Caskey Senior; it was also a father confessor. The Caskeys were Catholics with a streak of black Irish Catholicism, and Bill Caskey, just because he had “lapsed,” was the blackest of the lot. He betrayed this when he declared that he couldn’t stand converts; the only Catholics he had any use for were born Catholics. Once, Caskey came near to asking Christopher right out to be his father confessor
––when he muttered (drunk but nevertheless still embarrassed) that he wished Christopher would tell him whenever he did anything wrong.
Christopher was touched by this. And he was very happy indeed to find that Caskey was religious; it made him realize that he couldn’t have lived with a boy who wasn’t. He didn’t at first mind at all that Caskey took no interest in Vedanta; it was enough that they both recognized the function of a shrine and could therefore kneel down together in any Catholic church.
The trouble was that both Caskey and Christopher were entering upon their relationship with powerful feelings of guilt. Caskey felt guilty not only as a lapsed Catholic but also as a dishonored navy man. (He had a tattoo on his arm which he had acquired during his days in the service, and he wore it as an emblem of nostalgia and a badge of shame. Later, he had another one added to it.) Christopher felt guilty as a failed monk. Neither of them would admit to their guilt, except by the violence with which they reacted against it.
Their guilt feelings were self-regarding at first. But by degrees they began to involve each other in them. . . . There will be much more to say about this, further along in the story.
Nevertheless, despite growing tensions, they managed to have a 56
Lost Years
good time together. Christopher enjoyed being with Caskey as long as the two of them were alone. Even the entertaining he enjoyed sometimes, at any rate after the guests had left and the strain was relaxed. And his sex life with Caskey was certainly enjoyable, within its limits.
“Limits” seems a strange word to be using, for they did everything in bed which normal homosexuals do––cocksucking, rimming and
fucking. Rimming was the most satisfactory, from Christopher’s point of view, because of its grossness. Caskey had a coarse animal smell which Christopher found exciting, when he was dirty and full of liquor and his fuzzy body was rank with sweat. Licking his sweaty armpits and belly fuzz and dirty asshole brought back memories of the Berlin hustlers––but Christopher had been much more fastidious in his youth, nowadays he was able to enter into the spirit of the thing. (How lucky they both were not to get hepatitis!) Caskey insisted on fucking Christopher, if Christopher was to fuck him.
Christopher was thoroughly in favor of this, in principle; he believed (had, in fact, just then decided) that the true beauty of homosexuality lies in a balanced active-passive relationship. In practice, Caskey didn’t really like being fucked. So Christopher let himself be fucked more and more often, until the time came when he stopped fucking Caskey altogether. Christopher could enjoy being fucked only if he found it possible to reverse gear psychologically and feel that he was giving himself and being possessed. He couldn’t ever quite feel this with Caskey, who was smaller than himself and anyhow, from
Christopher’s point of view, unalterably female. Caskey might be tougher than any bull dyke but Christopher still couldn’t see him as a stud. So the two of them were forced to playact. (They both were aware of this––no longtime sex partners can deceive each other––
though of course they never discussed it.) Caskey would strip and put on a pair of cowboy boots. “You want to get the shit fucked out of you?” he would ask. Christopher would press the sole of one boot against his erection as Caskey greased Christopher’s asshole and his own cock. But, at this point, something was missing and had to be faked––for Christopher must now roll over onto his belly and relax to let Caskey’s cock into him. What was missing was some sort of token (at least) of violence and resistance, some hint of rape. And this was unthinkable. To try it would have been ludicrous. They just had to ignore the gap and get on to the fuck scene as quickly as possible––like actors covering up a joint in a crudely cut script.
Back in Berlin, in 1929, Dr. Magnus Hirschfeld of the Institut f ür Sexualwissenschaft had classified Christopher as “infantile,” sexually speaking. This was perceptive. For Christopher then was and has since ¾ 1946 ¾
57
remained very much under the spell of his prepub[escent] sexual experiences at St. Edmund’s School.1 If he wasn’t quite infantile he was definitely inclined to be small-boyish. At St. Edmund’s, all of his orgasms with other boys had been while wrestling. (The other boys were probably having orgasms too, but he couldn’t be sure because 1 The statements made in this and the following paragraph raise, but do not answer, the question: Why is wrestling a feature of the Whitmanesque relationship? Here is an attempt at an answer, made after much introspection.
It sounds corny and is embarrassing to put into words––which suggests that it may come fairly near to the truth.
Whitmanesque homosexuality is concerned with the mating of two completely masculine males. One of these males may be younger than the other, but both must be real men––no effeminate intergrades need apply. A Whitmanesque male must have acknowledged another male to be a real man before he can accept him as a lover. First, they must test each other’s virility.
Therefore they have to fight. A sex duel is the necessary prelude to sex play.
But the sex duel isn’t really a fight. The would-be lovers are in no sense trying to destroy each other. They wrestle naked, without weapons. There need not even be a winner and a loser. Wrestling is an isometric exercise; it makes both wrestlers stronger than they were before. And, as they wrestle, they discover and learn to love each other’s bodies.
Sex making can be accompanied by all kinds of pretenses, concealments and theatrical performances. But in the utter nakedness of the sex duel there is no room for a lie; this is basic physical contact. So it can be claimed that you reveal more of yourself and find out more about your partner while you are wrestling with him than while you are making sex. That was how Christopher often felt.
To him, the experience of the sex duel seemed so intimate that he was usually shy about admitting to other people how much he desired it. Among the German hustlers he lost all his shyness, however; that was what made his sex life in Berlin so wonderful. Stripped and locked body to body with one of those sturdy shameless youths, he felt strong and free and uninhibited as never before in his life.
Boxing also could be a form of the sex duel, though the pleasure Christopher got from it was of a different quality, tinged with sado-masochism. At St.
Edmund’s, there were regular boxing sessions, supervised by a member of the staff. Anybody who wanted to fight could volunteer and an opponent would be chosen for him. Christopher found a sexual thrill in the very idea of being matched with another boy––even if it was with a boy who didn’t attract him physically. There was an atmosphere of solemn exciting ritual as your gloves were tied on and the two of you stepped out into the cleared space and faced each other. You were like a wedded pair, joined to fight in the presence of these witnesses. Christopher regretted having to fight in shirtsleeves. He would have much preferred to be naked or at least stripped down to gym shorts. And the fight itself was spoilt by the formalities of competition. The master who supervised the boxing was himself homosexual and no doubt got his kicks from watching it. But he was obliged to keep up the pretense that this thrilling sex ritual was just another good-sport schoolboy game. There were rules and 58
Lost Years
they always had some clothes on.) Auden and Christopher must have wrestled, during their sex acts. (Detailed memories of sex with Auden––which went on intermittently from 1926 to 1938––are