppered with casual
references to the possibility of suicide or mental breakdown. "I may go mad,"
she speculates on November 2, 1934, just five weeks after her first abortion
(/ 399). Shortly thereafter, she bemoans the "terrible algebra" of her chaotic
lifestyle: "If I have not gone mad these days with all that has happened to
me, I never will" (I 402-3).
Early in January 1936, Anais recounts a series of mental crises: "I lay
on the bed and sobbed hysterically. ... In place of my heart there seemed
to be a hole in my body, the vital core missing" (F 193). She fears that her
"disease is winning out. Melancholy is setting in" (F 196). Anxiety immedi¬
ately prior to and during the course of her menstrual period seems to
precipitate extreme emotional chaos for Anais, who frequently reiterates the
feeling that "one week a month, ... I am crazy" (F 174). During the
"moonstorm," she feels her entire body "revolting, splitting, poisoned" (F
179), and compares herself to Christ being crucified on the cross (NM 203).
She seeks relief by discharging, along with her menstrual flow, "all the turgid,
dark, brooding elements into writing" (NM 76).
All sorts of evidence in Nin's diary suggests the possibility of what
today might be diagnosed as post-traumatic stress disorder—or, at the very
least, a defensive escape into illusion as a strategy for coping with traumatic
personal history. Throughout her journals, Anais continually reiterates
symptoms of psychological dysphoria. She reports battling "the most chok¬
ing depression” (F 100). "As soon as I am alone a diseased flow of morbid
images begins: self-torture, jealousy, obsession" (F 178). "I feel the danger
of madness" (NM 54). "I find only suicide and despair" (NM 321). Dealing
 Anais Nin's Interior Cities 79

with suicidal fantasies and the threat of psychosis, Anais ascribes her
tentative hold on reality to a healing engagement in therapeutic life-writing,
an activity that allows her metaphorically to anneal the fragments of per¬
sonal experience onto the holistic tapestry of her own (un)conscious integ¬
ument: "Work has been my only stabilizer. The journal is a product of my
disease,... but it is also an engraving of pain, a tattooing of myself" (HJ 207).
During her Rankian retreat at les Marronniers, Anais describes a panic
attack that precipitates a "choice between . . . hysterical weeping—or
writing." She articulates a genuine fear of madness, alleviated only by the
decision to sit at her typewriter and give vent to psychic chaos through
artistic transformation. In shrill, hysterical tones, she instructs herself:
"Write, you weakling,- write, you madwoman, write your misery out" (I 308).
The graphic articulation of pain appears to be her sole remedy against
suicidal depression. The "labor of creation," she insists, is the only thing
which makes life bearable" (F 170).
Scriptotherapy proved to be Nin's strongest defense, albeit partial and
temporary, against the "monstrous enemy melancholia" (I 229). In January
1933, she wrote: "I feel splintered, blurred—floating. I want again to rein¬
tegrate myself by work" (187). Impulses toward destruction gnaw at her vitals
like a serpent sequestered (Cleopatralike) in her breast (NM 69)—a viper
that will kill her unless liberated through testimonial narrative. Every time
she reaches a "new peak of tragedy," Anais finds sanctuary in "WORK.
Marvelous work" (NM 152, 156). "The transmutation of art is imposed in the
Nietzschean sense: Not to go mad" (NM 333). Writing, she tells us, is her
"means of evasion, burrowing [her] way out to freedom" (D 4:70).
As Kim Krizan observes, Anais "viewed creativity as a salvation, . . .
and in her case illusion acted as a defense against a harsh reality, but
eventually became a bridge which led the way to objectivity" (22). Neurotic
symptoms are ubiquitous in Nin's journals, but they are evidently held in
check by a brilliant and powerful mind that plays out the fascinating
possibilities of psychic fragmentation as masquerade or Bakhtinian carnival.
Nin always remained tightly in control of her experimental scripts, both in
life and in the context of literary representation. By the late 1930s, she could
proclaim exultantly: "1 am no longer neurotic" (F 374). "I truly believe that
a perpetual season in hell can be exorcised" (D 6:385)
In the fourth and fifth volumes of her Diary, Nin records the epiphanies
evinced by a visit to Acapulco and a subsequent experience of tropical
change, self-discovery, and rebirth. Cities of the Interior, her fictional rendition
of the struggle for psychological liberation, anatomizes the malady which
makes our lives a drama of compulsion instead of freedom" (D 4:143). With
a lens finely chiseled by the tools of psychoanalysis, Nin developed "a way
80 Shattered Subjects

of looking at. . . what defeats us as a monster created by ourselves, . . . and

therefore dissolvable and transformable" (D 4:148). The trajectory of her
personal journals would eventually intersect with a Proustian continuous
novel delineating spiritual evolution "from subjectivity and neurosis to
objectivity, expansion, fulfillment" (D 4:25). In the fifth volume of her Diary,
Anai's testifies to a conviction of personal recovery: "I feel now that the
warring factions inside of me are slowly integrating, fusing" (D 5:235).
There is little question that Nin's half-century of journal-writing
gave her an aesthetic sense of her life unfolding on a mythic stage in a
powerful drama of self-revelation. The diary traces an intense and complex
psychological journey toward emotional freedom and a regenerative "feel¬
ing of strength and cohesion" (D 6:315). As Anai's insisted at the outset of
World War II, the twentieth century would be forced to acknowledge the
birth of a modern hero "who would master his own neurosis,... who would
struggle with his myths, . . . who would enter the labyrinth and fight the
monster" (D 2:347).
Nin's diary offers a meticulous anatomization of a prolonged struggle
with life-shattering trauma eventually resolved through autobiographical
testimony. When invited by Renate Druks to attend a masquerade party
dressed as her madness, Anai's, somewhat scantily clothed, covered her head
with a birdcage spewing forth "an endless roll of paper" with "lines from [her]
books/' a simulated "ticker tape of the unconscious" symbolic of her efforts
to escape neurosis through scriptotherapy (D 5:133). Throughout lectures
and interviews in the early 1970s, Nin continually reiterated her own
conviction of narrative recovery. She stressed the pivotal importance of
journal-writing in reconstructing the bridge between herself and the social
and political world. When asked by Keith Berwick in 1970 whether her
"writing both in the diary and in the works of fiction" could be considered
"a kind of lifelong therapy," she responded: "The results were that. The actual
effect is simply that 1 feel that the pieces are all working in harmony"
(Conversations 64).
Psychoanalysis, Nin testifies, helped her discover the oedipal plot that
seemed to dictate neurotic replications of the pain of father loss in masoch¬
istic relationships with numerous father surrogates who invariably failed her.
Once able to acknowledge the source of her obsessive-compulsive behavior,
Anai's, like Lillian Beye in "Seduction of the Minotaur," could explore the
center of a convoluted psychic labyrinth and heroically confront the mino-
taur of her neurosis in the form of a judgmental Father/God whose severe
recriminations had seriously undermined her fragile sense of agency and
subjectivity. Initially shattered by her father's abuse and implicit betrayal,
Anai's was able to write out the shock of post-traumatic stress disorder in a
 Anal's Nin's Interior Cities 81

protracted self-analysis that allowed her to lay to rest a haunting entourage

of private demons. What she "was finally able to achieve in the later diaries
. . . is a refusal to despair" (WS 6). The magical power of storytelling, she tells
us, provides an "anti-toxin" to trauma, and narrative offers a sanctuary "in
which to reconstruct ourselves after shattering experiences" (WS 182).
Toward the end of her life, Nin apparently achieved peace of mind and
emotional harmony, a state of contentment "free of anxiety and conflict. . . .
A sense of deep fulfillment" (ITS 262).
The mature Anai's was finally able to realize, at least in part, the dream
of emotional liberation articulated in Henry and June-. "1 am not the slave of a
childhood curse. The myth that I have sought to relive the tragedy of my
childhood is now annihilated" (HJ 234). "The quest for the father was only
one phase of my life," she explains (Conversations 57). If psychoanalysis
revealed to Anai's the stifling neurotic patterns inscribed by early domestic
trauma, it was the artistic process of reformulating experience through the
medium of her journal that allowed her to achieve a sense of autonomy and
freedom. "So my salvation somehow was always in the work" (ITS 109), Nin
testifies in the 1970s, as she proclaims that the habit of diary-writing,
"acquired accidentally as the result of a psychic trauma," proved to be "a
guiding element in [her] life" (ITS 157). The diary saved me, she insists.
"It was my truth and my reality" (D 5:90).
 V
’

"
 FOUR

Janet Frame's
New Zealand Autobiography.-
A Postcolonial Odyssey

And we walk like Theseus or an ashman in the labyrinth, with our memories
unwound on threads of silk or fire, and after slaying. . . the minotaurs of our
yesterday we return again and again to the birth of the thread, the Where.
(Owls Do Cry 52)

"Really, if you want to write you have to be desperate," Janet Frame explains
in an interview with Elizabeth Alley. 'The thing which prompts you to sit
down and write must be something which haunts you" (44-45). Frame's
three-part autobiography, To the Is-Land, An Angel at My Table, and The Envoy
from Mirror City (collected as a single volume Autobiography in 1991), evokes
a world of grinding poverty familiar to many who endured the Great
Depression of the 1930s. Tales of hunger and pain, of life without house¬
hold heat or indoor plumbing, imbue Frame's vivid description of New
Zealand family life amidst debt, illness, and shocking domestic tragedy. A
brother given to uncontrollable epileptic fits,- an elder sister, Myrtle,
drowned in the Oamaru swimming baths,- and a second sister, Isabel,
drowned a decade later in a grotesque repetition of the earlier tragedy: such
was the fabric of Frame's haunted childhood. Just as her mother turned to
religious faith and Victorian verse for comfort, Janet took refuge in the
poetic imagination, creating a fantasy life that she would metaphorically
envisage as an enchanted Mirror City.1
An autobiography in the shape of a Kunstlerroman, Frame's life
narrative unfolds as a poignant account of female artistic development
in the face of harrowing physical and psychological vicissitudes. At the
age of eight, Janet feels acutely aware of the repercussions of global
84 Shattered Subjects

economic depression, "with a large share of misery where there was no

place to lay the blame” (A 37). Into this impoverished setting, the sensitive
child projects philosophical questions of contingency and existential
dread. "Why was the world?" she persistently inquires, but can find no
comforting response anywhere in her environment. Instead, she is left
with a residue of premonitions "which immediately gave the thought of
no world and a feeling of everlasting depths from which one had to struggle
to escape" (A 37).
Having witnessed "Grandma Frame's dying, . . . world-sad with
everyone sharing" (A 22), as well as the gruesome demise of an aunt struck
down by esophagal cancer, Janet faces a more powerful tragedy with the
accidental drowning of her sister Myrtle in 1937. After a petty sibling
quarrel one hot summer afternoon, the bookish Janet stays home to read
while Myrtle slips off to the Oamaru swimming baths. A few hours later,
a doctor arrives to announce the shocking news of the young girl's death.
A stunned Janet can only absorb the communication by focusing on the
word "morgue," a locution hitherto forbidden in domestic parlance. Grad¬
ually, the reality of absence begins to dawn on her shattered consciousness,
as she realizes that Myrtle's death entails her "complete disappearance and
not even a trial" (A 86).2
Utterly devastated by the loss of the vivacious and talented sister she
had considered both a rival and a role model, the twelve-year-old Janet
gradually withdraws into her own private imagination. Oblivious of the full
psychological impact of trauma, she is plagued by symptoms of hyperarousal
whenever she hears lyrical echoes of her sister's name. "Myrtle's death," she
confesses, "was too much within me and a part of me" to be eulogized
"dreamily, poetically," in sentimental verse (A 93). The experience of such
overwhelming bereavement is far too shocking to be articulated in the stilted
meta-language that the young girl associates with nineteenth-century elegy.
Bereft of a literary genre to give voice to her grief, Janet must search for a
tougher, more realistic prose vehicle to express her melancholy and mitigate
her perilous sense of isolation. Eventually, the fluid and malleable discourse
of autobiography would give vent to her long cry of repressed mourning.3
Frame's Autobiography calls to mind James Joyce's Portrait of the Artist as
a Young Man, but with a difference. The rigidly delineated sex-gender system
dominant in European culture in the first half of this century marks bound¬
aries of experience rarely crossed in either the colonies of the empire or the
dominions of the Commonwealth. Both Stephen Dedalus and the adoles¬
cent Janet Frame are portrayed as fiercely independent individuals—socially
marginal and always seeking a private place or space that will define them
as imaginative artists. Whereas Janet is constantly humiliated by her differ-
 Janet Frame's New Zealand Autobiography 85

ence among the crowd of schoolgirls at Waitaki Junior High, Stephen revels
in his rebellious distinction from the other boys at Belvedere College. He is
convinced of the revolutionary rectitude of his artistic vision, though short
of sight and emotionally diffident. Janet, seeing clearly, is self-conscious to
the point of perpetual alienation. "1 entered eagerly," she tells us, "a nest of
difference . . . which 1 lined with my own furnishings" (A 110).4
Janet addresses her diary to "Mr. Ardenue," a phantasmic patriarch
who embodies a godlike second-person projection of Frame's filial need for
male approval. She perceives her own father as a “frail husband made strong
only by his intermittent potions of cruelty" (A 220). Mr. Ardenue, in
contrast, is “pictured as a kindly old man with a long, grey beard and 'smiling'
eyes" (A 117). This male muse has a signature that seems vaguely French,
but that also captures a homonym for the second-person pronominal “you"
to suggest a mirror reflection of Janet's animus elevated to the role of paternal
authority. “Are you there, Mr. Ardenue?" Janet seems to be pleading, with
all the ardor of a new self constructed from fragmentary adolescent fantasies.
“In the creation of Ardenue I gave a name and thus a certainty to a new inner
'My Place”' (A 117).
At the end of Joyce's Portrait, Stephen Dedalus, poised on the brink of
emigration to Paris, begins keeping a diary that incorporates intimate
confessional discourse into experimental narrative. Janet Frame confesses in
To the Is-land that before leaving for Dunedin Training College, she inciner¬
ated her childhood diaries and notebooks: "Only in the Truth had 1 printed
my real name, Janet Frame, by which I was now known, the old Nini and
Fuzzy and Jean being discarded" (A 140). Painfully timid, the young girl
suffers such low self-esteem that she feels wracked by an adolescent "home¬
lessness of self" far beyond her years (A 110). Frame recalls an almost
pathological introversion: "My only escape was within myself, to 'my place,'
within an imagination that 1 was not even sure 1 possessed" (A 108). Unlike
Joyce, who portrays Stephen Dedalus exuberantly welcoming an "envoy
from the fair courts of life" (Portrait 172) at the climax of the seaside epiphany
that reveals his vocation as a writer, Frame configures the artistic imagination
as a Mirror City whose envoy will summon her to visions of alternative life-
worlds. The utopia she fashions is analogous to a Platonic realm of ideal
forms, a mysterious source of inspiration that invites welcome escape into
the sanctuary of aesthetic fantasy.
As a female artist, Janet faces problems that the Irish Stephen Dedalus
never envisioned. She must, for instance, cope with the embarrassing
dilemma of menstrual hygiene. Too poor to buy sanitary napkins, she is
forced to rely on awkward, unwieldy menstrual rags that have to be washed
and recycled. "The bulk and the stink and the washing of the towels became
86 Shattered Subjects

a haunting distaste," she tells us (A 118). While boarding as a college student

with her aunt Isy and uncle George in Dunedin, Janet has access to more
efficient commercial products, but feels bewildered by the challenge of
disposing of her mortifying menstrual pads. Ingeniously, she decides to
destroy these signs of female corporality by symbolically burying them in
the cemetery. Her choice seems appropriate if one recalls Julia Kristeva's
theoretical association, in Powers of Horror, between menses and abjection.
"The abject," Kristeva explains, "is the feeling of violence of mourning for
an object' that has always already been lost" (15). "The defilement from which
ritual protects ... is the translinguistic spoor of the most archaic boundaries
of the self's clean and proper body" (73).
If all corporeal waste products—feces, urine, sweat, and menses—can
be seen in the context of physiological production, then the body provides
its own natural symbols of creativity. By burying her menstrual tissue(s),
Janet returns these physical secretions to the womb of Mother Earth,
keeping them safe for natural decomposition. Too timorous even to cremate
such evidence of female sexual difference in the family's weekly holocaust
of rubbish, the sensitive young girl neurotically guards every product of
either mind or body. Only later, through autobiographical candor, will she
break the taboo that seals her in a prison of feminine abjection. In An Angel
at My Table, Frame finally names these sanguinary excrescences and dares to
expose the bloodsoaked rags that once humiliated her as a teenager.5
A Rilkean angel will, eventually, sit at her table and counsel peace. But
during her first years at Dunedin Training College, Janet has no table at all.
Morbidly self-conscious and painfully shy, she insists on consuming small
vegetarian snacks alone in the scullery rather than partaking of communal
meals served in the family dining room. Surely she is driven by masochistic
motives, if not by a form of anorexia nervosa. Starving, the young girl survives
by foraging in the sink for leftovers and secretly wolfing down bits of stringy
meat cast aside as garbage. Pocket money is invested in caramel candy bars
until Janet, emboldened by her younger sister Isabel, dares taste the secret
cache of prize chocolates treasured by her aunt. The thrill of transgression
titillates the appetites of these two ingenuous thieves, who lavishly indulge
their palates in compensation for a childhood of sensual deprivation. A family
feud ensues, a battle of words followed by an exchange of angry letters,
culminating in the girls' shameful eviction from Aunt Isy's domicile. One
marvels at the domestic mores of such times, when the younger generation
could outrage its elders by trafficking in forbidden sweets, and the playful antics
of a "cruelly innocent" duo could warrant such harsh punishment (A 158).
It was not, however, an innocent era. It was the time of World War II
and the Holocaust, of a shrinking planet and an expanding global popula-
 Janet Frame's New Zealand Autobiography 87

tion. It was the beginning of the nuclear age. "Had I been a city," Frame
remarks, "the shock of war would have torn apart all buildings, entombing
the population. ... 1 had never felt so shocked, so unreal” (A 121). In the
month that Janet reached her majority, the first atom bomb exploded on
Hiroshima, and her coming of age was marked by a ghastly "mushroom fire,"
a "spectacular illumination of the ceremonies of death" (A 187). It was a
crucial historical juncture, both personally and politically.
In that same month, Frame wrote and published her first short story,
"University Entrance." And in the same year, on the dreaded Day of
Inspection, she begged to be excused momentarily from her classroom,
then took a momentous walk out of the school and out of the teaching
profession, never to return. She could no longer bear the false self-system
so conscientiously displayed to a judgmental world—the persona of a
"lovely girl, no trouble at all." The author observes that her social mask of
feigned equanimity felt "cemented in place" to the point of emotional
asphyxiation (A 188).
Rather than trouble anyone with her desperate need for intimacy and
psychological support, the ostensibly perfect pupil swallows a packet of
aspirin, only to rise from this failed suicide attempt rejuvenated by a new
lease on life (A 189). The incident is imaginatively recounted in Frame's
autobiographical novel, Faces in the Water-.

1 will write about the season of peril. I was put in hospital because
a great gap opened in the ice floe between myself and the other people
whom I watched. . . .
I was a teacher. The headmaster followed me home, he divided
his face and body into three in order to threaten me with triple peril....
The headmaster flapped his wings,- he was called a name that
sounded like buzzard which gave him power over the dead, to pick the
bones of those who lie in the desert.
I swallowed a stream of stars. (FW 10-12)

One remembers Sylvia Plath's basement self-burial in The Bell Jar,

followed by her torturous experience of electroshock therapy. In "Lady
Lazarus," Plath boasts of a cycle of death and rebirth that mythically
replicates religious patterns of spiritual resurrection. She dies and is
reincarnated—like Lazarus, like Osiris, like Christ, or like a cat with nine
lives. Janet Frame's own reprieve from the depression of an airless bell jar
was short-lived indeed. Her suicide attempt resulted in a six-week hospi¬
talization—the first of several incarcerations culminating in a disastrous
misdiagnosis of "Schizzofrenier" or "dementia praecox, described as a gradual
 88 Shattered Subjects

deterioration of mind, with no cure" (A 196). Frame recalls her alienating

experience at Seacliff Hospital as a "concentrated course in the horrors of
insanity" (A 193).
In 1947, Janet's younger sister Isabel accompanied their mother Lottie
Frame on a special holiday trip to Picton, where "on the afternoon of
February 17, Isabel, a strong swimmer, left a crowded foreshore and swam
a considerable distance into the bay. Then the horrifying events of ten years
before began to repeat themselves" (P. D. Evans 31). Fears that had domi¬
nated Janet's consciousness for the last decade now came to pass in a terrible
repetition of the earlier nightmare: "Isabel drowned. It was almost ten years
since Myrtles death, and this new blow, like a double lightning strike,
burned away our thinking and feeling" (A 207).
In the grip of traumatic constriction, Janet feels numb and emotionally
anesthetized. Once again, she seeks comfort in the literature that she loves,
but finds little solace in Eliot's Waste Land or Virginia Woolf's The Waves.
When her own sense of domestic tragedy fails to discover an objective
correlative in modernist genres, the bereft survivor takes refuge in self-
protective isolation and retreats into psychological "hiding" (A 211). Terri¬
fied of the specular gaze of a hostile world, Janet succumbs to post-traumatic
dysphoria: "Loss, death, I was philosophical about everything: I still had my
writing,... and if necessary I could use my schizophrenia to survive" (A 212).
Frame s younger self curiously describes her purported schizophrenia
as a performative mode of behavior—a persona that she can don, or doff, at
will and use as a convenient excuse for seeking emotional sanctuary and
psychiatric help. She ingeniously determines to exploit the "world of the
mad in order to survive (A 198). In conversations with the psychologist
John Forrest (the historical John Money), Janet self-consciously feigns a
"glazed look" and begins to represent "fantasy as if I experienced it as a
reality" (A 201). When the amateur therapist diagnoses a melancholia
reminiscent or Van Gogh and Hugo Wolf, his young poet-patient feels like
a triumphant initiate into the company of deranged artists. "I was playing a
game, half in earnest," Frame confides, "to win the attention of a likeable
young man" (A 201).
Avidly exploring books about Freudian psychology, Janet discovers
that some medical authorities have interpreted “guilt over masturbation" as a
residual symptom of schizophrenia. She feels sufficiently intrigued to "inves¬
tigate both meaning and deed" in an experiment which she proudly confesses
to her analyst (A 202). Frame explains to the reader that "to suit the occasion,
I wore my schizophrenic fancy dress" (A 203). Courting adolescent infatu¬
ation in the guise of therapeutic transference, she engages in a whimsical
masquerade whose potential repercussions prove dangerous indeed.
 Janet Frame's New Zealand Autobiography 89

When Forrest relinquishes his Freudian research and leaves New

Zealand for a job in the United States, Janet feels grief-stricken and emo¬
tionally abandoned. Both death and the formal rhetoric of condolence, she
speculates, can be perceived in terms of a "dramatic accomplishment of
absence'' (A 210). Her sister Isabel and her mentor John Forrest have
precipitously vanished from her affective life-world. Suffering from depres¬
sion, post-traumatic stress disorder, and the "horror of . . . decayed teeth,
Janet turns on her '"schizophrenia' at full flow” (A 212-13). She appeals to
Forrest's friend, Mrs. R., who advises immediate dental work and voluntary
admission to Sunnyside Mental Hospital. Frame thus describes her shocking
1947 incarceration: 1 woke toothless and was admitted to Sunnyside Hos¬
pital and I was given the new electric treatment, and suddenly my life was
thrown out of focus. ... I grieved for everything lost. . . . The years that
followed, until 1954 . . . were full of fear and unhappiness. ... 1 was fearful
always, like a condemned person returning to the executioner" (A 213-14).
The startling dimension of Frame's description of mental illness is the
great lacuna in her Autobiography when she attempts to depict traumatic
memories of life in an institution. She endures it all—Park House, with its
bestial, dehumanizing environment, where patients are quickly transformed
into living as animals' (A 216),- electroshock therapy,- temporary amnesia,-
and a total loss of freedom and self-esteem in a Dantesque inferno, where
the prevailing mood is one of doomed resignation, all hope abandoned (A
216). Life imitates art when Janet's metaphorical sensibilities are interpreted
by her doctors as evidence of mental aberration. Her epistolary quotation
of the vivid phrase "peanut-buttery smell," which she attributes to Virginia
Woolf, is judged ample proof of verbal schizophrenia, and she is "removed
to the back ward," to become "one of the forgotten people" (A 213, 221).
According to Frame's self-report, the so-called experts "had not spoken to
[her] at one time for longer than ten or fifteen minutes, and in total time
over eight years, for about eighty minutes" (A 221 ).6 "1 had seen enough of
schizophrenia," Frame insists, "to know that I had never suffered from it" (A
224). In The Politics of Experience, R. D. Laing hypothesizes that schizophrenia
might, in fact, be a strategy that an individual invents in order to cope with
an intolerable situation.
A great deal of literary drama, after all, pivots on traumatic events and
personal bereavement. Hamlet, Oedipus, and Orestes all grieved the murder
of a male parent, and Oedipus faced traumatic revelations of parricide and
incest, as well.7 If Hamlet, impelled by spectral delusions, feigned madness,-
Orestes was driven to schizoid behavior by the haunting Erinyes. And
Oedipus might well have suffered from temporary insanity when he mas¬
ochistically blinded and symbolically castrated himself for the sin of
90 Shattered Subjects

unwitting copulation with his mother. Freud took great pains in his paper
on "Mourning and Melancholia" to distinguish between normal mourning
and neurotic symptoms of pathological melancholia. But where does mel¬
ancholia end and madness begin? And what if the psychiatric community
fails, as it did in the case of Janet Frame, to distinguish among manifestations
of intense bereavement, post-traumatic stress disorder, and schizophrenia?
It is instructive to compare the characteristic symptoms ascribed to
schizophrenia in the fourth edition of the Diagnostic and Statistical Manual of
Mental Disorders with those associated with post-traumatic stress disorder,- and,
in turn, to examine both etiologies in light of the condition of Bereavement.
Although Frame's doctors undoubtedly made use of somewhat different (and
presumably less sophisticated) diagnostic criteria, a review of even the most
current assessments of mental illness reveals alarmingly vague nosologies.
According to the American Psychiatric Association, "positive symptoms" of
schizophrenia can include delusions, hallucinations, disorganized thinking,
and catatonic motor behaviors (APA 275-76). "Negative symptoms" are iden¬
tified as "affective flattening, . . . with poor eye contact and reduced body
language," "alogia," or poverty of speech and "avolition," or the "inability to
initiate and persist in goal-directed activities" (APA 276-77).
Nowhere in her autobiography does Frame allude to or exhibit any of
the positive symptoms of schizophrenia—delusions, hallucinations, grossly
disorganized thought and speech, word salads, or catatonia. The authors of
DSM-IV admit that it is almost impossible for the diagnostician to judge
disorganized thought, so he or she must assess the subject's interlocutory
abilities. But what serves as a valid criterion for discursive organization? Does
poetic, lyrical, or metaphorical language immediately render the patient
suspect? Whose organization is being honored in this binary struggle between
logocentric thought and inappropriate emotional expression?
The negative symptoms of schizophrenia seem even more slippery
and amorphous, as the mental health authority is asked to judge the
vivacity and responsiveness of the patient's facial expressions, his or her
"fluency and productivity of speech," and his or her ability "to initiate and
persist in goal-directed activities" (277). But, one might ask, whose goals
are being acknowledged in such an investigation? Clearly, the individual
must be objectivized in this diagnostic session, and it is the specular
acumen of the scientist that will indict or exonerate the patient on the
basis of evidence provided by animated facial expressions and/or energetic
linguistic exercises. Might "affective flattening" be a manifestation of either
shyness or mourning? Might the patient's resistance to "goal-directed
activities" signal, on the one hand, a self-conscious rejection of the vacuous
or uninteresting goals prescribed by oppressive authorities,- or, on the
 Janet Frame's New Zealand Autobiography 9i

other hand, a further repercussion of either depression or melancholia?

The ideological state apparatus of western medicine obviously dominates
such diagnostic practices. Who is to be a worthy judge of diminution or
emptiness of affect" in a postmodern desert where the technological
hegemony of cyborg culture drains the human subject of feeling, volition,
compassion, and empathy, and establishes in place of affect a glittering
simulacrum of dispersed emotional energies?8
Can a health professional always distinguish, with certainty, between
the symptoms of schizophrenia and the emotional repercussions of post-
traumatic stress disorder—between mourning or melancholia and madness?
Evidently not, since Janet Frame's psychiatric caregivers appear to have
confused the two. It is noteworthy that the repercussions of post-traumatic
stress disorder can eerily mimic schizophrenic symptoms, especially those
associated with disorganized behavior. The "[diminished responsiveness to
the external world, referred to as 'psychic numbing' or 'emotional anesthesia
in post-traumatic stress disorder might easily be confused with schizo¬
phrenic "affective flattening," especially since trauma victims frequently
complain of "markedly reduced ability to feel emotions (APA 425). Primary
symptoms of post-traumatic stress disorder could be misdiagnosed as schizo¬
phrenic alogia, avolition, or anhedonia.
All of the above, we are further warned, might be misread by a clinician
as symptoms of a "Major Depressive Episode," which in turn can be misdi¬
agnosed in the case of a patient suffering persistent symptoms of bereave¬
ment after the loss of a loved one (323). Not a clinical disorder, the category
of Bereavement merits but a single paragraph in the DSM-IV, in an appendix
devoted to "Other Conditions That May Be a Focus of Clinical Attention."
According to the American Psychiatric Association, "As part of their reaction
to the loss, some grieving individuals present with symptoms characteristic
of a Major Depressive Episode (e.g., feelings of sadness and associated
symptoms such as insomnia, poor appetite, and weight loss). . . The
diagnosis of Major Depressive Disorder is generally not given unless the
symptoms are still present 2 months after the loss (APA 684).
It seems quite astonishing that the authors of the DSM-IV confine
the appropriate period of grieving after the death of a loved one to
approximately eight weeks—an extremely short time, when one considers
that most religious practices acknowledge the necessity of a mourning
period of one to two years after the death of a family member. "Loss of a
loved person," says John Bowlby, "is one of the most intensely painful
experiences any human being can suffer" (Loss 7-8). Bowlby repeatedly lays
emphasis "on the long duration of grief, on the difficulties of recovering
from its effects, and on the adverse consequences for personal functioning."
 92 Shattered Subjects

Healthy mourning, he insists, "has a number of features that once were

thought to be pathological" (8).9
One can detect striking similarities between symptoms caused by
severe bereavement and those associated with both schizophrenia and post-
traumatic stress disorder. In other words, response to the death of a family
member might evince either symptoms of normal bereavement or those
characteristic of post-traumatic stress, depending on the circumstances and
the emotional reaction of the individual. In either case, the bereft subject
may present symptoms that suspiciously resemble those of schizophrenia.
The negative symptoms of schizophrenia, the authors of the DSM-IV
acknowledge, "are difficult to evaluate because they occur on a continuum
with normality" (APA 277).
I have discussed these issues at length because I want to argue that
Janet Frame's psychiatric case history gives evidence of abnormal bereave¬
ment and post-traumatic stress disorder, but no evidence whatsoever of
schizophrenia. It seems obvious that one might read, with historical hind¬
sight, the array of pathological behaviors exhibited by Frame as manifesta¬
tions of post-traumatic stress disorder precipitated by the emotional shock
of sororal loss. Evidently, Frame's aspirin overdose was interpreted by
authorities not as an exhibition of grief or as a desperate cry for help, but as
a suicidal disposition indicative of schizophrenia. One might well imagine
an independent and self-willed artist like Janet Frame sitting silent and stone-
faced before a medical authority reviewing her dishevelled appearance and
inscrutable visage, her laconic speech and idiosyncratic bodily gestures, for
telltale signs of affective flattening, alogia, avolition, and anhedonia. And
what if the patient were to refuse demeaning goals, such as those required
in occupational therapy: "to make baskets, to fill toothpaste tubes with
toothpaste, and ... to weave French lace" (A 223)? Surely such insolent
behavior would be diagnosed as an obstinate resistance to goal-directed
activities. Once the label of psychosis had been pasted onto Frame's trau¬
matized emotional history, it conveniently stuck. Her subject-position was
deconstructed and denied, her clinical identity resubjectivized in the abject
category of incurable dementia. That way lay madness, and in its wake, the
threat of surgical lobotomy.10
What is conspicuously absent from the heart of Frame's Autobiography
is the schizophrenic subject whose "othering" by medical authorities virtu¬
ally traumatized the authorial consciousness testifying to this ineffably
painful period of her life. Her eight-year incarceration as a mental patient
becomes the object of Frame's controlled and impassive (self)historical
discourse, a tale schematically rendered in factoids that leave little room for
personal affect. The autobiographical voice becomes attenuated and disem-
 Janet Frame's Mew Zealand Autobiography 93

bodied, as the narrator assumes a mask of scientific objectivity to record the

horrors of medical error. The history of Frame's struggle to survive incarcer¬
ation is fragmentary and leaves an elliptical black hole at the center of her
life narrative that suggests the spectral presence of a decentered, disempow-
ered, and suffering subject. "1 experienced a feeling of nowhereness and
nothingness," she confesses, "as if 1 had never existed. ... I had somehow
fallen into a crevice in time" (A 215). Her psychic location reveals temporal/
spatial disjunction: "I felt painful humiliation, ... an increased torment of
not knowing where to be" (A 217). Her island of loneliness, a liminal state
of suffering and uncertainty, "resembles that place where the dying spend
their time before death" (A 213).
It was "writing that at last came to my rescue," Frame testifies. "It is
little wonder that I value writing as a way of life when it actually saved my
life," she explains. "My mother had been persuaded to sign permission for
me to undergo a leucotomy [lobotomy]" (A 221). Assured that such an
operation would make her normal again, the helpless Janet was thoroughly
spooked by the sight of her own name on a list of patients scheduled for
brain surgery.
Frame's frontal lobes and creative mind won a miraculous reprieve
when she was honored with a literary prize, the Hubert Church Award, for
her first book of short stories, The Lagoon. What, one wonders, would have
happened if The Lagoon had not been published at the behest of John Forrest
(a.k.a. John Money)? Or if the hospital head, Dr. Palmer, had failed to notice
the announcement of Frame's celebrity in the newspaper? In that antedilu¬
vian age "before the use of drugs, leucotomy was becoming a 'convenience'
treatment" (A 222)—a socially acceptable way to pacify the insane, to
control the deviant, and to impose a zombielike normality on disruptive or
anarchic individuals.11
Frame's Autobiography is in many ways comparable to Sylvia Plath's Bell
Jar, as well as to Frances Farmer's powerful but lesser-known autobiography,
Will There Really Be a Morning? Frame's own account of life in a mental
institution is far more restrained than Farmers and more circumspect than
that of the American poet whose work she would later emulate. In the
interest of psychological survival, Frame consigns the experience of madness
to the borders of her autobiographical text. She erases unbearable scenes
from both mind and written memory. Only the protective mask of fiction,
donned in Faces in the Water, would liberate her testimony and give her
permission to expose the horrors of institutional abuse.
Frame's autobiographical voice in An Angel at My Table tempers the
terror and reduces it to a cerebral report of emotional desperation. The
trauma of physical, emotional, and psychological torture, combined with
 94
Shattered Subjects

virtual imprisonment, defies confessional articulation. Frame can speak

passionately, but laconically, about the "two hundred applications of
unmodified E.C.T. [electro-convulsive therapy]" that virtually shredded her
memory and destroyed her self-confidence, until she considered herself a
freak, "officially a non-person" (A 224). All the rest is judiciously consigned
to silence.

