Читать книгу Caleb’s Crossing - Geraldine Brooks - Страница 11

Chapter VI

Not long after, Caleb came upon me reading, before I had a chance to put the book by. He had the habit of appearing suddenly, springing up out of dune or thicket. He could move on feet silent as a stalking cat’s, and walk so lightly in his thin, deer-hide shoes that he barely left a footprint in sand or leaf litter to mark where he had trod. With his instruction, and with practice, I was learning to do the same, walking softly on my heel so as to touch less of the earth. At home, I would entertain myself by stalking Makepeace, finding him resting, indolent, in the fields when he should have been about his chores. This vexed him, but he could hardly complain of it without revealing himself. I took a vast amusement from this.

On this particular day, I had made off with a new tract of my father’s, New England’s Prospect, by one William Wood, who had traveled on the mainland in 1633 and described for English readers what he had found there. I held it out and Caleb took it. This was the first book he had held in his hands. He made me smile, opening it upside down and back to front, but he touched the pages with the utmost care, as if gentling some fragile-boned wild thing. The godliest among us did not touch the Bible with such reverence as he showed to that small book. He ran a brown finger across a line of type.

“These snowshoe tracks,” he said. “They speak to you?” I smiled. I could see how, to his unschooled eyes, the page might resemble a snowy field hatched by the crisscross of snowshoe sinews when the low winter sun lights up their edges. I said that they did, and pointed out to him the word for “deer,” at which he scoffed, and said it looked nothing like a deer, but more like a snail. That in turn made me laugh, for he was right, and I could see that snail, its pronged head raised in the letter d, its shell curved in the double e that followed it. I explained to him that the letters were a kind of code, like the patterns worked into the wampum belts the sonquems wore, that told some kind of abbreviated history of his tribe. But unlike the belts, which were rare and each unique, there were many hundreds of copies of this book, each just the same.

“Manitoo!” he exclaimed. “So those Coatmen across the sea, they can know of the plants and animals here, so many months’ journey from them?”

Yes, I said, exactly so. And men might know each other’s minds, who had never met one another. “Even those who lived many, many years ago may leave behind their learning for us.” I told him how we knew of great cities, such as Rome and Athens; how we read of their warriors and the wars they had fought, and how their wise men had argued with each other about how to live a goodly life. “And now, though their cities are fallen into ruins and the warriors are dust, yet they live for us still in their books.”

I was enjoying this. For the most part, it was he who taught me. For once, I was able to play the instructor. I held out my hand for the Wood volume. “Would you care to hear some of what he has to say of your people?” He nodded, frowning slightly.

“So, you can make it out— all of it— from those tracks?” Indeed, I said. “Perhaps, from time to time, I might come upon an unfamiliar word, whose meaning is strange to me. But generally one can make it out from the other words about it. . . .” I was searching for the place as I spoke, and when I found the passage, pointed to the lines as I read them aloud, translating into his tongue as I went. “Here, he has set down that you are courteous and hospitable, helpful to wandering benighted coasters who are lost. He says you can do that which we cannot, such as catch the beaver, who is too cunning for the English.”

I had thought he would be pleased by these and other such complimentary references, but as I read on, his frown only deepened. He tugged at his long braid. When I ceased reading, he said nothing. I asked what troubled him. “My father says that a long time ago, before those of us across the water walked with the first of the Coatmen, we had wise ones, who taught the people knowledge, but they fell dead of invisible bullets that the Coatmen used against them, and died before they could pass those wise ways on. If we had had this manit of the book, that knowing might not now be buried with them.” He seemed downcast and distracted, and he kept stroking the book as if it were alive. “Give me this,” he said.

I felt the ground shift uncertainly. That book was not mine to give. But I feared he would not understand this. Father had spoken often about his difficulties with Indian ideas about gift giving. For them, personal property had but little meaning. A man might easily give away every bowl or belt, canoe or spear he had and think nothing of it, knowing that soon enough he would receive goods in turn from his sonquem at a gathering or from some other person seeking a god’s favor, which they held might be won by such generosity. Father and Makepeace had argued, once, when father had mused that in this, the Indians were more Christ-like than we Christians, who clung to our possessions even as we read the gospel’s clear injunction to give up all we owned. Makepeace challenged father and said that the Indian generosity was nothing more than the product of a pagan superstition, not to be likened to Christian agape, or selfless love of others.

