Time Now Fiction: Captains Dietz and Avis

Apollo and Daphne, by Francesco Albini, circa 1615-1620.

This story, titled “Captains Dietz and Avis,” is based on Ovid’s retelling of the Daphne and Apollo myth.  It is the third or maybe fourth and last myth I’ve written and posted that adapt Ovid’s The Metamorphosis in ways relevant to America’s 21st-century wars.  It can also be read as a companion piece to my last blog post, about 2017’s flurry of women-authored and women-centric war-writing.


Captain Avis, male, married, had been at the FOB for three months when Captain Dietz, female, also married, but not to Captain Avis, arrived. One of the other new arrivals reported that Captain Dietz had been in tears on the helicopter ride in. She never expected to end up so far downrange, and now she faced a year apart from her husband, who was stationed on another FOB elsewhere in Afghanistan. Captain Avis had helped calm Captain Dietz down, speaking to her kindly, helping get her stuff to her quarters, and taking her to the dining facility for her first meal there. All seemed good, but not really, because everyone could tell Captain Dietz was already being a little too solicitous. “Be wary of the guy who just wants to be your friend,” was the by-word for the women on the camp, because it always turned out such men wanted more than friendship. Truth-be-told, within the admonishment was the hint that the women themselves might not trust their own desires and defenses as their year downrange unfolded. Better to hang with the other women, the wisdom was, or the cohort of men and women with whom you arrived, or the men and women who worked in your immediate vicinity.

In this case, though, it didn’t help that Captain Avis and Captain Dietz were both signal officers assigned to the commo shop, which meant they were together roughly 18 hours a day. At first it didn’t look so bad, as Captain Avis showed her the ropes and Captain Dietz loosened up. Soon, she was volunteering for missions outside the wire and had made many friends among the other soldiers across the camp. But then things got worse. It began when insurgents targeted the camp with accurate mortar and rocket fire, which put everyone on edge and made restful sleep difficult. Then one of the most popular soldiers on camp was killed by an IED. As the war’s dangers overtook the camp, everyone’s mood tightened and Captain Dietz especially began to go downhill. First her good cheer vanished and then she began dropping weight. She didn’t say anything to anyone about Captain Avis, but she asked the commander about reassignment to her husband’s FOB, or to be allowed to go visit him. That couldn’t happen, though, and Captain Avis continued to hover about her, only now it clearly didn’t seem healthy, or even appropriate. He was always with her and in a way, such as when they ate alone together in the dining facility, that made it seem that others weren’t welcome to join them. Everyone could see that he was always talking to her and that she wasn’t enjoying it.

After three steadily deteriorating weeks, Captain Dietz collapsed from exhaustion and strain. It wasn’t just the combat. Captain Avis had told her that he was divorcing his wife and that he now considered Captain Dietz his confidante, or even his soulmate, possibly his destiny. He wanted her to leave her spouse, too, so they could be together. He explained how he felt they had bonded under the stress of combat and that their shared experience in Afghanistan would serve as the basis for their future together. Captain Dietz tried unsuccessfully to hold Captain Avis at arm’s length, but it didn’t work and no one interceded to help. She never let Captain Avis touch her, but instead of getting the message that she wasn’t interested, Captain Avis took her rejection as a sign that Captain Dietz was really meant for him. Captain Dietz missed her husband terribly and blamed Captain Avis, not the war, for ruining her deployment. After passing out on the way from her hootch to the laundry facility, Captain Dietz spent three days in the Troop Medical Clinic. Then she was transferred to another FOB, where she served out her tour without any real work to do. She killed time listlessly in her hootch, marking off days on the calendar nailed to the plywood partition in the women’s bay and emailing and chatting with her husband. When her husband sent Captain Avis’s commander photocopies of the love-struck laments Captain Avis had posted on his Facebook page that were clearly directed at Captain Dietz, the commander used them as the basis for a letter of reprimand to be placed in Captain Avis’s file. Captain Avis protested that it was all a misunderstanding and that he and Captain Dietz were just friends, but the commander ordered Captain Avis to never contact Captain Dietz again and to cut out the crazy Facebook postings.