Her autobiography offers a striking example of a double-voiced dis¬

course, with the smooth, controlled, authoritative iterations of an adult
narrator deliberately masking the mental chaos imposed on a younger self
by institutional dehumanization. The author refuses to give utterance to
feelings of hysteria, though symptoms of post-traumatic stress disorder are
everywhere present on the margins of the text—repressed, muffled, miti¬
gated, and contained. As narrator of her own life story, Frame valiantly
battles with her purportedly deranged persona in order to assert aesthetic
control over an earlier, fragmented, and inadmissible image of the self. That
self-image is, of course, the schizophrenic subject virtually produced by the
matrix of institutional discursive practices that reiterate a set of regulatory

!" 3 C,miC that SerVCS 3S botb spiritual sanctuary and virtual prison
As Michel Foucault observes in Discipline and Punish, it is the "very materiality"
of the institution of incarceration that functions "as an instrument and vector
of Power" to objectivize the body of a patient or prisoner (30).
Within the confines of the clinic, Janet is socially constructed as a
SC rf ? 1 »eniC subject' an at,ject beins whose behavior thrusts her into an
me fable zone of uninhabitability," described by Judith Butler in Bodies That
Matter as "the defining limit of the subject's domain" (3). This state of
disavowed abjection" functions as the delimiting outside of an exclusionary
matrix that defines the boundaries of normative identity. As both Foucault
and Butler make clear, the schizophrenic subject is not simply laden with a
persona that can be shed as easily as a social mask. The abjected outsider-
prisoner or patient—has been resubjectivized through incarceration and
materialized in the body of a "stranger" to the earlier normative self. What
t e long journey from ostensible madness to social normality entails is not
on y a redefinition of the self, but a virtual reconstruction of the discursive
subject denied power, agency, and individual autonomy.
When flnaI,y Judged sane and released from the hospital, Janet finds
herself so disoriented that she must undergo further psychotherapy in order
to reverse the dire effects of an inaccurate diagnosis that reduced her to
being and feeling a nothing and nobody" (A 224). Tormented by persistent
nightmares of incarceration, she feels naked and bereft. She has been
suddenly stripped of the convenient cloak of schizophrenia that functioned
as a sheltering cocoon-a medically constructed identity bordering on the
 Janet Frame's New Zealand Autobiography 95

poetic, valorizing her difference, and confirming her indifference to social

conformity. Henceforth, the newly released survivor will have to search
unaided for her "Is-Land," a peaceful sanctuary in a private, self-created
microcosm. "1 asked myself that old question, . . . why was the world? And
where was my place?" (A 131).
This aspiring artist begins to find her unique location in the world of
literature when she is finally "placed" as an author in someone else's esteem
and shares, for the first time, a place at the table of a person who respects
her—the writer Frank Sargeson, her mentor and guardian angel. A spiritual
father, teacher, guru, and friend, Sargeson is the first man with whom Frame
openly shares not only physical nourishment but a fertile space for conver¬
sation, care, advice, admiration, and mutual solicitude. With his gifts of a
dilapidated army hut and endless concern, Sargeson dares to name Janet as
a talented writer and, in offering her the confidence that the name bestows,
serves as an initiator who bolsters her professional confidence.
Beginning a literary apprenticeship that forces her to sit at her type¬
writer and pound out repetitive, mantra-like phrases, Janet succeeds in
completing and publishing her first novel, Owls Do Cry. Sargeson functions
as beneficent patriarch, a representative of the symbolic order initially
associated with the hermetic textual space of crossword puzzles and detec¬
tive stories so jealously guarded by Janet's father. Frank proves to be an
invaluable ally who loves the young girl's spirit and causes it to soar toward
horizons of the aesthetic imagination. Janet detects, however, in his homo¬
sexual conversation, a misogyny that threatens her fragile sense of sexual
self-esteem. "Frank talked kindly of men and of lesbian women, and 1 was
neither" (A 250).
Suffering the lingering effects of post-traumatic stress disorder, Janet
fails to cathect with her own body, which she dismisses as a bewildering
"nothingness" (A 250). By her social marginality and idiosyncratic behavior,
she dwells in a domain of abjection that her manic mind can envisage and
her depressive moods embrace like a dream. Haunted by the memory of
unbearable loss, and gifted with keen poetic sensibilities, Janet cannot
identify with her corporeal presence in the world, the "nagging and perpetual
'withness' of [female] flesh" (FW 41). She defensively takes refuge in the in-
between—in those interstitial psychic spaces between discourse and silence,
dream and hallucination, madness and genius. Gender is a cultural perfor¬
mance that she is unable to master and, indeed, refuses to practice in
reiterative gestures of normative behavior.
Her very real female body is, however, not nothing, as she discovers
on her round-the-world odyssey through London and Paris to the paradisal
island of Ibiza. This Spanish haven initially resembles a fairy-tale kingdom,
96 Shattered Subjects

with its "tideless ocean . . . creating a mirror city" (A 329). In Ibiza, Janet
senses herself uncannily at home, as she enthusiastically contemplates the
magical landscape of her future vocation: "I knew that whatever the outward
phenomenon of light, city, and sea, the real mirror city lay within as the city
of the imagination" (A 336),- "as if, like the shadows in Plato's cave, our lives
and the world contain mirror cities revealed to us by our imagination, the
Envoy" (A 300).12
For Frame, the mirror proves to be a highly suggestive trope, with
its long history of psychological and mythic symbolism. As Jenijoy La Belle
reminds us, the "mirror image represents an otherness—an other-ing or
splitting of the self—that can become a form of insanity called, loosely
speaking, schizophrenia" (122). The Mirror City of Frame's imagination is
constructed, in contrast, as a magical realm that reflects an artistic subject
inscribed in romantic myths of wholeness and plenitude—an authorial self
whose traumatic losses have been sutured by the act of autobiographical
testimony that serves to integrate an alienated and fragmented conscious¬
ness doubly disempowered by grief and social ostracism. If the psycholog¬
ical trope for schizophrenia has always been the metaphorical
representation of a cracked mirror, Janet embraces a mirror image of the
shattered mirror in order to redefine and resubjectivize the shattered self
damaged by institutional abuse.
Corporality remains a troubling source of undefined longing and
sublimation, as the "tideless ocean" of her body begins to ripple with
unacknowledged drives long repressed and swelling beneath the surface
calm of the expatriate escritora who feels "as sexless as a block of wood" (A
343). FJer malaise suddenly gives way to amorous experimentation when
she encounters Bernard, a narcissistic American poet eager to take advantage
of the island's romantic ambiance. Though unprepared for the urgency of
male libidinal desire, Janet struggles to realize cliched fantasies of seduction
drawn from True Romance magazines and makes a valiant effort to conceal her
embarrassing inexperience. "Sexually but not technically a virgin" (A 347),
she somehow manages convincingly to play the role of postcolonial femme
fatale. Enacting an idealized scenario of erotic surrender, she couches her
defloration in lyrical hyperbole, then revels in the sensations of lovemaking
and flaunts her newly acquired reputation as a she-devil (la diable). Janet
succeeds in satisfying a multitude of hungers, as she and Bernard decadently
feast on French bread and tins of corned beef shipped to Spain by her
solicitous Irish suitor, Patrick Reilly.
These adventures in Ibiza expand Frame's experience, but the price of
sexual knowledge proves higher than anticipated. Like Anais Nin, this
unwitting ingenue begins dimly to discern the perplexing melange of
 Janet Frame's New Zealand Autobiography 97

pleasure and danger that haunts the subject-position of female corporality.

Her feckless lover is free to return to "Spring in Ohio" (A 348), leaving Janet
framed by the consequences of their impulsive encounter. Self-exiled to
Andorra, she endures Bernard's absence as an emotional lacuna filtered
through a naive awareness of unplanned pregnancy and ominous inklings of
the social stigma attached to single parenthood at mid-century. Terrified
and conflicted, the snowbound escritora knits booties, cavorts suicidally on
precipitous mountain slopes, and wistfully swills a folkloric abortifacient,
"increasingly fearful and pleased at [her] condition" (A 358).
Like Ursula Brangwen at the end ofD. H. Lawrence's The Rainbow, Janet
suffers a painful, but convenient miscarriage. While standing on a chair to
change a lightbulb, she experiences a minor shock and dizzily collapses in a
pool of uterine blood: "The blood was bulky. 1 collected it in a towel and
flushed it down the lavatory, pulling the chain several times before it shredded
(a quick horror-filled glance told me) and vanished" (A 358). It seems eerily
symbolic that pregnancy-loss is precipitated by an electric shock—now an
ostensible agent of mercy, in contrast to the 200 applications of electro¬
convulsive therapy administered by New Zealand medical officers. Janet
reacts to her spontaneous abortion with profound emotional ambiguity.
Though mourning the "lost path" of maternity, she welcomes an exhilarating
sense of freedom at the "prospect of living a new life in Mirror City" (A 358).
Frame's brief sojourn in Andorra would seem picaresque in a novel, if
not digressive. In the more fragmented context of autobiographical narra¬
tive, her Andorran adventure reiterates the problematic consequences of
excruciating shyness and emotional malleability. Utterly passive, Janet
tacitly condones the courtship of an Italian suitor, El Vici Mario, only to
find herself swept up in a flurry of marriage plans—an impossible alliance
fueled by the fires of poetic fantasy, as well as by the emotional anesthesia
characteristic of post-traumatic stress disorder. "I felt myself under the spell
of the Spanish and Italian faces . . . that belonged in the paintings of the
masters who 'about suffering were never wrong"' (A 362). Though not in love
with her Mediterranean suitor, Janet risks being trapped in a lyrical vision
of agrarian domesticity, a picture of peasant life framed by the old masters
celebrated in W. H. Auden's poem, “Musee des Beaux Arts." Never wrong in
their portraits of human suffering, Auden's Renaissance maestros depict the
stark isolation of individual tragedy. While Icarus drowns in the Hellespont,
a tranquil farm laborer, oblivious of the young mans disaster, quietly
perseveres in his tillage of the soil. Quotidian responsibility overshadows
the horror of a failed artificer's legendary hubris.
Like Joyce's Stephen Dedalus, Janet eventually refuses the doomed
role of the mythic Icarian aviator who flew too close to the sun. As she
98 Shattered Subjects

i • -

contemplates the seductive agrarian world of Auden's Tuscan painters, she

knows that, realistically, marriage to El Vici Mario would thrust her into an
alienating domestic environment "where the cherubs cried and wet their
nappies" (A 362). Fortified by a redemptive egotism, she determines to flee
the continent and return to the more familiar landscape of London. How,
the young woman wonders, could she ever have considered marriage to a
man who commits the unforgivable sin of wearing two-toned shoes—not to
mention the couple's shocking misalliance of class, language, nationality,
values, intelligence, and education? She determines, as a writer, to bear
"triple witness, in silence, flames and immobility" (A 363). This idealistic
pledge, which she attributes to Albert Camus, clearly echoes, but metaphor¬
ically modifies, the vows of "silence, exile, and cunning” sworn by Joyce's
artist-hero in A Portrait of the Artist as a Young Man (247).
The future sought in Ibiza and Andorra is finally realized in London
through Janet's accession to a newly valorized subject-position as artist and
bona fide writer. Psychiatrists at the Maudsley Institute, after extensive tests
and observation, reassure her that she has "never suffered from schizophre¬
nia” and "should never have been admitted to a mental hospital." She is
startled to realize that any "problems I now experienced were mostly a direct
result of my stay in hospital” (A 375). When Janet is counseled by her
therapist, Dr. R. H. Cawley, to write out the story of her traumatic incar¬
ceration in graphic detail, scriptotherapy finally releases her from persistent
symptoms of post-traumatic stress disorder. Like Anais Nin before her, she
realizes that the alternative to writing is the threat of madness—the abyss
of "infantile" silence imposed by tongue-tying doubts that vitiate personal
testimony. Only by bearing literary witness to a coherent and compelling
life narrative can she resuscitate traumatic memories "to try to help [her]
unearth [herjself" and inaugurate a cathartic ritual of healing: "I arrived at
the point of knowing the agony of the luxury of trying to tell my story, of
demanding and accepting the luxury of 'the truth'" (A 383).
Frame eventually finds an enabling discourse that allows her to recon¬
struct the trauma and to compensate for the "wastage of being other than
[herjself" (A 383) by composing Faces in the Water in the exaggerated persona
of Istina Mavet. This thinly veiled autofiction reiterates the psychic torment
precipitated by years of institutional abuse. It seems ironic that the inaugural
reviewers of Frame's compelling novel skeptically conflated author with
protagonist. Stubbornly denying the book's authenticity, they insisted that
a woman who has been what this woman has been would never be able to
remember and write about it in this way" (A 392).14
In exorcising the stigma associated with purportedly psychotic behav¬
ior, Frame dares to expose in her autofiction the cruelty and torture vividly
 Janet Frame's New Zealand Autobiography 99

recalled from her eight-year incarceration. Faces in the Water clearly partici¬
pates in the genre that Doris Sommer defines as testimonio, with "an implied
and often explicit 'plural subject.'" The author's "singularity achieves its
identity as an extension of the collective" (107-8). Recalling the "memorable
family" of fellow inmates portrayed in Faces, Frame testifies: "It was their
sadness and courage and my desire to 'speak' for them that enabled me to
survive" (A 221). Imbricating her novel in the "general text of struggle"
against society's dehumanization of mental patients, Frame positions her
fictional alter ego so that she "represents her group as a participant" (Sommer
129). "What 1 have described in Istina Mavet," Frame tells us, "is my sense
of hopelessness as the months passed, my fear of having to endure that
constant state of physical capture" (A 221). "The fiction of the book lies in
the portrayal of the central character, based on my life but given largely
fictional thoughts and feelings, to create a picture of the sickness 1 saw
around me" (A 194).15
This semiautobiographical text is both testimonial and cathartic,
though cautiously restrained as a "subdued rather than a sensational record"
(A 387). In the interest of mimetic authenticity, Frame apparently felt
obliged to dilute her rhetorical expose in order to avoid the appearance of
melodrama. And yet, Faces in the Water stands as a powerful and convincing
testimonial to nightmarish medical practices in understaffed New Zealand
mental hospitals at mid-century. According to Frame's report, patients were
routinely neglected or forced to undergo horrific electroshock treatments
administered as punishment for unacceptable behavior. Faces in the Water
describes much of the degradation in shocking detail—the endless aural
bombardment of screaming voices, the pain of sleep deprivation, the loss of
physical privacy when bathing or using the toilet, the endurance of untreated
wounds and festering sores, weekly hair-washings with kerosene, infesta¬
tions of lice, and sadistic gladiatorial contests among patients forced to
compete for sweets and treats. The list goes on and on, relentless in its assault
on the reader's sensibilities.
Worst of all, perhaps, is Frame's heartrending description, based on
her own experience, of solitary confinement in a bare, prison-like cell, where
the character Istina is denied books, magazines, or writing paper, and resorts
to scratching fragments of recollected poetry on the wall with a pencil stub,
only to be supplied with a bucket of water and ordered to wash away these
poignant spiritual inscriptions. "Deprived of my pencil, ... I recited poems
to myself or sang or, silent, remembered and feared" (FIT 206-7). Faces in the
Water is, indeed, a consciousness-raising text in the genre of testimonio.16 At
the end of the novel, Istina Mavet, in the persona of a narrator ostensibly
whole, sane, and healed, recalls sardonically the warning formulated by a
100 Shattered Subjects

solicitous nurse: "[WJhen you leave hospital you must forget all you have
ever seen, put it out of your mind completely as if it never happened." Istina
challenges the naive admonition when she directly addresses the reader,
whom she brashly implicates in the social apparatus of medical apathy: "And
by what I have written in this document you will see, won't you, that I have
obeyed her?" (FW 254).
After an eight-year detour in those bastions of mental conformity
known as asylums for rebellious, fractious, or deviant elements of society,
Janet Frame could at last envisage an imaginary Mirror City to ground her
aesthetic location—a utopian mental geography inhabited by transformed
specters of memory and dream. The experience of writing Faces in the Water
proved a cathartic exercise in scriptotherapy that allowed her to defuse the
power of haunting traumatic memories. "The only graveyard in Mirror City,"
Frame tells us, "is the graveyard of memories that are resurrected, reclothed
with reflection and change, their essence untouched. (A truthful autobiog¬
raphy tries to record the essence. The renewal and change are part of the
material of fiction)" (A 416).
At the end of Frame's Autobiography, the nascent fiction-writer sails
back to New Zealand feeling released from the psychic fragmentation of
post-traumatic stress disorder. She has completed a seven-year odyssey,
each year of which symbolically compensates for one of those years of life
lost to a mental institution. Like Odysseus, Janet returns nostalgically to her
place of psychic origin, Willowglen. For this female artist-hero, however,
no Penelope awaits—only the memories of a tragic antipodean childhood
and the promise of new literary frontiers. Having come to terms with the
trauma of sororal loss, as well as with the debilitating effects of prolonged
incarceration, Frame describes herself as "a mapmaker for those who will
follow nourished by this generation's layers of the dead" (A 415). Like Dante
returning from the Inferno, she speculates that those who endure the hell of
captivity in a mental asylum and manage to "return living to the world bring
inevitably a unique point of view that is a nightmare, a treasure, and a lifelong
possession" (A 213-14).
The ending of Frame's Autobiography is visionary and utopian, as Janet
wistfully contemplates Dunedin transmogrified into a fantasmatic Mirror City.
In adopting the metaphor of doubleness and reflection evoked by this magical
urban landscape, she appropriates the image of schizophrenia as a trope for
artistic creation.17 Through the process of constructing her own crystal palace,
she has established a place of embarkation for future aesthetic voyages: "It is
Mirror City before my own eyes. And the Envoy waits" (A 435).18
In writing her autobiography, Frame sets out to reconstruct the
authorial self as a speaking subject reintegrated through a narrative of trauma
 Janet Frame's New Zealand Autobiography iOl

and healing that virtually deconstructs and reinterprets the schizophrenic

identity earlier imposed by medical authorities. By adapting to her own use
the romantic trope of an aesthetic mirror, she is able to reflect in her
impassioned life narrative the diagnosis of schizophrenia as a site of resis¬
tance rather than of victimization. If Julia Kristeva is correct in suggesting
in Revolution in Poetic Language that the schizophrenic subject is a failed poet
overwhelmed by the semiotic and incapable of the thetic break necessary
for instantiation into the symbolic register, then Frame takes refuge in the
mirror image of schizophrenia as a reflection of the metaphorical mind
capable of translating pain and suffering into poetic triumph. The trope of
the mirror is no longer the cracked mirror emblematic of schizoid conscious¬
ness, but the mirror of an artistic imagination capable of restoring the
necessary illusion of presence and plenitude to the fragmented historical
subject. "Nothing was without its use," Frame testifies. "1 had learned to be
a citizen of the Mirror City" (A 405). By reconfiguring her clinical persona
in the mode of empowered creativity, the author successfully refracts and
rehumanizes the schizophrenic subject objectivized by the ideological state
apparatus of modern medicine.19
Janet Frame's autobiography concludes on a note of promise and
exultation. FJas this riveting tale of "rememory" unfolded as fact or fabula-
tion, a vision or a waking dream? Only the magister ludi, Janet Frame, knows
for sure. "Writing an autobiography," she tells us, "usually thought of as a
looking back, can just as well be a looking across or through, with the passing
of time giving an X-ray quality to the eye" (A 191). The process of scripto-
therapy successfully liberates the author/narrator from her tormented past,
as she self-consciously escapes the prison of trauma through testimonial acts
of narrative recovery. "I repeat that my writing saved me," Frame tells us, in
a voice that reiterates the conviction that life-writing can function as a
valuable defense against madness and despair (A 222). "If I could not live
within the world of writing books, then where could I survive?" (A 217). And
indeed, writing did rescue Janet Frame, in many senses of the word, and in
more ways than either autobiography or autofiction can fully reveal.
 F V E

Audre Lorde's
African-American Testimony

Within . . . the war we are all waging with the forces of death,
...lam not only a casualty, I am also a warrior. (SO 41)

I. BIOMYTHOGRAPHY: ZAMI: A NEW SPELLING OF MY NAME

Audre Lorde describes her personal testimony Zami-. A New Spelling of My

Name as a "biomythography"—a deliberate amalgamation of autobiograph¬
ical fact and mythically resonant fiction that locates her racial identity and
self-identity in the context of a battle against racism, sexism, classism, and
homophobia in America. The story of her own triumphant journey through
this particular political, sexual, and cultural minefield is framed by the
ideology of U.S. individualism thoroughly reenvisioned through a rich
cultural heritage of African-American myth and oral history. "You might
call Zami a novel," Lorde remarks in an interview with Claudia Tate, but
then corrects this kind of reader response and relocates her hybrid text in
the context of scriptotherapy: "I don't like to call it that. Writing Zami was
a lifeline through the cancer experience. As 1 said in The Cancer Journals, 1
couldn't believe that what I was fighting 1 would fight alone and only for
myself" (115-16).1
In Grenada, in Carriacou, "it is said that the desire to lie with other
women is a drive from the mother's blood" (Z 256). In Lorde's biomythog¬
raphy, the plural lesbian identification "Zami" emerges as a sacred epithet,
“a Carriacou name for women who work together as friends and lovers" (Z 255).2 The
author's picaresque journey through Harlem and Morningside Heights
104 Shattered Subjects

leads her back to Grenada and Carriacou to all those matriarchal figures of
strength and empowerment who constitute a long bloodline of female
wisdom. Her roots go back to the Caribbean and, ultimately, to Mother
Africa, Afrekete, whose signifier is the lesbian body of Kitty, the last in a
succession of lovers who emblazon emotional tattoos on the mind/body/
heart of a half-blind Black lesbian poet searching for home in the sensuous
bodies of women and the utopian spaces of a supportive female community.
Audre Lorde insists that woman's rite of passage into adulthood is fraught
with perils unknown to the masculine heart or body. She rebels against a
phallocentric society, while turning her back on male-dominated and white-
dominated culture, and refuses the lure of male identification. Proudly, she
invokes puns and erotic metaphors to proclaim allegiance to a maternal/
lesbian genealogy: "Images of women flaming like torches adorn and define
the borders of my journey, stand like dykes between me and the chaos" (Z 3).
Squatting as a child enveloped by the flesh of her mother's voluptuous
brown thighs, the young Audre learns to associate warmth and security with
the nurturant pleasures of maternal corporality. In her childhood, "between
your legs" is a euphemism for the female genitalia, the unmentionable nexus
of that mysterious lower region (I'oregion) whose proper name the mother
tongue cannot directly utter. Although woman's womb and vagina are both
veiled in secrecy, the daughter reenters the sacred space of that lost maternal
territory when she crouches between her mother's legs "inside of the anxiety/
pain like a nutmeg nestled inside its covering of mace" (2 33).
Returning to the womb of warmth, Audre imbibes her mother's secret
language of feminine difference, a world of words that ushers her into a
hidden realm of Caribbean mystery far removed from the blazing white
sidewalks of our nation's capital, where phallic monuments celebrate those
forefathers implicated in the making of a white America. Beneath a father-
land enveloped in Communist-hunting hysteria lies a subterranean memory
of the motherland, the island of Grenada, with its geographical appendage
Carriacou evoking a tribal memory of female Dahomey warriors brandishing
militant spears. L'oregion reaches back and down and under to Ma Liz's older
sister Anni who, remembering the "root-truths taught her by their mother,
Ma-Mariah," acted as midwife for each of her sister Ma-Liz's seven daugh¬
ters. "My mother Linda," says the narrator, "was born between the waiting
palms of her loving hands" (Z 13) in a tropical land of palm trees and
3
gynocentric spaces.
In a chapter entitled "How I Became a Poet," the author describes
herself as a child imbibing from Linda Belmar Lorde a metaphoric mother
tongue couched in mysterious utterances like "next kin to nothing," "from
Hog to Kick 'em Jenny," "smack on the backass," "bamsy," "bam-bam,"
 Audre Lorde's African-American Testimony 105

' zandalee" and "cro-bo-so" (Z 32).4 "I am a reflection of my mother's secret poetry,"
she confesses, "as well as of her hidden angers" (Z 32). The Caribbean emigrant
mother unwittingly invokes the semiotic language of female utterance—the
lilting rhythms of lyrical echolalias resonating across oceans and over
centuries of Afro-Caribbean tradition. "My mother had a special and secret
relationship with words," Audre declares in Zami (31). It is a dialogic
relationship with Kristeva's semiotic chora that "precedes and underlies
figuration and thus specularization, and is analogous only to vocal and
kinetic rhythm" (KR 93-94).5
"Sight is very important to me," Lorde explains to Karla Hammond in
a 1981 interview. "1 was born almost blind" (24). "1 did not speak until I was
four" (Z 31). And when she did begin to master linguistic utterance, the
young Audre would respond to questions by reciting poems that seemed to
encapsulate the feelings she wanted to express. "I had this long fund of poetry
in my head," she recalls. "I really do believe 1 learned this from my mother"
(SO 82-83). "1 used to get stoned on poetry when I was a kid. When life got
just too difficult for me, I could always retreat into those words.... So poetry
is very important to me in terms of survival" (Hammond 1981, 19).
In Zami, Linda Lorde introduces her nearsighted daughter to the
magical world of lyrical language, an auditory mode of perception that
cracks open the prison of shadowy confusion entrapping the myopic child.
Linda's maternal body proves to be a sensuous storehouse of palpable
pleasure, a narcissistic territory of exotic/erotic free play and delight. A
prepubescent Audre sinks into the sheltering protuberance of her mother's
"large soft breasts," breathes the perfume of a "glycerine-flannel smell," and
tumbles toward the "rounded swell of her stomach, silent and inviting" (Z
33). The maternal body provides a rich cornucopia of nurturance and
satisfaction reverberating with rhythmic reassurance and sweet, milky odors.
Infantile desire is displaced onto the amniotic sac(k) symbolized by a "liquid-
filled water bottle" that extends the "firm giving softness" of her mother's
fleshy folds (Z 33). Audre nuzzles against Linda's comforting physical
presence in a preoedipal moment of peace, protection, and utter tranquility .6
The imaginary pleasures of this mother-daughter liaison offer a brief
respite from pain and oppression, but filial bliss proves rare and fleeting
indeed. Slow to speak, the observant Audre carefully weighs the power of
words and becomes keenly aware of linguistic nuance. She feels perplexed
by her light-skinned mother's conspiratorial silences and apparent adapta¬
tion to white racism. Linda Lorde simply ignores the crude aggression of
New York pedestrians spitting at her daughter and complains of their
insouciant spitting into the wind, just as she pretends to remain oblivious of
a white woman's cringing disdain in a crowded subway car. "So of course as
106 Shattered Subjects

a child," says Lorde, "1 decided there must be something terribly wrong with
me that inspired such contempt" (SO 146). Linda refuses ever to discuss the
political ramifications of integumental differences among African-Ameri¬
cans in general and her own family members in particular. Confused about
U.S. constructions of racial identity on an arbitrary continuum of skin color
and negroid features, Audre fiercely rebels against her mothers self-effacing
strategies, as well as the presumption that the dark-skinned daughter "Would
eventually be forged into some pain-resistant replica of herself" (Z 101).7
Lorde summarizes her ambivalent relationship with her mother in the
essay "Eye to Eye": "My light-skinned mother kept me alive within an
environment where my life was not a high priority. She used whatever
methods she had at hand. . . . She never talked about color. . . . And she
disarmed me with her silences. . . . Her silences also taught me isolation,
fury, mistrust, self-rejection, and sadness" (SO 149). Though acknowledging
Linda's circumspect survival strategies as possibly the "greatest gift of love,"
Audre continues to mourn the disastrous consequences of racial self-
effacement: "[M]y mother taught me to survive at the same time as she taught
me to fear my own Blackness" (SO 165).
Lorde's powerful poem "From the House of Yemanja," published in The
Black Unicorn, is a lyrical protest directed against a pale and inscrutable
maternal figure, whose socially inscribed hunger forces her to cook her
daughters in a cultural melting pot until they scream with pain from the
tortures of assimilation. Such ambiguous mentoring in the face of racial
bigotry molds the helpless girls into amorphous pseudo-American subjects
doomed to demeaning scripts of ethnic self-hatred. In "Story Books on a
Kitchen Table," Lorde angrily indicts her mother's pragmatic deceits. But in
"Black Mother Woman," she adopts a more compassionate stance and begins
to chart her own self-definition filtered through parental denials. Torn
asunder by rebellious fury, the daughter nonetheless develops as a dark
sanctuary for her mother's repressed but restless spirit. Describing her
mother's love as "terrible" and "blind" in the Black Unicom poem "Outside,"
Lorde explains to Karla Hammond in a 1980 interview: "Certainly I didn't
recognize it as love for many, many years. . . . But it was that distorted love
that kept me alive" (18). In fierce defiance of cultural accommodation, an
adolescent Audre rejects Black bourgeois dissimulations that "flow into
rainbows and nooses" (Z 58). In defiance of her mother's counsel, Lorde tells
us, "1 grew Black as my need for life, . . . Black as Seboulisa" (Z 58).8
If Afrocentric integrity and appreciation of her dark-skinned identity
is the teleological end of Lorde's bildungsroman, her journey toward polit¬
ical agency requires a long initiation. The author recalls endlessly "scrubbing
with lemon juice in the cracks and crevices of [her] ripening, darkening,
 Audre Lorde's African-American Testimony 107

body" in humiliating beauty rituals aimed at integumental bleaching. At

school, Audre is assaulted by wily Black "hands, punching, rubbing, pinch¬
ing, pulling at [her] dress" and degrading epithets that brand her an "ugly
yaller bitch" (SO 149). But sexual harassment is not limited to infuriating
pinches and juvenile catcalls. At the age of ten, Audre is raped by a bully
who threatens to smash her glasses if she refuses to cooperate with his sexual
experiment. Penetration of her developing genitalia by the boys pencil-thin
penis seems an inexplicable annoyance to the bewildered girl. The disturb¬
ing incident gives rise to obscure but overwhelming anxieties associated with
surreptitious coition: "I knew only that being pregnant had something to do
with sex, and sex . . . was in general nasty” (Z 75).
Aware of the mechanics of copulation, but ignorant of the fertility
cycles that regulate female physiology, Audre tries to puzzle out the inscru¬
table "relationship between penises and getting pregnant" by fervid research
in the library's closed stacks. For four years, she suffers unnecessary dread
of conception and feels convinced that her menarche has been delayed by
the forced sexual encounter she never dared report. Until the onset of
menstruation, she tries to sort out fragmentary shards of knowledge about
sex and the body and agonizes all the while over the possibility of incipient
gestation. When her first menstrual period finally occurs, the event is cause
for both relief and celebration. As she sensuously pounds garlic for West
Indian souse, the menstruating girl feels a profound connection with "the
molten core of [her] body whose source emanated from a new ripe fullness"
allied with a "tiding ocean of blood" proffering "strength and information"
(Z 78). Audre's menarche releases a flood of newfound knowledge and forges
a semimystical bond with a maternal genealogy that leads back to rites of
empowerment associated with African Orisha transported to the new world.9
In stark contrast to the exhilaration of implicit maturity, Audre is
helplessly forced to witness the degradation of her girlfriend Gennie, an
alter ego whose psychic pain and domestic misery only rise to the surface,
half-recognized, when couched in threats of suicide. Gennie loves, plays,
and constructs her gender identity through carnivalesque masquerades on
the expansive stage of New York City. One day a prostitute and a big city
hotshot, the next day a worker singing union songs in the back of a
crowded urban bus, she experiments with a variety of female identities
until all her fantasized roles have been exhausted. The one role that she
cannot find strength to play is that of a battered and abused daughter, with
an alcoholic father who is guilty of unmentionable atrocities that drive her
to homelessness and a "final solution" in gelatin capsules of rat poison.
Woman's body, tortured and exploited, is symbolically articulated to the
carcass of vermin haunting the tenements of a Harlem housing division.
108 Shattered Subjects

Without sanctuary, Gennie roams the streets and sleeps on the subway.
Thoroughly depleted of energy and resources, she finally seeks respite in
a desperate act of self-destruction.
Gennie emerges in this text as a scapegoat who dwells in the
"exclusionary matrix" of abjection described by Judith Butler in Bodies That
Matter as the unlivable, uninhabitable boundary that constitutes "the
defining limit of the subject's domain," the "site of dreaded identification
against which—and by virtue of which—the domain of the subject will
circumscribe its own claim to autonomy and to life" (3). Without a social
network of familial support, Gennie is consigned to the corrosive category
of homeless renegade. She is perceived as an unwelcome alien whose
presence in society is so uncanny as to be unthinkable. Like the sewer rats
who scavenge human waste products in a decaying urban environment,
she herself is a de-sexed body cast off from the communal security of a
protective oedipal matrix (Daddy, Mommy, Me). Locked in the frustra¬
tions of adolescent impotence, Audre cannot offer her friend refuge or
even provide shelter for the night. Gennie is forced to seek comfort in the
darkest shelter of all—the Earth Mother awaiting a troubled teenaged
daughter. Like a Black Ophelia, whose tortured filial love signals her
demise, the abused daughter is denied Catholic burial in sanctified ground:
"No hallowed ground for suicides. The sound of weeping women" (2 103).
The tragic loss of the first woman that she has ever loved has a
shattering impact on Audre's developing consciousness. Gennie's death is
the occasion for the first poem the author records in Zami—an elegy
mourning the senseless annihilation of this victimized alter ego drowned in
a whirlpool of societal indifference. Like Janet Frame after the death of her
sister Myrtle, the bereft Audre retreats into a self-protective shell of emo¬
tional isolation and vows to eschew the risk of future abandonment. She
resolves "never [to] love anybody else again for the rest of [her] life" (2 141).
During an anxious adolescence, Audre precariously constructs a mar¬
ginal subject-position on the boundaries of a sex-gender system that refuses
to acknowledge the place of lesbianism or bisexuality in a conservative
heterosexual economy. She swings tentatively between the fragile positions
of subject and ab-ject, eschewing subjection by others despite powerful
pressures toward conformity. "1 moved in a fen of unexplained anger that
encircled me and spilled out against whomever was closest that shared those
hated selves" (SO 150). Forced to endure a situation of embattled domestic
turbulence punctuated by nightmares and nosebleeds, the young girl finally
terminates her prolonged emotional misery by a rebellious flight from home
and family. "I made an adolescents wild and powerful commitment to
battling in my own full eye" (2 104), she tells us. Luckily, she comes from a
 Audre Lorde's African-American Testimony {09

long line of survivors: "Their shapes join Linda and Gran 'Ma Liz and GranAunt Anni
in my dreaming, where they dance with swords in their hands" (Z 104)
At seventeen, Audre defiantly takes a white male lover, only to find
heterosexual intercourse wildly disappointing: "Sex seemed pretty dismal
and frightening and a little demeaning” (Z 104). Abandoned and pregnant
on the eve of her eighteenth birthday, the isolated Black teenager seeks a
"homemade abortion" that threatens both life and sanity. Her graphic
description of a miscarriage induced by Foley catheter relates a stoic narra¬
tive of excruciating pain and the shocking loss of bodily integrity, as a hard
rubber tube is forcibly introduced into the young woman's uterus, without
benefit of anesthetic. The catheter, a "cruel benefactor," lies coiled like a
serpent in the womb of a guilty Eve, ready to spring and release her from
unwanted pregnancy by its invidious and potentially fatal bite. Audre
impassively describes how the tube's "angular turns ruptured the bloody
lining and began the uterine contractions" (Z 109). Hemorrhaging her way
through severe psychological shock, she survives the initial trauma of this
makeshift surgery, then tries to heal spiritually through exercises in scripto-
therapy that result in "strange poems of death, destruction, and deep
despair." Dysphoria is virtually displaced onto lyrical personae that shelter
the fragmented subject. Emotionally anesthetized by her frightening ordeal,
Lorde confesses: "Writing was the only thing that made me feel like 1 was
alive" (Z 118). As a Black lesbian ex-Catholic, numbed and disoriented, the
nascent poet composes anguished, melodramatic verses in which she iden¬
tifies with the crucified and resurrected Christ.
Through a long series of trying initiations, Audre does indeed rise as
both warrior and survivor. She endures every kind of racial, sexual, and class
oppression, including mind-deadening and soul-destroying labor on an
assembly line in Stamford, Connecticut, where the unprotected use of an X-
ray machine possibly contributes to the cancers of breast and liver that would
eventually kill her. "Nobody mentioned that carbon tet destroys the liver
and causes cancer of the kidneys (Z 126). As always, Lorde s greatest enemy
is the infamous "nobody" of American political life, the absent phantom of
a white hegemony whose purity is never questioned and whose capitalistic
irresponsibility is rarely challenged.
Audre feels rejuvenated by the experience of coming out gay with a
woman lover whose body is gorgeously fat, "like the Venus of Willendorf' (Z 136).
An adorable art object, scrumptiously seductive, the spicy Ginger resurrects
the crucified Christ in a mythic epiphany of lesbian pleasure. Describing her
erotic baptism, Audre declares: "Uncertainty and doubt rolled away from
the mouth of my wanting like a great stone" (Z 139). This exuberant sexual
conversion is paradoxically couched in Eurocentric Christian symbolism.
1 10 Shattered Subjects