I did not know enough, then, to have an opinion. But what I have learned since tells me that neither Makepeace nor father truly grasped the root of the matter, which is that we see this world, and our place in it through entirely different eyes. When father had first come to negotiate for some land here, the sonquem had laughed at the notion that anyone thought they might “own” land. “If I have said that you might use it to hunt and fish and build your dwellings, what more do you need?” he had asked. Although father maintains to this day that he explained it, I am still not convinced in my own mind that the sonquem fully understood what we proposed to do here. To be sure, there had been enough confusion between Caleb and myself, somewhen from my inability to put my whole thought into his tongue, and somewhen simply because even when I had the words, the thing itself that they described was not in the compass of his experience.

I gazed at Caleb with the book in his hand and the asking on his lips, and did not know how to answer him without making a rift between us. There were so few books in our settlement, each of them was held to be very precious and handled only with the greatest of care. So I told him I could not give away this book, that it was not mine, and that I had erred even to have taken it from the house without father’s consent. As I struggled to explain, he looked at first baffled, then, as I had feared, angry. “Since you love this thing, then love it.” He thrust the book back into my hands and turned away, as if to leave.

“Wait!” I said. “I have another book. My own book. You can have that.” My catechism, which I had by heart. “It is a more powerful book than this one. You would call it filled with manit. I will fetch it hither. And if you wish to learn your letters, you should know that my father teaches this to the praying Indians and to their children. I am sure he would be glad for you to join the lessons.” Father had, with the help of Peter Folger, established the day school in the winter of 1652. He was talking now of building a schoolhouse, which would be the first such on the island. I had been filled with envy, when I heard him speak of it, for there was not even a dame school for the English. Parents schooled their own children or not, as they chose. “Iacoomis also teaches there. His son Joel, who is junior to you, already knows his letters. . . .”

He frowned, and made a snort of disgust. “Iacoomis has nothing to teach me, and neither will I sit down with his son who has walked with the English all his life.”

“Why do you say so?” “Iacoomis was nothing. His own people cast him out. Now, since he walked with the Coatmen and learned your God, this man who could barely pull a bowstring speaks as if he were a pawaaw. He walks tall now, and says his one God is stronger than our many, and foolish men listen, and are drawn away from their sonquems and from their families. It brings no good to us, walking with Coatmen.”

“You say so, and yet you walk with me,” I said quietly. He had pulled a bough from a nearby tree and was stripping the bark roughly. He lifted the bare stick and sighted along it, to see if it might make an arrow, then thrust it away.

“Why do you not ask your father, Nah noso?” I said. “As sonquem, he might welcome it, if you told him you wished to learn your letters so as to safekeep the knowledge of your people.” I swallowed hard, knowing the freight of what I was about to say. “You say you aspire to be pawaaw— does not a pawaaw seek familiarity with every god? If so, then why not the English God as well?” I was not so lost, then, that I was deaf to the heresy I had just uttered. I formed a silent prayer for forgiveness.

His brown eyes regarded me fiercely. “My father forbids it. And my uncle hates those who listen to the English. But since, as you say, I do walk with you, Storm Eyes, you might teach me this book of yours, and so get for me this manit that you say comes from your one God.”

I should not have been my father’s daughter if those words had failed to open to me the possibility that before me stood a brand needing to be plucked from the fire. For if I taught him to read from the pages of the catechism . . .

I might— I should— have echoed him back at once: “My father forbids it.” It had been instilled in me often enough that preaching was not women’s work. No woman was to think of giving prophecy in meeting, though any unlettered cowcatcher might exercise his gifts there, so long as he be a man. A woman might not even ask a question in meeting, if some matter was obscure to her. I had been instructed to ask at home, privily, if I needed scriptural guidance.

And yet how could I turn my back on a soul that might be saved? Had not everything in my life inclined to teach me that this, of all good works, was the highest and best of all? Perhaps, I thought, if I could teach this boy— son of a chief, apprentice to a wizard— bring him to father as a convert, versed in scripture— father might see the worth in me, and consent to instruct me again, in those higher learnings that he labored over with my dull-witted brother.

And so I commenced that very day to teach Caleb his letters: “A,” I said, tracing the shape in the wet sand. “It has two sounds. Remember them thusly: ‘Adam ate the apple.’ ” At once there was a difficulty: he had never seen an apple. I promised to bring him one from our small orchard, which father planted when first he came here. But this snag was nought to the briars yet to ensnare us.

I commenced to introduce Adam to him, to describe the garden and the fall, and how that first sin comes down to besmirch all of us. I had then to explain sin, of which he had no ready concept. He would not concede that he had ever sinned himself, and seemed much offended when I assured him of it. His brow drew itself heavier and heavier, until he waved a hand as if sweeping away noxious smoke. “Your story is foolishness. Why should a father make a garden for his children and then forbid them its fruit? Our god of the southwest, Kiehtan, made the beans and corn, but he rejoiced for us to have them. And in any wise, even if this man Adam and his squa displeased your God, why should he be angry with me for it, who knew not of it until today?”