Time Now Fiction: Junior and Io, a Guard-Tower Reverie

A view from an American FOB guard tower in Afghanistan overlooking an adjacent ANA compound.

Below is another Time Now adaptation of a myth found in Ovid’s Metamorphosis. This one’s based on the “Jupiter, Juno, and Io” legend, in which Jupiter seduces Io, a young woman, and then turns her into a cow to conceal his crime from his wife Juno. That’s not quite how my story goes, but I was intrigued by the myth’s notion of how humans and animals might communicate. My interest in the myth also has two other sources, one military and one literary:  First, many long hours pulling guard duty in the field in Korea and the United States and on deployments to the Sinai, Kosovo, and Afghanistan. Second, a chapter in Matt Gallagher’s memoir Kaboom titled “Dear John,” in which he writes of the devastating effect on his soldiers of learning that their wives and girlfriends had not been faithful. “Dear Johns crushed men of otherwise unquestionable strength and total resoluteness,” Gallagher reports. “In the time they most needed something right and theirs, it was taken away from them.” My story doesn’t involve a “Dear John” act of betrayal, but close enough.

This story joins two other Ovid myths I’ve adapted to modern military circumstances, “Ceyx and Alceone” and “Arachne.” Two more are forthcoming.


Junior’s big idea was that pets and domesticated animals were really dead people reincarnated. The thought began as one of a million idle ideas that came to him while pulling guard duty in a tower on his small FOB in Afghanistan. Nothing ever happened on the two-hour shifts, so his mind, racing on dip and Monster drink, had plenty of time to drift. This idea stuck more than most, however, and soon he found himself preoccupied by it. No longer alive as living men or women, household and barnyard animals possessed human-like minds capable of thought, love, and purposeful action. Unable to speak or write, they nonetheless had brains like humans and so they preferred life in proximity to people, especially people they once knew and had loved when they too had been human.

Thus the affection. Thus the loyalty. Thus sad looks begot by eternal misunderstanding and incomprehension.

To Junior the theory made great sense and he couldn’t understand why other people hadn’t already figured it out. Couldn’t they understand why their pets stared at them so? Or curled up at their feet? Why horses and cows were so docile? Why they didn’t lash out at their owners and run away at the first opportunity?

When Junior explained his idea to his girlfriend Io via Skype, she thought he was crazy, and not in a funny, charming way. In fact, it was close to the final straw. She had been disappointed with Junior for some time, and now this. She had already been thinking about breaking things off, but really hadn’t had a good reason to do so except that he no longer thrilled her and she was ready to move on. The deployment had made things worse for them, not better, and she was now impatient about being Junior’s girlfriend.

If Junior ever said this crazy idea out loud in public to any of their friends, that was definitely it. It was bad enough that he asked her to take it seriously. It wasn’t clever. It wasn’t smart. It was just dumb.

Within the week, Io dumped Junior via instant message. Dumping him by IM didn’t make her proud, but she was too irritated to write a letter and she damn sure wasn’t going to tell him over the phone and listen to him plead and moan.

“I need to end things,” she had written, “You’ve changed, and I need space.” Then she blocked him on Facebook and refused to answer any of his emails.

Stunned by Io’s rejection, as well as by awareness of how badly he had blown things, Junior stumbled about camp in a daze. For a week he was useless, and then he turned back to the demands of the mission with a rigor that had not been there before. When his unit returned to the States, he couldn’t completely remove herself from Io’s orbit of friends and venues, but she flat out refused to talk to him, at least in any way that was personal or heartfelt or came near offering an explanation for her actions or giving him a chance to ask for a second chance. She still wouldn’t answer his texts or emails or chat requests, and she definitely didn’t let him be alone with her anywhere.

Desperate to be in her presence, Junior contrived ways to run into Io in person. But when chances came to speak with her, Io offered only pleasantries and generalities. In terms of allowing Junior access to her thoughts or feelings, nothing. After a while, she cut him off completely and would pass by him stone-faced without making eye contact.

