The Year of Magical Thinking. Joan Didion

John (and me) downstairs to the ambulance at 10:05 p.m., the elevator on which I returned alone to our apartment at a time not noted. I had not noticed a lightbulb being out on the elevator. Nor had I noticed that the paramedics were in the apartment for forty-five minutes. I had always described it as “fifteen or twenty minutes.” If they were here that long does it mean that he was alive? I put this question to a doctor I knew. “Sometimes they’ll work that long,” he said. It was a while before I realized that this in no way addressed the question.

      The death certificate, when I got it, gave the time of death as 10:18 p.m., December 30, 2003.

      I had been asked before I left the hospital if I would authorize an autopsy. I had said yes. I later read that asking a survivor to authorize an autopsy is seen in hospitals as delicate, sensitive, often the most difficult of the routine steps that follow a death. Doctors themselves, according to many studies (for example Katz, J. L., and Gardner, R., “The Intern’s Dilemma: The Request for Autopsy Consent,” Psychiatry in Medicine 3:197–203, 1972), experience considerable anxiety about making the request. They know that autopsy is essential to the learning and teaching of medicine, but they also know that the procedure touches a primitive dread. If whoever it was at New York Hospital who asked me to authorize an autopsy experienced such anxiety I could have spared him or her: I actively wanted an autopsy. I actively wanted an autopsy even though I had seen some, in the course of doing research. I knew exactly what occurs, the chest open like a chicken in a butcher’s case, the face peeled down, the scale in which the organs are weighed. I had seen homicide detectives avert their eyes from an autopsy in progress. I still wanted one. I needed to know how and why and when it had happened. In fact I wanted to be in the room when they did it (I had watched those other autopsies with John, I owed him his own, it was fixed in my mind at that moment that he would be in the room if I were on the table) but I did not trust myself to rationally present the point so I did not ask.

      If the ambulance left our building at 10:05 p.m., and death was declared at 10:18 p.m., the thirteen minutes in between were just bookkeeping, bureaucracy, making sure the hospital procedures were observed and the paperwork was done and the appropriate person was on hand to do the sign-off, inform the cool customer.

      The sign-off, I later learned, was called the “pronouncement,” as in “Pronounced: 10:18 p.m.”

      I had to believe he was dead all along.

      If I did not believe he was dead all along I would have thought I should have been able to save him.

      Until I saw the autopsy report I continued to think this anyway, an example of delusionary thinking, the omnipotent variety.

      A week or two before he died, when we were having dinner in a restaurant, John asked me to write something in my notebook for him. He always carried cards on which to make notes, three-by-six-inch cards printed with his name that could be slipped into an inside pocket. At dinner he had thought of something he wanted to remember but when he looked in his pockets he found no cards. I need you to write something down, he said. It was, he said, for his new book, not for mine, a point he stressed because I was at the time researching a book that involved sports. This was the note he dictated: “Coaches used to go out after a game and say ‘you played great.’ Now they go out with state police, as if this were a war and they the military. The militarization of sports.” When I gave him the note the next day he said “You can use it if you want to.”

      What did he mean?

      Did he know he would not write the book?

      Did he have some apprehension, a shadow? Why had he forgotten to bring note cards to dinner that night? Had he not warned me when I forgot my own notebook that the ability to make a note when something came to mind was the difference between being able to write and not being able to write? Was something telling him that night that the time for being able to write was running out?

      One summer when we were living in Brentwood Park we fell into a pattern of stopping work at four in the afternoon and going out to the pool. He would stand in the water reading (he reread Sophie’s Choice several times that summer, trying to see how it worked) while I worked in the garden. It was a small, even miniature, garden with gravel paths and a rose arbor and beds edged with thyme and santolina and feverfew. I had convinced John a few years before that we should tear out a lawn to plant this garden. To my surprise, since he had shown no previous interest in gardens, he regarded the finished product as an almost mystical gift. Just before five on those summer afternoons we would swim and then go into the library wrapped in towels to watch Tenko, a BBC series, then in syndication, about a number of satisfyingly predictable English women (one was immature and selfish, another seemed to have been written with Mrs. Miniver in mind) imprisoned by the Japanese in Malaya during World War Two. After each afternoon’s Tenko segment we would go upstairs and work another hour or two, John in his office at the top of the stairs, me in the glassed-in porch across the hall that had become my office. At seven or seven-thirty we would go out to dinner, many nights at Morton’s. Morton’s felt right that summer. There was always shrimp quesadilla, chicken with black beans. There was always someone we knew. The room was cool and polished and dark inside but you could see the twilight outside.

      John did not like driving at night by then. This was one reason, I later learned, that he wanted to spend more time in New York, a wish that at the time remained mysterious to me. One night that summer he asked me to drive home after dinner at Anthea Sylbert’s house on Camino Palmero in Hollywood. I remember thinking how remarkable this was. Anthea lived less than a block from a house on Franklin Avenue in which we had lived from 1967 until 1971, so it was not a question of reconnoitering a new neighborhood. It had occurred to me as I started the ignition that I could count on my fingers the number of times I had driven when John was in the car; the single other time I could remember that night was once spelling him on a drive from Las Vegas to Los Angeles. He had been dozing in the passenger seat of the Corvette we then had. He had opened his eyes. After a moment he had said, very carefully, “I might take it a little slower.” I had no sense of unusual speed and glanced at the speedometer: I was doing 120.

      Yet.

      A drive across the Mojave was one thing. There had been no previous time when he asked me to drive home from dinner in town: this evening on Camino Palmero was unprecedented. So was the fact that at the end of the forty-minute drive to Brentwood Park he pronounced it “well driven.”

      He mentioned those afternoons with the pool and the garden and Tenko several times during the year before he died.

      Philippe Ariès, in The Hour of Our Death, points out that the essential characteristic of death as it appears in the Chanson de Roland is that the death, even if sudden or accidental, “gives advance warning of its arrival.” Gawain is asked: “Ah, good my lord, think you then so soon to die?” Gawain answers: “I tell you that I shall not live two days.” Ariès notes: “Neither his doctor nor his friends nor the priests (the latter are absent and forgotten) know as much about it as he. Only the dying man can tell how much time he has left.”

      You sit down to dinner.

      “You can use it if you want to,” John had said when I gave him the note he had dictated a week or two before.

      And then—gone.

      Grief, when it comes, is nothing we expect it to be. It was not what I felt when my parents died: my father died a few days short of his eighty-fifth birthday and my mother a month short of her ninety-first, both after some years of increasing debility. What I felt in each instance was sadness, loneliness (the loneliness of the abandoned child of whatever age), regret for time gone by, for things unsaid, for my inability to share or even in any real way to acknowledge, at the end, the pain and helplessness and physical humiliation they each endured. I understood the inevitability of each of their deaths. I had been expecting (fearing, dreading, anticipating) those deaths all my life. They remained, when they did occur, distanced, at a remove from the ongoing dailiness of my life. After my mother died I received a letter from a friend in Chicago, a former Maryknoll priest, who precisely intuited what I felt. The death of a parent, he wrote, “despite our preparation, indeed, despite our age, dislodges