The displaced stone evokes resonances of Easter, and the "rich myrrh-taste"
of the lover's body suggests the Oriental gifts offered to a newborn Christ
child. This religious experience of mutual exploration and sensual discovery
bears an aura of spiritual beatitude: "Loving Ginger that night was like
coming home to a joy I was meant for" (Z 139). The lesbian lover is an erotic
replication of the lost maternal territory nostalgically grieved for and forever
sought in the inaccessible imaginary. Lovemaking proves a paradisal return
to infantile spaces of bodily pleasure, the realm of longing and lost satiety
that haunts the sexual and textual unconscious of Zami.w The erotic, Lorde
passionately proclaims in Sister Outsider, "is the nurturer or nursemaid of all
our deepest knowledge" (56). It "is a measure between the beginnings of our
sense of self and the chaos of our strongest feelings. It is an internal sense
to which, once we have experienced it, we know we can aspire" (54).
After her affair with Ginger has come to an end, Audre sets out on a
picaresque journey in search of the mysterious erotic knowledge that will
enlighten and empower her. She travels south to Mexico where, in the figure
of the tough, enigmatic Eudora, a middle-aged Amazonian alcoholic, she
encounters a woman who makes love in a way that introduces her, for the
first time, to the orgasmic delight of reciprocal sexual pleasure. The single-
breasted survivor of a radical mastectomy, Eudora will serve as a role model
far beyond her ken, as this tale of adolescent affiliation is recounted by an
adult Lorde battling for courage after a life-threatening bout with breast
cancer. From Eudora she learns an invaluable lesson: "Waste nothing, . . . not
even pain" (Z 236). The author of Zami is clearly in dialogue with her younger
self, as well as with the capitalist patriarchy responsible for her physical and
psychological wounds.11
In the gay girl community of Greenwich Village in the 1950s, Audre
can find "no mothers, no sisters, no heroes. We had to do it alone, like our
sister Amazons" (Z 176). In Muriel, an Italian schizophrenic poet who has
apparently bounced back from mental breakdown, Audre sees a figure of the
repressed poet-self she would like to be—an alter ego and sister/outsider
whose symbolic triumph over adversity evinces Lorde's own sense of mater¬
nal solicitude. Once again, the author employs dialogic, myth-making
strategies when she uses Christian imagery to depict lovemaking with Muriel
as a pentecostal event, "from which she rose to me like a flame" (Z 194).
Muriel, however, complains that electroshock therapy has violently extin¬
guished the warmth and luminosity of her "own little flame" (Z 200), and
she has been left alone to combat the circumambient dark.
Despite the exhilaration involved in love, commitment, and the joys
of a year's cohabitation, Audre knows that she cannot indefinitely try to
rescue her beloved from the jaws of chaos and a lapse into asphyxiating
 Audre Lorde's African-American Testimony 111

psychosis. When Muriel flaunts her sexual infidelity, it is Audre who reacts
with gestures of masochistic self-mutilation, turning rage inward and releas¬
ing poisonous feelings of jealousy by scalding her hand with a torrent of
boiling water—a grotesque baptism mimicking devastations by fire and
flood. The adult author seems to allude to the seven plagues suffered by
Pharoah in a Mosaic act of messianic vengeance when she describes her
doomed relationship with Muriel in terms of "venom and recriminations
metaphorically vomited "like wild frogs" (2 235).
In an extraordinary epiphanic moment, Audre realizes that it is truly
time to leave, to embark on a new spelling of her name to the tune of a Negro
spiritual that invokes a glorified and transcendent Christ in the lyrical reiter¬
ation, "ain't gonna die no more!" (Z 239). As AnaLouise Keating suggests, it is
at this point that Audre "strips away the false labels and acquires a sense of
agency," and "an important part of this process is the protagonist's 'new
naming'" (162). Chaos, after all, can give birth to a flood of creative energy,
and Audre now feels ready to confront the maelstrom of her own psycholog¬
ical turbulence. As Lorde observes in Sister Outsider, "The very word erotic comes
from the Greek word eros, the personification of love in all its aspects—born
of Chaos, and personifying creative power and harmony (55).
It is, finally, the semimythic figure of Kitty/Afrekete who teaches
Audre/Zami the empowering mythos of African and Caribbean roots, puts
her in touch with the androgynous goddess MawuLisa, and brings her back
to those sacred maternal spaces first recognized in the warm, strong body
of Linda, a Caribbean exile stranded in the perplexing environment of a new
and unfamiliar world.12 Like Audre's mother, Kitty shops for tropical fruits
under the bridge in Harlem and introduces the author to the sumptuous
delights of a feminine/feminist lesbian feast that both nurtures and empow¬
ers. Anointing the body of the beloved with the juice of a ripe avocado,
Audre rhythmically massages the thighs and breasts of Afrekete and slowly
licks the oil from her lover's body in a ritual of amorous delight.
Virtually eating the Mother/Nature-Goddess, Audre/Zami breaks
down the barriers that separate mother and daughter, humankind and
nature, Demeter and Persephone, child and MawuLisa, male and female,
East and West, body and spirit. In this erotic initiation, Audre bursts forth
like a ripe fruit burgeoning with a seed kernel that will take root and flower
in the glory of creative communion with a partner who exudes hermaph¬
roditic energies reminiscent of the African Orisha. A goddess pear
releases its nourishing juices in a ritualistic ex-semination of symbolic
"cum" on the coconut-brown body of the androgynous lover/beloved. "A
woman celebrating the eucharist with her mother, observes Luce Irigaray,
"sharing with her the fruits of the earth she/they have blessed, could be
 i 12 Shattered Subjects

delivered of all hatred or ingratitude towards her maternal genealogy,

could be consecrated in her identity" (IR 46).
This moment of cum/munal feasting revises and reverses the text's
earlier horrific tale of vicious infanticide and familial cannibalism, voiced by
Gennie's downtrodden stepmother Ella: "Momma kilt me/ Poppa et me/ Po'
lil' brudder/ suck ma bones" (Z 251).14 Ella's lugubrious ballad, a distorted
version of The Almond Tree” story in Grimms' Fairy Tales, is creatively
transformed by the lesbian role-reversal implicit in Audre's tonguework on
the apotheosized body of Kitty/Afrekete.15 Taking strength and nourish¬
ment from the transubstantiated body of Mother Africa, Audre plays "Poppa"
to her prostrate lover and celebrates a paradoxically sanctified Black Mass
on the altar of a newly deified Mother/Goddess who simultaneously nurtures
and enables the daughter of her dreams. "And now I think the goddess was
speaking through Ella also" (Z 251). In a final orison, she prays: "Afrekete ride
me to the crossroads where we shall sleep, coated in the woman's power" (Z 252).
Throughout Lorde's biomythography, the body of the mother has
been hypostasized and reified as an object of filial cathexis. At the conclusion
of Zami, Audre speaks a new lyrical language reiterated through the sexual-
ized body of Mother Africa engendered female and fetishistically available
for worshipful adoration, in contrast to and in sacrilegious replacement of
the body of Christ transubstantiated in the Eucharist. This poetic sacrament
of lesbian jouissance mimetically reenacts and subverts the Catholic sacrifice
of the Mass, as Audre's lifelong search for mystical union with a (m)other/
lover explodes in semiotic rapture. More than a seductive object of sexual
pleasure, Kitty is mythically transformed into the transcendent Afrekete, the
expansive maternal territory that nurtures a hungry daughter and initiates
her into a genealogy of female heroes stretching back to the Dahomey
warriors of Africa. Lorde invokes a love between lesbian sisters/daughters/
mothers whose lips, both vocative and vulval, speak together in a feminine
chorus of exultation. This reconfiguration of lesbian Eros "binds the remotest
past to the most distant future, and this is why the semi-mythical Afrekete
is so important as self-projection. Myth is the fictional construct that frames
past, present, and future selves in Zami" (Chinosole 384).
If the Grimm brothers have inscribed the myth of female sadomasoch¬
ism into the Eurocentric imagination, the liberated lesbian poet can defy
white male hegemonic discourse by mimicking and revising the tragic fairy¬
tale script imprinted on western consciousness. Although the ideological
state apparatuses of the family dictate a patriarchal drama that murders the
female subject and abjects her skeletal remains to be cannibalized by the
father and brother who survive her, Lorde will defiantly parody this lugu¬
brious scenario and offer a carnivalized version of the oedipal tale. Refusing
 Audre Lorde's African-American Testimony 113

any longer to be a victim of racism or homophobia, she reconstructs the

subject-position of her autobiographical persona by ignoring phallocratic
social organization and re-creating a gynocentric and Afrocentric space of
survival in the heart of white heterosexist society. Heroically re-membering
the contradictory "pieces of myself dispersed through traumatic fragmentation,
Audre/Zami emerges from her narrative of personal and artistic development
"blackened and whole," triumphantly "Becoming/ Afrekete" (Z 5). In "Eye to Eye,
she declares: "We are African women and we know, in our blood's telling,
the tenderness with which our foremothers held each other. It is that
connection which we are seeking" (SO 152).
Lorde's own biographical experiences of marriage and motherhood
have been symbolically erased from this therapeutic tale, though later essays
in Sister Outsider and A Burst of Light will specifically address issues of lesbian
parenting that she and her partner Frances confronted in the rearing of
Lorde's son and daughter. In Zami, the author self-consciously narrows her
focus to the story of revitalized lesbian subjectivity and to her racial, social,
and psychological empowerment through the aegis of passionate women
"pushing [her] into the merciless sun" (Z 5). The oedipal family romance
proves irrelevant to Lorde's dream of feminist sisterhood, as she boldly
challenges the phallic Same and dismantles its homologies. Lorde designs
her discourse of desire in terms of an erotic replication of preoedipal bonding
in loving relationships with other women. The Grimm script of female
sadomasochism and homicide will not apply to her not, at least, in the
utopian spaces of Zami f 7

II. AUTOPATHOGRAPHY:
THE CANCER JOURNALS AND A BURST OF LIGHT

Perhaps the aporia, the substratum of Lorde's poignant biomythography, is

the shadow of a "prequel" written in a different genre—The Cancer Journals, a
confessional text of autopathography that confronts capitalism and its
perpetrators, along with the destructive ideologies purveyed by the corpo¬
rate beauty complex, to dismantle the master's house with none but the poet's
tools—honesty, compassion, and clarity of vision. Here the Grimm proph¬
ecy of Ella's chant materializes in a ghastly illness that Zami traces back to
the nightmare of alienated labor. Lorde's naive adolescent narrator, assaulted
by carbon tet and X-rays, remains ironically oblivious of the perils that would
eventually lead to cancer and mastectomy. The diary/memoir published as
The Cancer Journals provides, in contrast, a stark confrontation with illness,
physical mutilation, and the specter of mortality. Lorde insists that even a
 H4 Shattered Subjects

"life-threatening cancer and the trauma of mastectomy can be integrated

into the life-force as knowledge and eventual strength" (CJ 63).18
In response to the terrible ordeal precipitated by breast cancer, Lorde
composes two concurrent but entirely different autobiographical texts: The
Cancer Journals, which function as an immediate chronicle of the pain,
humiliation, rage, and horror erupting from a severe and life-threatening
illness,- and Zami, a retrospective narrative that recounts the struggles of
childhood and adolescence refracted through a mature vision of trauma and
bodily injury. I must let this pain flow through me and pass on," Lorde proclaims
"If I resist or try to stop it, it will detonate inside me, shatter me. . . . There must he some way
to integrate death into living" (CJ 12-1 3).
The vehicle of integration and narrative recovery turns out to be Zami,
an autobiographical text framed by the poignant revelations of Lorde's Cancer
Journals. The journals constitute a docudrama of destabilizing illness, a
photographic reproduction of searing physical and psychological pain
orchestrated by a deadly serious philosophical inquiry into issues of race,
class, gender, and bodily integrity. The Cancer Journals bear passionate witness
to Lorde s fierce battle against disease and its societal construction. As
Thomas Couser explains in Recovering Bodies, authors "who narrate their illness
. . . share their bodies with others in a kind of secular healing ritual" (293),
In contrast to The Cancer Journals, Zami paints a wry portrait of child¬
hood and adolescence in a bildungsroman shaped by the teleology of self¬
invention. "Growing up Fat Black Female and almost blind in america," Lorde
declares, requires so much surviving that you have to learn from it or die.
Gennie, rest in peace. I carry tattooed upon my heart a list of names of
women who did not survive" (CJ 40). Both Zami and The Cancer Journals are
powerful inscriptions in the genre of testimonio. Lorde graphically records in
The Cancer Journals the agonizing pain of mastectomy, as well as the inevitable
intimations of mortality evinced by breast cancer. "Sometimes fear stalks me
like another malignancy," she confesses. "1 am learning to live beyond fear
by living through it (CJ 15). In contrast to the "European view ... of living
in terms of crisis," Lorde embraces what she interprets as an "African view
which is one of saying This is a situation to experience. What can I learn?'
So change becomes something that is integral" (Hammond 1980, 20).19
"The pain of separation from my breast," Lorde testifies, "was at least
as sharp as the pain of separating from my mother" (CJ 25-26). Yet her first
reaction to physical mutilation is characterized by traumatic constriction, a
psychic numbing that mitigates the shock of symbolic castration: "I had no
real emotional contact yet with the reality of the loss,- it was as if I had been
emotionally anesthetized" (CJ 37). This trancelike indifference, prolonged
by the machinations of an infantilizing medical establishment, leaves the
 Audre Lorde's African-American Testimony 115

trauma victim swirling in a miasma of "psychic mush" (CJ 46), The challeng¬
ing alternative, Lorde realizes, is "to begin feeling, dealing, not only with
the results of the amputation,. . . but also with , . . the demands and changes
inside of me and my life" (CJ 46).
Lorde brashly refuses to wear a prosthesis because such a false simu¬
lacrum reduces mastectomy to a cosmetic deficit. She feels that the social
mask of prosthetic compensation prevents women from directly confronting
the pain of loss, as well as from tapping into their own hidden resources.
Social programming and consumer brainwashing contribute to a debilitating
conspiracy of silence: "We are surrounded by media images portraying
women as essentially decorative machines of consumer function, constantly
doing battle with rampant decay" (CJ 64). Lorde determines to take a bolder,
more dignified and creative stance: "In some way I must aerate this grief... to lend
it some proportion" (CJ 52). "Declining to wear a prosthesis and . . . refusing to
closet her postsurgical body," she "performs elective reconstructive surgery
on her self—not her body—using her pen" (Couser 53).
The bereft poet, feeling like a pariah suffering the "very unreal and
lonely" liminality of an "untouchable" (CJ 49), takes refuge from overwhelm¬
ing loss by embarking on a calculated exercise in scriptotherapy—a graphic
and detailed reiteration of earlier traumatic experiences that threatened to
kill her but strengthened her instead. If the protagonist of Zami could
successfully triumph over childhood rape and an abortionist's butchery, then
the adult author can surely draw on a lifetime of lessons in survival to conquer
a life-threatening disease. Lorde declares: "I had felt so utterly stripped at
other times within my life for very different reasons, and survived, so much
more alone than I was now" (CJ 40). She recalls, once again, her emotional
desolation the summer after her friend Genevieve committed suicide.
In Zami, Lorde re-invents herself as a Black feminist hero, valiantly
transcending the cultural vicissitudes of poverty, racial alienation, and sexual
confusion. A younger Audre emerges as the Amazonian protagonist of a
therapeutic narrative that empowers its author even in its making. As Lorde
testifies, writing Zami proved to be a source of spiritual sustenance in the
wake of her struggle with cancer—a way to work through and work out the
traumatic events of her youth in order to cultivate an irrepressible energy
and a will to live, create, love, and teach. By delineating her adolescent self
as a developing subject strengthened by a growing Afrocentric conscious¬
ness and the discovery of lesbian sisterhood, Lorde could further enable her
mature self to rage against the extinction of vitality and to challenge the
physical, sexual, and personal devaluation imposed by a racist and
homophobic culture. Scriptotherapy, she implies, "is an important function
of the telling of experience. I am also writing to sort out for myself who 1
H6 Shattered Subjects

was" (CJ 53). In her journal entry of January 20, 1980, Lorde celebrates the
completion of Zami and proclaims its value as a lifeline through the cancer
experience: "The novel is finished at last.My work kept me alive this past year, my
work and the love of women. . . . In the recognition of the existence of love lies the answer to
despair" (CJ 13).
In The Cancer Journals, an African-American poet/survivor joins hands
with her suffering sisters in defiance of the greed and lies purveyed by
corporate America. She insists that "women with breast cancer are war¬
riors, also. I have been to war, and still am" (CJ 60). As Couser observes,
"Lorde embraces the trope of war,- she takes pride in identifying her one¬
breasted self as an Amazon warrior, and she chooses to define her scar as
a badge of honor" (52).20 Having given literary birth to a younger Audre
as Zami/Afrekete, this single-breasted warrior emerges from physiological
trauma emotionally euphoric and spiritually whole. At the end of her
extraordinary memoir, Lorde stands like an Afro-Amazonian chieftain,
showing us her wounds with the pride of a Dahomey soldier after an
arduous battle, the outcome of which must necessarily remain indetermi¬
nate. For the time being, however, she feels exultant, "like another woman, de-
chrysalised" (CJ 14). Vowing that "either 1 would love my body one-breasted
now, or remain forever alien to myself" (CJ 44), Lorde reiterates the
paradoxical truth that "in the process of losing a breast I had become a
more whole person" (CJ 55). She emerges heroic in the ongoing "war
against the tyrannies of silence" and the ubiquitous "forces of death" (CJ
20-21 ).21
As Anne Hunsaker Hawkins explains, the "myth of rebirth, which is
central to autobiographies about conversion, is also the organizing construct
for a good many pathographies" that "focus on extraordinary or traumatic
experience" (33).

The subject of these books is a kind of experience that is so painful,

destmctive, and disorienting that it results in a counterimpulse toward
creation and order, ... a reparative process that deals with trauma by
imagination and interpretation. . . .
Pathography can be seen as re-formulation of the experience of
illness: ... it gathers together the separate meanings, the moments of
illumination and understanding, the cycles of hope and despair, and
weaves them into a whole fabric. (24-25)

If Zami is a text that celebrates the recovery of Audre Lorde's childhood

and adolescent selves, and The Cancer Journals delineate her self-conscious
battle with breast cancer and recovery from mastectomy, A Burst of Light, her
 Audre Lorde's African-American Testimony 11 7

last published prose work, embarks on an entirely different experiment in

autopathography. Having worked through the fear, terror, pain and humil¬
iation of surgical mastectomy, Lorde now faces a more powerful enemy in
the form of metastasized liver cancer. She testifies: “On February 1st, two weeks
before my fiftieth birthday, I was told by my doctor that I had liver cancer, metastasized
from the breast cancer for which I had had a mastectomy six years before. . . . The struggle
with cancer now informs all my days, but it is only another face of that continuing battle
for self-determination and survival that Black women fight daily, often in triumph (BL 49).
If earlier traumatic experiences were articulated as wounds that cried
out for healing, the ravages of liver cancer evoke an ongoing trauma—a
physiological and psychic wound that cannot be healed, but whose assault
must perpetually be contested. In contrast to earlier examples of scriptother-
apy, A Burst of Light is a text whose very production constitutes the provisional
triumph of a woman warrior whose spirit refuses to be quelled. The act of
journal-writing enriches its author with "a sense of outrageous beauty and
strength of purpose." Lorde tells us: "One reason I watch the death process
so acutely is to rob it of some of its power" (BL 121). By consciously
anatomizing the trauma that attends terminal illness, she can assert authorial
control over physiological catastrophe. Meticulously describing her suffer¬
ing, as well as her heightened consciousness, Lorde constructs an empow¬
ered subject-position and asserts its agency against the threat of imminent
breakdown. Autobiographical writing in the face of impending disintegra¬
tion reintegrates the various selves dispersed and beleaguered by illness and
focuses personal creativity on the artistic management of depersonalization.
If cancer threatens to rob the subject of its unique individuality, then
scriptotherapy can create a temporary bulwark against the onslaught of
debilitating disease.
The trauma victim cannot, in this case, establish a position of safety
in the interest of self-recuperation. Instead, she must continue writing as
a way of fighting for her life, binding up wounds to body and spirit even
as they invade the territory of consciousness and threaten to consume her
sense of self. Lorde observes that "living fully means living with maximum
access to my experience and power, loving, and doing work in which I
believe" (BL 1 30). "I work, I love, I rest, I see and learn. And I report" (BL 134). And
in the act of reporting, she valiantly challenges "a physiologically engendered
despair" (BL 131)23
Lorde's "burst of light" metaphorically alludes to a meteoric intensity
of the spirit, a sudden brilliant explosion of creativity that insists on cele¬
brating the experience of living in the face of dying, on cherishing each
moment of love and creativity that can somehow be rescued from the jaws
of inevitable mortality. Lorde constantly articulates her position as a Black
H8 Shattered Subjects

lesbian feminist in the context of all the various struggles, both personal and
political, that demand her attention and focus her energies. Conquering her
fear, she launches an ambitious battle against disease, political injustice,
racism, class privilege, and homophobia. The strategies she masters in this
fight for life provide "important prototypes for doing battle in all other
arenas," she explains. "Battling racism and battling heterosexism and battling
apartheid share the same urgency inside me as battling cancer" (BL 116).
"Dear goddess!" she prays. "Do not let me die a coward, mother. Nor forget
how to sing" (BL 55).
Lorde's ongoing theme is "Sisterhood and Survival" (BL 73),• and the
healing effort to establish community, the third stage of trauma recovery,
proves, in this case, a necessary tool for both physical and spiritual
sustenance. After her mastectomy, she recalls, "the love of women healed
me." It was the "tangible floods of energy rolling off these women" that
gave her the "power to heal" (CJ 39). The women who attended her were
"macro members in the life dance" (CJ 47). Lorde's project demands a
feminist sisterhood not only of friends and family gathered around a single
Black lesbian poet, but of women struggling against apartheid in South
Africa, of Aboriginal voices singing in Australia, of Maori women speaking
up in the marat of New Zealand, and of single mothers in New York City
fighting to save the lives of children imperiled by poverty, racism, and
economic vicissitudes.
"I'm going to go out like a fucking meteor!" Lorde proclaims valiantly,
even as she insists that the ongoing reclamation of whatever life she can
salvage will involve a shattering confrontation with traumatic experience
in an effort to master its soul-destroying resonances. "I am going to write
fire until it comes out my ears, my eyes, my noseholes—everywhere. Until
it's every breath I breathe" (BL 76-77). Defiantly, Lorde challenges the
medicalized impotence and demeaning infantilization so often associated
with the treatment of terminal illness. She refuses to submit to a liver
biopsy, just as she had contemptuously rejected a mammary prosthesis.
Metaphors of heat and light imbue her feisty prose, as she determines to
enjoy each brilliant moment allotted her and to use her suffering as a lamp
to illumine a hitherto repressed and hidden territory. In the act of dying,
she will bequeath to her sisters "the vision of a living woman's poetry as a
force for social change" (BL 77).24
All "the stories we tell," Lorde declares, "are about healing in some
form" (BL 93). Lorde's own scriptotherapy will offer a healing narrative for
those who come after her and for all women engaged in political, economic,
psychological, or physiological struggles. The poet's determination
demands a strenuous amalgamation of her multiplicitous selves—the self
 Audre Lorde's African-American Testimony 119

that is beleaguered by illness, as well as the self that triumphs with each new
day of survival. "It takes all of my selves, working together," she confesses,
"to fight this death inside me. Every one of these battles generates energies
useful in the others" (BL 99).
Indeed, Lorde's Burst of Light constitutes an invaluable gift to all those
who read it and survives as an inspiring legacy from the mouth of the dying
poet. The intense prose of this impassioned testimonio reminds all of us who
are "temporarily abled" and enjoying an illusory reprieve from the specter
of mortality that the cancer patient's pathography configures a paradigm for
the trajectory of every human life. The book's epilogue might, in fact, serve
as a manifesto of hope and survival for each of Lorde's readers, as she voices
the visionary wisdom of poet, prophet, philosopher, and seer:

This is my life. Each hour is a possibility not to he banked. These days are not a
preparation for living.... It is the consciousness of this that gives a marvelous breadth
to everything I do. (BL 132)

Once I accept the existence of dying, as a life process, who can ever have power over
me again? (CJ 25)
 '

..


 S I X

Sylvia Fraser's My Fathers House.-

A Canadian Memoir of Sexual Trauma
and Narrative Recovery

My daddy and I share secrets. (MFH 6)

In Trauma and Recovery, Judith Lewis Herman suggests a diagnosis for

"Complex Post-Traumatic Stress Disorder" that focuses on victims of war,
terrorism, and sexual abuse. All three categories of survivors manifest
symptoms that include dysphoria, psychic numbing, traumatic flashbacks,
and emotional anesthesia. Janet Liebman Jacobs further explains that, in the
case of incest survivors, a common psychic defense entails the construction
of an alternative personality or "divided consciousness . . . wherein the
victimized daughter internalizes both the identity of the powerful father as
well as a representation of self as powerless victim" (12). The effects of post-
traumatic stress disorder elide, in many cases, with even more serious
symptoms of multiple personality or dissociative identity disorder a
condition in which the victim literally enacts the metaphorical figure of a
shattered subject, psychologically fragmented and emotionally "in pieces."
Such was the case for Sylvia Fraser, whose autobiography My Father's House:
A Memoir oj Incest and oj Healing offers poignant testimony to the traumatic
repercussions of father-daughter incest. Fraser's life narrative claims docu¬
mentary status, though names have been altered to protect both the
innocent and the guilty.
Sylvia Fraser's early accounts of infantile violation are particularly
graphic, though she warns the reader in an inaugural note that italicized
passages denote "thoughts, feelings and experiences pieced together from
recently recovered memories," as well as reconstructed dream material. A
creative writer and a university lecturer, Fraser carefully circumnavigates
 122 Shattered Subjects

the highly contested territory of recovered memory by typographically

distinguishing between autobiographical discourse and imaginary projec¬
tions (or reconstructions) that occupy a liminal space between fantasy and
reality. She thus protects herself, at least theoretically, from accusations of
"false memory syndrome."1 By attributing recovered data to the realm of the
imaginary, Fraser feels free to explore the fertile terrain of dream and
childhood recollection without subjecting herself to the kind of skeptical
scrutiny that currently surrounds adult confessions of repressed trauma.
"Whether you believe me or not," she seems to be saying, ''I know what I
experienced." FJer narrative proves so vivid and convincing that we, as
readers, do indeed believe her.2 The author has spent a lifetime recovering
from the effects of post-traumatic stress disorder, and the clear and coherent
articulation of her tale of childhood abuse proves to be the most effective
healing strategy in her repertoire of therapies. Fraser turns to self-analysis
for relief from the tormenting flashbacks associated with trauma, and it is
precisely this self-conscious engagement in both fictive and autobiograph¬
ical reconstruction that offers her the best hope of narrative recovery.
Liberated by the liminal spaces between imagination and reverie, Fraser
boldly explores the prediscursive memories of her infantile self: "Somethin# hard
pushes up against me. .. . It bursts all over me in a sticky stream" (AAFH 8). "I'm afraid to
complain because daddy won't love me" (MFH 10). As Jessica Benjamin points out in
The Bonds of Love, a young girl's "early love of the father is an 'ideal love': the
child idealizes the father because the father is the magical mirror that reflects
the self as it wants to be" (100). Ironically, this idealized love of the father is
emotionally strengthened in cases of childhood sexual abuse where the young
girl "perceives her only ally to be the abuser with whom she empathizes"
(Jacobs 66). Bound in a viselike filial/erotic relationship with the man who
exploits her, the abused daughter becomes entirely dependent on her violator
for emotional validation and psychic mirroring. The echo effect of maternal
reinforcement, described by FJeinz Kohut as essential to healthy develop¬
ment, attenuates as the confused child looks to the most powerful man in her
life for nurture and for praise. As Jane Gallop observes in Feminism and Psycho¬
analysis, "The daughter's desire for her father is desperate_If the phallus is
the standard of value, then the Father, possessor of the phallus, must desire
the daughter in order to give her value" (70).
Why does the body of a beautiful daughter, golden-haired, like a
magical sprite from the fairyland of the adult imagination, suddenly become
the victim of her father/lover/protector/God? "Daddy won't love me" is a
perpetual refrain reiterated throughout Fraser's heartrending tale. The
Father/God/rapist emerges as an implacable authority, an insatiable antag¬
onist demanding a love that dare not speak its name. Emotional valorization
 Sylvia Fraser's Canadian Memoir i 23

intermittently bequeathed by the father refuses to be unconditional: his

favor comes at the high price of sexual innocence, bodily integrity, and
psychological wholeness.3
Daddy and his baby daughter have secrets. They share a tableau that
is ineffable and inarticulate, a scenario of shameful incestuous practices that
inscribe paternal desire on the vulnerable body of the infant daughter who
cannot comprehend her violation.4 Hence the confusion that "surrounds an
act of aggression for which the young victim has no name" (Jacobs 61),
"where the young girl has no margin of safety, no room to withstand the
father's desiring body, and especially no space to speak her desire" (De
Lauretis Love 152). Like the tongueless Philomela, the awestruck child
searches for words to express her pain, but language invariably fails her
because her rudimentary vocabulary is a compendium of physical need and
inchoate desire. The demands of the body elide with the maleficent world
of the interdit. Sexual spaces are consigned to the realm of the unspeakable
that borders on the unknowable, and can only be delineated euphemistically
in the infantile imaginary by fecal analogies that conflate vaginal spaces with
anal apertures. Young Sylvia complains of feeling inexplicably soiled and
fears telling Mommy "because I am dirty" (A4FH 14).5
Sylvia and Daddy share secrets—the secrets of intimacy framed on all
sides by dread and disdain, ugliness and disgust, fear and helplessness. The
law and the word of the Father take precedence in defining the parameters
of this exploited daughter's imaginary life-world. Little more than a baby,
the toddler who succumbs to Daddy's imprecations has no choice at all, no
power to resist the authority that engulfs her, despite her playful mimicry
of adult refusal when she publicly mouths the words of a song popular during
World War II: "No, no, a thousand times no" (MFH 5).6
The Father's forbidden phallus is revealed to his uncomprehending
daughter through a yawning chasm of ignorance and evil, satanic spaces of
viscosity and disgust. When the veiled Lacanian symbol of paternal potency
transmogrifies into Daddy's erect and exposed penis, this serpentine append¬
age slides for Sylvia into the uncanny world of excremental anxiety, the
translinguistic spoor of psychological abjection. Like the menstrual blood
and tissue cast off as detritus by the clean and proper maternal body,
excrescences of the paternal phallus seem utterly uncanny. Daddy's erect
penis is brandished as an aggressive weapon that stiffens against his daugh¬
ter's body, then explodes with an ejaculate that the child interprets as
excremental residue. An infantile neologism crudely represents the object
of horror as "Daddy's wet-urns," metonymically analogous to the urinal
simulacrum of a Betsy-Wetsy doll. "I hate Wet-urns Dolls," protests Fraser's
protagonist in the novel Pandora. "They're so . . . Jil-thee! (P 24).
124 Shattered Subjects

When the little girl is incontinent, she wets the bed and spoils the
sheets: "Liquid scalds Pandora's thighs. It gushes through flannel ditches,- . . .
oh you, filthy, naughty, filthy, . . . then grows cold" (P 13). To be wet and to
wet is a source of shame for a child being socialized into cultural practices
of strict bodily control. Hence the confusion wrought by the father's
licentious liberties. When Daddy wets Sylvia's body and ejaculates semen
between her legs or against her buttocks, the daughter cannot protest. She
is left to wallow in the muck, to feel her skin tingling uncomfortably with a
strange viscosity. To the horrified toddler, the ejaculate manifests itself as a
clear and gluey urine that emits a fishy stench like the smell of chicken guts.
Her father's penis seems to expel a mysterious excremental fluid that drowns
his daughter in a world of ignorance and shame/
Suddenly overwhelmed by a recovered memory of forced fellatio, an
adult Sylvia gags, sobs, and literally relives the "convulsions of a child being
raped through the mouth" (MFH 220). No italics indicate the textual register
of imaginary representation. This violent epiphany, depicted through vivid
historical reenactment, constitutes the psychological epicenter of Fraser's incest
trauma. The moment of "rememory" in which the author/narrator abreacts
unthinkable aggression explodes like a bomb in the penultimate section of her
confessional text. Imagination has given way to historical testimony, dream and
self-analysis to recovered memory. Fraser's entire autobiographical reconstruc¬
tion of infantile sexual abuse culminates in a cathartic dramatization of her
father's brutal assault. Hence the young girl's experience of prolific night terrors
and inexplicable eruptions of anxiety over repressed memories of oral rape. Fear
of ingesting the father's phallus elides in her infantile imagination with a
fetishistic terror of hermaphroditic transformation, whereby she fantasizes
developing "crinkly hair and a slimy wet-urns" (MFH 12).
From the beginning of Fraser's autobiographical narrative, the body
of the daughter is a tabula rasa—a clear slate to be inscribed with the father's
illicit desire. Infinitely alluring in her beauty and fragility, the untouchable
virgin can be violated through symbolic forays into every hole, aperture,
and crevice in her tantalizing figure. Fetishistic substitutes for adult female
sexuality appeal to the father intent on appropriating his daughter's body
through incestuous mimesis—a scenario of love and desire that mocks the
mutuality of adult Eros by disfiguring the integrity of the idealized fairy
princess, a golden-haired Rapunzel imprisoned in a tower of her father's
making. If "love" be the word universally applied to childhood affection and
mature sexual activity, how can an infant who enjoys kissing and cuddling,
who longs for physical warmth and bodily contact, understand the crucial
difference between normal intimacy and sexual perversion? Where does
affection end and incest begin?8
 Sylvia Fraser's Canadian Memoir 125

On the cover of the 1989 Harper edition of My Father's House stands a

blond child, two or three years old, cuddling a doll and broadly smiling,
with all the openness of infantile trust in an adult world that nurtures and
protects her. In the far right corner of the picture stands, half-hidden, a box
that once contained a toilet, labeled 'Vitro Closet Tank." Does the alluring
photograph implicitly evoke an ironic association between this young girl's
impressionable visage and its unthinkable violation by a male parent who
treated his daughters body as little more than a wastebin for his excess
sperm, a human toilet tank for seminal ejaculations? What does it mean that
the fictive Pandora is swaddled "struggling, wheezing, spewing, in the
ragbox" (P 9) and treated like garbage from the day of her birth?
The price of life is, of course, love—that miraculous monosyllable that
evinces a thousand different meanings with every iteration. A deviant and
egotistical patriarch fantasizes seduction by his tempting daughter, who
unwittingly longs to please a lover she can never fully satisfy. When she
naively exhibits her virginal body before his specular gaze, the aroused father
delights in her tantalizing presence and savors the paradox of inadvertent
flirtation. Innocent of sexual knowledge, the young girl offers her body as
a gift to the man she adores, ingenuously exposing her genitals to his probing
hand or eye. When Daddy, in turn, feels the urgency of libidinal desire, he
capitulates to powerful incestuous drives, then demands that the child
connive in their secret sin. The father's unspeakable acts must never be
9
revealed in any social context.
Fraser's shockingly self-indulgent perpetrator is armed with a battery
of fantastic threats. The daughter who ''tells," he warns, will be disowned
and sent to an orphanage, where she will be starved, tortured, and
neglected.10 Unless she agrees to play the ignominious role of sexual
plaything, the toy-girl of a lascivious elder, her own toys will be incinerated
in the family furnace. "Everything in this house belongs to me (MFH 11), her father
insists—including, of course, the body of his victimized daughter and the
life of her precious pet Smoky. Sadistic threats of feline murder finally crush
Sylvia's resistance: "Smoky's life is in my hands, she believes. Our bargain is sealed
in blood" (MFH 12). The cat's survival is symbolically contingent on Sylvia's
speechless complicity. If she breaks the pact of secrecy, her cat will be sent
to the pound for gassing, and she herself will die of grief. The authoritarian
bully has chosen, on a microcosmic scale, tactics similar to the Nazi leader
contemporaneously threatening a larger global populace.
Totally intimidated by her irascible father/lover, Sylvia finds sanctuary
in the only refuge available—the schizoid subject-position of multiple
personality disorder. Both Judith Herman (Incest 103) and Janet Liebman
Jacobs have examined the strategic adaptation of a "double self" in response
42 6 Shattered Subjects

to childhood sexual abuse and conclude that impotent victims often

"describe the presence of a shadow self whose identification with the abuser
is manifested in unconscious strivings toward sexual dominance and control
that reverse the power dynamic of traumatic sexualization" (Jacobs 95-96).