Io’s actions caused Junior to reconsider his theory about reincarnation and animals. He decided that people who weren’t open but guarded like Io had become were like the animals he once had thought were so fond of humans. Instead of being full of affection and yearning, though, he now thought they had no interior life whatsoever and were mostly just there. If they didn’t share, or wouldn’t share, that was precisely what it meant to be non-human. And there was no possibility for restoration, either—nothing was going to make an animal talk and nothing was going to make Io like Junior again. It was clear beyond question that wasn’t going to happen.

Junior realized all this with certainty one evening when he found himself at an off-post bar and Io walked in. She was gorgeous, her face glowing and her shining hair splayed across her shoulders. Io was with girlfriends, not another guy, so Junior approached, hoping against hope for a friendly conversation. He said hello, and then a few other things, but Io just stood there placidly. In the middle of one of Junior’s sentences, she looked over his shoulder to say hi to someone, and a smile broke out on her face and her eyes once more danced. Then she turned her attention, dull and flat, back to Junior, and Junior stammered on, trying to be pleasant and unconcerned. As he stood there talking, though, Io began to grow fuzzy in detail and rubbery in shape. At first Junior couldn’t tell why his vision was distorted—was it him or was it her? Within seconds, though, he realized Io was no longer even human. She still stood in front of Junior, not now a person but a cow, four legs and hooves and big round eyes, standing silent, gone forever.

What is So “Timeless” about Modern War Writing?

“Hellenise it.”

“He’ll never capture the Attic note.”

-James Joyce’s Ulysses

“No Slack” by Michael Figueroa. Used by permission.

Among many other sharp insights and well-turned phrases in his Harper’s essay “First-Person Shooters: What’s Missing in Contemporary War Fiction,” Sam Sacks writes, “Proclaiming that veteran authors have transformed war into Homeric masterpieces filled with timeless truths is a way of excusing our own indifference.” There’s a lot to unpack in that sentence, but I’m most interested in Sacks’ very true observation that modern war writers have frequently used classical Greece mythology and history to give form and meaning to their own stories. I’ve long observed this trend, too, and wondered where it comes from and what it gets us. By “timeless,” Sacks means that values, events, and themes first formulated by the ancient Greeks persist and operate in modern war experience much as they did for Homer, Sophocles, and the other classical authors of Greek myth and history. Sacks is suspicious of this tendency, and, as the title of my post suggests, so am I.

Even given the extremely convention-bound strictures of war writing, I’m far more interested in the particularity of modern war, as reflected for example in Maxwell Neely-Cohen‘s exploration of the role of video games in the lives of service members deployed to Iraq and Afghanistan, than I am in finding points of connection with, say, Herodotus. The Greek canon is above my carping pot-shots, I fully realize, and so too are excellent contemporary war works that draw deeply on Greek antecedents, such as Joydeep Roy-Bhattacharya’s The Watch and Roxana Robinson’s Sparta, among many others. A fine essay by veteran David James on the Wrath Bearing Tree website titled “Dispatch from Greece: Myth, Tragedy, Resistance, and Hope” reminds of how profound can still be the allure of classical Greece. As James reminds us, “The myths we choose to believe or not believe have real world consequences – they are of critical importance in shaping popular opinions and current events.” But even so, I’ll push on.

Two works by psychiatrist Jonathan Shay, Achilles in Vietnam: Combat Trauma and the Undoing of Character (1994) and Odysseus in America: Combat Trauma and the Trials of Homecoming (2002), seem to me most responsible for this contemporary literary and cultural compulsion to namecheck classic Greece. Shay uses the stories of Achilles and Odysseus to explain the experience of combat and redeployment in regard to Vietnam, but his works have been as prescriptive going forward as much they have been helpful looking back. The public discourse about traumatized veterans returning from Iraq and Afghanistan is so saturated—wittingly or unwittingly—by terms and concepts articulated first by Shay that contemporary writers, particularly those who reference the legends of ancient Greece, from here forward should subtitle their work “after Jonathan Shay.”

