Cutting for Stone - Abraham Verghese [48]
As she stroked the younger woman's skin, Matron thought of the impulse that had made Sister Mary Joseph Praise choose to hide her body under a nun's habit or under scrub suit and mask. It hadn't worked; her covering exaggerated what little flesh was exposed. When a face was so lovely, lips so full, even a veil couldn't block its sensuality.
A few years after Sister Mary Joseph Praise's arrival, Matron thought that the two of them should give up the white habit. The Ethiopian government had closed down an American mission school in Debre Zeit for proselytizing. Matron was in the business of running a hospital, not converting souls; she decided it might be politically smart to forgo nun's habit. But when she'd seen Sister Mary Joseph Praise leaving Operating Theater 3 in a skirt and blouse, Matron wanted to run out and cover her with a sheet. W. W. Gonafer, Missing's laboratory technician, standing next to Matron, had also seen Sister Mary Joseph Praise walk by in mufti. He'd frozen like a setter pointing to quail, a flush creeping from his collar to the roots of his hair, as if lust were a companion fluid to blood. Matron had decided then that nuns at Missing should remain in habit.
A sudden exclamation that could have been from Hema or from Thomas Stone startled Matron, brought her back to the present. She jerked her head up, and before she could stop herself, she looked … What she saw made her shudder and feel as if she'd keel over again. She dropped her head down between her shoulders, closed her eyes, and forced her mind to find another focus …
Matron had no saint whom she modeled herself after, someone to call on at these times. To think of St. Catherine of Siena drinking the pus of invalids—oh! how that disgusted her. Matron thought of such displays as a particular Continental weakness, and she was impatient with celestial billing and cooing, bleeding palms and stigmata. And as for St. Teresa of Avila … why, she didn't have anything against Teresa. She didn't grudge Sister Mary Joseph Praise her adulation of Teresa. But secretly she agreed with Dr. Ghosh, the internal medicine physician at Missing, that St. Teresa's famous visions and ecstasies were probably nothing but forms of hysteria. Ghosh had shown Matron photographs that Charcot, the famous French neurologist, had taken of his patients with hysteria at the Salpêtrière hospital in Paris. Charcot believed that these delusions sprung from a woman's uterus—hystera in Greek. His patients, who were all women, stood in smiling poses—provocative poses, Matron thought—that Charcot had labeled “Crucifixion” and “Beatitude.” How could anyone smile in the face of paralysis or blindness? La belle indifférence was what Charcot called this phenomenon.
If Sister Mary Joseph Praise had visions, she wasn't one to speak about them. Some mornings, Sister Mary Joseph Praise had looked sleepless, her bright cheeks, her floating carriage, suggesting her feet strained to remain earthbound. Perhaps that explained her equanimity while working shoulder to shoulder with Thomas Stone, a man who for all his talents gave little encouragement to those who labored with him.
Matron's faith was more pragmatic. She'd found in herself a calling to help. Who needed help more than the sick and the suffering, more so here than in Yorkshire? That was why she came to Ethiopia a lifetime ago. The few photographs, mementos, books, and certificates Matron brought with her had over the years been pilfered or mislaid. She never worried over this—one Bible, after all, would do just as well as the next. The essentials were also easily replaceable: her sewing kit, her water-colors, her clothes.
But she'd come to value the intangibles: the position she had grown to in the city where she was “Matron” to everyone, even to herself;