Through the trauma of incest, the victimized daughter learns that her
body represents danger and vulnerability. Unable to protect herself
from the sexual and physical assaults of her father, her only recourse
from victimization may be found in her ability to dissociate from the
traumatic situation. With dissociation, normal awareness is trans¬
formed through an alteration in consciousness whereby the child
"leaves her body" during the act of sexual violence. (Jacobs 129)

Sylvia Fraser's description of her "blanking out" offers a clinical case

history of the survivor's schizoid deployment of an alter ego to embody the
temptress constructed by Daddy's lascivious gaze.11 The daughter's poi¬
gnant desire for love and affection is perverted into a licentious persona that
the victim can substitute when her father's authority engulfs and overwhelms
her personal will. This alternate personality provides sanctuary for the self-
identified subject entirely obliterated by the denial of agency in the experi¬
ence of physical abuse. Sylvia confesses: "I created a secret accomplice for
my daddy by splitting my personality in two. . . . My loss of memory was
retroactive" (MFH 15).
Both physical and psychological integrity are appallingly compromised
by the exercise of paternal authority over a girl-child who is far too young to
comprehend the pleasure or danger of adult sexual relations. Her body
becomes an instrument of perversion, a faceless and featureless automaton
whose consciousness and memory are repressed at the moment of violation.
Traumatized by each sexual assault, Sylvia buries her "good" personality
beneath a cloak of enforced complicity that obviates her social (and conscious)
self. She takes refuge in the construction of a precocious alter ego, a surrogate
self who "loved my father, freeing me to hate him" (MFH 15).
And if the daughter should refuse to comply with Daddy's demands?
But how can Sylvia refuse? That option is simply unthinkable, because
"Daddy won't love [her]" and Smoky will perish. The father's love generates
a sustaining faith in life, providence, authority, safety, affection, nurturance,
and survival. In the child's eye, "I am loved" is tantamount to the Cartesian
cocjito. Without parental protection, the daughter fears virtual annihilation.
Her only recourse is to cultivate anonymity when Daddy assaults the "other
self" whom Sylvia refuses to be. If she cannot succeed in defying her father's
incestuous demands, she must nonetheless repress her humiliating victim-
 Sylvia Fraser's Canadian Memoir 127

ization. Sylvia and her father descend together into the underworld of the
unspeakable: in the hidden spaces between words that cannot be uttered,
they enact a drama prohibited to waking consciousness. Henceforth, this
secret scenario will be accessible to Sylvia only through the Jungian collec¬
tive consciousness embodied in folklore or through the symbolic topogra¬
phy of nightmare and dream.12
Before words can name the object of her incestuous violation, the
young girl closes her eyes and refuses to see the terrifying "wet-ums" that
explodes against her body. She turns a deaf ear to the curious groans of a
breathless male panting in orgasmic release. She blots out the fishy stench
of semen and thinks of the prizes awaiting her—candy and cookies, dolls
and toys, and most important of all, Daddy's love. His affection is a treasure
beyond purchase, though the payment schedule be inexorable, the emo¬
tional installment plan thoroughly enervating. This particular transaction in
the economy of desire is especially invidious, since it necessarily precludes
the possibility of final payment.
If the gaze of the mother valorizes the infant at the mirror stage of ego
identification, it is the gift of paternal approval that inscribes the child into
the infinitely desirable, but dangerous symbolic system identified with the
law and the word of the Father. Only acquiescence in a series of unspeakable
demands can elicit the words of paternal valorization that subjectivize Sylvia
in her tenuous role as developing daughter. The impossible challenge of
pleasing an implacable authority breeds overwhelming anxiety, as well as
irrational hostility. When the victim of sexual abuse finds herself unable "to
express her anger for fear of losing the father, her development is charac¬
terized by ambivalence and an association of love with suffering and sacri¬
fice" (Jacobs 67-68). A furious defiance lies buried in the unconscious, and
impotent rage erupts unexpectedly in personal relationships. The young
Sylvia suffers "fits" and "tantrums" that defy domestic explanation. Similarly,
the fictional Pandora is isolated from her family by screaming bouts and
infantile panic attacks provoked by a terrifying loss of her Lacanian mirror
image: "Pandora tries to see her face in her mother's upturned eyes: She
cannot_She screams. She feels her name fly up from her body— Pandora
awakes. . . . Pandora knows: lam bad" (P 11-12).
As early as 1932, Sandor Ferenczi, the renegade Freudian who contin¬
ued to support Freud's early association of adult hysteria with childhood
sexual trauma, insisted in an essay on the "Confusion of Tongues Between
Adults and Children" that survivors of abuse tend, paradoxically, to identify
emotionally with incestuous perpetrators: "One would expect the first
impulse to be that of reaction, hatred, disgust, and energetic refusal. ... [But]
the real and undeveloped personality reacts to sudden unpleasure not by
128 Shattered Subjects

defense, but by anxiety-ridden identification and by introjection of the

menacing aggressor" (quoted in Jacobs, 75-76).
More recent studies indicate that it is fairly common for female incest
victims to "engage in a variety of self damaging behaviors, including self¬
neglect and self-sabotage, addictive and compulsive behaviors, self-mutila¬
tion, and suicidal tendencies" (Jacobs 90). Such survivors, Jacobs explains,
frequently go through a vicious cycle of behaviors that put them at risk for
revictimization through "rape, attempted rape, unwanted sexual advances, and
physical violence in intimate relationships" (101). As Louise DeSalvo observes,
"women who have been incestuously abused are more likely than other women
to disfigure themselves,- to suffer severe substance abuse,- to enter into relation¬
ships in which they are repeatedly physically or sexually assaulted,- to be raped,-
... to make suicide attempts,- to commit suicide" (Woolf 11).
Sylvia Fraser's own revictimization began very early indeed, in the
form of nightmarish sexual assaults by the seedy and licentious boarder Mr.
Brown. Sylvia the narrator describes herself as a victim in the third person,
since her alter-ego bears the brunt of Brown's sadistic advances. After
abusing Sylvia sexually and beating her with his belt, Brown warns: "You tell
anyone, kid, and I'll kill you!" (MFH 33). Not surprisingly, Sylvia's father and
Mr. Brown meld in her imagination and are unconsciously amalgamated with
newsreel images of German assailants. Because the narrative plays itself out
in a Canadian community raising victory gardens on the home front during
World War II, it seems inevitable that Sylvia should disguise her own sexual
victimization in symbols of Nazi aggression. As Janet Jacobs points out, it
is fairly common for incest survivors to relegate their terror to phantasmic
projections of nocturnal visitors: "the feared intruder may be an alien being
or a Nazi soldier. These imaginary perpetrators emerge in response to the
overwhelming reality of the father's violence and his sexual assault" (36).
Was Sylvia's encounter with the monstrous Mr. Brown real or imagi¬
nary? We do not know. Nor does it matter. Was Brown's attack further
evidence of the deliberate blindness of a timorous mother, or did the young
girl transfer her memories of paternal aggression onto a particularly unsavory
male reeking of alcohol and abuse—a figure of the demonized Hun who
enacts, on a smaller scale, Hitler's sadistic aggression? Identifying her own
suffering with that of victims of the Holocaust, Sylvia can repress the
knowledge of her father's treacherous behavior and transfer her anger to a
world stage where the Nazis would eventually be defeated and the down¬
trodden gloriously liberated. In the young girl's fantasies, an imperious
Daddy has been articulated to the image of an imperial dictator whom all
the world loves to hate.13 Fraser further elaborates infantile impressions of
demonic World War II rhetoric in her novel Pandora, where the protagonist
 Sylvia Fraser's Canadian Memoir 129

fears that "if the Nazis catch me they will cut off my curls and make whips of them like
they did to Rapunzel. ... If the NAZIS catch you they hang you, naked, on a hook, and
they shave off your hair, and they whip you" (P 14-15).
One thinks, inevitably, of another Sylvia, whose poetic indictment of
Daddy identified her father, Otto Plath, with the Panzer-man who shared
his Austro-Germanic origins. In the poem "Daddy," Sylvia Plath conflates
metaphorically her masochistic devotion to a prematurely dead father with
the sufferings of Jewish Holocaust victims. As extravagant and hyperbolic
as Plath's language seems to be, her attempt to exorcise the haunting specter
of an idealized father who abandoned her by dying offers a trenchant poetic
analogy for Sylvia Fraser's own experience of anxiety and rage against a
spectral patriarch who is everywhere and nowhere—whose nefarious deeds
are hidden in the shadows of the unconscious, and whose authoritarian
presence his daughter can never fully escape. Even as she formulates her
narrative of childhood trauma, Fraser empathizes implicitly with the paternal
imago she has unconsciously introjected. No one, not even the scurrilous
Mr. Brown, can exorcise the specter of her daddy/1 over/persecutor. In high
school, Sylvia's personality fragments into still another surrogate self, a
glamour girl that she whimsically calls "Appearances"—"an alter ego I
created to hide my shadow-twin" (AdFH 65). Despite Appearances, Sylvia
remains haunted by dreams of terror, as she hallucinates naked bodies in the
dome of the family bathroom and "a trail of bloody footprints" (AdFH 71).
Unconsciously identifying with her father, the incest victim often feels
especially threatened by the physical changes that accompany puberty. At
the time of menarche, her "body becomes the symbol of her victimization
and thus the focus of her desire for control" (Jacobs 88). Anorexia and
bulimia are frequent symptoms of the survivor's desperate struggle to disci¬
pline a pubescent body that seems to be veering toward a bloated sexual
maturity. The adolescent girl becomes obsessed with the need to maintain
a thin, boyish figure that symbolizes the triumph of will and androgynous
ego over unwelcome physiological development. The onset of menses is
particularly repulsive, with its sanguinary reminders of feminine vulnerabil¬
ity and the concomitant possibility of pregnancy. "I am drowning in blood,"
screams a frantic Sylvia (AdFH 89). Even the slightest tremor of sexual arousal
immediately produces hysterical symptoms, as the teenaged girl watches her
alter ego "withdrawing all sensation" (AdFH 80). Her ability to feel has been
totally obliterated by post-traumatic dysphoria.
Adolescent terrors proliferate. To the sense of violation is added an
overwhelming fear of insanity. To nervousness about sexual defloration, the
threat of accidental pregnancy. Sylvia dreams of the body of a mummified
pregnant teenager, murdered by Daddy and buried in the family's back
130 Shattered Subjects

garden. With mounting anxiety, she chooses a common masochistic defense

and begins to starve herself on a crash diet that reduces her weight to 98
pounds. Finally, she engages in ritual self-mutilation and boasts: "1 can burn
my arm with a cigarette and not feel it" (MFH 101). Like Audre Lorde, she
pours scalding water over her forearm, then diffidently takes pleasure in
torturing a detached alter ego.14
When her high school boyfriend Daniel Hobson assures Sylvia that
she need not "put out for the guys," she feels her false self-system suddenly
dissolving into a million fragments: "I shatter like a reflection shot through
with a bullet" (MFH 106). Miraculously, Danny seems to offer the kind of
emotional shelter that can facilitate the reintegration of Sylvia's dissociated
personality: "He holds me, binding the pieces of myself together" (MFH
109). Sylvia identifies her handsome suitor as a fairy-tale Prince Charming,
but not without a tinge of cynicism.
Although love may strike like a bolt of lightning, trust takes longer to
cultivate. The repressed "other self is still wary, bitter, case-hardened, vengeful, jealous,
frightened, furious, egocentric, inventive and sly" (MFH 113). Perpetually tormented
by the long-term effects of incest trauma, Sylvia continues to display the
erratic behavior of a borderline personality. Amid temper tantrums and night
terrors, she swerves unpredictably between an obsessive need for approval and
infantile expressions of senseless rage. She demands constant emotional reas¬
surance in the face of irascible outbursts that reek of childish impulsivity but
suggest, at the same time, an insatiable demand for love rooted in hysterical
insecurity. In contrast to her exploitative father, Danny offers Sylvia a matric
and nurturant love, free of performative demands. The two share a simple,
almost sibling affection characteristic of fraternal/sororal partnership. They
revel in the joys of adolescent attachment and the heady openness of first love.
Such unconditional affection creates for Fraser's protagonist self, at least
temporarily, an emotionally safe space conducive to psychic healing.
But how free can an incest survivor actually be, when the trauma of
childhood sexual abuse is repressed like a specter haunting both dreams and
waking imagination? The shadow of another self hovers on the margins of
Sylvia's mind and attends her wedding to Daniel Hobson like an uninvited
guest in a dark fairy tale, obliterating all memory of the union's consumma¬
tion. The marriage, Sylvia insists, must be childless. As she tries to explain
her intense fear of pregnancy, Sylvia teeters dangerously on the brink of the
unspeakable: "'1 have to admit . . . the idea of pregnancy itself is . . . pretty
horrendous to me. It's so . . . parasitic' .... like having daddy's wet-ums inside me
for nine months" (MFH 132).15
With the text's changing typography signaling hysterical logorrhea,
Sylvia equates the experience of pregnancy with that of insanity. Her
 Sylvia Fraser's Canadian Memoir 434

"severed head" persona has taken command of her emotional life, and simply
imagining the invasion of her body by a parasitic embryo evokes incipient
panic. She cannot allow herself to become the physical property of another,
a vehicle for the biological colonization of her body by the species. No
wonder that when Sylvia studies philosophy at a university in the 1950s, she
believes that she must split head from body, logocentric thought from
emotional sensation. Pregnancy would involve an unacceptable loss of
physical control, a violation of integrity that her fragmented personality
could never tolerate. She must remain ever vigilant against the unwelcome
transformation of self into split female/maternal subject, lest her dissociated
subject-position be shattered into a mass of atomized particles beyond
psychological recuperation.16
In states of unrelieved depression, Sylvia is haunted by the hangman's
noose that once uncannily decorated the childhood drawings that she now
disinters from an attic collection of domestic memorabilia. Her absurdly
pregnant teddy bear, Teddy Umcline, parturiates a horned devil,- then the
bear's "jaunty tie eventually transmogrifies into a hangman's noose" (MFH
148). Incapable of interpreting the cryptic and violent symbols of her
infantile art, Sylvia attempts to tap the censored material of repressed
memory through a self-conscious exercise in scriptotherapy. She begins to
write a bildungsroman with clear autobiographical resonances. Naming her
protagonist Pandora, Sylvia cracks the lid of a teeming Pandora's box: "My
other self has learned to type, . . . throwing up masses of defiant memories. . . . My other self
leads me to the edge of her secret world" {MFH 149-50)
Narrative recovery nudges Sylvia in the direction of psychological
revelation, as she boldly explores a lost childhood landscape while remain¬
ing oblivious of the abyss below. Her two-thousand-page manuscript has
been composed "in the first person hysterical. It's like a gush of primordial
pain" (MFH 151). This experimental autofiction dredges up buried mem¬
ories screened carefully by an unconscious censor. Sylvia remains
entranced, like the Lady of Shalott, "weaving her endless tapestries from
shadows in mirrors" (MFH 151). Lost in another world, she finds herself
enveloped in penumbrous psychological symbolism that evinces analysis
without synthesis. The pieces of the puzzle are scattered in a rebus around
her authorial (un)conscious, tantalizing the author to crack the code of
repressed memory, but stubbornly refusing direct communication.
Through her protagonist Pandora, Sylvia's alter ego conjures a voice
that speaks in muffled, disguised iterations. She articulates the oedipal
struggle in dreamlike hieroglyphs that deliberately obfuscate their danger¬
ous treasure-trove of metaphorical meaning. Why, wonders Sylvia, does
she portray her fictional father as a World War 1 amputee with a hooked
132 Shattered Subjects

arm? Why has she darkened her family history with shadows of incest and
suicide? Only her alter ego knows for sure.
Frasers novel Pandora suggests a daring aesthetic experiment—a
hybridized fable/bildungsroman amalgamating William Blake's poetic expo¬
sure of the corruption of childhood innocence with James Joyce's lexical
ingenuity in A Portrait of the Artist as a Young Man. Neither man nor artist,
Fraser's semiautobiographical protagonist, Pandora Gothic, experiences
extreme personal and familial alienation from infancy to the age of eight,
when the novel ends. Fraser captures the young girl's ingenuous imagination,
imbued as it is with fairy-tale stories and parental prohibitions, religious
rhetoric, and coded community mores. This is, quite literally, a Gothic tale
of a dysfunctional family haunted by inexplicable patriarchal rage, maternal
timidity, and sibling brutality.
Clearly set in the genre of fabulation, the unusual bildungsroman
simulates the infantile vision of a child tormented by what she believes to
be an evil spell cast by a "Wicked Witch who cursed her out in her cradle"
(P 16). The Christian ritual of baptism is apparently ineffectual against this
primordial curse. Baptism cannot rid Pandora of the "carrrrnal affections [sic]"
that plague her infancy, nor can it empower her "to triumph against the
Devil, the worrrld, and the flesh [sic]" (P 10). Though it promises to exorcise
the culpabilities of Mother Eve from the child's potentially corrupt female
body, the church merely instills a legacy of guilt and shame for an unknown
crime that will haunt the young girl's developing consciousness. Pandora's
mother Adelaide is, it would seem, perversely enamored of the crucified
Christ. She humbly allows herself to "lick up His carmine wounds" in an act
that renders the impotent Gothic father "[c]uckold of a deadman" (P 10).
"Pandora's father is tall and fleshy with a bald head and glistering steel-
rimmed eyes: Pandora's father smells of blood and rage" (P 11). "Pandora's
mother doesn't hear. . . . Pandora's mother doesn't see. . . . She hurls her
passion to '. . . E-TER-NITY!"' (P 11).17
Like a princess confined in a tower prison, the young Pandora is exiled
to a gloomy attic room, where she sleeps on "the fever-cradle of Aunt Cora
who died in this bed of diphtheria" (P 12). The child learns a painful lesson
of physical humiliation when she dares touch the forbidden genital crevice
of her body: "She opens her legs . . . Crack! Adelaide's palm stings Pandora's
cheek. Pandora gapes, her now-guilty hand between her now-guilty legs. . . .
"Adelaide panics: Crack! She strikes Pandora's other cheek. ‘"Don't ever let me
catch you do such a filthy thing again!'" (P 13). The same scene will be repeated,
almost verbatim, in My Father's House.
In both novel and autobiography, the family is clearly organized
around service to a demanding patriarch, who sits in his "sagging fetch-me
 Sylvia Fraser's Canadian Memoir 133

chair" (AdFH 206) like a king on his throne and issues imperial orders for
King Cola with lemon, homebaked cookies, pencils and writing implements,
newspapers and knives. The entire household connives in placating the
irascible father, a World War I amputee with a prosthetic left armhook
symbolically poised in a menacing "Captain Hook" gesture.18 Pandora, like
Peter Pan, must try to guard her childhood innocence in the face of an
ominous adult enemy who can, at any moment, slash her to pieces, and who
savors the pleasure of issuing intimidating death threats whenever his unruly
daughter disobeys him. A butcher by trade, Lyle Gothic emerges as a
fascistic figure, larger-than-life and demonic in his behavior. Inflated in the
eyes of his vulnerable progeny, he seems like a towering giant, "a big man,
over six feet. His lightly-haired flesh . . . fits him like a poorly-tailored suit"
(P 65). In a fit of rage, the father snatches up his truculent daughter and
thrusts her into a basement storage-room, where she feels suffocated by heat
and the stench of mothballs. She "vomits into a pair of cleat-boots" (P 22),
entertains fantasies of Nazi torture, and tries to strangle herself with a
coathanger. Lyle Gothic's rhetorical warnings almost materialize when a
panic-stricken Pandora hysterically attempts suicide.
One of the most threatening scenes in the novel occurs when Pandora
visits her father's butcher shop and discovers the corpse of a slaughtered
rabbit hanging from a hook in his freezer: "Pandora gropes inside. . . . Her
hand touches it: a white bunny, pierced through one eye with a meathook.
. . . His belly is scooped out. His puff-tail hangs by a tendon. . . . "Pandora
bows her head: My father has killed the Easter bunny, . . . and one day he will kill
Charlie-puss. . . . Then he will kill me. He will. . . scoop out my belly, and he will hang me
on a hook" (P 53-54).
After Pandora discovers that her parents have had her beloved Charlie-
puss euthanized at the local pound, she hurls furious accusations at her father:
"You killed puss! You gassed him the way you always said!" (P 132). An affronted
Lyle Gothic forces his daughter to perform a humiliating striptease before the
entire family. When Pandora huddles trembling in her underpants, mother
and sisters connive in her victimization and forcibly remove the last protective
garment from her seven-year-old body. Bellowing "in a rage gone cockeyed,"
the triumphant patriarch "scoops up Pandora with hand and hook, and drags
her . . . into the hall. He hangs her, full-length, in front of the mirror" (P 134).
Thrust, once again, into the basement storage-vault, Pandora hallucinates her
own asphyxiation in a Nazi (or animal) gas chamber.

Her lungs sear, expand, explode. She claws the gas chamber with the
bloody stumps of her paws. . . . "Strip! Go naked to the orphanage! Go
eat dust!". . .
i 34 Shattered Subjects

Pandora lies naked, on the pound floor:... The cleat-boot slices her into serving -
size pieces to be hung on silverhooks. (P 135).

Is it any wonder that Sylvia/Pandora portrays her menacing father in

the image of a domestic Hitler? And yet, to the reader's astonishment, the
dominant theme that Sylvia culls from the composition of this logorrheic
and cathartic novel is an obsessive nostalgia for Daddy, a repressed desire
to "rescue her daddy-king from mommy so they could live happily ever after"
(MFH 153). Such an ambitious emotional project requires both a father
substitute and a mother rival.
Oedipal longing has set the stage for a threatening scenario of revic¬
timization. Compelled to reenact the incest trauma with an adult paternal
surrogate, Sylvia recklessly embarks on a love affair with Paul Lawson, the
father of her childhood friend Lulu and a war hero once worshipped as a
Clark Gable look-alike. This illicit relationship is doomed from the start,
since commitment to a married man guarantees Sylvia endless pain and
rejection—precisely the kind of betrayal unconsciously associated with her
father's earlier cruelty. Falling in love with a partner twice her age, Sylvia
sacrifices herself on the altar of oedipal desire in order to seduce the
fantasized father of personal prehistory. Betrayed at the moment of Spaltung
or splitting, the victimized daughter must continue to search for a patriarchal
figure to valorize her feminine identity. By compulsively re-living emotional
patterns frozen at an earlier stage of arrested development, she desperately
tries to rescue her princess self by seducing an archetypal Daddy/King
caught in the clutches of a witchlike Mommy/Queen. If she can emerge
victorious in this contest for masculine favor, Sylvia will (in fantasy) reinte¬
grate her shattered self. Her imagination knows more than does her waking
mind about the Freudian family romance she so perilously reenacts: "My other
self, disguised as a princess, enters a maze of mirrors," where a weeping "king sits on his
throne, holding his bleeding heart" (MFH 163).
The love affair unfolds on a schizoid psychological stage where Paul
Lawson takes on the persona of a demanding and abusive patriarch, and
Sylvia obsessively struggles to play her prescribed role as Daddy's good little
girl. Sensual memories of her father's sexual advances mingle in scenes of
seduction played out by Sylvia's repressed alter ego in deeply entrenched
patterns of filial docility. A confused autobiographical narrator describes her
initial erotic encounter with Paul filtered through screen memories of
incestuous abuse. Paul's moist, talcum-scented flesh evokes shadowy remi¬
niscences of her freshly bathed father's naked thighs squeezing his infant
daughter's bare legs in a viselike grip.
 Sylvia Fraser's Canadian Memoir 135

In this dangerous game of oedipal entanglement, Sylvia has chosen to

reenact the sadomasochistic scenario of her father's emotional exploitation in
the hope that this time the traumatic situation might magically come out right:
this time she will successfully play the role of beloved princess,- this time she will
win her father's affection and triumph over the wicked witch who colludes in
her humiliation. Mommy will be defeated and Daddy will be won by/one with
his darling daughter. The princess will be released from the tower of her
dreams, and King Daddy will save her from emotional perdition.19
Such a fantasy of oedipal triumph over a domineering father is, by
definition, necessarily self-defeating. Paul Lawson represents the imago of
an unattainable paternal surrogate, ever receding into the future and never
available to the needy lover who appeals to him for psychological support.
Paul is clearly a sybaritic roue, absurdly self-indulgent and unconscionably
manipulative. The price of his elusive affection proves very high indeed. He
requires that his adulterous paramour be perpetually malleable and respon¬
sive to his every whim. Without rights and devoid of power, Sylvia agrees
to play the role of cooperative mistress, never complaining or asserting a
will of her own. She knows that if she should misbehave, "Daddy won't love
[her]," and life will lose its emotional grounding. Defined by the incriminat¬
ing gaze of patriarchal judgment, Sylvia's alienated self capitulates to Paul's
egotistical demands, despite her second-class status as the other woman in
the facade of his respectable married life.20
Not surprisingly, the stress of this exploitative arrangement leads to
the kind of frustration and instability that propels Sylvia into melodramatic
self-destruction. Initially traumatized by her father's incestuous assaults, she
unconsciously repeats a similar power dynamic in a troubled relationship
that precludes the possibility of emotional reciprocity. Having felt "naughty"
and "dirty" when complying with her father's erotic overtures, a mature
Sylvia continues to punish herself through futile forays into oedipal seduc¬
tion. She confesses: "Like a sleepwalker I watched askance while someone
who looked like me cast aside everything I valued" (A4JFH 154).
When her marriage to Daniel Hobson disintegrates, Sylvia attempts
to embark on an independent life. But like the princess Rapunzel, she is now
imprisoned in a tower constructed by a long psychohistory of sexual abuse.
Driven to the brink of suicide by feelings of impotence and self-abasement,
Sylvia identifies with the phantasmic figure of a dying princess and vows
hysterically to kill herself on the evening of October 31. A Halloween party
hosted by Paul Lawson allows her to dress in a cat costume, with startling
accoutrements of feline boldness. Fortified by numerous glasses of cham¬
pagne, she publicly challenges the (doubled) father figures that have held
136 Shattered Subjects

her in thrall by physically attacking the enemy who masquerades, in this

incarnation, as the King of Hearts. "At last I say the won't-love-me words" (MFH
195). Furiously striking Paul's impassive torso with clenched fists, she breaks
a champagne glass against his chest and symbolically wounds the bully who,
to her amazement, fails to defend himself. Astonished by the temerity of her
outburst, she gloats over this temporary triumph and blithely remarks: "I leave
my king with a bleeding heart" (MFH 195).
Although Sylvia's gutsy defiance of Daddy/lover and father/betrayer
is momentarily cathartic, her rebellious behavior suddenly forfeits the
centering subject-position defined by her victimized and complicitous role.
Dramatically abreacting the original trauma of incestuous abuse, she must
now confront the chaos of ineffable bereavement: "Lost husband, lost lover,
lost cat—everything is mixed together" (MFH 199). The inebriated cat lady,
raving and desperate, hikes along a frozen highway in search of a fantasmatic
hanging-tree. Her father's belt provides the symbolic rope that will strangle
her, just as the red ribbon around her cat Ting-Ling's neck suggests owner¬
ship and appropriation, gloomily forecasting death by strangulation. In this
schematic tale of trauma and recovery, Ting-Ling becomes the scapegoat
who enables Sylvia to survive. The cat dies so that the cat lady might live.
Fearing feline murder, an obedient Sylvia had once remained silent in an
effort to hide her unspeakable pain even from herself. Now the worst has
happened. Her cat has died, and Sylvia finally has permission to speak, since
there is little else left to lose.
Fraser's autobiographical testimony is particularly powerful insofar as
it delineates two separate stages of narrative recovery: the initial process of
writing Pandora, a work of fiction that taps into the unconscious through a
process of free association,- and the subsequent psychoanalytic unraveling
of traumatic sexual abuse through dream analysis, hypnosis, and cathartic
abreaction. The autobiographical narrative we are reading valorizes the
"birth of knowledge through the testimonial process" by transforming the
unconscious into a "conscious testimony that itself can only be grasped in
the movement of its own production" (Felman "Education" 25).
Throughout her memoir, Sylvia as autobiographical narrator/protag¬
onist exhibits protracted symptoms of post-traumatic stress disorder, includ¬
ing "recurrent distressing dreams," "psychic numbing," "emotional
anesthesia," a "markedly reduced ability to feel emotions," "self-destructive
and impulsive behavior," "dissociative symptoms," and "feelings of ineffec¬
tiveness, shame, despair, [and] hopelessness" (APA 425). Fraser's double(d)
exercises in scriptotherapy offer her reader a fictional elaboration of psychic
pain in a coherent narrative of childhood survival, followed by the autobio¬
graphical reconstruction of subjectivity through a testimony that attempts
 Sylvia Fraser's Canadian Memoir 43 7

to reassemble an organized, detailed, verbal account, oriented in time and

historical context" out of "fragmented components of frozen imagery and
sensation" (Herman Trauma 177). Childhood trauma initially generates
material for autofiction, deftly transmuted in Fraser's memoir into a publicly
accessible historical testimony—a "ritual of healing" that inscribes the
survivor into a sympathetic discourse community. Hypnosis and dream
analysis both contribute to Sylvia's gradual rediscovery of the haunting
emotional crisis that shattered her infant self. It is, however, the process of
narrative reconstruction through autobiography that so poignantly illu¬
mines the dark recesses of repressed memory and liberates the emotional
wellsprings of anger originating in incestuous abuse.
Fiction-writing initially offers Sylvia a therapeutic strategy that she
fails entirely to understand. In creating a fictitious alter ego named Pandora,
she opens a Pandora's box of family secrets. The protagonist of her novel is
portrayed as a young girl who successfully fends off sexual molestation by
a lascivious breadman with a Hitleresque mustache—a figure psychologi¬
cally substituted for the paternal "breadwinner" who earlier molested Sylvia
as a child. In My Father's House, Fraser describes a hostile television interview
conducted by her friend Gerald (joker) Nash. Emcee and author discuss a
controversial scene of child abuse in Pandora—a fictional incident reported
almost verbatim in My Father's House, with one notable difference between
the novel and Fraser's reproduction of this portion of the text in her memoir.
Ironically, the moment of graphic sexual assault in Pandora is omitted
from Nash's reading of the text for the benefit of his Canadian television
audience. Perhaps he bowdlerizes Sylvia's representation of child abuse when
he omits the episode's climactic paragraph: 'The breadman . . . coaxes her
hand into his pocket. It is a big pocket. It is ripped. ... It is a while before
Pandora realizes how cruelly she has been tricked. She tries to pull out her
hand. The breadman holds it tight. 'What's the matter? Don't you like the nice
puppy? Pat the nice puppy. Play with the nice puppy"' (P 70-71) "I didn't allow
the breadman to succeed with his attack," Sylvia explains to Nash. "I wouldn't
know how to write about a kid as emotionally damaged as that" (MFH 158).
Fifteen years later she would. The truculent Nash, exposed in Fraser's autobi¬
ography as a pedophile himself, insists on blaming the victim when he argues
that some "little girls can be seductive at an early age" and dismisses Pandora
as a book typical of extravagant feminist "imaginings" (MFH 158).21
Fraser's first novel Pandora articulates the unspeakable, but simulta¬
neously veils its horrific revelations in the guise of aesthetic transformation.
The fabulations of a novelist cannot, after all, be scrutinized in the light of
historical accuracy. Fraser's fictional protagonist Pandora is free to explore
intriguing emotional puzzles that are never fully unraveled. Deliberately
138 Shattered Subjects

re-creating her troubled childhood in the guise of autobiographical fiction,

the circumspect author can tell the truth aslant. She reconfigures her
emotional history of alienation and betrayal in such a way that even she
fails to comprehend the fury erupting from her volatile prose. Yet the semi-
autobiographical character Pandora, in an impulsive outburst, clearly accuses
her father of sexual abuse: "I thought it was the breadman, but it was YOU/" (P 134).
Pandora unfolds in hieroglyphic language filled with pregnant symbols
erupting from the unconscious. It functions as a waking dream, a frame for
the reconstruction of a trauma narrative so dangerous that it can only be
expressed in the veiled discourse of a fictional persona. Frasers alter ego
Pandora, curiously constructed by her dissociated "other self," reiterates
repressed memories split from conscious recollection and buried in the secret
chambers of a tormented psyche. A censored truth seeps out in fictional
form, disguising and distorting the incest trauma that Sylvia is not yet ready
to acknowledge. Her early novels, Fraser tells us, were rife with intimations
of sexual violence that she herself found puzzling. Unable to mourn her
invalid father's death, Sylvia experiences a sense of relief and exaltation when
she buries this "man stuffed full of rage" (MFH 208).
Over the next decade, the other self of Fraser's fiction metamorphoses
into a symbolic self of dream—a fairy princess trapped in a phallic tower
without apparent exit. It is, finally, the fertile terrain of a horrific nightmare
sequence (ironically released when Sylvia loses her uterus to a hysterectomy
for fibroid tumors) that liberates the narrator/protagonist from a lifetime of
emotional repression. The lost womb gives birth to uncanny memories
couched in grotesque and monstrous symbolism suggestive of oral rape and
demonic possession, as well as the feeling of having "aborted Satan's child"
(MFH 217). "A blond child is curled like a cat around her swollen belly. A demon-monster
raped her many years ago. . . . Inside the blond girl's womb the priest finds a fetus, half¬
human, half-animal. . . . ‘See Satan's child'" (MFH 212-13). In her dream, Sylvia
hears the prophecy: "THE PRINCESS WHO IS A PISCES IS TO BE
KILLED" (MFH 215).
When Sylvia learns about Gerald (Joker) Nash's history of child
molestation, she finds herself suddenly confronted with the climactic reve¬
lation of her own incest trauma and admits, with shock and incredulity, "I
think my father raped me. . . . Spasms pass through me, powerful, involun¬
tary— I start to gag and sob, unable to close my mouth—lockjaw in reverse.
These spasms do not feel random. They are the convulsions of a child being
raped through the mouth" (MFH 220).
Both reader and author/protagonist come full circle in this circumloc¬
utory narrative. Knowing and not knowing, throughout the text, the history
of Sylvia's repressed sexual secrets, the reader shares her horror in facing a
 Sylvia Fraser's Canadian Memoir 139

violent explosion of recovered memory reenacted through her senses in

graphic detail. This autobiographical testimony reconstructs the subject-
position and lost agency of the abused daughter, now empowered to effect
the "de-siring" of amorous desire. It is only by demythologizing the Father/
God and deposing his figure from the position of patriarchal judge and king
that the victimized daughter/princess can free herself from Daddy's death¬
dealing gaze. "I forgive my father so 1 can forgive myself,'' she tells us.
"[Bjecause I love him. That is the biggest shock of all" (MFH 241).22
"Daddy won't love me" is no longer a viable threat for the woman who
has reclaimed a sense of agency by successfully coming to terms with the
father of personal prehistory. The newly enabled subject of utterance,
recuperated from traumatic amnesia, is free to write and to create, to
articulate the narrative of incestuous abuse and emerge from its telling as a
speaking survivor. With powers of language denied her from infancy, the
rebellious daughter finally "tells" on her deceased father and, in a gesture of
impassioned testimony, reveals his diabolical behavior to an incredulous but
sympathetic mother.
Relieved that her repressed family secrets can at last be valorized by
both mother and sister, a long-suffering Sylvia feels released from the
debilitating effects of four decades of post-traumatic stress disorder. The
construction of a coherent narrative—first as fiction, then as autobiography
—frees her to transfer filial affection from a treacherous but seductive father
back to the altruistic and victimized mother who warmly embraces her
daughter and offers unqualified emotional support. Having murdered the
specter of a fascistic Daddy figure, Fraser is liberated to reinvent herself as
woman and author, creative writer and historical witness to the sufferings of
abused children everywhere struggling to find a meaningful voice in con-
23
temporary society.

