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…after dozens of visits, I stopped buying the paintings. Scenes of bright peasant life, or lovely little children in uniforms filing into school, pictures of grand bourgeois families dancing in a hall beneath towering hi-fi speakers, or of shocking voodoo ceremonies in blacks and reds with decapitated chickens flapping in blood and women writhing, panoramas of bustling, abundant markets, paintings of primeval forests, with lions, giraffes, panthers and other animals no Haitian has ever seen at home, where the wildest animal is the crocodile or the flamingo, or the tarantula. It’s hard to keep looking at those paintings, but these Haitian artists paint them over and over again, as though they can’t get this nightmare out of their system. For months, a vendor tried to sell me this one painting, of a church interior, because I made the mistake of looking at it. He started at thirty dollars, laughably high but negotiable. Still, for a long time I couldn’t bring myself to buy it, no matter how badly the stooped and stuttering art dealer wanted to get rid of it, no matter how low he would go. I had promised myself no more paintings.

In his office in the attic, in his favorite khaki pants,

the Archivist carefully sets down the glass case

of his body so as not to rattle the exhibit of his mind.

He wears gloves to stroke the name on the envelope,

the name written in a florid hand trained by long-ago

love. To live among the dead, the Archivist thinks.

His eyebrows do a little jig. With fingers strange

to his wife, the Archivist traces the name of the street

in the village that burned. The street wears the name of the flower

the Archivist’s mother tucked behind her ear in a photograph

languishing in a desk drawer. The Archivist carries his mind

into each house. Here, the Cook makes love, his hand

brushing flour against his boyfriend’s nipple. There,

the Tailor’s satisfied song of scissors bisecting

a ream of red. A girl whose mouth makes an O,

around which chocolate makes another mouth, runs

through the road. The road which runs through

the Archivist’s blood. The girl is the Archivist’s grandmother

only in that she is a story the Archivist tells

himself about how he got here. Under an oak tree,

two dogs fucking. The girl’s ice cream is melting.

The Archivist’s mind is sticky with history.

Of course, the village burns again. History is

the only road that survives. Downstairs, the Archivist’s daughter

is hungry. He restores the dead to their folders. To live!

The girls’ wails rise through the house like smoke.

Intercourse with resuscitated wife for particular number of days, superstitious act designed to insure safe operation of household machinery. Electricity mourns the absence of the energy form (wife) within the household’s walls by stalling its flow to the outlets. As such, an improvised friction needs to take the place of electricity, to goad the natural currents back to their proper levels. This is achieved with the dead wife. She must be found, revived, and then penetrated until heat fills the room, until the toaster is shooting bread onto the floor, until she is smiling beneath you with black teeth and grabbing your bottom. Then the vacuum rides by and no one is pushing it, it is on full steam. Days flip past in chunks of fake light, and the intercourse is placed in the back of the mind. But it is always there, that moving into a static-ridden corpse that once spoke familiar messages in the morning when the sun was new.

            Jilly took her head out of the oven mainly because it was hot and the gas did not work independently of the pilot light. Stupid new technology. And preferring her head whole and her new auburn sew-in weave unsinged, and having no chloroform in the house, she conceded that she would not go out like a poet. But she updated her status, just the same:

                    A final peace out

                    before I end it all.

              Treat your life like bread,

                  no edge too small

                          to butter.

            Jilly was not a poet or even an aspiring one. She just liked varying her posts as much as possible.

Copyright © by Nafissa Thompson-Spires. From Heads of the Colored People: Stories by Nafissa Thompson-Spires. Published by 37 Ink/Atria Books, an Imprint of Simon & Schuster, Inc. Printed by permission.

Rat-baiting was the premier betting sport of the nineteenth century. Its prestige can be gauged in economic terms, circa 1875: admission to a then illegal prizefight between humans cost fifty cents, to dogfights and cockfights $2, while a fight pitting a dog against rats ran anywhere from $1.50 if the dog faced five rats or fewer, up to $5, in proportion to the number of rats. In the eighteenth century the biggest draw had been bearbaiting, but that sport gradually dissipated as the number of available bears decreased, although matches continued to be held up to the Civil War, notably in McLaughlin’s bear pit at First Avenue and Tenth Street. For a while, dog-vs.-raccoon contests were popular, but rats were so readily available that they came to dominate the scene; boys were paid to catch them, at a rate of five to twelve cents a head.

It’s hard not to think of Sheryl’s mother as cruel in all this: hard not to think of her as the boys did, as the jealous queen, the wicked witch. She was the one, after all, who had swept her daughter out of the state the very day her pregnancy was confirmed, who chose to torment her boyfriend with these coy games. It was she who made sure her daughter had no chance to explain, to tell him goodbye. No doubt Sheryl tried to get past her, tried to call him from the supermarket on the last day she worked, from her own house as she quickly gathered her things together, from the airport, even, when she’d told her mother she wanted to go to the bathroom before boarding the plane and instead headed for the phones.