I had no answer. I felt rebuked for my pride. Clearly this undertaking would be harder than I had reckoned. My father must truly be a marvelous preacher if he had to answer such as this. I resolved to go with father when next he visited a Wampanoag otan. I would listen to him sermonize, to find out if his flock had so many vexing questions, and if so, how he answered them. I realized I should have to devise a pretext for this, since father was unaware I knew the Indians’ language and would think I understood nothing of what passed between him and his listeners. So, at home, I began to hint that I had a curiosity to see how they arranged an otan, to visit the wetus and to meet the squas who lived in them (which was no more than the truth). After a time, I asked father if I might go with him, the next time he had a mind to it. He seemed pleased by my interest, and said he could see no harm if mother could spare me from chores. “For they hold family very dear, and count it a slight that we English do not foster more ties of affection between our families and their own.”

A few days later, we went together on Speckle, and as we approached the settlement, we dismounted and walked so that father could greet everyone and tell them that he proposed to preach to them when the sun was at its highest. The praying village was for those who had been convinced by my father to embrace Christianity, and was called Manitouwatootan, or God’s Town. Despite its godly name, father worried that the old ways still had a strong hold there, and that the people remained confused about the truth of Christian teaching. Some families who had removed there remained divided between the convinced and those who were not ready to yield the old ways. Some were conflicted in their own hearts, halting between two opinions. Some came only to see and hear what was done, yet though they heard the word of the one God of heaven, remained thralls to sin and darkness. “They say that their meetings and customs are much more agreeable and advantageous than ours, in which we do nothing but talk and pray, while they dance and feast and give gifts one to the other. I try, Bethia, to explain that this is the way of the Great Deluder, Satan. But I have found no words in their language to answer our English words— faith, repentance, grace, sanctification. . . . Well, you will see for yourself, soon enough, how it is. . . .”

The first thing that struck me was the peace of the place. In Great Harbor, on every day except the Sabbath, there is noise from first light to last light. Someone is always splitting a shingle, hammering a nail into the latest new dwelling or enlarging an existing one. The smith’s mallet rings from the forge, the pounders hammer at the fulling mill and the stone mason worries at his rocks with all manner of iron tools. There was no such English factory evident here.

The squas were in the gardens, weeding with hoes made of clam-shells. In truth, they had little to weed, for the planting was contrived cunningly, with beans climbing up the cornstalks and the ground between each hillock covered in leafy squash vines that left scant room for weeds to grow. The menfolk were about the wetus, some casting jacks in a game of chance, others lying idle upon their mats. I saw father draw his brows at this. I had heard him opine that too much toil fell to the women. It was they who tilled the soil, ground the corn, foraged for wild foods, made the mats for the shelters and the baskets for the stores, and bent their backs under loads of wood for the cook fires. The men, warriors and hunters, had little to do in the way of daily drudge-work. “Of course, you should know that bow hunting is no lordly game such as an English shooting party might make of it, Bethia. It is a wearying endeavor, without beaters to drive and game-keepers to ensure the quarry. Still, I think the men might do more to lessen the women’s burdens.”

To make his point, father sat down with some old women who were shelling last year’s dried beans, and took a share before him, to shell himself as he talked with them. When he went to another group who were hoeing, he reached down and gathered out the weeds they had turned over.

There were some half-dozen children running in the fields or about the wetus— fewer than you would expect, given the size of the settlement, which was more than a dozen and a half families. It was just as well they were few, because those there were seemed to run entirely wild, with no check or correction, barreling through the fields in the way of the hoes, interrupting the men’s talk, or snatching at their jacks so as to disrupt the game, piercing the quiet with loud hallows and curdling shrieks. An English child would have been whipped for half of what these were about. Yet I saw no elder do so much as wag a finger at them. I remarked on this to father. He nodded. “They are, as you say, remarkably indulgent. I have remonstrated with them on the matter, asking them why they do not correct their children. But they say that since adult life is full of hardship, childhood should be free of it. It is a kindly view, even if misguided.”

Father had a friendly greeting for everyone, and I was impressed at how much he knew of their doings, their families and their concerns. I learned that he did a great many good turns for them, of a practical nature, and I thought it might be that these preached to them more loudly than his sermons. More than once, I had to suppress a wince when he dropped a word into the mangle of his dreadful pronunciation, so that the meaning came out quite changed from what I knew he had intended. Over time, I had come to grasp that the chief principle of their grammar is whether a thing to them is possessed of an animating soul. How they determine this is outlandish to our way of thinking, so profligate are they in giving out souls to all manner of things. A canoe paddle is animate, because it causes something else to move. Even a humble onion has, in their view, a soul, since it causes action— pulling tears from the eyes. Yet as I had begun to see this strange, incarnate world through Caleb’s eyes, my grammar had much improved, and it pained me to hear father expose himself with his many errors. I blushed when he used an indecent word, quite innocently, thinking he was uttering a beautiful compliment. But these Wampanoag , who clearly loved him, kept their countenance and strove mightily to make out his meaning, so as not to shame him.