Now I close my father's coffin. . . . Now I am flying, ... a seabird

on its way to the ocean. . . .
My other self is dead. My father is dead. The king is dead. The
princess is dead. . . . Now I close the coffin, truly close it. (MFH 242)
'

.
 Conclusion

The pain of trauma is like physical pain. (Nin WS 169)

Stories are the only enchantment possible, for when we begin

to see our suffering as a story, we are saved. (Nin D 3:296)

This study began by asking questions about the relationship between

autobiographical writing and the psychoanalytic process of "working
through" traumatic experience. There is a great deal of evidence to suggest
that translating confessional speech into written language may profound¬
ly expand the healing potential embedded in testimonial discourse. Sev¬
eral of the authors discussed in Shattered Subjects—H. D., Anai's Nin, and
Janet Frame—relied on both psychoanalysis and scriptotherapy for sig¬
nificant periods in their adult lives. Although Otto Rank initially feared
that Nin's compulsive journal-writing might be tantamount to an addic¬
tive behavior, Anai's convinced him artfully that her diary functioned as
a different kind of therapeutic tool. Logorrhea, free association, and diary¬
writing all complemented one another by exposing layers of the
unconscious that could facilitate abreaction and the reconstruction of a
fragmented analytic subject.
Evidence of childhood, adolescent, or early adult trauma emerges in
each of the case histories examined in Shattered Subjects. In chapter 1, I have
deliberately suppressed the chronology of Colette's life-writing in order to
focus on the traumatic repercussions of her troubled conjugal history.
Emotionally, psychologically, and physically battered by an insensitive and
egotistical partner, Colette needed to write through the loss of her preoe-
dipal attachment to Sido in order to reclaim matrifocal mythology, as well
as a mother tongue that would eventually empower her to speak and bear
witness in self/life-writing. Obsessed with the memory of Willy's brutality,
Colette was compelled to reconstruct the narrative of her conjugal misery
and to reenact traumatic experience in the masterful mode of ironic comedy.
 14 2 Shattered Subjects

Only after Willy's death did she begin to anatomize the painful period of
apprenticeship that shaped her feminine and artistic sensibilities. Scripto-
therapy allowed Colette to reinvent herself as willing partner in a ten-year
initiation rite that eventually gave her the right to claim an autonomous
subject-position as master of herself, her heart, and her artistic production.
Only the historical trauma of Nazi aggression proved too powerful an
enemy. But who could withstand such barbaric atrocities without succumb¬
ing to permanent emotional scars?
For Hilda Doolittle, the childhood trauma that would resonate
throughout an emotionally fraught maturity was the experience of witness¬
ing, at the age of ten, a mysterious accident that rendered her father
figuratively blind, castrated, and unresponsive to his daughter's need for
paternal valorization. Helpless in the face of Charles Doolittle's sightless
gaze, the young girl repressed both the memory of her father's concussion
and her grandmother's hysterical revelation of the Moravian cult of Wunden
Eiland. Hilda refused to acknowledge either wounded father or wounded
Savior—figures that were buried in the recesses of her unconscious for more
than 30 years. It was Freud himself who recommended that H. D. supple¬
ment her psychoanalytic sessions with a serious effort to write out and write
through the traumas of World War I that continued to haunt her in the
1930s. Professor Freud ordered his patient to recover the trauma narrative
by writing the story straight, without fictional embellishment. Paradoxi¬
cally, the shock of German bombings during the London blitz of World War
11 disinterred the long-buried emotional substratum of childhood bereave¬
ment recorded in The Gift. In Bid Me to Live, H. D. assembled a bricolage of
thinly veiled autofictions that contributed to an astonishing therapeutic
catharsis and released her from three decades of mental torment.
Was Anais Nin eventually cured of the obsessions provoked by her
fathers early betrayal and by her sexual revictimization two decades later?
If one is to believe Nin's self-report, her devotion to life-writing, sustained
for more than 50 years and productive of 150 journal volumes, saved her
from mental breakdown. Scriptotherapy, she testified, allowed her to live at
peace with herself, integrated and emotionally centered in the last decade
of her life. In an essay included in Recollections of Anais Nin, I have described
my own meeting with Nin in 1972 and our later correspondence in 1975-
76. Without question, this vibrant sexagenarian impressed me as a charis¬
matic and emotionally centered speaker, a convincing orator, and a sensitive
interlocutor. But I suspect that the relative tranquility Anais enjoyed in her
final years was attributable to a combination of factors. She felt invigorated
by her enormous success with a literary public that responded enthusiasti¬
cally to the serial release of her edited Diary. From 1947 until her death in
 Conclusion 143

1977, Anais managed to contrive a relatively stable, though bifurcated

private life, divided between her husband Hugh Guiler in New York and her
devoted companion Rupert Pole in California. When, in December 1982,
Rupert Pole invited me to a concert of chamber music at the house he had
shared with Anai's in Los Angeles, I gleaned from his impassioned recollec¬
tions of this beloved companion the kind of admiration and respect that
must have strengthened Nin in her maturity. Did the process of scriptother-
apy save her from neurosis, traumatic obsession, madness, and despair—as
she herself so frequently testified? There can be little question that the Diary
rescued her from psychic fragmentation and provided the gift of absolu¬
tion—the Diary, along with psychoanalysis, the solicitude of Hugh Guiler,
the love of Rupert Pole, and the tributes offered by an adoring audience of
captivated readers.
For Janet Frame, both autobiography and autofiction comprised exer¬
cises in scriptotherapy that fashioned an enabling counternarrative in the
wake of her unspeakable saison en enjer in New Zealand mental hospitals.
Frame achieved healing catharsis by describing the horrors of institutional
incarceration in the voice of her fictional alter ego, Istina Mavet. The
cracked mirror of ostensible schizophrenia gave way to the illuminating
Mirror City of Frames fertile artistic imagination, as the erstwhile mental
patient "unburied'' herself through joint ventures of writing and psychother¬
apy. After nearly a decade of mind wastage, she employed both talking cure
and writing cure in the context of narrative recovery.
All the writers discussed in Shattered Subjects lived through a major world
war that proved to be a powerful and politically defining moment. Colette,
H. D., and Anais Nin endured two world wars. Janet Frame, Audre Lorde,
and Sylvia Fraser integrated war-consciousness into their autobiographical
accounts of youth and adolescent development. Haunted, at some point, by
the specter of Nazi aggression, all six authors coped simultaneously with
personal crises and the challenge of historical trauma. Their experiences of
post-traumatic stress disorder were inevitably affected and often overshad¬
owed by the ominous threat of global disaster.
Frame, Lorde, and Fraser consciously fashioned their autobiographical
texts in the genre of testimonio. For Audre Lorde, traumatic experience acted
as a spur to urgent political activity in the service of a disintegrating society
very much in need of advocates for healing. Adopting the existential premise
that no one can truly be happy so long as a single human being suffers
poverty or persecution, Lorde gave voice to individual pain in the context
of a larger struggle for racial equality and social justice. A poet warrior, she
led a metaphorical army of avid disciples on a passionate crusade to do
nothing less than transform the world. On the one occasion when I heard
4 44 Shattered Subjects

Lorde address a feminist audience, she seemed almost larger than life—very
much the figure of the Amazonian hero I had always imagined her to be.
Testimonio is one of the primary motives implicitly operative in Sylvia
Frasers memoir of incest and healing. A classic victim of incest trauma, Fraser
drew on the resources of psychotherapy, dream analysis, and life-writing to
recuperate the shattered subject-position so chaotically dissociated by child¬
hood sexual abuse. By telling her unspeakable story in graphic detail, she
worked toward a personal catharsis that could, simultaneously, offer valida¬
tion and hope to other incest survivors trapped in the miasma of traumatic
amnesia or haunted by recovered memories too terrible to acknowledge.
The authors I have chosen to examine in Shattered Subjects were literally
writing for their lives in articulating their poignant stories of trauma and
narrative recovery. There are, perhaps, as many literary and therapeutic
strategies to exorcise the demons of personal history as there are individuals
haunted by ghosts of psychic fragmentation. For each of the writers dis¬
cussed in this study, autobiographical testimony proved to be a powerful
tool in the process of reconstructing the beleaguered subject and re¬
membering the self shattered by traumatic experience.
 Notes

INTRODUCTION

1. See Evelyne Ender, Sexing the Mind; Sander L. Gilman, et al., Hysteria Beyond
Freud,- Phillip R. Slavney, Perspectives on "Hysteria"; Ilza Veith, Hysteria; Elaine
Showalter, The Female Malady, "Hysteria, Feminism, and Gender," and Hysto-
ries; and Claire Kahane, Passions oj the Voice.
2. Robert Folkenflik notes that "Freud's 'talking cure' would seem to provide an
obvious model for the writing cure that autobiography offers" (11). In Telling
Lies, Timothy Dow Adams concedes that autobiography "could be thought
of as a written form of self-therapy" (12). Throughout Being in the Text, Paul
Jay draws parallels between autobiographical practice and "the psychoana¬
lytic process of Freud's 'talking cure"' (23). For a fascinating analysis of
autobiography as confession see Leigh Gilmore, "Policing Truth." For a
summary of the case against autoanalysis, see Eakin's Touching the World, pp.
83-87, and Paul Smith's Discerning the Subject, chapter 5. See also van der Kolk

et al., Traumatic Stress.

3. In a section entitled "The Combat Neurosis of the Sex War," Herman notes
that "[n]ot until the women's liberation movement of the 1970's was it
recognized that the most common post-traumatic disorders are those not of
men in war but of women in civilian life" (Trauma 28). Herman has continued
to argue for the professional recognition of "complex PTSD" by the psychi¬
atric establishment. See also Richard B. Ulman and Doris Brothers, The
Shattered Self, especially chapters 1 through 3; Bessel A. van der Kolk, "The
Psychological Consequences of Overwhelming Life Experiences"; and van
der Kolk and Greenberg, "The Psychobiology of Trauma Response."
4. Janice Haaken has, in fact, raised serious ethical questions about "the impli¬
cations of combining survivors of child abuse, war, political terrorism, reli¬
gious cults, and the Holocaust under a single psychiatric category"—a
tendency that she attributes to a "search for the unifying basis to human
suffering and for parallels between male dominance in the family and those
forms of domination that govern public life" (1079). See also Dominick

LaCapra, Representing the Holocaust.

\46 Shattered Subjects

5. Benstock makes a convincing case for the genre of "life-writing" in her essay
"Authorizing the Autobiographical." For an illuminating discussion of life¬
writing as a genre, see Marlene Kadar's introduction "Coming to Terms" in
Essays on Life Writing. Kadar observes that the "Anglo-Saxon rooted phrase 'life¬
writing"' has a long history as "a more inclusive term, and as such may be
considered to have certain critical advantages" (4). Evelyn Hinz notes simi¬
larities between life-writing and both drama and the romance (Data and Acta
vii). See also Leigh Gilmore's Autobiographies.
6. For further discussion of the intersection of autobiography and autofiction,
see Suzanne Nalbantian's Aesthetic Autobiography and Paul Jay's Being in the Text.
For analyses of the genre of autobiography, see Adams, Andrews, Butterfield,
de Man, Eakin, Folkenflik, Gunn, Gusdorf, Lejeune, Loesberg, Mandel, Neu¬
man, Olney, Pascal, Spengemann, Sprinker, Stanton, Stone, Sturrock, and
Weintraub.
7. Robert Folkenflik summarizes the paradox when he asks: "Is autobiography to
be found in referentiality, textuality, or social construction? Is there a self in
this text? The subject is radically in question" (12). Eakin, in Touching the World,
challenges Barthes' assertion by claiming that "autobiography is nothing if not
a referential art, and the self or subject its principal referent" (3). He complains
that poststructuralist critique has invariably, and mistakenly, assumed "that an
autobiographer's allegiance to referential truth necessarily entails a series of
traditional beliefs about self, language, and literary form" (30). In "Autobiog¬
raphy as De-facement," Paul de Man launches a powerful attack on autobio¬
graphical referentiality, arguing that autobiography is not a genre at all, but
rather, a figure of reading generated by rhetorical tropes of prosopopoeia.
8. Similarly, Shirley Neuman proposes a tentative resolution to the ongoing
"debate between humanists and poststructuralists as to whether the 'subject'
is individuated and universal or whether the subject is discursively produced"
by advocating a poetics of autobiography that would acknowledge both "that
subjects are constructed by discourse" and "that subjects construct discourse"
by virtue of individual agency ("Autobiography" 223). Timothy Dow Adams,
in analyzing the "autobiographical paradox," concludes that autobiography
"possesses a peculiar kind of truth through a narrative composed of the author's
metaphors of self that attempt to reconcile the individual events of a lifetime
by using a combination of memory and imagination—all performed in a
unique act that partakes of therapeutic fiction making" (3).
9. This is not to ignore some exciting experiments in the genres of autobiography
and autofiction, including texts by Paul Valery, Andre Malraux, Roland
Barthes, Michel Leiris, and Monique Wittig. See Eakin, Touching the World,-Jay,
Being in the Text; and Autobiography and Postmodernism, eds. Kathleen Ashley, Leigh
Gilmore, and Gerald Peterson. Gilmore provocatively notes that "to so many
 Notes 14 7

others located on the culturally constructed margins of power, the postmod¬

ernist glee associated with the dissolution of notions of the self is hardly a
welcome prospect for those already too familiar with the social reality of
selflessness" ("Mark" 15n).
10. On the impossibility of "origins," see Laplanche, Life and Death in Psychoanalysis.
The "central contradiction that plagues any autobiographical text," argues Paul
Jay, is "the ever-present ontological gap between the self who is writing and
the self-reflexive protagonist of the work" (29). Leigh Gilmore proposes that
the "mark of autobiography . . . can be located provisionally in the always
problematical deployment of the I. . . To the extent that definitions of
autobiography derive from the reference between the person who says I and
the 1 that is not a person but a function of language, these definitions can
always be destabilized" ("Mark" 6).
11. "Autobiography," note Brodzki and Schenck, "localizes the very program of
much feminist theory—the reclaiming of the female subject—even as it
foregrounds the central issue of contemporary critical thought—the problem¬
atic status of the self" (1-2). For analyses of female subjectivity, see Allen and
Young, The Thinking Muse; Judith Butler, Bodies That Matter and Gender Trouble;
Teresa de Lauretis, Technologies of Gender,- Jane Gallop, Feminism and Psychoanal¬
ysis,- Elizabeth Grosz, Volatile Bodies,- Luce Irigaray, This Sex Which Is Not One and
Speculum,- bell hooks, Feminist Theory,• Julia Kristeva, Desire in Language; Diana
Tietjens Meyers, Subjection and Subjectivity,- Denise Riley, "Am I That Name?";
Sidonie Smith, Subjectivity, Identity, and the Body,- and Domna Stanton, The Female
Autograph. For theoretical discussions of women's life-writing, see Bell and
Yalom, Revealing Lives; Shari Benstock, The Private Self; Jeanne Braham, Crucial
Conversations; Brodzki and Schenck, Life/Lines; Margo Culley, American Women's
Autobiography; Rita Felski, Beyond Feminist Aesthetics,- Leigh Gilmore, Autobiograph¬
ies; Carolyn Hleilbrun, Writing a Woman's Life; Estelle Jelinek, The Tradition of
Women's Autobiography,- Marlene Kadar, Essays on Life Writing,- Franchise Lionnet,
Autobiographical Voices,- Morgan and Hall, Redefining Autobiography in Twentieth-
Century Women's Fiction; Jeanne Perrault, Writing Selves; Personal Narratives
Group, Interpreting Women's Lives; Sidonie Smith, A Poetics of Women's Autobiogra¬
phy,- and Smith and Watson, De/Colonizing the Subject.
12. In Male Subjectivity at the Margins, Kaja Silverman remarks that the Lacanian je
"not only occupies a different psychic register than the moi, but it reveals the
latter to be a veritable 'mirage,' ... the result of a series of misrecognitions.
The irreality of the ego, however, in no way diminishes its effectivity.... The
self. . . fills the void at the center of subjectivity with an illusory plenitude"
(4-5).
13. Paul Smith explains that the "imaginary . . . operates to construe for the
'subject' the sense of plenitude or lack-of-lack which is a necessity for the ego
148 Shattered Subjects

and its functioning" (76). "The imaginary is that set of representations and
identifications which supports an illusory plenitude of the ego, or acts as the
ego's broker" (20). "For Lacan," says Paul Jay, "recovery in analysis depends on
the subject's creation of a self-reflexive discourse that can historicize conscious
memory into an eventually 'perfected' narrative. The process of perfecting this
narrative becomes the vehicle for the subject's cure" (26).
14. Caruth further observes that anyone dealing with trauma must confront a
"peculiar paradox: that in trauma the greatest confrontation with reality may
also occur as an absolute numbing to it, that immediacy . .. may take the form
of belatedness" (Trauma 6).
15. Bessel van der Kolk explains: "The intrusive responses are hyperactivity,
explosive aggressive outbursts, startle responses, intrusive recollections in the
form of nightmares and flashbacks, and reeactment of situations reminiscent
of the trauma. . . . The numbing response consists of emotional constriction,
social isolation, retreat from family obligations, anhedonia, and a sense of
estrangement" ("Overwhelming Life Experiences" 3).
16. For further information about the role of the amygdala in traumatic memory,
see Daniel Schacter, Searching for Memory, pp. 212-17. In "The Body Keeps
Score," van der Kolk emphasizes the crucial function of the amygdala, that "is
thought to integrate internal representations of the external world in the form
of memory images with emotional experiences associated with those memo¬
ries," and that "guides emotional behavior by projections to the hypothalamus,
hippocampus, and basal forebrain" (230). See also Freyd, chapter 5, "Ways of
Forgetting."

17. Throughout this study, I have used the hybrid term "author/narrator" to
designate the split between the historical subject and the autobiographical
persona that she or he constructs in the life-writing text,- and "narrator/
protagonist" to suggest the split between the "I now" who tells the story and
the "I then" textually constructed as the narrative unfolds. I generally refer to
the author/narrator by surname and to the autobiographical protagonist by
first name, though there are some exceptions to this convention, especially in
chapter 3.

18. Many of the essays in Benstock's collection The Private Self validate such a thesis.
See, in particular, contributions by Shari Benstock, Susan Stanford Friedman,
and Jane Marcus. Sidonie Smith notes that "autobiography has continued to
provide occasions for the entry into language and self-narrative of culturally
marginalized peoples, of peoples who are assigned inauthentic voices by the
dominant culture" (Subjectivity 61).

19. Anne FJunsaker FJawkins analyzes the genre of patbograpby in Reconstructing

Illness. G. Thomas Couser discusses Lorde's Cancer Journals as autopatkograpby in
Recovering Bodies.
 Notes 149

CHAPTER ONE

1. In elevating Sido to an exalted status, Colette recuperates both psychic and

archetypal resonances of female potency. She resuscitates what Adrienne Rich
describes as "images of the prepatriarchal goddess-cults" that "told women that
power, awesomeness, and centrality was theirs by nature" (Of Woman Born 81).
Rich notes that the "cathexis between mother and daughter ... is the great
unwritten story" (226). Jane Lilienfeld offers a more shadowy interpretation
of Sido as "a charming woman of great privacy and unavailability," whose
uncanny matriarchal power made her resemble a sorceress or a witch ("The
Magic Spinning Wheel” 165, 167).
2. In Colette and the Fantom Subject of Autobiography, Jerry Aline Flieger situates Sido
in the realm of the Lacanian imaginary, "a domain of illusory harmony and
plenitude, which veils a mutual hostility bred in part by the threat of stultifi¬
cation,- the Imaginary relation requires the mediation of a third term in order
to escape from mutual fascination, seductive and suffocating" (39). Mary
Kathleen Benet remarks that "Sido's voice and personality seem to have had
the 'penetrating omnipresence' that Erikson identifies as characteristic of the
possessive mother" (190).
3. Michele Sarde describes this dream of abduction as a primal fantasy that would
haunt Colette's mature imagination: "the lure of abduction (rape, sexuality,
marriage), an hallucinatory and actual return to the home (the womb, affec¬
tion, the arms) of the mother" (57). The incorrigible Sido "was to provide her
daughter with the model of a woman . . . who loved others because she had
begun by loving herself" (20). Colette's half-sister, Juliette, was less fortunate:
"when her marriage turned out badly, she made an unsuccessful attempt at
suicide and succeeded in hanging herself in 1906, at forty-seven" (53).
4. Flieger indicts Sido at this juncture in the text: "This Sido is not the site of
infantile pleasure, but is rather the agent for its denial, its rechanneling into
the adult functions of communication governed by Law" (53).
5. Analyzing the Captain's melancholy, Flieger invokes the Lacanian analogy of
Poe's purloined letter, a secret "that has always been out in the open, in plain
sight. The daughter/detective now claims to dig up the secret that was always
there in full view, too obvious to be noticed: Captain Colette suffers 'the
sadness' of his physical wound" (81).
6. Mary Katherine Benet remarks that Colette "seems to have felt the pathos of
the situation more keenly than the betrayal, and to have taken it to heart by
assuming the task of writing her father's unrealized works" (190).
7. In The Bonds of Love, Jessica Benjamin describes the sadomasochistic dynamic
reflected in Colette's marriage and operative, it would seem, in ostensibly
normal love relationships: "one gives, the other refuses to accept,- one pursues,
150 Shattered Subjects

the other loses interest,- one criticizes, the other feels annihilated" (65). "We
suspect," says Jennifer Freyd, "that psychological torment ... or gross
emotional neglect may be as destructive as other forms of abuse" (133).
8. For further commentary on Colette's use of the imagery of disgust, see Henke,
"Toward a Feminist Semiotics of Revulsion."
9. Consult Sarde (122-24) for a description of this somewhat farcical melodrama,
which left Willy stupefied and Colette stunned and disillusioned. "Lotte
Kinceler," Colette remarks, "taught me a great deal. With her came my first
doubts of the man I had given myself to so trustfully" (MA 31). The pitiable
Lotte eventually directed emotional violence against herself. "One afternoon
of stifling summer rain she went into her backshop parlour and shot herself
through the mouth. She was twenty-six years old” (MA 33).
10. "Is it not possible," asks Anne Duhamel Ketchum, "that the mysterious sickness
of Colette . . . may well have been some Satrean nausea, a brutal awakening
of consciousness at finding in Paris, institutionalized on a large scale, the
relations of power, of master and slave, the exploitation from which she
suffered so much in her private life?" (24). Another explanation of Colette's
mysterious illness might be found in symptoms of constriction associated with
interpersonal stress disorders (APA 425).
11. See, for instance, the various accounts of the Colette/Willy collaboration
offered by Michele Sarde and by Joan Hinde Stewart. According to Mary
Kathleen Benet, the majority of "Willy's interpolations concern Maugis, the
music critic, who was in part a caricature of Willy himself.... He also corrects
Colette's exuberant style. . . . He crosses out repeated words. . . . and adds
notes about literary soirees, foreign writers, and English and German terms"
(207). When the first of the Claudine novels appeared in 1900 under Willy's
name, he protested in a preface "that he had received the manuscript from an
anonymous donor. . . Willy was telling the truth with the confidence that
no one would believe it" (Sarde 146).

12. Some readers have been surprised to discover that Sido's inaugural letter in
Break oj Day is partially fabulated and that, in her actual response, Colette's
mother happily acceded to Jouvenel's invitation. Here is the historical docu¬
ment of Sido to Sidi: "Your invitation ... is so gracious that for many reasons
I've decided to accept it. Among these reasons there is one which I never resist:
the sight of my daughter's dear face, and the sound of her voice. And then I
want to meet you, and to judge as far as I can why she has been so eager to
kick over the traces for you" (quoted in Richardson 49). Jane Lilienfeld
comments that Colette's reconstruction of the text is "a direct reversal of the
truth. . . . Colette chose not to see Sido, and she reversed in fiction what
happened in life. For her own reasons she transformed denial of the mother
into denial of the daughter" (175).
 Notes i51

13. Nancy Miller observes, "Much of Colette's work unfolds as a meditation on

solitude, on the possibility—for a woman—of living alone beyond despair"
(Subject to Change 231). Such an independent life entails the construction of a
female subject-position beyond the authority of the male gaze. According to
Miller, "Colette's texts . . . constitute a discourse on woman. . . . ‘e'criturefeminine'
avant la lettre. . . . Colette offers feminist fables of resistance and self-preserva¬
tion" (240). The "theme of emergence from love into something more sane,
something healthier, is one of Colette's founding fables, indeed this leitmotif
has the status of an obsessional myth" (Flieger 20).
14. Jerry Aline Flieger believes that "Colette's autofictions are less Bildungsromans
than Bildsromans, picture-novels, which give access to overdetermined images,
with the help of a vertical metaphoric memory sifting down through layers of
accrued experience" (185). The "'I' of her works is situated somewhere between
the fictional status of the Bildungsroman protagonist and the 'real' status of the
conventional autobiographical subject. . . . And the identity of the narrating
'I' is plural, shifting, overdetermined with multiple ages and perspectives"
(184). Catherine Slawy-Sutton describes Colette as "a brouilleuse de piste—one
who chose to deliberately confuse/provoke her readers" (24-25). Invoking the
genre of Mentir-Vrai or True-Lying, she concludes that Colette's "strategies are
defined by a play between revelation through fiction and disguise through
autoportrait" (34).
15. Marianne Hirsch offers an excellent analysis of the "duple logic" Colette
embraces at the end of Break of Day. "It is multiple, containing the voices of
'Sido' and 'Colette,' signaled by a mixture of italic and roman print. . . . The
novel hovers indefinably between fiction and autobiography.... In the novel,
the love plot, proceeding forward chronologically, rivals the mother/daughter
plot, which proceeds associatively and retrospectively. These indeterminacies
demand of the reader an acceptance and an acting out of contradiction, an
oscillating reading. . . . They chart the plot of mother-daughter love within
the heterosexual institution of narrative which both silences and articulates
it" (107-8).
16. 1 have adopted the notion of matric masculinity from Angela Moorjani's
provocative article on "Fetishism, Gender Masquerade, and the Mother-Father
Fantasy." In delineating a "matric fetishism (fetish surrogates for the father's
matrix) as compared to phallic fetishism (the stand-ins for the maternal
phallus)," Moorjani uses the "word matrix, 'womb,' which is derived from the
Latin mater, to indicate the fantasized nature of the father's childbearing
capacities.... In line with recent usage the terms phallic and matric also include
the power, both generative and social/symbolic, that accrues to the fatFier and
the mother and with which the child identifies and/or which it envies" (25).
452 Shattered Subjects

CHAPTER TWO

1. In the typescript of The Gift, H. D. describes the Fascist menace as an

invidious tarantula and testifies that "this host of Devils flies to incarcerate
us or incinerate us, from Germany." She compares her own traumatic
memories to a "Time-bomb" set off by the "possibility, at any given second,
of complete physical annihilation" (G Ts Box 40/Folder 1036/p. 2). In
describing the effects of trauma, H. D. explains: "Shock can also, like an
earth-quake or an avalanche uncover buried treasure, . . . the camera obscura
where our living inheritance is stored" (G Ts Box 40/Folder 1035/p. 26). For
an excellent discussion of the wartime pressures surrounding H. D.'s com¬
position of The Gift, see Fuchs.
2. Deborah Kelly Kloepfer in The Unspeakable Mother calls our attention to H. D.'s
early imaginary identification with Orestes and to a "fantasy of matricide"
embedded in Paint It Today (48-49). For an analysis of H. D.'s historical
relationship with her mother, and of her recrudescence of the maternal images
of Demeter and the Great Mother, see S. Friedman, Psyche Reborn, pp. 137-54.
Despite adolescent conflicts with Helen Wolle Doolittle, H. D. eventually
came to believe "that the mother holds a prior, even primal position in the
unconscious of the individual" (145).
3. See Joan Jacobs Brumberg, Fasting Girls, and Leslie Heywood, Dedication to
Hunger, for the history of anorexia. Kloepfer suggests that the H. D. figure in
Hermione "borders on anorexia throughout the novel" (86).
4. Susan Friedman cites, among H. D.'s dream records, a nightmare "in which
she sees her mother lying passive, about to be raped. Another presents that
favored brother trying to strangle her with a length of braided cord from a
box of candy they are sharing" (Psyche 48). Identifying Gilbert Doolittle as
H. D.'s "psychological double," Friedman tells us that his death in battle
contributed to two of H. D.'s psychological breakdowns, in 1919 and 1934,
respectively. For a discussion of editorial changes to the manuscript of The Gift
prior to its publication by New Directions in abridged form, see DuPlessis, "A
Note on the State of H. D.'s The Gift."

5. In H.D. and Freud, Buck offers a complex and insightful reading of the Madonna
lily as a "symbol of the phallus obtained from the father," but whose signifi¬
cance is "defined by the mother" (108). "The fantasy can however also be read
as female penis envy" (110). Susan Friedman interprets this "Easter-lily or
Madonna-lily" in both Advent and The Gift as a symbol of the castrated phallic
mother. "As flower of the Annunciation and the Resurrection, as representa¬
tion of female genitalia in the town of Mary (the Mother), the Madonna-lily
cut by the Father signifies both the Mother's power and castration" (PW 316).
 Notes 153

6. Freud explains, "Among the store of unconscious phantasies of all neurotics,

and probably of all human beings, there is one which is seldom absent and
which can be disclosed by analysis: this the phantasy of watching sexual
intercourse between the parents" (SE 14: 269). Susan Friedman also believes
that "this dream can be read as a representation of the primal scene" {PW 338).
7. In relation to the snake imagery dominant in this section of The Gift, one should
consider H. D.'s pronouncement in Notes on Thought and Vision-. "The world of
vision has been symbolised in all ages by various priestly cults in all countries
by the serpent," which the poet herself associates with both the jelly-fish and
the "over-conscious mind" (40). See also Robinson, "Psychoanalytic Concept,"
pp. 243-44. In the typescript of The Gift, FI D. recalls a Moravian narrative
describing two snakes who brought good luck to the historical figure Martin
Mack: 'The serpents passed over the paper and his hand held steady" (G Ts
Box 39/Folder 1029/p. 30). The Native Americans interpreted this event as a
sign of the Great Spirit's protection of the Moravians.
8. According to Susan Friedman, the Aladdin story represents the "parable of
'castration.'. . . The second snake rears erect to accomplish what the story has
predicted—the wound which leaves an ugly scar that can never be healed.
Female genitals and mouth conflate in a scene of 'castration'—the theft of
both erotic pleasure and speech—which is the destiny of both mother and
daughter in the primal scene and its repetition" (PW 338). As Sidonie Smith
notes, the "surrender of woman's reason to embodiment also contaminates her
relationship to the word. Allying her speech with the seductive Eve and the
serpent, . . . gender ideologies of the early nineteenth century reaffirmed the
association of the hole in woman's face with the contaminations of sex"
(Subjectivity 15-16).