Shay’s work has been unquestioningly helpful in America’s effort to understand the plight of psychologically-troubled veterans and his use of the Achilles and Odysseus stories substantial and compelling. But there are other ways to think about the matter, too. My thoughts have been spurred this summer by reading Ovid’s The Metamorphoses. Ovid was a Roman who knew well how Rome saw itself as the inheritor of Greek greatness and The Metamorphoses is the only known source we have today for dozens of well-known Greek myths. But if you read The Metamorphoses entire, and make your way through the haze of translation, it’s hard not to conclude that Ovid didn’t think much of the Greek pantheon. His whole project, in my reading, was to undermine and ridicule the values and accomplishments of its heroes by gleefully reveling in their excesses.

That’s a lot to prove, and I’m not going to be able to do it all here, but I’ll quickly make a few claims about Ovid’s interpretation of classic Greek mythology. In The Metamorphoses, authority and power corrupt absolutely and are never to be trusted, especially when placed in the hands of men, and particularly fathers. Freedom from authority is the most enviable state to find oneself in, especially when it is coupled to the freedom of the imagination as demonstrated by artists, but artists too are subject to the same destructive personal characteristics that affect gods, warriors, and everyone else in the Greek mythos. Individual altruism in the world is almost non-existent, and so too is benevolent collective effort; greed, spite, revenge, and perverse desire drive human conduct. Relations between men and women are abysmal and generational conflict is endemic and both dynamics virtually guarantee endless social turbulence. There’s no heroic resistance or wiley subterfuge, either; both stoicism and activism in the face of injustice and hardship will accomplish nothing except getting one killed, or at best, turned into a tree or animal. Military valor is a farce and the resort to violence and deceit to solve problems and get what one wants is as lamentable as it is inevitable.

And all that’s not even the biggest problem, which is that the Greek mythos is so full of pompous grandiosity that it leaves no room for the qualities Ovid prizes most: alertness, agility, imagination, irreverence, and quickness. After reading Ovid, it’s hard to take the ancient Greeks as seriously as they took themselves. To invest in a heroic conception of Greek mythology, Ovid suggests, is to risk internalizing patterns of deference to and imitation of false gods that will cause us to act as badly as they do.

To test this conclusion, I’ve been rewriting some of the myths in The Metamorphoses and placing them in contemporary war contexts to better see their import. I’ve already published one, based on the myth “Cyex and Alceone,” which can be found here. Other myths I’ve adapted include “Daphne and Apollo,” “Jupiter and Io,” “Arachne and Athena,” and “Theseus, Ariadne, and the Minotaur.” Time will tell if I ever publish any of these, but the titles alone point to something vital: Ovid allows modern war authors interested in the classical mythos many opportunities to portray women in the military and in the lives of male soldiers beyond the reincarnations of Antigone, Tecmessa, and Penelope we have so far seen.

Anyone interested in pursuing this line of inquiry further would do well to read Yale English professor Wai Chee Dimock’s 2002 essay, “Non-Newtonian Time: Robert Lowell, Roman History, Vietnam War,” published in American Literature. Dimock is famous for her concept of “deep time,” in which she confounds simplistic understanding of American history as bound by things that happened only from the time of the Pilgrims and Virginia colonists onwards. In “Non-Newtonian Time,” Dimock explores American poet Robert Lowell’s poetic adaptations of Roman historical episodes, published in 1965 at a time when Lowell was organizing artists and authors to protest the Vietnam War. Rome of course was the original imperial empire, and Lowell, along with Dimock writing 35 years lately, was highly alert to the very complicated use of time and myth and history when brought forward centuries and put to the service of artistically describing war.

Finally, I recently reread Siobhan Fallon’s story “Leave,” from You Know When The Men Are Gone. You Know When The Men Are Gone practically inaugurated the current war-fiction boom when it was published in 2011, and its epigram is none other than a quotation from The Odyssey. All good, very good, but what intrigued me about “Leave” was the deft way Fallon interlaces the macabre story about a soldier stalking his unfaithful wife with references to Hans Christian Andersen children’s fables. And not the cutesy-wutesy Americanized smiley-face versions of Andersen’s bedtime stories, either, but the original, perverse nightmarish versions, which are undiluted by niceness. To me, that seemed a great repurposing of tales from our cultural archive, now blended organically into a modern story about war that defies upliftingness in every way except for the respect it generates for the quality of the author’s insight, imagination, and craft.

Michael Figueroa website.

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