9. Those familiar with Mary Daly's Pure Lust and Gyn/Ecology might recall that
the snake is an ancient, pre-Hellenic symbol of the Mother Goddess and of
female empowerment through menstruation and change. As the snake sloughs
off its skin, it becomes a symbol of renewal and resurrection. In The Glory of
Hera, Philip Slater describes the ancient Greek "symbolic equation between
the serpent and the umbilicus, so that the snake is seen as a bridge to the
mother, to the womb, and hence of non-life, the unconscious, and the
supernatural realm" (95). See also Donna Hollenberg's analysis of the snake
as a bisexual, "oral-narcissistic" symbol and an "age-old symbol of fertility and
chthonic power" (26-28). It is fascinating to recall that the Greek physician
Asklepios inaugurated the analytic practice of dream interpretation in his
Asklepion in Pergamon (now Bergama, Turkey).
10. One of the figures that H. D. envisages in her famous vision of "Writing on
the Wall" in Corfu is "the tripod of classic Delphi, . . . this venerated object
of the cult of the sun god, symbol of poetry and prophecy" (TF 46). Bryher,
154 Shattered Subjects

she tells us, "had the detachment and the integrity of the Pythoness of Delphi"
during this extraordinary experience (TF 48). "Delphi . . . was the shrine of
the Prophet and Musician, the inspiration of artists and the patron of physi¬
cians" (TF 50). For further discussion of Apollo and the Python in Greek myth,
see Philip Slater, The Glory of Hera, especially pp. 94-118,- and Hollenberg,
H. D., pp. 26-30.
11. In Penelope's Web, Susan Friedman reminds us that H. D. herself alluded to the
Eleusinian mysteries in Notes on Thought and Vision, where the rites celebrating
the dyad of Demeter and Persephone are "held up as the model for fully
integrated creativity" (9). In the Eleusinian mysteries, "the initiate passed
through three rooms representing the dimensions that must be experienced
and integrated: the passion of the body,- the detachment of the intellect; and
the mystery of the spirit" (10). See also Donna Hollenberg's analysis of the
Eleusinian rites in chapter 1 of H. D. . The Poetics of Childbirth and Creativity.
12. Barbara Guest observes that Charles Doolittle's accident "came to have a
disproportionate meaning in H. D.'s life. ... It seems that one evening her
father had returned home, incoherent and fainting from a wound in his head.
. . . For years she was traumatized by this event. She spoke of it to her various
analysts, including Freud and Havelock Ellis, and the episode returned in her
dreams" (18). It was not until 1933 that H. D. "was able to describe more
literally what had happened" and to acknowledge that her father "had been
struck by the streetcar that passed their house in Upper Darby" (18-19). Her
breakthrough, she felt, was a result of analysis with Dr. Hanns Sachs. In that
same year, she confided to Havelock Ellis that she had had "terrible phobias
after [her] father's death" (19).
13. As Cathy Caruth notes, "what returns to haunt the trauma victim in Freud's
primary example of trauma . . . is, . . . significantly, the shocking and
unexpected occurrence of an accident. . . . Paul de Man's notion of referenti-
ality . . . associates reference with an impact, and specifically the impact of a
fall" (Unclaimed Experience 6). See Caruth's intriguing analysis of trauma and
falling in chapter 4 of Unclaimed Experience. According to Susan Friedman, the
"wounded Father/Freud occupies the position of woman" (PW 296). "The Gift
works through the transferential construction of the Father Who Terrifies by
(re)constructing an ideal father who redeems. Like Christ, the power of this
re-visioned father figure depends upon his wounds" (PW 340).
14. H. D. seems to have been somewhat stunned by Freud's emphasis on her
"mother fixation." She confesses, rather excitedly, in a letter to Bryher that
"F[reud] says mine is the absolutely FIRST layer, I got stuck at the earliest pre-
OE[dipal] stage, and 'back to the womb’ seems to be my only solution. Hence
islands, sea, Greek primitives and so on" (quoted by S. Friedman in PW 319).
H. D. appears to have been grateful to Freud for pointing out the uniqueness
 Notes 155

of her "perfect bisexuality" and for refusing to condemn her love of women
outright, despite various hints that she would never be emotionally satisfied
with lesbian attachment. Friedman suggests that it was precisely this working
through of the maternal transference that enabled H. D.'s "development of a
gynopoetic empowered by the Mother/Muse" (PW 322). See also Claire Buck,
H. D. and Freud, and Angela Moorjani, The Aesthetics of Loss and Lessness.
15. In The Practice of Love, Teresa de Lauretis elaborates on "Laplanche and Pontalis's
notion of fantasy as narrative scenario" or "structuring scene of desire" (123)
and observes that these theorists "make a convincing case for the metapsy-
chological status of fantasy and for its structural, constitutive role in subject
processes. They reject the formal separation between conscious and uncon¬
scious fantasies—between daydreams, for instance, and memory traces or
fantasies recovered in analysis—and instead see a 'profound continuity be¬
tween the various fantasy scenarios—the stage-setting of desire' in the history
of the subject" (82).
16. For perspicacious readings of FT D.'s reinterpretation of Freud's psychosexual
theories, see chapter 5 of S. Friedman's Psyche Reborn,- Claire Buck, H. D. and
Freud, Janice Robinson, "What's in a Box?",- DuPlessis and Friedman, "Woman
is Perfect",- and Angela Moorjani, "Fetishism, Gender Masquerade, and the
Mother-Father Fantasy." Buck, in particular, notes that the "central insight
which FT D. takes from psychoanalysis is that the split self is a text to be read"
(99). Relying on Freud's notions of the family romance, H. D. predicates a
split subject whose condition of radical lack is contingent on the practical
impossibility of ever realizing the sufficiency implied by an originary mother-
father fantasmatic dyad. The Freudian premise of bisexuality nonetheless
proves "central to FT D.'s writing. Bisexuality stands for the possibility of a
new sexual identity, bringing together masculinity and femininity into a new
unity which is also a transcendence of difference" (Buck 11).
17. For a more positive interpretation of Charles Doolittle's feminization in The
Gift, see Penelope's Web. Susan Friedman identifies the wounded father with the
"pacifist Moravian Jesus" and places him "within the context of the daughter's
recovery of the primal Mother. . . . The Gift repeats H. D.'s maternal transfer¬
ence with Freud and extends it into a healing gynopoetic that opposes the
Taw of the Father embodied in the Nazi attacks" (341-42).
18. Cassandra Laity, in her introduction to Paint It Today, also cites this quotation
and notes that the "terrible" aspect of her love for Frances Gregg "continued
to fuel H. D.'s imagination long after the relationship had ended," indeed,
until the poet was "nearly fifty years of age" (xxxiii). Susan Friedman analyzes
the complex intertextual relationship among Paint It Today, Asphodel, and Bid
Me to Live in Penelope's Web. For an intriguing hypothesis concerning H. D.'s
156 Shattered Subjects

composition of Asphodel, see Robert Spoo, "H. D.'s Dating of Asphodel: A

Reassessment."
19. Susan Friedman elaborates on H. D.'s Freudian strategy by comparing her
autobiographical writing to the scene of psychoanalysis: "As analyst, the 'I
now' who narrates eyes the 'I then.' As analysand, the narrated self is positioned
in the part of resisting analysand whose unfolding story works through the
tangle of repression into the clearing of recovered memories" (PW 83). H. D.
apparently emulated in her autobiographical prose the kind of autoanalysis
practiced by Freud in his Interpretation of Dreams. "H. D.'s self-analysis in the
scene of writing boldly asserts that she can split the subject so as to reconstitute
it—not as a unitary subject, but as a self with unconscious as well as conscious
manifestations" (PW 83). Janice Robinson declares that, for H. D., "the
techniques of psychoanalysis had become a technique of writing as well as a
way of coping" ("What's In a Box?" 244). See also Buck, chapter 4, for an
interesting discussion of the way in which "FJ. D.'s writing method corre¬
sponds ... to the analytic method" (114).
20. In May 1915, Richard Aldington described the couple's loss in a letter to Amy
Lowell: "Hilda was delivered of a little girl still-born, about 2. am. this
morning. . . . Poor Hilda is very distressed, but is recovering physically"
(Zilboorg 1:20). In Tribute to Freud, H. D. ascribes the stillbirth to "shock and
repercussions of war news broken to me in a rather brutal fashion" (40). As
Trudi Tate explains, H. D. "had been shocked by the news that the passenger
ship Lusitania had been sunk with 1200 civilian casualties" (10). See Tate's
discussion of H. D.'s war fiction in Modernism, History, and the First World War.
21. Hermione recalls the trauma of giving birth in a cellar during an air raid—a
fictional construction that departs emblematically from H. D.'s own biograph¬
ical experience. H. D. clearly intends to heighten the association between her
own pregnancy-loss and the war wounds endured by soldiers during World
War 1. The analogy might be metaphorically strengthened if one compares
Hermione's mourning over stillbirth to Weir Mitchell's observations of a
"phantom limb" lingering in the psychic economy of soldiers and accident
victims who have suffered amputation. In Volatile Bodies, Elizabeth Grosz offers
an extended philosophical discussion of the "phantom limb" syndrome—a
phenomenon that seems closely to coincide with the traumatic resonances of
pregnancy-loss as described by H. D. in Asphodel and Bid Me to Live. Both texts
imply a startling analogy between war-wounds and interrupted gestation—to
such an extent that the specter of her stillborn daughter haunts H. D.'s
autobiographical imagination as if it were a phantom limb. Might the loss of
a symbiotic presence psychologically embedded in maternal consciousness
during pregnancy continue to haunt the female subject like the ghost of an
amputated limb? To extend Freud's analogy between the gestating infant and
 Notes 157

the phallus, might pregnancy-loss be interpreted intrapsychically as a sym¬

bolic castration?
22. In his foreword to Abraham and Torok's study, The Wolf Man's Magic Word: A
Cryptonymy, Jacques Derrida suggests that in cases of melancholia, the imago
of the lost one is psychologically "encrypted" or "incorporated." "The Self tries
to identify with the object it has 'incorporated.' . . . Sealing the loss of the
object, but also marking the refusal to mourn, such a maneuver is foreign to
and actually opposed to the process of introjection. I pretend to keep the dead
alive, intact, safe (save) inside me. .. . With the real loss of the object having been
rejected, . . . incorporation is a kind of theft to reappropriate the pleasure
object. . . . The crypt is the vault of desire" (xvi-xvii).
23. Despite his wartime love affairs with Flo Fallas and Dorothy "Arabella" Yorke,
Richard Aldington continued to write passionate love letters to Hilda from
France throughout the spring and into the summer of 1918. His mood was
sentimental and nostalgic, as he reminisced about their romantic travels in
Italy and elevated H. D. to the status of soulmate and poetic muse. On July
7, 1918, he proclaims: "I am tenderly and passionately in love with you as
always" (Zilboorg 1:95). On July 24: "My dear, dear beautiful child-wife, you
don't think that our love could end?" (113-14). On July 28: "Faun and Dryad
will always live & always love each other" (115). These communications are
especially poignant in light of the Aldingtons' impending separation, though
it is interesting that both Richard and Hilda continued to celebrate their
premarital honeymoon in Italy as a nostalgic idyll throughout their lifelong
correspondence. See Zilboorg 2, passim.
24. Barbara Guest comments that H. D. "had developed an almost pathological
fear of pregnancy and would not have sexual relations with him [Richard
Aldington]" (78). Considering the trauma of H. D.'s stillbirth, however, her
reaction hardly seems pathological. In Asphodel, Hermione acerbically com¬
ments that, despite promises on the part of her husband Darrington and her
lover Cyril Vane to "be careful," she twice found herself accidentally pregnant.
A woman as cerebral as H. D. must have felt enormous vulnerability in the
face of nature's relentless determination to reproduce the species. She un¬
doubtedly experienced a sense of alienation and helplessness, as if the species
had parasitically colonized her unwilling somatic self. Hence H. D.'s heroism
in choosing to continue her second pregnancy, despite the emotional and
legal complications of illegitimacy. Evidently, the birth of her daughter
Perdita proved to be a powerful paychological compensation for the earlier
stillbirth. When H. D. found herself pregnant again in 1929 with Kenneth
Macpherson's child, she agreed, with remarkable docility, to seek an abortion
in Berlin. Barbara Guest reports that H. D. made a "miraculous, guiltless
158 Shattered Subjects

recovery from what could have been a rotten scene" and concluded that "it
was ALL FOR THE GOOD" (195).
25. In a number of letters to Hilda during the summer of 1918, Richard Aldington
complains about Dorothy Yorke's overweening possessiveness: "Arabella is
trying hard ... to enslave me completely. ... I am appalled ... at the degree
of subjugation she intends for me" (Zilboorg L100). In contrast, H. D. feels
that she has managed to exorcise the powerful ghost of D. H. Lawrence
through the completion of Madrigal. "I got a sort of Hail and Farewell into my
last chapter," she explains in a letter to Aldington. "I felt that I did not have
to worry any more to place' old Lorenzo, having 'placed' him in time and space
and eternity, at last, to my own satisfaction" (Zilboorg 2:140). By the time she
finished the first draft of Bid Me to Live [Madrigal] in 1939, H. D. had overcome
her writer's block and was writing prolific prose and poetry. For an analysis of
H. D.'s clever intertextual "embedding" of D. H. Lawrence's fictional themes
into her own exposition of their aborted relationship, see S. Friedman,
Penelope's Web, 151-70.

26. I am grateful to Bonnie Kime Scott for initially calling my attention to the
association between Notes and the concept of gloire. Susan Friedman makes a
similar connection in Penelope's Web, as does DuPlessis in "Romantic Thrall-
dom." For a discussion of H. D.'s Notes in relation to her poetics of childbirth
and creativity, see Donna Hollenberg's H. D., chapter 1, "Serpent and Thistle."
As Hollenberg explains, H. D. in Notes "gives the physical experience of
childbirth metaphysical dimensions: she claims 'womb vision' and focuses on
the mother-child dyad as the psychic structure underlying creativity" (19). In
relation to the gloire, Joseph Milicia writes: "Julia gives the word a variety of
meanings, but chiefly it is the vitality, the animation of a thing—the instress,
the life within, as in the 'charged' paintings of Van Gogh" (295). As Deborah
Kelly Kloepfer explains, the elusive gloire may be translated as both "child¬
consciousness" and the "unborn story." A "woman writing creates/becomes a
great mother who thrusts herself both around the story and into it; inside the
mother is child/writer,- within her is the unborn text, and within that story,
herself again, both mother and daughter, parthenogenic, birthing the word,
born of the word, born of the gloire" (92).

27. Susan Friedman identifies the discourse of pregnancy in Asphodel as "consis¬

tently lyric and rhythmic, repetitious and hypnotic, an eruption of the
Kristevan Semiotic into the Symbolic—in H. D.'s text, not only inscribing
the daughter's longing for the maternal body, but also representing the mother
speaking. . . The conventions of dominant discourse provide no language in
which to speak as pregnant subject. But Hermione's interior monologues about
pregnancy create an alternative discourse, one characterized by a linguistic
 Notes 159

and rhythmic experimentation that deconstructs the opposition of subject and

object and anticipates contemporary theories of ecriture feminine" (PW 187).
28. Richard Aldington seems also to have been suffering from post-traumatic
stress disorder as a result of combat experience during the war. He writes in
January 1919 that he is "on the verge of a complete mental collapse" and
complains of "extraordinary head-aches," as well as difficulty concentrating
(Zilboorg 1:183-84). In a letter to Ezra Pound, H. D. reports that in April
1919 "it was madness in London ... to see him look out at me through a
strange great hulk of strange passion and disintegration" (1:207). She confides
to George Plank that Richard "was, 1 am quite certain, all but 'certifiable' [as
insane] that season just before I finally left him" (1:208). Despite the claim
that she herself had initiated their separation, H. D. was thunderstruck in 1937
when she received Richard's request for a legal divorce: "My mind is cold like
ice but my heart thumps when 1 even think of it" (Zilboorg 2:61). And yet,
remarkably, this resuscitation of postwar feelings of conjugal betrayal helped
H. D. "break through the writer's block which had led to her psychoanalysis
in the early thirties" (Zilboorg 2:64). Confronting Richard again in 1938 was,
she felt, "much better for the UNK [unconscious] . . . better to get him in
perspective." She describes the awkward reunion in a letter to George Plank:
"RA turned up here. . . . He is very fat. I never knew anyone make such a
muddle of anything" (2:66). Like Colette, H. D. has chosen to caricature her
ex-husband rather than to demonize him.
29. In her article on "Fetishism, Gender Masquerade, and the Mother-Father
Fantasy," Angela Moorjani delineates a psychologically composite male-
female figure in the context of a "matric fetishism" predicated on the imaginary
father's "childbearing capacities" (25). H. D., she contends, "counters phallic
fetishism's fixation on female lack and the phallic woman with matric fetish¬
ism's emphasis on male lack and the matric man fantasy. If women need the
phallus to be complete, then men need the matrix to be whole again" (33).
"Although her tendency was to make of Freud the mother in transference,"
Moorjani observes, "in consonance with the fantasy of mother-father integri¬
ty, she preferred to make of him a matric male" (34)—and to use this
androgynous mother/father phantasm as the ground for her aesthetic theories
of spiritualgloire. Susan Edmunds remarks that "H. D. also has two bodies. One
occupies the [maternal] space of epiphany: it is hale, whole, holy. The other
occupies the [paternal] space of narrative or history, a body containing pain
and contained by plot" (1). One might recall Freud's allusion to female
bisexuality in his essay on "Femininity": "Regressions to the fixations of the
pre-Oedipal phases very frequently occur,- in the course of some women's lives
there is a repeated alternation between periods in which masculinity or
femininity gains the upper hand. Some portion of what we men call 'the
16 0 Shattered Subjects

enigma of woman' may perhaps be derived from this expression of bisexuality

in women's lives" (SE 22: 131).

CHAPTER THREE

1. Elyce Wakerman writes in Father Loss that if a daughter feels somehow respon¬
sible for her father's desertion of the family, "she must also accept that she
wasn't good enough, wasn't worth his staying around" (109). "An internal
battleground of contradictions, . . . the girl whose father left home is sure of
only one thing: the first man she ever loved walked out on her” (110). "I lost
my first beauty contest/' Nin laments. "To lose one's first beauty contest means
you lose them all" (D 6:98).
2. Deirdre Bair speculates that the story of the journal's inauguration as a letter
to her father seems to have been invented by Anais around the age of eighteen
and has remained something of a moot issue, though it seems clear that, from
its initiation in 1914, the diary reflected its adolescent author's emotional
obsession with Daddy and her "fixation on wooing and winning her father
back into the family" (Bair 29). Throughout this chapter, I refer to any of the
seven volumes published as The Diary of Anais Nin (1966-1980) in italics as
Diary and volume number,- and to the original 150-volume journal, as well as
recently published early diaries and the unexpurgated Journal of Love, in the
larger category of "journal" or "diary" (lowercase, roman type).
3. According to Joan Bobbitt McLaughlin, "the world of the diaries is a carefully
contrived and beautifully synchronized artistic creation, a world fashioned
and executed by Anais Nin" (191). "The pages of a diary,” observes Kim
Krizan, "cannot contain the true self in any real sense, but only a self which
is an interpretation, an arrangement of facts and fictions, a construction" (23).
As Duane Schneider notes, Nin's expurgated diaries must be approached as
"carefully wrought works of literature" that constitute "something of a new art
form—the journal-novel" (10). Nin declares in The Novel of the Future-. "1 have
often said that it was the fiction writer who edited the diary" (85). On the
persona in the Diary, see Wendy DuBow and Duane Schneider. For further
discussion of journal-writing as therapy, see Ira Progroff, At a Journal Workshop,
and articles by Niemeyer, Begos, Rainer, Finlayson, Hoy, Moffat, and
Margaret Miller. For an analysis of the diary genre, see Rebecca Hogan.
4. Elyce Wakerman confirms that a young girl, "suddenly deprived of the first
man she ever loved," will inevitably "carry that rejection with her for the rest
of her life" (55). The resultant complex of "father hunger" can engender
symptoms of "unhealthy narcissism," as the abandoned daughter obsessively
searches for "self-esteem through the admiration of others" (63). Many of Nin's
 Notes 161

future relationships would be dominated by a need to seduce the absent father

through the conquest of paternal surrogates like Edmund Wilson, who em¬
bodied for Anai's the "full tyranny of the father" (D 4:89). "In Edmund Wilson
1 sought reconciliation with the father," she admits. "Or was I seeking to
conquer the father?" (D 4:97).

5. When Nin's psychotherapist Dr. Clement Staff identified Joaquin's "violent

spankings" as her "first humiliation at the hands of man," Anai's was able to
understand the pre-trauma that had precipitated her own sadomasochistic
compulsions. "Staff asked her to consider the possibility that because of her
father's abuse, she had somehow linked humiliation with pleasure. She said it
was true, that from the first spanking, she had accepted a kind of 'slavery' even
as she went on to abandon, punish, and hurt all those who had hurt her" (Bair
319). In the third volume of her Diary, Nin rewrites as "erotica" the story of
these childhood spankings and the adult epiphany that made her aware of the
short circuit between pleasure and pain dominating her emotional life: "It was
as if the spankings came too near to regions usually devoted to sensuous
pleasure. Both pain and pleasure suddenly revealed to be in proximity to each
other, physically and emotionally" (D 3:171). A number of the stories in Delta
of Venus and Little Birds focus on incidents of childhood sexual abuse. For further
discussion of Seduction of the Minotaur, see Henke, "Lillian Beye's Labyrinth."
6. As Ellen G. Friedman observes in "Escaping from the House of Incest," the
offense is voyeuristic, insofar as "the father's naked eye does not confront the
actual daughter. Rather, through the two lenses he transforms the daughter
he had called 'ugly' into an object shaped to his desire" (40). At the 1994 Anai's
Nin Conference held at Long Island University, Joaquin Nin-Culmell protest¬
ed in his keynote address that the practice of taking nude pictures of young
children was common in Europe at the turn of the century and had innocuous,
sexually neutral implications. It is clear from her diary entries, however, that
Anai's subjectively experienced her father's photographic intrusions as sexually
demeaning. My attributions of sexual abuse refer to Joaquin Nin's scopophilic
practices, as well as to his ritual spankings. I am not intimating that his abusive
behavior went beyond the lascivious gaze and equally ambiguous backside
beatings that made such a powerful impression on Anai's. As Diane Richard-
Allerdyce observes, "Nin's work resonates with herunsayable response to early
paternal abuse (whether sexual or otherwise psychological and physical) and
the 'earth-shattering' effects of that violation" (Anai's Nin 7). "We do not know
whether Nin was sexually abused by her father as a child. . . . What we do
know is that Nin's lifelong writings show the effects of severe traumatization
around the issue of the paternal" (42).
7. In the erotic tale "Mandra," the narrator titillates her audience with a description
of Mary, a woman who "has never known a real orgasm, at thirty-four, after a
162 Shattered Subjects

sexual life that only an expert accountant could keep track of" {LB 140). In Fire,
Nin complains of a nonorgasmic liaison with Gonzalo More: "I cannot feel the
orgasm with him" (329). "This force in me ... I now carry like unexploded
dynamite" (331). See also Fire 352, 371, and 411. Later, her celebration of erotic
jouissance will explode in a triumphant catalogue of physical ecstasies enhanced
by electric "flesh-arrows" and a "foam of music" (D 2:264).
8. Many of Nin's stories in Delta of Venus and Little Birds offer disconcerting
scenarios of sadomasochistic sexual violence. Edmund Miller, in "Erato
Throws a Curve," questions Nin's pervasive assumption that "women only
come to appreciate sex through force" and allies her erotic writing with the
"central rape fantasy" of male-authored pornography (176). For a different
judgment, see Smaro Kamboureli's eloquent defense of Nin's "fusion of dis¬
course and intercourse" through lyrical pornography (96): "As her own aph¬
rodisiac is poetry, so her stories are exciting . . . because their sexual content
is enriched by her poetic sensibility" (102). When later questioned by inter¬
viewers about her "secret erotic desire" for violation, Nin conjectured that such
feelings might be socially constructed and that these "dreams may disappear
when woman is freed of guilt for her sexual desires" (ITS 61). By the time Nin
wrote "In Favor of the Sensitive Man" for Playgirl in 1974, she decried the
"purely macho type" and exposed loutish behavior as "false masculinity" (SM
46). She insisted that no new woman would tolerate, in this Age of Aquarius,
the sadistic strategies of a man who humiliates, dominates, or subjugates his
partner.

9. "The hostility seething in abandoned daughters is only barely muted," writes

Wakerman. "Ignited by the rejection of childhood, ... the anger frequently
surfaces as determination. She wilt succeed; she will be safe,- she will not need"
(114). According to Nancy Scholar, Anais "wished to emulate her mother
during adolescence, referring to her in the second early Diary ... as 'the
woman nearest perfection in the world,"' but later rebelled against the mother
she perceived as a "domestic tyrant” (2-3).

10. Wakerman further elucidates this mentality: "We are angry with mother for a
number of reasons. The feeling of helplessness that accompanies grief... is
assuaged to some extent by anger. . . . [Mjother has proved herself to be
powerless. She could neither prevent father's departure, nor soothe our pain
or her own. She is at least as powerless as we" (130). For an interesting
interpretation of Nin's conquest of the internalized, self-destructive, and
devouring mother, see Stephanie A. Demetrakopoulos Gauper, "Anais Nin
and the Feminine Quest for Consciousness." For more on the phenomenon of
mother blame in paternally abusive households, see Herman, Incest, as well as
Armstrong, Jacobs, Rush, and Russell.
 Notes 163

11. For an intriguing discussion of Otto Rank's influence on Nin's own analysis of
her Don Juan syndrome, see Philip K. Jason, "Doubles/Don Juans." Rank
hypothesized in The Don Juan Legend that the male obsessed with sexual
conquest might suffer from an insatiable need to compensate for maternal
rejection. The female Don Juan, Jason concludes, must be driven by a similar
compulsion: "the unattainability of the father and the compensatory substitute
for him" (92).

12. Fitch declares that Nin's "final and greatest work will be her diary, which she
has learned to rewrite, condense, and edit. She . . . will remove all wrinkles
and scandal. . . . But by selecting, eliminating, and hiding she is working on a
new genre" (360). 'This is indeed a fictionalized, some will say deceptive,
autobiography in diary form" (368). Anna Balakian warns that the "diary and
the creative work are like two communicating vessels, and the division is an
imaginary one: they feed each other constantly" ("Poetic Reality" 115-16).
Nin's life, insists Diane Wakoski, "is lived and written so fully as to seem
fictional" (148). "Nin's ability to present the abstract in concrete form," says
Richard Centing, "and her use of novelistic techniques transforms autobiog¬
raphy into universal truth" (170).

13. "And if I resist you?" queries Anais, and Joaquin counters playfully: "1 will
seduce you" (I 210). "If Anais the diarist is to be believed," remarks Bair, Nin
and her father "indulged in a nonstop orgiastic frenzy" after the initiation of
their affair at Valescure (174). "Nin's seduction of her father in the summer of
1933," writes Diane Richard-Allerdyce, "was part of the process of facing and
taking hold of a past trauma in order to take leave of it" (32).
14. Joanne Rock declares in "Her Father's Daughter" that "the most disturbing
element of the incest is Nin's illusory sense of victory" (36). Rock hypothesizes
that Nin might have introduced into her journal candid descriptions of Joaquin
as her "double" and a consummate Don Juan figure in order to intrigue Dr.
Otto Rank and convince him to take her on as a psychoanalytic patient. In
preparation for her first meeting with Rank, Nin had apparently familiarized
herself with The Don Juan Legend and The Double: A Psychoanalytical Study. See
also Jason, "Doubles/Don Juans."
15. "Hope has created a miracle," observes Noel Riley Fitch. "She has won him
back" (151). During the nine-day "novena'' in Valescure, Anais "is disassociated
from herself, observing her actions from a distance. . . . She may have finally
won her father's approval, but at a cost" (156). Deirdre Bair tends to minimize
that cost by speculating that Anais "ended the two weeks in a state of euphoria
and a belief in the rightness of all she had done and departed feeling free of
any lasting repercussion" (176). As Judith Herman tells us, the survivor of
childhood sexual abuse "has great difficulty protecting herself in the context
of intimate relationships," and the "idea of saying no to the emotional demands
164 Shattered Subjects

of a parent, spouse, lover, or authority figure may be practically inconceivable"

(Trauma 111-12). Richard-Allerdyce notes: "Incest, the failure of human family
law' and of the father-protector function, perpetuates the wounded daughter's
inability to incorporate appropriate boundaries" (Anais Nin 39).
16. Deirdre Bair makes it clear that the father-daughter love affair continued for
some time after Anais returned to Louveciennes—until she grew exasperated
with Joaquin's narcissism, recognized his weakness, and determined to end
the affair. This scenario is played out fictionally in "Winter of Artifice." "The
split with the father," observes Suzanne Nalbantian, "coincides with the
inception of her art" (Aesthetic Autobiography 180).
17. Bair tells us that Anais was following Rank's instructions when she determined
to "jilt" her besotted father, but skeptically points out that "Nin's diary is the
only written record of Rank's alleged advice" (190). Later, Anais would report
that Dr. Inge Bogner considered Joaquin schizophrenic (D 5:234). She de¬
scribes "the shock of realizing with Bogner that he died a schizophrenic" (D
6:20) and that he had lived almost entirely without affect, "utterly disconnect¬
ed" from emotional intimacy (D 6:231). For Rank's assessment of Nin's
relationship with her father, see his "Preface" to her Early Diary.
18. For a discussion of House of Incest as surrealistic prose-poem, see Anna Balakian,
"Anais Nin, the Poet" and Sharon Spencer, "The Music of the Womb." For a
superb analysis of the novel in terms of narrative recovery, see Richard-
Allerdyce, Anais Nin, 30-43. According to Richard-Allerdyce, House of Incest
delineates Nin's "narrative entrance to the psychoanalytic moment in which
one can begin to mourn" (30). "Nin's narrator tells the story of embodied
trauma and its relation to psychological structure. In the telling, we can hear
Nin's own story—that of patriarchy's wounded daughter striving for relief
from the hysterical suffering born of that position" (31).
19. "1 have had a great yearning for absolution," Nin confesses in Incest (279), and
all her journals reflect similar sentiments. More than three decades later, Anais
would beg her therapist, Dr. Inge Bogner, to grant her absolution for daring
to enact those fantasies that "other human beings only dream of" (D 6:25).
Acknowledging a reversion to the Catholic practice of confession, she pleads:
"Help me, Dr. Bogner. . . . Give me absolution." (D 6:380). According to
Deirdre Bair, "Nin credited analysis with helping her to see that she had
committed no crime and therefore should feel no Catholic guilt" (478).
"Absolution," however, "became an important concept in her life's last decade"
(Bair 609). See also Nin's conversation with Krishna Baldev Vaid in ANAIS 5
(1987) and Joaquin Nin-Culmell's letter to Hugh Guiler in Anais Nin "My
Sister."

20. "The gap between the two versions," says Richard-Allerdyce, "tells an impor¬
tant story of its own" ("Narrative and Authenticity" 86). Erica Jong reads the
 Notes 165

Incest account of Nin's aborted pregnancy sympathetically: "It was a sacrifice

she was making and she was well aware of the cost" (23). Miranda Seymour,
in a New York Times review of Noel Riley Fitch's biography Anai's, accuses Nin
of being thoroughly disingenuous with her audience and concludes that her
"diaries were a fraud.”

21. Deirdre Bair describes the account of Nin's pregnancy and abortion in the
posthumously published Incest as "heavily edited and substantially rewritten"
(562 n.6). Anai's, she tells us, "insisted that the child was Henry's and not
Hugo's, even though she had been intimate with both men during the period
of conception. That she had also been intimate with her father did not bear
thinking, let alone writing about, and Joaquin Nin was never included in her
list of possible fathers" (197). In discussing "Anai's Nin and Otto Rank," Sharon
Spencer mentions that Rank's surviving relatives believe that he was the
progenitor (109).

22. Bair is uncertain at what point Miller was informed of Nin's condition and
speculates that she did not share the news of her pregnancy for quite some
time. Nonetheless, Anai's implies in her journal that she told Henry about the
pregnancy at an early stage, since she refrains from sexual intercourse because
of her "condition" and chooses, instead, to engage in fellatio, both with Miller
and with Rank. Anai's was probably correct in her emotional assessment of
Miller, though his tribute to her diary in "Un £tre ^toilicfue" suggests that he was
fully aware of the traumatic impact of paternal desertion on her life and
consciousness.
23. For further discussion of Anai's Nin and D. H. Lawrence, see articles by Gilbert,
Karsten, Keller, Hamalian, Markert, and Henke ("Androgynous Creation"),
as well as Richard-Allerdyce, Anai's Nin, 15-29.
24. In future discussions and diary entries, Nin would always insist that pregnancy
would have been life-threatening because of her small pelvis and because of
medical complications due to childhood surgery for appendicitis. On August
5, 1935, she remarks about abortion: "How I regret each time its end, the
medicine which makes the uncreative blood flow again. No use. No child
possible without cesarean operation and cesarean dangerous to my heart and
general condition" (F 127). When asked in the 1970s whether she had ever
borne a child, Nin responded: "I had surgery when I was nine years old which
made it impossible. And we didn't find out until the first child I conceived was
still-born—was strangled by adhesions.... So nature denied me that. It wasn't
by choice" (VKS 258). At the age of seventy, Anai's was still parrying with
maternal reproaches over her childlessness. "It was nature which decided 1
could not have children, not me," she protested to her therapist, Dr. Stone,
who diagnosed in Nin a powerful residue of Catholic guilt for "evading the
duties of woman" so deeply inculcated by Rosa's early training (D 7:307).
166 Shattered Subjects

25. On February 2, 1937, Anal's notes in Fire-. "1 finally wrote the childbirth story
which had been preying on me—fifteen pages of naked, savage truth to be
inserted in the diary, as part of the diary" (394). Through the alchemy of her
journal, she realizes a glorious transmutation: "instead of wailing, sobbing at
the stillbirth experience, I find a moment of ecstasy, even in that" (D 6:215).
Nin re-creates the experience fictionally in the powerful story "Birth," first
published "in the inaugural issue of Dorothy Norman's . . . Twice a Year (fall-
winter 1938)" (NM 22n) and later included in Under a Glass Bell. Praised by
Lawrence Durrell for this "Dionysiac little birth scene," Anafs sardonically
observes that her readers "warm up, explode over the childbirth story" because
it exposes her writing "as a woman" (NA4 22) In "Ladders to Fire," the first
volume of Cities of the Interior, Lillian Beye suffers a miscarriage that spares her
progeny repudiation by its artist/father, Jay. Nin also introduces a cryptic
reference to pregnancy and stillbirth at the end of the novella "Winter of
Artifice"—to the bewilderment of her original readers, who speculated about
the possibility that the father in this story might have engendered a child with
his own infatuated daughter. These various revised and fictional renditions of
the trauma narrative are all derivative of, but different from, the fuller account
in Nin's Incest journal, the prose of which has been culled from the original
150-volume diary manuscripts.
26. Deirdre Bair reports that Nin had at least two subsequent abortions. "On
August 22 [1940] Anafs discovered that she was three months pregnant and
Dr. Jacobson arranged an abortion. . . . Hugo knew about the abortion and
had accompanied her to the doctor's office, but. . . her problem was to keep
it secret from her lover Gonzalo" (259). In the spring of 1947, Anafs found
herself pregnant by Rupert Pole and facetiously remarked: "I didn't tell the
Welshman or he would have married me" (Bair 328). Neither of these
experiences seems to have had the profound impact of Nin's 1934 abortion,
perhaps because they were performed at a much earlier stage of gestation.
Later in life, Anafs adopted a publicly pro-choice stance and, as signatory to
an historical testimony published in the first volume of Ms. magazine, "lent
her name to the list of famous women openly admitting to having had an
abortion" (Conversations 118). See also her prolific references to the inequities
suffered by lower-class women historically denied reproductive choice in
France—a dilemma poignantly exemplified by the servant Albertine's self-
induced abortion in Diary 2:297-98. The event became the basis for Nin's story
"Mouse" in Under a Glass Bell.

27. See Linde Salber, "Two Lives—One Experiment," for a discussion of Anafs
Nin and Lou Andreas-Salome. Nin often expressed admiration for this unusual
role model and wrote a preface to the paperback edition of My Sister, My Spouse.-
A Biography of Lou Andreas-Salome', by H. F. Peters—an essay reprinted in the
 Notes 167

collection In Favor of the Sensitive Man. When I first met Anai's Nin in February,
1972, she identified Lou Andreas-Salome as a powerful source of inspiration.
See also her references to Andreas-Salome in A Woman Speaks, 44-45, 72, and
89,- and Diary 7:308.

28. To the counterculture of the 1960s, Nin became something of a literary guru.
Some feminist readers have dismissed her writing as narcissistic, essentialist,
male-identified and, most recently, politically incorrect. See, for instance,
Estelle C. Jelinek's "Critical Evaluation” and Philippa Christmass's "A Mother
to Us All?" Throughout her lectures and interviews in the early 1970s, Nin
struggled to defend herself against charges of self-absorption (Conversations 17,
176). Horrified by Leon Edel's dismissal of the Diary as a "narcissus pool,"
Anai's objected: "I have never seen a narcissus pool in which a thousand
characters appeared at the same time" (VPS 156). "There was no ego in the
Diary, there was only a voice which spoke for thousands, made links, bonds,
friendships" (D 7:200).
29. Diane Richard-Allerdyce proposes that the "trajectory of Nin's movement
from fear and neurosis to creativity . . . provides a literary model for other
survivors of early trauma and attests to a process of 'narrative recovery' by
which the rendering of oneself in/or as art can be reconstitutive of the
damaged self" ("Narrative and Authenticity" 80). Richard-Allerdyce's recent
book, Anai's Nin and the Remaking of Self, offers an excellent analysis of "the way
Nin's fiction, criticism, and diaries thematize her nearly lifelong struggle to
resist the tendency toward despair and to use psychoanalysis in conjunction
with writing in a process of 'narrative recovery.'" Nin's diaries, she tells us,
"speak especially to the therapeutic potential of writing and the possibility
that even someone seriously traumatized early in life can engage in a process
of self-making and work through early issues to remake a life into art" (4, 164).
Richard-Allerdyce attributes the term "narrative recovery" to a 1993 article by
Daniel Morris, though the phrase has since become an integral part of
contemporary discourse in narratology. For a history of my own interest in
the topic, see the introduction to this volume.

CHAPTER FOUR

1. Lottie Frame, Janet's mother, was talented and poetically minded. She "began
publishing her poems each week in the Wyndham Farmer and soon became
known ... as the 'local poet'" (A 20) who peddled her poetry from door to
door during the Depression. Patrick Evans notes that although the "Depres¬
sion never ended" for the Frames, Janet's school prize of a year's library
168 Shattered Subjects

membership was so cherished that "its annual renewal became the only luxury
the family allowed itself" (20, 22).
2. Patrick Evans reports that Myrtle Frame "was drowned in the Oamaru Public
Baths on the afternoon of March 5. It was late summer and the baths were
crowded: Myrtle was a strong swimmer and may have suffered some kind of
seizure" (23). "The effects of this tragedy upon a closely knit family were
obviously marked and lifelong; their influence upon the mind of a child just
entering adolescence is beyond conjecture" (24). Janet was in the middle of
her thirteenth year when the accident occurred. The psychologist John
Bowlby explains that "when loss is sustained during childhood, responses to
it frequently take a pathological course" (Loss 18). The period of greatest
emotional vulnerability "extends over a number of years of childhood (as Freud
always held) and into adolescence as well" (36-37).
3. For a relevant discussion of the elegy tradition and its evolution, see Melissa
Zeiger, Beyond Consolation. Janet did not feel capable of writing elegiac verse
until she mourned her mother's passing in 1955 with poetry that echoed the
modernist verse of Wallace Stevens and Dylan Thomas (A 263-64).
4. Jeanne Delbaere and Mark Williams observe similarities between James
Joyce's lexical experimentation and Janet Frame's love of linguistic play.
Delbaere feels that Frame's "extraordinary gift for words relates her to James
Joyce," since in much of her fiction, she "dislocates the language and
rearranges it anew, making words into anagrams, breaking the syntax, placing
things in new contexts" (19-20). "Like Joyce," notes Williams, "Frame displays
a curiously double attitude towards language. . . . Words . . . become self-
enclosed and self-referring structures, and in this loose sense, 'schizophrenic'"
(36). For my own analysis of Joyce's Portrait, see James Joyce and the Politics of
Desire, chapter 3.

5. Frame exhibits a similar preoccupation with bodily emissions in Faces in the

Water. Her protagonist confesses: "My room stank with sanitary napkins. . . .
I hid them in the drawer of the landlady's walnut dressing table,-... everywhere
was the stench of dried blood, of stale food thrown from the shelves of an
internal house that was without tenants or furniture or hope of future lease"
(FW 12). As a mental patient, the character Istina Mavet suffers the punitive
humiliation of being denied underpants and sanitary napkins: "I went without
pants and sometimes without stockings, and I dreaded every month when 1
would have to ask for sanitary napkins which were supplied by the hospital,
for once or twice I was refused them, and told by the overworked besieged
staff, 'Use your arse hole.' In the end 1 did not seem to care,- and if 1 wanted to
go to the lavatory .. . and I was refused permission, 1 would slide from my seat
under the table and wet on the floor" (FW 95).
 Notes 169

6. For an account of the ever-present threat in mental institutions of removal to

the dreaded "back wards" for incurables, see Mary Wood, who explains in The
Writing on the Wall: "Asylums were divided into wards differentiated by the
'severity' of the patient's illness. The 'better' wards were more accessible to
public visitors, while the 'worse' wards tended to be in more remote sections
of the asylum" (9).
7. In Anti-Oedipus, Deleuze and Guattari observe: "Oedipus is the first idea of an adult
paranoiac, before it is the childhood feeling of a neurotic" (274). "It seems that Freud
himself was acutely aware of Oedipus's inseparability from a double impasse
into which he was precipitating the unconscious" (80).
8. According to Deleuze and Guattari, schizophrenia "is desiring-production,
but it is this production as it functions at the end, as the limit of social
production determined by the conditions of capitalism. It is our very own
'malady,' modern man's sickness" (130).
9. Bowlby goes on to postulate: "Clinical experience and a reading of the
evidence leaves little doubt. . . that much psychiatric illness is an expression
of pathological mourning" (Loss 23). He cites the work of Helene Deutsch,
who, in a paper on the "Absence of Grief," recognizes "the central place of
childhood loss in the production of symptoms and character deviations, and
also of a defence mechanism that, following loss, may lead to an absence of
affect" (34).
10. Still another interpretation of Frame's behavior might point to symptoms of
hysteria. As Claire Kahane reminds us, "Freud also links hysteria and melan¬
cholia in his early writings,- he writes to Fliess that 'there really is such a thing
as hysterical melancholia' and notes such features common to both patholo¬
gies as sexual anesthesia and anorexia nervosa" (158n). For further discussion
of the construction of the "insane" subject, see Mary Wood.
11. The chronology of events recounted in Frame's Autobiography cannot always
be correlated directly with the historical record. Patrick Evans explains that
Frame, during her years in hospital, "continued to write, encouraged by John
Money, her former lecturer in psychology and now a close friend. In 1950 he
collected twenty-four of her stories and sketches and persuaded the Caxton
Press in Christchurch to publish them" (39). It is not clear when the Hubert
Church Memorial Award was first bestowed on this volume. Frame appears
to have won the award for Faces in the Water in 1961, for The Lagoon in 1963,
and for Daughter Buffalo in 1973. Simon Petch suggests that in Frame's autobio¬
graphical text, "past and present enter collaborative dialogue with each other,
and the argument of autobiography is strengthened while the flow of its
'sequential time' is disrupted" (65). "For her own sense of self, in her autobi¬
ography, is fluid, vital, splendidly open to renegotiation, ever reflecting on its
i 70 Shattered Subjects

own possibilities, and refreshingly conscious of autobiographical existence as

a written and writing fiction" (Petch 70).

12. Petch believes that Frame's "autobiography is always moving towards myth"
and that her "writing appeals strongly to myths of nature, fertility, innocence,
and initiation" (60). "Experience is enriched by the archetypal tropes of myth
and fiction, and reflections multiply with the similes, which reach back to
Plato's cave as they mirror the depths of the languages of the imagination"
(64). For further discussion of the impact of Platonic ideas on Frame's writing,
see Mark Williams's chapter on "Janet Frame's Suburban Gothic" in Leaving the
Highway.

13. Williams attributes Frame's attitude toward corporality to the influence of her
mother's Christadelphian faith, "registered chiefly in her essentially religious
sense of the commonplace and in her sense of the body as the only realm of
the real" (32). The Christadelphian religion, he explains, follows "a tradition
uncontaminated by puritanism, springing . . . from the Blakean sense that
Christianity is at heart a message about transforming, not repudiating, phys¬
ical existence" (33).

14. For an analysis of the difficulty of establishing a credible location from which
to speak after incarceration in a mental asylum, see Mary Wood's The Writing
on the Wall. "After all, how could an insane woman write her own story?" Wood
asks, explaining that "these writers take on the task of describing asylum
conditions ... in the face of massive denial that such stories could be true" (1,
5). For a reading of Faces as a work amalgamating confessional discourse and
fabulation, see Donald FJannah. "Art as therapy?" he asks. "Yes, indeed, and
why not?—for Faces in the Water demonstrates that therapy can also, on
occasions, result in a remarkably successful work of art" (81). Simon Petch
notes that "Istina Mavet is born of a creative alliance between autobiography
and fiction," and that Frame originally intended for her protagonist to commit
suicide after writing these memoirs "to sever any autobiographical connection"
(66). Frame told Elizabeth Alley that Faces in the Water "was autobiographical
in the sense that everything happened, but the central character was invented"
(39).

15. Judith Dell Panny identifies in Faces a classical trope of catabasis, or descent
into an infernal underworld from which the hero/protagonist eventually
returns a wiser and more knowledgeable individual. Istina's three incarcera¬
tions, Panny tells us, simulate three phases of the heroic descent into hell.
“[Qatabasis structures the entire novel" (36). For further discussion of testimonio,
see John Beverly's "The Margin at the Center." "Each individual testimonio," he
notes, "evokes an absent polyphony of voices, other possible lives and expe¬
riences. . . . Rather than a 'decentered' subjectivity, testimonio constitutes an
affirmation of the individual self in a collective mode” (96-97). The narrator
 Notes 171

"speaks for, or in the name of, a community or group, approximating in this

way the symbolic function of the epic hero" (95).
16. The worst source of anxiety for Istina Mavet in Faces in the Water is the ever¬
present threat of lobotomy, as it was for Janet Frame. Frame's historical alter
ego, Nola, submits to the operation and is left a helpless and degraded zombie
who eventually dies. The "legacy of her dehumanising change" remains for
Janet a perpetual reminder of the terrible fate she herself escaped so fortu¬
itously. These Gothic memories of souls extinguished in mental institutions
"become a living companion, a reminder" (A 223). In Owls Do Cry, the fictional
character Daphne undergoes the lobotomy that Frame herself was spared. In
her doctoral dissertation entitled Un-Naming: The Subject of Madness in Women's
Autobiographical Fiction, Susan Schwartz also places Frame's Faces in the Water in
the genre of testimonio. As Deleuze and Guattari postulate, "Every . . . fantasy
is a group fantasy and in this sense a position of reality" (280). Mary Wood
observes that as "each writer tells a story of diagnosis, incarceration, and
transformation, she discovers and engages the ways that definitions of 'woman'
and the 'feminine' intersect with notions of madness. She comes to question
the boundary . . . between normality and abnormality, . . . the inside of the
asylum and the outside" (21).
17. Brodzki and Schenck observe in Life/Lines that the "archetypal female prop of
the mirror . . . has historically served to imprison femininity" and propose a
bold "feminist reappropriation of the mirror, a framing actively understood,
anticipated by the French psychoanalyst Luce Irigaray” (7).
18. Mark Williams explains that, for Frame, the artistic imagination "is not an
idealistic vagary but a function of those insistences on reading, seeing, and
resisting that informed her family life" (55-56). "The artist must lift up the
quotidian, invest the mundane world with religious significance without
resorting to the transcendent. It is the world itself that is the occasion of
wonder and the mind's best fate is to know itself mortal with a religious
intensity. The absence at the basis of being is both terrifying and the source
of vision" (54).
19. In Discerning the Subject, Paul Smith hypothesizes a paranoid dimension to the
process of narrative construction, whereby the "subject" of autobiographical
"metadiscourse" functions "like the paranoiac's ego-—controls the intention
and interpretation of the world it has created in such a way as ... to protect
its own coherence and autonomy" (98). Paranoid delusions, which Smith
interprets as "an unhappy parody of imaginative fiction," might be considered
"delusions of interpretation and fictionalization, formed to protect the ego
from any alteration which might make it unwholesome, unlovable" (97-98).
i 72 Shattered Subjects

CHAPTER FIVE

1. In a conversation with Claudia Tate, Lorde describes Zami as a "biomythog-

raphy, which is really fiction. It has the elements of biography and history of
myth. In other words, it's fiction built from many sources" (115). Erin Carlston
notes that by "maintaining a tension between the roles of the author, the
narrator, and the protagonist of Zami, intercalating a variety of stylistic devices
into the text, and pointedly calling the work a biomytfcography, Lorde empha¬
sizes that life is a story, produced as dialogue between a subject and society
and, most importantly, open to rewriting" (229). Lorde's Zami, says Bonnie
Zimmerman, "expands the notion of 'real life' beyond fact and 'what really
happened,"' since "real life includes myth, legend, fantasy, storytelling, and
poetry" (23). Lorde writes in the tradition of earlier African-American authors
who, "in their manipulation of received literary conventions . . . engage with
and challenge the dominant ideology" (V. Smith, Self-Discovery 2). Black
women, says Joanne Braxton, "created vital and sometimes hybrid forms, . . .
as they grappled with the challenges of freedom and the problem of attaining
a public voice" (10). "Unlike the 'solitary . . . male hero,'. . . the black woman
autobiographer uses language—sass, invective, impertinence, and ritual invo¬
cation—to defend herself physically and psychologically" (205-6).
2. Claudine Raynaud explains that the plural word zami is "patois for lesbians
throughout the Caribbean, based on the French expression 'lesamies'" (236). In
Carriacou, Chinosole tells us, "where the male population is small because
they must leave this spice-growing island to find work, lesbianism is a known
social phenomenon. ... By tracing her lesbian identity to her family origin
and history, Lorde has cleared an important path in Afraamerican literature:
freeing the idea of lesbianism from the closet of 'white decadence'” (385-86).
In a 1980 interview with Karla Hammond, Lorde postulates that "all Black
women are lesbians because we were raised in the remnants of a basically
matriarchal society. . . . We're all dykes, including our mommas" (21).
3. Echoing Dianne Sadoff's work on Black matrilineage, Valerie Smith speculates
in her article "Black Feminist Theory and the Representation of the 'Other"'
about the practice on the part of African-American women writers of ground¬
ing their work in both oral and written literary traditions, as well as inherited
ritual practices. She observes that "the peril of uniqueness compels an intense
need on the part of black women writers to identify a literary matrilineage
even as their historical circumstances occasion their ambivalence about the
fact and process of mothering" (50). 1 have, throughout this chapter, followed
Audre Lorde in using the uppercase B when referring to Black writers. I do so,
as well, in memory of my late colleague Eric Hill, whose philosophical defense
 Notes 173

of this convention was articulated in a presentation to the University of

Louisville Critical Theory Forum, March 1991.

4. "My mother had a strange way with words," Lorde tells Adrienne Rich. "[I]f
one didn't serve her or wasn't strong enough, she'd just make up another word,
and then that would enter our family language forever. . . . But I think I got
another message from her . . . that there was a whole powerful world of
nonverbal communication and . . . that was what you had to learn to decipher
and use" (SO 83).

5. Raynaud similarly notes that "Lorde's conception of the poetic reflects her
attachment to the semiotic, to that 'homosexual-maternal-facet,' which Kriste-
va defines as a whirl of words'" (226). In her article on "Speaking in Tongues,"
Mae Henderson writes: "If glossolalia suggests private, nonmediated, nondif-
ferentiated univocality, heteroglossia connotes public, differentiated, social,
mediated, dialogic discourse. Returning from the trope to the act of reading,
perhaps we can say that speaking in tongues connotes both the semiotic,
presymbolic babble (baby talk), as between mother and child—which Julia
Kristeva postulates as the 'mother tongue'—and the diversity of voices,
discourses, and languages described by Mikhail Bakhtin" (22).
6. In The Practice of Love, Teresa de Lauretis observes that the "fantasmatic relation
to the mother and the maternal/female body is central to lesbian subjectivity
and desire" (171). She postulates a feminist psychoanalytic project that would
undertake "not only a rewriting of the mother as symbolic agent, a theory of
her agency and role in the symbolic, but especially an account of her role in
symbolic seduction, in the transmission of specifically maternal or female
fantasies” (163). "What the Oedipal mother accounts for, finally, is the
feminist anti-patriarchal fantasy of a woman-identified community based on
the imaginary projection of a mother both narcissistically and symbolically
empowering" (183).
7. In Women Reading Women Writing, AnaLouise Keating analyzes the confusion
precipitated by Linda Lorde's defensive denial of widespread racist practices
in U S. culture. By choosing "to ignore or misname the racism and discrimi¬
nation she was unable to change," Linda condemns her daughter to suffer
protracted "ethnic anxiety" for want of a clearly racialized discourse. Domestic
"silence and alienation play important roles in Lorde's construction of a
racialized 'blackness'" and evince a "paradoxical process of ethnic identity
formation" that "synthesizes invention with discovery" (148-50). In much of
her poetry, as well as in Zami, Lorde draws on West African myth to recon¬
struct a beneficent mother-goddess "whose darkness enables her simulta¬
neously to discover and invent her own 'black' ethnic identity" (152).
8. In her introduction to Black Women Writing Autobiography, Joanne Braxton
analyzes the complex matrifocal heritage of Black women's life-writing: "It was
174 Shattered Subjects

in the Afra-American autobiography that I first met the outraged mother on

the conscious plane. . . . She sacrifices and improvises for the survival of flesh
and spirit, and as mother of the race, she is muse to black poets, male and
female alike.... Implied in all her actions and fueling her heroic ones is outrage
at the abuse of her people and her person" (1-2). This maternal figure, says
Braxton, "must be the core of our black and female experience, this American
Amazon of African descent" (2). The danger for independent Black daughters,
however, is the threat of an obsessive "matraphobia"—"the fear of becoming
what their mothers had been" (3). For an analysis of "The Literature of
Matrilineage," see Nan Bauer Maglin. For further discussion of Lorde's ambiv¬
alent relationship with her mother, see Fabian Clements Worsham, "The
Poetics of Matrilineage",- Barbara Smith, "The Truth That Never Hurts",- and
Barbara Christian, Black Feminist Criticism, chapter 15, "No More Buried Lives."
Zami, says Christian, seems "to be a book about Lorde's reconciliation with
her mother, . . . even as she admits . . . the differences between them" (199).
Barbara Smith notes: "Lorde connects her lesbianism to the model her mother,
Linda, provided—her pervasive, often intimidating, strength,- her fleeting
sensuality . . . and also to her place of origin" (122).
9. The menarche chapter, notes Carlston, "marks the moment when Audre, the
novel's protagonist, begins to converge with Audre the narrator.... It recounts
her discovery of the relation between West Indian culture (symbolized by the
spice mortar), her own female sexuality and sexual power, and her relationship
with her mother, now overtly eroticized" (230). "The most erotic scenes in
Zami, perhaps the most convincingly erotic," says Bonnie Zimmerman, "in¬
volve food" (104). "Food is a major motif throughout," adds Chinosole, "and
here is a perfect symbol for survival and gratification.... West African legends
make the mortar and pestle a symbol of the male/female principle as well"
(387-88). According to Julia Watson, Lorde "figurally rewrites her mother's
destiny in a homely, sensuous story of kitchen erotics" ("Unspeakable Differ¬
ences" 155).

10. "The first time I ever made love to a woman was crucial to my poetry," Lorde
tells Karla Hammond in 1980. "1 was able to recognize the connections that
existed between myself and my lover. It was crucial to my poetry in terms of
power, strength, risking things that I knew but didn't understand" (21). Lorde
also reveals her predilection for aesthetic models of ripe, dark female beauty,
noting that "Venus of Willendorf's hair is corn rowed, which is an African hair
style" (20). In "Audre Lorde's (Nonessentialist) Lesbian Eros," Ruth Ginzberg
suggests that the "brilliance of Lorde's lesbian notion of the erotic" lies in its
"epistemic and ontological capacity, not a mystical or hedonistic commitment,
nor a set of genital activities. Most important, it is a nonessentialist conception
of the erotic" (95). According to Teresa de Lauretis in The Practice of Love, "the
 Notes 175

public presence of a lesbian discourse and self-representation—in various

textual and performance modalities, verbal, visual, gestural, etc., including the
representation of lesbian sexual practices—may serve as an authorizing social
force" (76).

11. After her own mastectomy, Lorde reflects back in The Cancer Journals and
describes her relationship with Eudora Garrett, the "first woman who totally
engaged me in our loving. ... I was 19 and she was 47. Now 1 am 44 and she
is dead" (CJ 35). Lorde recalls in a 1981 interview with Karla Hammond that
her sojourn in Mexico offered her a new sense of personal affirmation: "I felt
that I could make ... a real connection between the things that I felt most
deeply and those gorgeous words that I needed to spin in order to live" (24).
12. In "An Open Letter to Mary Daly," Lorde challenges Daly's Eurocentric
perspective in Gyn/Ecology-. "Why are her goddess images only white, western
european, judeo-christian? Where was Afrekete, Yemanje, Oyo, and
Mawulisa? Where were the warrior goddesses of the Vodun, the Dahomeian
Amazons and the warrior-women of Dan?" (SO 67). In The Cancer Journals,
Lorde invokes "Seboulisa ma" (CJ 11). In A Burst of Light, she again feels
empowered by prayers to "Black mother goddess, salt dragon of chaos,
Seboulisa, Mawu" (BL 110).

13. In Zami's epilogue, Lorde celebrates "MawuLisa, thunder, sky, sun, the great mother
of us all, and Afrekete, her youngest daughter, the mischievous linguist, trickster, hest-beloved,
whom we must all become" (Z 255). In a glossary at the end of The Black Unicom,
Lorde explains that in the Vodu pantheon, "Mawulisa is the Dahomean female-
male, sky-goddess-god principle. Sometimes called the first inseparable twins
of the Creator of the Universe, Mawulisa (Mawu-Lisa) is also represented as
west-east, night-day, moon-sun. More frequently, Mawu is regarded as the
Creator of the Universe, and Lisa is either called her first son, or her twin
brother. She is called the mother of all the other Vodu, and as such, is
connected to the Orisha Yemanja," as well as to Seboulisa, "The Mother of us
all" (120-21). Claudine Raynaud talks about MawuLisa as "the great androg¬
ynous goddess" and Afrekete as "the black woman of the future" (237). For a
fascinating discussion of Lorde's reconfiguration of Dahomean and Fon myth
for her own aesthetic purposes, see Keating, 164-179. Lorde apparently
appropriates the Fon Eshu/Legba, a "divine linguist and trickster," in her
representation of the feminized Afrekete, to emphasize "the transformational
power of language, as well as her own linguistic authority" (164-65). By
"replacing the Judeo-Christian religio-mythic system with the Yoruban/Fon,
she simultaneously discovers and invents the cultural dimensions of her
identity" (166). See also DeShazer, 184-88.
14. One might contrast the eucharistic imagery in Zami with images of figurative
cannibalism in some of Lorde's poetry, such as the mother who cooks up her
17 6 Shattered Subjects

daughters in "From the House of Yemanja" and the erotic image of a voracious
MawuLisa in "Letter for Jan" (The Black Unicom 6, 88).
15. The legend of "The Almond Tree" recounted in Grimms' Fairy Tales is a tale in
which a wicked stepmother slays her stepson, then cooks the boy's corpse in
a stew unwittingly ingested by his unsuspecting father. The victim's bones are
gathered by his compassionate stepsister Marjory and transmogrified into a
magical singing bird that avenges the murder by dropping a millstone on the
head of the malicious stepmother. Echoes of the Greek tale of Procne and
Itylus notwithstanding, Ella's cynical version of the ballad appears to reverse
the gender of victimization. In this contemporary revision of the story, a
magically conceived daughter apparently falls victim to her stepmother's
malice, and her envious stepbrother connives in his mother's crime by sucking,
rather than rescuing, the victim's bones. This particular incarnation of the
Bohemian tale may serve as a sly commentary on female vulnerability and male
voracity. The song indicts maternal egotism at the same time that it laments
infantile helplessness. In the Grimm version, the magical bird sings the
following ballad of recrimination:

It was my mother who murdered me,-

It was my father who ate of me;
It was my sister Marjory
Who all my bones in pieces found;
Them in a handkerchief bound,
And laid them under the almond tree. (189)

16. According to Mae Henderson, the "complex situatedness of the black woman
as not only the 'Other' of the Same, but also the other' of the other(s) implies
... a relationship of difference and identification with the 'other(s)"' (18).
"What distinguishes black women's writing, then, is the privileging (rather
than repressing) of 'the other in ourselves"' (19). "Lorde’s auto-biography,"
notes Bonnie Zimmerman, "is equally an other-biography. It answers the
question—'who is the other woman?'—by showing that she is almost imper¬
ceptibly part of one's self" (202). "Zami's final episode," writes Keating, "could
be read as Lorde's construction of a multiethnic, gender-specific collective
identity, a universalized woman" (173). "By editing out maternity and the signs
of her own mortality," remarks Jill Ker Conway, "Lorde could build a trium-
phalist narrative about the strength derived from women's love for women."
Conway suggests that although Zami reiterates traditional "romantic quest"
plots, as well as a feminist "search for the ultimate earth mother," the book's
innovation lies in its "primary focus on erotic experiences and the assumption
that erotic experience ... is the experience which gives meaning to life" (137).
 Notes i 77

17. Claudine Raynaud remarks that in Lorde's "lesbian utopia, a plurality of

identities (black, female, lesbian), a line of women (her ancestors, her mothers,
her lovers) coalesce into one name. The autobiographical T becomes a
collective 'we.' Fragmentation is resolved into wholeness" (223). Erin Carlston
interprets Lorde's nostalgic vision of a far-off "home" in Carriacou as "an
illusion recognized and utilized as such" (235). According to Julia Watson,
Lorde s myth of destiny as origin remade is less a nostalgic desire for originary
unity than a self-conscious strategy for creating a context in which her painful
consciousness of the price of her difference can be transformed into celebra¬
tion" ("Unspeakable Differences" 154).

18. In Reconstructing Illness, Anne FJunsaker Hawkins defines the term pathography
as a form of autobiography or biography that describes personal experiences
of illness, treatment, and sometimes death" (1). Pathographies, she observes,
are characterized by an urgent need "to communicate a painful, disorienting,
and isolating experience" (10). This subgenre of autobiography has arisen, in
part, "as a reaction to our contemporary medical model" (11). The "patho-
graphical act," Hawkins tells us, "constructs meaning by subjecting raw
experience to the powerful impulse to make sense of it all" (18). "Indeed, it
almost seems as though pathography has replaced the conversion auto-
biograpy of earlier, more religious cultures" (31). In Recovering Bodies, G.
Thomas Couser uses the term autopathography to designate the "autobiograph¬
ical narrative of illness or disability" (5). He identifies "illness narrative as a
significant and relatively new form of life writing" that tends "to foreground
somatic experience in a new way by treating the body's form and function . . .
as fundamental constituents of identity" (14, 12).
19. Couser devotes a major chapter of Recovering Bodies to breast cancer narratives
and points out that, by virtue of their "public mission, an agenda that is in
some sense political," these stories "have some affinity with slave narratives,
which were also written in the hope of abolishing a threatening condition that
their narrators were fortunate enough to escape" (37).
20. Hawkins points out that figurative tropes "of battle and journey are ubiquitous
in pathography" (61). Some authors, however, find such military analogies
offensive and misleading. See Susan Sontag's Illness as Metaphor and Terry
Tempest Williams's Refuge.
21. Jeanne Perrault situates The Cancer Journals in the category of "autography" as
a text that "makes up the self it articulates." Lorde's writing "lives close to the
vulnerable and uncertain flesh, and yet enjoys rhetorical authority, sureness,
and even righteousness. The Cancer Journals is the transformation of all that into
a powerful text of feminist subjectivity" (30).
22. "Pathographies of death and dying," writes Hawkins, "are a part of the
efflorescence in the past two decades of books about this subject" that arise
178 Shattered Subjects

from "a desperate cultural search for helpful models of 'how' to die" (91-92).
Contemporary pathographies about death and dying engage in a struggle to
create a meaningful death out of the fragments of myth available to them" and
tend to amalgamate models from stoic, Christian, heroic, and philosophical
traditions (97). "The limits of medical discourse are most evident with termi¬
nally ill patients," writes Couser (30). Understandably, "few people want to
read (and no one wants to write) an autopathography with a tragic plot" (39-
40). In the subgenre of breast cancer narratives, he believes, both author and
reader must settle for the achievement of "composure" rather than a "facile,
premature, and misleading closure" (66).
23. Perrault observes: "If death is silence then life must be (in part at least)
language, and giving the self in language, or to language, is a death-defying
act" (25). "Lorde connects silence with suppressed differences and language
with transformation" (27). In a 1980 interview, Lorde explains to Karla
Hammond: "Silence for me is a very negative quality because it's the nameless.
As Adrienne [Rich] has said, what remains nameless eventually becomes
unspeakable" (18).
24. Couser describes Lorde's Cancer Journals as the "most aggressively deconstruc-
tive account of breast cancer" he knows, and his remarks about this "series of
essays derived from and illustrated by journal entries" apply equally to A Burst
of Light: "The strength of the book is in its inclusion of both her private
responses—cries of pain and outrage—and her political analysis—seasoned,
reasoned discourse. Her explicit politics makes her book powerful counter¬
discourse" (50-51). "In implying that hegemonic culture may be responsible
for her illness, she characterizes herself as a martyr to causes long espoused.
She imagines, and hopes by her example to recruit, an army of Amazons to
take on cancer and patriarchy" (52).

CHAPTER SIX

1. It is beyond the scope of this study to discuss at length the current debate over
"recovered memory" and "false memory syndrome." As Charles Whitfield makes
clear, the term "false memory syndrome" has never been recognized by mental
health professionals and, in fact, "has no scientific credibility" (5). Thorough
and convincing discussions of the phenomenon of recovered memory can be
found in Whitfield's Memory and Abuse and in Jennifer Freyd's Betrayal Trauma.
Sidestepping what she calls the "Great Recovered Memory Debate," Freyd
approaches traumatic amnesia and repression from the standpoint of a psycho¬
logical investigation of betrayal trauma and its consequences. She offers over¬
whelming evidence of "information blockage as a natural and inevitable reaction
 Notes 179

to childhood sexual abuse" (4-5). For an account of the neurobiology of memory

repression, see Bessel A. van der Kolk, 'The Body Keeps Score."
2. Like Elly Danicas autofiction Don't: A Woman's Word, Frasers narrative "inter¬
polates the reader as one who will not misread." In each of these autobiograph¬
ical texts, the author requires the reader "to not only believe her story but to
vicariously participate" (Williamson 140). According to Janice Williamson,
this kind of autobiographical text "provides a safe place for verbal re¬
enactment and repetition within an analytic scene that refuses the traditional
therapeutic authorization of the analyst over the analysand" (141). "Writing
reconstitutes the writer's body and world, making survival possible in a
sensorium of particulars," and "announces a new subject whose recuperation
depends upon a shared collective rereading of her body in pain" (145).
Although Williamson's remarks refer specifically to Danica's work, similar
narratological strategies appear to be operative in Fraser's memoir.
3. "Father-daughter incest," writes Judith Herman, "represents a paradigm of
female sexual victimization. . . . The actual sexual encounter may be brutal or
tender, painful or pleasurable,- but it is always, inevitably, destructive to the
child. The father, in effect, forces the daughter to pay with her body for
affection and care which should be freely given" (Incest 4).
4. "On one level of imagination," Hortense Spillers declares, "incest simply
cannot occur and never does. Under the auspices of denial, incest becomes
the measure of an absolute negativity, the paradigm of the outright assertion
against—the resounding no! But on the level of the symbolic, at which point
the 'metaevent' is sovereign, incest translates into the unsayable which is all
the more sayable by very virtue of one's muteness before it” (128). For an
informative history of therapeutic responses to the "common occurrence" of
incest trauma, see chapter 1 of Judith Herman's Father-Daughter Incest. Accord¬
ing to Herman, a "vastly elaborated intellectual tradition which served the
purpose of suppressing the truth about incest . . . originates in the works of
Freud" (9). For an excellent history of the role of psychoanalysis in "society's
betrayal of the child," see Alice Miller's Thou Shalt Not Be Aware. See also
Florence Rush, chapter 9, "A Freudian Cover-up",- Christine Froula, "The
Daughter's Seduction",- and Ulman and Brothers, The Shattered Self, chapters 1
and 2.
5. Herman reports that in the incestuous families that she and Lisa Hirschman
studied, "[p]uritanical and negative sexual attitudes were common.... Sex was
a taboo subject. . . . Bodies, particularly women's bodies, were considered
dirty" (Herman Incest 110). Karin Meiselman presents similar findings in
chapters 4 and 5 of Incest. Some of the survivors interviewed by Louise
Armstrong sardonically reported that their Catholic fathers chose incest over
the sin of adultery (237).
i 80 Shattered Subjects

6. Herman, Freyd, Armstrong, Meiselman, and Rush stress emphatically the

child's powerlessness in the face of adult incestuous demands. Children,
Herman reminds us, "are essentially a captive population, totally dependent
upon their parents or other adults for their basic needs" (Incest 27). "In certain
kinds of abusive betrayals of children,. . . escape is not an option" (Freyd 10).
See also Alice Miller's The Drama of the Gifted Child and Thou Shalt Not Be Aware.
In the latter, Miller explains that a "child in his or her helplessness awakens a
feeling of power in insecure adults" (6).
7. It is common, says Meiselman, for young children to interpret the perpetra¬
tor's ejaculate as urine and to feel humiliated, but to have "no clear idea of
the sexual significance of ejaculation" (151). The erect penis might, for
instance, be described by the bewildered infant as a "finger part" (Freyd 127).
Herman reports that in the study which she and Lisa Hirschman conducted,
the sexual abuse survivors who had been "too young to have a clear idea of
the significance of the father's behavior” nonetheless realized from his
"furtive attitude . . . that there was something wrong with what they were
doing. . . . Most of the daughters . . . 'froze up' or pretended that 'it wasn't
really happening'" (Incest 86).
8. Ironically, many perpetrators try to cope with their own emotional insecurities
and weak ego structures through a hypermasculine stance of authoritarian
bullying. Meiselman reports that although the incestuous father wants to be
acknowledged as the family patriarch, he generally lacks "a secure sense of his
masculine identity" and seeks "to compensate for his feelings of inadequacy"
(91-92). The abusive father is generally "a prudish man . . . heavily involved
in his church" (103). The paradoxes of such hypocritical behavior are clearly
evident in Fraser's portrait of her father, as well as in the novel Pandora.
9. "Incest isn't the taboo," says one of Louise Armstrong's witnesses. "Talking
about it is" (239). Secrecy is the litmus test that Judith Herman proposes to
distinguish abusive fathers from those whose behavior is tacitly seductive. She
and her research partner, Lisa Hirschman, "defined a sexual relationship to
mean any physical contact that had to be kept a secret" (Incest 70). Jennifer
Freyd cites Eric Lister's hypothesis that secrecy itself comprises a "secondary
trauma" for the victimized child (77-78). The abusive father, notes Meiselman,
"soon realizes that he must rely on a child to keep a secret the disclosure of
which might subject him to divorce, humiliation in the eyes of the community,
or even a prison term" (168).

10. Threats of abandonment are apparently common in cases of abuse and,

according to Freyd, prove a powerful source of inhibition to the terrified child.
Fear of abandonment by a parent or caregiver is at the very heart of betrayal
trauma, where the victim's "dissociative response is adaptive" (88). In Father-
Daughter Incest, Herman reports that abusive fathers often threaten their daugh-
 Notes 484

ters with the most dreadful consequences" if they break silence and warn that
these little squealers will be punished and "sent away from home." Thus,
"guarding the incest secret" becomes "part of their obligation to keep the
family together (88). Patients who have been . . . sexually abused," writes
Alice Miller, 'also have a stake in keeping secret or covering up what has
happened to them or in blaming themselves for it" (Thou Shalt Not Be Aware 7).
11. Janice Haaken explains, 'The theory that the experience of extreme childhood
trauma leads to a dual consciousness or splits in consciousness was initially
advanced by Pierre Janet in the late nineteenth century. ... In order to survive
emotionally overwhelming experiences, the individual splits off the memory
of the traumatic experience from consciousness. The dissociated memories
are preserved in an alter ego state, or alter personality, through an amnesic
barrier protecting one part of the personality from knowledge of the abuse"
(1075). Fish-Murray, Koby, and van der Kolk observe in 'The Effect of Abuse
on Children's Thought" that chronically abused subjects often engage in self¬
hypnosis, whereby they "learn to leave their bodies to the abuser, to become
invisible and let a part of themselves float free,... thus laying the groundwork
for dissociative disorders, including multiple personalities" (103). For an
illuminating discussion of traumatic amnesia, see Freyd's Betrayal Trauma,
chapter 5. Freyd cites extensive psychological studies relating "incest and
other forms of childhood sexual abuse to psychogenic amnesia and other
dissociative symptoms" (38). In fact, "for victims of childhood sexual abuse,
forgetting the abuse is not unusual," and "partial amnesia for abuse events accompa¬
nied by a mixture of delayed recall and delayed understanding is the most
common pattern observed clinically" (43). Citing Bessel van der Kolk's re¬
search linking "traumatic memories to neuroanatomical dissociations between
the hippocampus and amygdala," Freyd defends the hypothesis that traumatic
memories "are not reconstructed narratives as are most memories, but the
reactivation of undistorted sensory and affective traces" (99-101). See also van
der Kolk and Kadish, "Amnesia, Dissociation, and the Return of the Re¬
pressed."

12. Both repression and knowledge isolation, Freyd tells us, can be motivated by
the "avoidance of information that threatens a necessary attachment" (22).
'The more the victim is dependent on the perpetrator . . . the more the crime
is one of betrayal. This betrayal by a trusted caregiver is the core factor in
determining amnesia for a trauma" (63). "For the child to withdraw from a
caregiver he or she is dependent on could be life-threatening. Thus the trauma
of childhood sexual abuse . . . requires that information about the abuse be
blocked from the mental mechanisms that control attachment" (75). "Forget¬
ting occurs ... to stay alive" (165).
182 Shattered Subjects

13. Problematizing analogies made between sexual abuse and the Holocaust in
recovery literature, Janice Haaken points out that whereas "the Holocaust is
often invoked to dramatize the private, unacknowledged pain of survivors, it
also trivializes the vast distinctions in the magnitude and nature of trauma
suffered by various oppressed groups" and "collapses the range of experiences
currently carried under the sexual abuse banner" (1079n).
14. "Psychosomatic complaints characteristic of depression” are common in incest
survivors, says Meiselman. "In various ways, they acted as if they wished to
be punished for the incest and earn their mothers' forgiveness." Some exhib¬
ited a "compulsive masochistic reaction" manifested in "sexual acting out. . .
and attempts at suicide" (188-89). Numerous incest survivors interviewed in
Louise Armstrong's book Kiss Daddy Goodnight testify to self-destructive prac¬
tices, as well as to the maintenance of a double life throughout childhood and
adolescence. "1 couldn't take my anger out on the people that really hurt me
the most," explains one woman. "So instead I did bodily harm to myself. I've
got scars all over my body . . . from burning myself with an iron when I was
mad. From just taking a knife when 1 was angry and slicing my finger or my
hand" (221).
15. Herman reports that clinical studies of incest victims reveal "various kinds of
sexual dysfunction.... They had more difficulty in interpersonal relationships,
more marital conflicts, more physical problems, and more complaints in
general" (Incest 32). "For many of the daughters, marriage appeared to be the
passport to freedom" (94), but the "isolation these women felt was compound¬
ed by their own difficulty in forming trusting relationships" (99). Freyd
confirms that incest survivors "commonly suffer damage to their ability to
enjoy their sexuality. Their sexual behavior may be either excessively restrict¬
ed or excessively promiscuous" (172-173).
16. As Adrienne Rich notes in Of Woman Bom, the "twentieth-century, educated
young woman, looking perhaps at her mother's life, or trying to create an
autonomous self in a society which insists that she is destined primarily for
reproduction, has with good reason felt that the choice was an inescapable
either/or: motherhood or individuation, motherhood or creativity, mother¬
hood or freedom" (154). 'The depths of this conflict, between self-
preservation and maternal feelings, can be experienced ... as a primal agony"
(155). Incest victims, explains Herman, lack "any internal representation of
an adequate, satisfactory mother" (Incest 107).
17. According to Judith Herman, the "theme of maternal absence ... is always
found in the background of the incest romance" (Incest 44). The mother in an
incestuous family "is unusually oppressed" and "extremely dependent upon and
subservient to her husband" (49). The mothers of incest victims generally
"conveyed to their daughters the belief that a woman is defenseless against a
 Notes 183

man, that marriage must be preserved at all costs, and that a wife's duty is to
serve and endure (78). The testimonies in Kiss Daddy Goodnight strongly
confirm these observations. Meiselman notes that the most common profile
of an incestuous family shows a father/husband who "is over-controlling,
emotionally cold, and even physically abusive." Obsequious to this tyrannical
personality, the mother/wife suffers from low self-esteem and exhibits char¬
acteristics of "passivity, dependency, and masochism" (119). For obvious
reasons, the wife is likely to suffer sexual aversion to the authoritarian bully
who dominates her life,- so it is not surprising that a "constant finding in studies
of father-daughter incest has been that the father has lost sexual access to the
mother" (123).

18. The incestuous family, notes Herman, represents "a pathological extreme of
male dominance (Incest 124). Almost without exception, incest occurs in
father-dominant families where the tyrannical head of household attempts to
control every aspect of family life. "Implicitly the incestuous father assumes
that it is his prerogative to be waited upon at home, and that if his wife fails
to provide satisfaction, he is entitled to use his daughter as a substitute" (49).
19. Meiselman cites studies that associate neurotic symptoms linked to incest with
"attempts to 'relive' the traumatic experience" (190). "Another hypothesis
states that the incestuous daughter unconsciously seeks 'father figures' in her
adult heterosexual relationships, either to regain the positive aspects of the
incest affair or to work through the conflicts created by it" (211). "There is a
real possibility, says Janice Haaken, "for the trauma story to become a kind
of gothic fairytale or a Cinderella story with the prince as the perpetrator.
The reversals are important, but the narrative elements are the same: the
fantasy of discovering the missing object . . . that will make women whole"
(1090).

20. Judith Herman tells us that, in the study she conducted with Lisa Hirschman,
the majority of incest victims "tended to overvalue and idealize men.... Many
had affairs with much older or married men, in which they relived the secrecy
and excitement of the incestuous relationship. As the 'other woman,' however,
they had little power to define the terms of the relationship, and they had to
content themselves with lovers who were capricious and often unavailable"
(Incest 103). According to Meiselman, the devastating legacy of incest trauma
includes persistent "sexual dysfunction," as well as an enduring "masochistic
orientation" that inhibits the selection of a "nonabusive sexual partner" (244-
45).

21. Unfortunately, Sylvia's childhood friend "Joker" Nash is not an anomaly. Karin
Meiselman cites the 1975 edition of the Comprehensive Textbook of Psychiatry,
which instructs mental health professionals that in cases of father-daughter
incest, "the father is aided and abetted in his liaison by conscious or
184 Shattered Subjects

unconscious seduction by his daughter and by his wife's collusion" (quoted in

Meiselman 162). Jennifer Freyd mentions the 1953 Kinsey report, which, in
a naive gesture of sexual liberalism, insists: "It is difficult to understand why a
child, except for its cultural conditioning, should be disturbed at. . . specific
sex contacts" (quoted in Freyd 37). For commentary on this tendency to blame
the incest victim, see Rush, chapter 9, "The Demon Nymphette." For a critique
of the Kinsey report, see Diana E. H. Russell, The Secret Trauma, pp. 5-9. In
Incest: The Last Taboo, Rubin and Byerly describe a Time magazine article of April
14, 1980, entitled "Attacking the Last Taboo": "The pro-incest position argues
that some incestuous relationships between consenting family members may
be beneficial or neutral" (121). The piece includes comments by Wardell
Pomeroy, one of Kinsey's colleagues, and by John Money, the sex researcher
who was responsible for Janet Frame's first hospitalization. Rubin and Byerly
also summarize a New York Times article of December 3, 1979, which reports a
"controversial speech given by Professor LeRoy G. Schultz” suggesting "that
some incest 'may be either a positive, healthy experience or at worst, neutral
and dull'" (128). Florence Rush cites Dr. Suzanne M. Sgroi's response: "'I have
never knowingly talked to a happy, well-adjusted, unconcerned incest victim'"
(1). See also Armstrong, passim, and Russell's The Secret Trauma, especially
chapters 10, 11, and 12. Contemporary magnetic resonance imaging of the
brain offers startling evidence of neurobiological damage resulting from the
physiological effects of post-traumatic stress disorder. In "The Body Keeps
Score," Bessel van der Kolk cites studies "showing major neuroendocrine
disturbances in sexually abused girls” and at least a "7 percent reduction in
hippocampus volume" (in comparison with an 8 percent reduction in the case
of Vietnam veterans suffering from post-traumatic stress disorder) (228, 232).
At a recent conference on "Trauma and Cognitive Science," J. Douglas
Bremner reported a 12 percent reduction in hippocampal volume in the case
of abuse survivors, as well as memory deficits for immediate and delayed recall
and a severe, long-term loss of declarative memory. It is indeed shocking that
chronic sexual abuse can, quite literally, cause hormonal brain damage and
produce neurobiological disturbances almost identical to the effects of combat
neurosis.
22. Janice Wiliamson criticizes Fraser's "version of the 'happy ending,' an epiph-
anic scene of forgiveness where the child imagines the father as victim also."
In contrast, for incest survivor Elly Danica, "any forgiveness is out of the
question" (Williamson 138). As Sonia Apgar points out, narratives of incest
trauma "offer a safe space in which to make sense of, and subsequently
diminish, the psychological damage. By (re)inscribing a positive sense of self-
identity and (re)constructing her subject position through writing, a survivor
empowers herself" (57).
 Notes 185

23. Interpreting My Father's House in the genre of testimonio, Jill Johnston feels that
Fraser's autobiography reveals to an apathetic audience "what could be done
to change society through the affecting, self-observing literary enterprises of
victims" (50).
 rr. *

»
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Press, 1990.
 Index

abjection, 8, 86, 92, 95, 108, 112 Barthes, Roland, xiv, 146n7, 146n9
Abraham, Nicolas, 157n22 Begos, Jane Dupree, 160n3
Adams, Timothy Dow, xiv, 145n2, Bell, Susan, 147nl 1
146n6, 146n8 Benet, Mary Kathleen, 21, 149n2,
adultery, 9-10, 12, 14, 47-48, 50 149n6, 150nl1
agency, xvi, xix, xxii, 12, 22, 52, 61, Benjamin, Jessica, xx, 57, 59, 122,
80, 117, 139 149n7
Allen, Jeffner, 147nll Benstock, Shari, xiii, 146n5, 147nl 1,
Alley, Elizabeth, xxi, 83, 170nl4 148nl8
American Psychiatric Association, xi, bereavement, 76, 84, 90-92, 108, 142.
90, 91 See also mourning
Anderson, Charles, xv Bergland, Betty, xvii
Andreas-Salome Lou, 77, 166-7n27 Berwick, Keith, 80
Andrews, William, 146n6 Beverley, John, 170nl5
androgyny, 21, 29-30, 33, 35, 48, 52- bildungsroman, xi, xv, xvi, xxi, 106,
53, 111 114,132
anorexia, 26, 86, 129 biomythography, xiii, xvi, xix, 14, 18,
Apgar, Sonia C., 184n22 103, 112, 113, 172nl
Arabian Nights, 3 3 bisexuality, 13, 39, 53, 77, 108
Armstrong, Louise, 162nl0, 179n5, Blake, William, 132
180n6, 180n9, 182n 14 Bowlby, John, 91, 168n2, 169n9
Ashley, Kathleen, 146n9 Braham, Jeanne, 147nll
Auden, W. H.: "Muse'e des Beaux Arts," Braxton, Joanne M., 172nl, 173-4n8
97-98 Bremner, J. Douglas, 184n21
author/narrator, use of term, 148nl7 Brodzki, Bella, 147nll, 171nl7
autofiction, xiii, xvi, 18, 39, 101, 137, Brothers, Doris, 145n3, 179n4
142, 143 Brumberg, Joan Jacobs, 152n3
autopathography, xxi, 113-19 Buck, Claire, 32, 53, 152n5, 155nl4,
155nl6, 156nl9
Bair, Deirdre, 63-64, 73, 74, 160n2, Butler, Judith, 94, 108, 147nll
163nl5, 164nl6, 164nl7, Butterfield, Stephen, 146n6
165n21, 165n22, 166n26 Byerly, Greg, 184n21
Balakian, Anna, 163n 12, 164nl8
210 Shattered Subjects

Camus, Albert, 98 de Man, Paul, 146n6, 146n7

Carlston, Erin, 172nl, 177nl7 Delbaere, Jeanne, 168n4

Carroll, Lewis, 59 Deleuze, Gilles, 169n7, 169n8,
Caruth, Cathy, xiii, xiv, xvii, xviii, xix, 171nl6
6, 22, 148nl4, 154nl3 depression, mental, 89, 90, 91, 95,
Centing, Richard R., 163nl5 157n22
Chisholm, Dianne, 33, 35, 41 Derrida, Jacques, 157n22
Chodorow, Nancy, 1 DeSalvo, Louise, 128
Christian, Barbara, 174n8 DeShazer, Mary K., 175nl3
Christmass, Philippa, 167n28
Doolittle, Hilda (H. D.), xx, 25-53,
Cixous, Helene, 20
56, 141, 142, 143
Colette, Gabrielle Sidonie, xxi-xxii, 1-
birth of Perdita, 42, 49, 51,
23, 43, 56, 60, 141-2, 143
157n24
birth of Bel-Gazou, 13 and Bryher (Winifred Ellerman),
and Jules-Joseph Colette, 3-6
43, 49
and Marquise de Belbeuf, 13
and Charles Doolittle, xx, 25-
marriage to Henri Gauthier-
29, 32-33, 36, 38- 42. 53
Villars, 6-13, 21-22
and Helen Wolle Doolittle, 26,
marriage to Maurice Goudeket,
30-34, 41
14, 21, 22-23
and Frances Josepha Gregg, 42,
marriage to Henri de Jouvenel,
49
13-14, 141-2
and Cecil Gray, 42, 48, 50, 51
and Sido, 1-3, 5-6, 15, 16-20
andMamalie, 26, 31, 34, 37-38,
death of Sido, 13-14, 141
41-42
Colette, Gabrielle Sidonie: works
and Papalie, 27, 31
Break of Day, xix, 1, 6, 14-22
marriage to Richard Aldington,
Claudine novels, 11,12
xx, 42-43, 45, 47-48, 50, 51
"Evening Star," 23
My Mother's House, xix, 6, 14, 18 stillbirth, 45-47, 156n21,

My Apprenticeships, xx, 6, 11, 22 157n24

The Pure and the Impure, 7 Doolittle, Hilda (H. D.): works
The Shackle (LEntrave), 13 Asphodel, 42-46, 49-51
Sido, xix, 14, 18 Bid Me to Live (Madrigal), 43-49,
The Vagabond, 9 53, 142
Conway, Jill Ker, 176nl6 "H.D. by Delia Alton," 27, 43, 52
Couser, Thomas, xiii, 114, 116, The Gift, xx, 25-42, 142
148nl9, 177nl8, 177nl9 Hermione, 42, 43, 49
Culley, Margo, 147nl 1 Notes on Thought and Vision, 49
Paint It Today, 42, 43, 49
Daly, Mary, 153n9 Tribute to Freud, 31, 34, 36
Danica, Elly, 179n2, 184n22 Druks, Renate, 80
de Lauretis, Teresa, 147n 11, 155nl5, DSM-1V. See Mental Disorders, Diagnostic
173n6,174nl0 and Statistical Manual of
 Index 211

DuPlessis, Rachel Blau, 44, 52, 152n4, suicide attempt, 87

155nl6, 158n26 Frame, Janet: works
dysphoria, xii, xx, 12, 22, 43, 45, 78, Angel at My Table, 83, 86, 93
88, 109, 121, 129 Autobiography, xxi, 83, 84, 89, 92,
93, 100-101

Eakin, Paul John, xiv, xv, 145n2, The Envoy from Mirror City, 83

146n6, 146n7, 146n9 Faces in the Water, 87, 93, 98-99,

100
Eliot, T.S.: The Waste Land, 88
The Lagoon, 93
Ellis, Havelock, 154nl2
Owls Do Cry, 95
Ender, Evelyne, 145nl
To the Is-Land, 83, 85
Evans, P. D., 167nl, 168n2, 169nll
"University Entrance," 87
Fraser, Sylvia, xxiii-xxiv, 121-39, 143,
Farmer, Frances: Will There Really Be a 144
Morning?, 93
childhood sexual abuse, 121 -27,
father loss, 55, 56, 59, 62, 68, 136, 138 138-9
Father/God figures, 28, 32, 36, 39, 40, and Gerald (Joker) Nash, 137,
41, 48, 55, 57, 59, 64, 80, 122, 138
139 marriage to Daniel Hobson,
Felman, Shoshana, xii, xv 130, 135

Felski, Rita, 147nl 1 and Paul Lawson, 134-6

narrative recovery, 131, 136
Ferenczi, Sandor, 127
revictimization, 128-31
Finlayson, Judith, 160n3
Fraser, Sylvia: works
Fish-Murray, Caroline C., 181 n 11
My Fathers House: A Memoir of
Flieger, Jerry Aline, xix, 149n2, 149n4,
Incest and of Healing, xxi, 121-31,
149n5, 151n14
134-6, 139
Fitch, Noel Riley, 163n 12, 163nl5, Pandora, 132-4, 136-8
165n20 Freud, Sigmund, xxi, xii, xvii, xx, 22,
Folkenflik, Robert, 145n2, 146n6, 27, 32, 34, 36, 38, 39, 40, 41,
146n7 43, 45,52, 58, 88, 90, 127, 142,
Foucault, Michel, 29, 94 145n2,153n6,154nl2, 154nl4,
Frame, Janet, xxi, 83-101, 141, 143 155nl6, 156n21, 159n29
childhood, 83-84 Freyd, Jennifer, xii, xiii, 148nl6,
and corporality, 86, 95-96 150n7, 178n1, 180n6, 180n9,
death of sister Isabel, 88
180nl0,181n11,18lnl2,
death of sister Myrtle, 84, 108
182nl5,184n21
mental illness, 88-94, 99-101
Friedman, Ellen G., 161n6
miscarriage, 97
Friedman, Susan Stanford, 52, 148n 18,
recipient of Hubert Church
152n2, 152n4, 152n5, 153n6,
Award, 93
and John Forrest (Money), 88- 153n8, 154nl 1, 154nl3,

89, 93, 184n21 155n14-18, 156nl9, 158n25-27

reasons for writing, xxi, 83 Froula, Christine, 179n4
212 Shattered Subjects

Heywood, Leslie, 152n3

Gallop, Jane, xx, 41, 122, 147nll Hill, Eric, 172n3
Gelpi, Albert, 42 Hinz, Evelyn, 146n5
Gilbert, Sandra M., 165n23 Hirsch, Marianne, 16, 17, 19, 151 n 15
Gilligan, Carol, 74 Hirschman, Lisa, 179n5, 180n7,
Gilman, Sander L., 145nl 180n9, 183n20
Gilmore, Leigh, 145n2, 146n5, 146n9, Hogan, Rebecca, 160n3
147nl0, 147nl1 Hollenberg, Donna, 51, 153n9,
Ginzberg, Ruth, 174nl0 154nl0n 154n11,158n26
Greenberg, Mark, 145n3 hooks, bell, 147nl 1
Grimms Fairy Tales, 31, 112, 113, Hoy, Nancy Jo, 160n3
176nl5 hysteria, xi, 45, 69, 158
Grosz, Elizabeth, 147nll, 156n21
Guattari, Felix, 169n7, 169n8, 171nl6 incest, xii, xxi, xxii, 20, 40, 58, 59, 63-
Guest, Barbara, 43, 49, 154nl2, 67, 121, 126-30, 136, 138-9,
157n24 144
Gunn, Janet Varner, 146n6 illness, xii, 42, 90
Gusdorf, Georges, 146n6 cancer, 109, 110, 113-19
Irigaray, Luce, 41, 111, 147nll
H. D. See Doolittle, Hilda
Haaken, Janice, xviii, 40, 145n4, Jacobs, Janet Liebman, 121, 125, 128,
181n11, 182nl3, 183n19 162nl0
Hall, Colette T., 147nl 1 Jason, Philip K., 163n11
Hamalian, Leo, 165n23 Jay, Paul, xiv, 145n2, 146n6, 146n9,
Hammond, Karla, 105, 106, 172n2, 147nl0, 148nl3
174nl0, 175nl1, 178n23 Jelinek, Estelle, 147n 11, 167n28
Hannah, Donald, 170nl4 Johnston, Jill, 185n23
Hawkins, Anne Hunsaker, xiii, 116, Jong, Erica, 76, 164n20
148nl9, 177nl8, 177n20, Joyce, James, 168n4
177n22 Portrait of the Artist as a Young Man,
Heilbrun, Carolyn, 147nl 1 84-85, 97, 98, 132
Henderson, Mae, 173n5, 176nl6
Henke, SuzetteA., 150n8, 161n5, Kadar, Marlene, 146n5, 147nl 1
165n23, 168n4 Kadish, William, 181 n 11
Herman, Judith Lewis, xiii, xvi, xvii, Kahane, Claire, 145nl, 169nl0
xviii, 8, 45, 121, 125, 145n3, Kamboureli, Smaro, 162n8
162nl0, 163nl5, 179n3, 179n4, Karsten, Julie A., 165n23
179n5,180n6, 180n9, 180nl0, Keating, AnaLouise, 111, 173n7,
182nl5, 182n 16, 182nl7, 175nl3, 176n16
183n18, 183n20 Keller, Jane Eblen, 165n23
Heydt, Erich, 43 Ketchum, Anne Duhamel, 150nl0
 Index 213

Kloepfer, Deborah Kelly, 52, 152n2, and racial constructions, 105-

152n3,158n26 107, 113, 115, 118
Koby, Elizabeth V., 181 n 11 rape, 107, 115
Kohut, Heinz, 122 Lorde, Audre: works
Kristeva, Julia, 4, 18, 19, 20, 53, 71, "Black Mother Woman," 106
73, 76, 86, 101, 105, 147nl 1, A Burst of Light, xx i, 113, 116-19
173n5 The Cancer Journals, xxi, 103, 113-
Krizan, Kim, 79, 160n3 16
"From the House of Yemanja,"
106
La Belle, Jenijoy, 96
"Story Books on a Kitchen
Lacan, Jacques, xiv, xvi, 18
Table," 106
Lacanian, xvi, 3, 39, 41, 59
Zami: A New Spelling of My Name,
LaCapra, Dominick, xiii, 145n4
xxi, 103-113, 114-16
Laing, R. D., 89
loss. See father loss,- pregnancy loss
Laity, Cassandra, 155nl8
Laplanche, Jean, 147nl0
MacCurdy, Marian, xv
Laub, Dori, xv
Maglin, Nan Bauer, 174n8
Lawrence, D. H., 43, 48, 158n25,
Malraux, Andre, 146n9
165n23
Mandel, Barrett, 146n6
The Rainbow, 97
Marcus, Jane, 148nl8
Women in Love, 70
Lejeune, Philippe, 146n6 Markert, Lawrence Wayne, 165n23

lesbianism, 13, 40, 42, 60, 103-104, masochism, 2, 41, 43, 60-61, 70, 80,

108, 109-110, 111, 112-13, 115, 111

118,119 matric male, 21, 48, 49, 53, 70, 130

Lilienfeld, Jane, 149nl, 150nl2 McLaughlin, Joan Bobbitt, 160n3

Lionnet, Franqoise, 147nl 1 Meiselman, Karin C., 179n5, 180n6-9,
life-writing, xiii, xvii-xxi, 14, 78, 107 182nl4, 183nl7, 183n20
Loesberg, Jonathan, 146n6 memories, recovered, 41, 124, 138-9,
Lorde, Audre, xxi, 103-1 19, 143-4 142, 144
abortion, 109, 115 memories, repressed, xi, 25-26, 31, 37-
and Afrekete, 111-13 38, 43, 131, 138, 142, 144
cancer, 109-110, 113-19 memories, traumatic, xii, xvii, 98, 100
and Frances, 113
menarche and menstruation, 31, 78,
death of Gennie, 108
85-86, 107, 123, 129
and Ginger, 109-110
menopause, 15
lesbianism, 103, 108-13, 115,
mental illness. See depression,- mental
118
and Linda Belmar Lorde, 104- institutions,- multiple personality

106, 111 (dissociative identity) disorder,-

mastectomy, 113-15, 117-18 schizophrenia
motherhood, 113 mental institutions, 93-94, 99-100
214 Shattered Subjects

Mental Disorders, Diagnostic and Statistical Diary, 57, 58, 59, 62, 64, 68, 77,
Manual of, xvii, 90-92, 98, 99 79, 80, 142

Meyers, Diana Tietjens, 147nl 1 Early Diary, 56, 57

Fire, 56, 77
Milicia, Joseph, 158n26
Henry and June, 81
Miller, Alice, 179n4, 180n6, 181 n 10
House of Incest, 66
Miller, Edmund, 162n8
Incest, 63, 66, 70, 74-75
Miller, Margaret, 160n3
Nearer the Moon, 56, 58, 67, 77
Miller, Nancy K., 151 n 13
"Seduction of the Minotaur," 58
Moffat, Mary Jane, 160n3
"Winter of Artifice," 66-67
Moorjani, Angela, 52, 151 n 16,
155nl6, 159n29 Olney, James, 146n6
Morgan, Janice, 147nl 1
Morris, Daniel, 167n29
Panny, Judith Dell, 170nl5
Mother/Goddess figures, xix, 1,6, 17-
Pascal, Roy, 146n6
20,41,52, 111, 112
Pennebaker, James, xiii
(m)other, xvi, xix, 3, 12, 17-18, 112
Perrault, Jeanne, 147nll, 177n21,
mourning, ix, 14, 27, 74, 84, 90, 91,
178n23
108. See also bereavement
Petch, Simon, 169n 11, 170nl2,
multiple personality (dissociative
170nl4
identity) disorder, xxi, 125-6,
Peterson, Gerald, 146n9
129
Pipes, Mary, 74
Plath, Sylvia, 64, 129
Nalbantian, Suzanne, 146n6, 164nl6
The Bell Jar, 87, 93
narrative recovery, xxii, 76-81, 131,
"Lady Lazarus," 87
136
Pole, Rupert, 143
Neuman, Shirley, xvi, 146n6, 146n8
Pound, Ezra, 30, 42, 51
Niemeyer, Doris, 160n3
post-traumatic stress disorder, xi, xii,
Nin, Anai's, xxii-xxiii, 55-81,96, 98,
xiii, xvii, xviii, 23, 43, 45, 51 -52,
141, 142-3
57, 74, 78, 80, 89-92, 94, 95,
abortion, 67-76
97-98, 100, 121, 122, 136, 139,
and Dr. Rene Allendy, 57-58,
143
60-61, 65, 68
pregnancy, accidental, xii, 42, 97, 129-
marriage to Hugh Guiler, 60,
31
70, 76, 143
and Henry Miller, 60, 68-70, 72 pregnancy loss, xii, 45, 47, 75

narrative recovery, 76-81 abortion, 47, 68, 70, 73-74, 75,

and Joaquin Nin, xx, 55-67, 76 109,165n24,166n26
and Rosa Culmell Nin, 57, 61- miscarriage, 97, 109
62, 70-71, 73 stillbirth, 42, 43-46, 49, 67
and Rupert Pole, 143 Progroff, Ira, 160n3
Nin, Ana'is: works psychoanalysis, xiii, xviii, 39-40, 65,
Cities of the Interior, 58, 79 78-80, 81, 141, 143
 Index 215

Rainer, Tristine, 160n3 definition of, xiv

Rank, Otto, xx, 62, 65, 67, 68, 77 self/subject debate, xvi
rape, xiv-xv, 2, 6, 17, 30, 107, 124, semiotic, the, 12, 17-20, 53, 101, 105
128, 138. See also incest sexual abuse, childhood, xiii-xv, xxi,
Raynaud, Claudine, 172n2, 173n5, 32, 34-6, 40, 57-59, 64, 107,
175nl3, 177nl7 126, 137, 144. See also incest
Reilly, Patrick, 96 Seymour, Miranda, 165n20
Rich, Adrienne, 74, 149nl, 173n4, Showalter, Elaine, 145nl
178n23, 182nl6
Silverman, Kaja, 147nl2
Richard-Allerdyce, Diane, 74, 161n6,
Slater, Philip E., 153n9, 154nl0
163nl3, 164nl5, 164nl8,
Slavney, Phillip R., 145nl
164n20, 165n23, 167n29
Slawy-Sutton, Catherine, 151 n 14
Ricoeur, Paul, xvii
Smith, Paul, 145n2, 147nl3, 171nl9
Riley, Denise, 147nl 1
Smith, Sidonie, xiv, xxii, 147nl 1,
Robinson, Janice, 153n7, 155nl6,
148n18, 153n8
156nl9
Smith, Valerie, 172n3
Rock, Joanne, 163nl4
Sommer, Doris, 99
roman a clef, xiii, 43, 47
Sontag, Susan, 177n20
Rubin, Rick, 184n21
Spencer, Sharon, 165n21
Rush, Florence, 162nl0, 179n4,
Spengemann, William, 146n6
180n6,184n21
Spillers, Hortense, 179n4
Russell, Diana E. FT, 162nl0, 184n21
Spoo, Robert, 156nl8
Sprinker, Michael, 146n6
Sachs, Hanns, 154nl2
sadism, 58, 60, 99 Stanton, Domna, 146n6, 147nll

sadomasochism, 8, 9, 37, 59, 61, 112, Stewart, Joan Hinde, 150nl 1

135 Stone, Albert E., 146n6

Sarde, Michele, 6, 12, 13, 14, 149n3, Sturrock, John, 146n6

150n9,150nl1 suicide, 78-79, 87, 107-108, 115, 132-

Sargeson, Frank, 95 3, 135-6

Schacter, Daniel, xviii, 148nl6 symbolic, the, 3, 17-20, 95, 101

Schenck, Celeste, 147n 11, 171 n 17

schizophrenia, xxi, 88-92, 94, 96, 98, Tate, Claudia, 103, 172nl
101, 110, 143 Tate, Trudi, 45, 156n20
Schneider, Duane, 160n3 testimonial, 99, 114, 119, 143-4
Scholar, Nancy, 162n9 Torok, Maria, 157n22
Schwartz, Susan, 171nl6 trauma, xiii, xviii-xxiv, 6, 7, 9, 10, 12,
Scott, Bonnie Kime, 158n26 16, 22-23, 25, 27, 41-43, 50-53,
scriptotherapy, xi, xiii, xv, xviii, 39, 46, 61, 64, 66, 69, 75, 78, 81, 84,
77-80, 98, 101, 103, 109, 115, 91, 100, 114-15, 117, 118, 122,
117-18, 131, 136-8, 141-2, 143 136-8, 141-2
216 Shattered Subjects

Uncle Tom's Cabin, 30 Williamson, Janice, 179n2, 184n22

Ulman, Richard B., 145n3, 179n4 Wittig, Monique, 146n9

Wood, Mary Elene, 169n6, 169nl0,
Vaid, Krishna Baldev, 164n19 170nl4, 171nl6
Valery, Paul, 146n9 Woolf, Virginia, xiii, 89
van der Kolk, Bessel, xviii, 145n2, The Waves, 88
145n3,148nl5, 179nl, 181nl1, World War 1, xi, xx, 14, 42, 50-53,
184n21 142-3
Veith, Ilza, 145nl World War II, xx, 22-23, 25-26, 27, 37,
41, 80, 86-87, 123, 128, 142-3
Wakerman, Elyce, 59, 160nl, 160n4,
Worsham, Fabian Clements, 174n8
162n9, 162nl0
Wakoski, Diane, 163nl2
Yalom, Marilyn, 147nl 1
Watson, Julia, xxii, 147n 11, 174n9,
Young, Iris Marion, 147nl 1
177nl7
Yorke, Dorothy, 47
Weintraub, Karl)., 146n6
Whitfield, Charles, 178nl
Williams, Mark, 168n4, 170nl2, Zeiger, Melissa F., 168n3

170nl3, 171n18 Zilboorg, Caroline, 47

Williams, Terry Tempest, 177n20 Zimmerman, Bonnie, 174n9, 176nl6

 *
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 MARYGROUE COLLEGE

3 n37 DDDtfl437 

DATE DUE
-MAYO 2003

DEMCO 38-296