At mid-morning, a man was brought to him who was not of the settlement. He came hobbling, supported by two others. It seemed he was a fugitive from the wrath of the Narragansett, a tribe often at odds with the Wampanoag whose lands touched theirs on the mainland. This man had been captured by the Narragansett in a raid, and because one of his captors had had a brother killed in some prior skirmish, this captive had been marked for a slow death by ritual torture. He had somehow escaped when the work was only part done, stealing a mishoon and paddling to the island. The praying Indians had taken him in and now they asked father if he might treat the man’s wounded foot. They described how four of his toes had been severed, one by one, then roasted and given him to eat. I felt my gorge rise at this, and turned my face away lest father divine from my expression that I understood what was being said.

Father, for his part, looked ashen. He murmured to me in English: “They will believe that I have healing skills, no matter what I tell them. It is because of their pawaaws, who profess to be healers. In their minds religion and medicine mean much the same thing. Since they have given up their pawaaw in coming here, I suppose I must do what good I can. . . .”

The injured man had been eased down onto the mat, and now father tried to remove his moccasin, dark with dried black blood. When he saw that the hide was adhered to the man’s flesh, he called for some warmed water. He soaked off the moccasin and set about cleaning the pus from inflamed, swollen flesh, muttering to himself about the barbarity of such wounds. “To do such as this, not in heat of battle, but deliberately. . . . Bethia, it must be granted that these are a very sinful people. Iniquity does abound among them. As the scripture says, the love of many waxeth cold.”

I could see that he needed some clean linen cloths to bind the injured foot, but there were none here. “Should I tear some strips from my placket?” I whispered. He nodded, so I went off into the shelter of some high blueberry bushes and shredded the lower part of my undershift, and brought the cloths back to him.

He dried the mutilated foot, and was struggling with the cloth, making an awkward business of bandaging. “Shall I do it?” I said. “I have a light hand.” He made way for me, and I wrapped the foot as I had seen mother do when we had cuts or burns. Father nodded his approval and the man rose awkwardly. His face, though drawn and sweaty, had betrayed no sign of discomfort even though he must have been in great pain.

As he hobbled away, father looked after him and shook his head. “God in his wisdom has not done so much for these as he has for our nation. Satan has had full charge of them. It is a blessing that God now brings us here. We are uncommonly fortunate to be able to bring that little mustard seed of the gospel, and watch it take root here.”

It was getting near to the noon hour, when father was accustomed to preach. The women were setting down their hoes and the men coming out of the wetus. There were just seven or eight of these huts in the little settlement, domes of bent sapling branches covered in sheets of bark and woven mats, each housing just a family or two. But at the center of the clearing was a long house, with an English door rather than a mat for an entry way. Father said that when the weather was hard he would preach in there, amid a great press of bodies.

This day was fine, so he asked the people to meet him about a great, swaybacked rock, worn smooth through the years to a kind of curved platform. Upon this, he was accustomed to stand to give his sermon.

By noon, some twenty souls had gathered, and I stood at the edge of the group, and tried to look at my father through their eyes. He was a lean man, for unlike Makepeace he worked hard on our farm and did not scruple to chop wood or carry water or do any of the several tasks that eased mother’s lot. He favored the sad colors, blacks or dark browns, as befit a minister, and wore his fair hair modestly cropped above the collars that mother kept spotless and starched for him. Though the day was warm, he did not remove his coat; since the Wampanoag set much store in their own regalia when they met in ceremony, he felt that he should retain some formality in dress, as he would if he preached in church or meetinghouse. First, he prayed, putting our familiar forms into their tongue. These he had by rote, well taught him by Iacoomis, and he uttered them without error. Next came his sermon.

“Friends, hearken to me,” he began. “When we have met here before, we have agreed two truths: That God is, and that he will reward all those who diligently seek him. That the one God is the source of all manit. My friend Iacoomis has shown his heart to you, how it stands towards God, and you have seen how, when he cast off all other false worships, so he has prospered, and gained in health, he and all his family. You have asked what will happen to you when you die, and today I will answer you. Englishmen, and you and all the world, when they die, their souls go not to the southwest, as you have been taught. All that know the one God, who love and fear him, they go up to heaven. They ever live in joy. In God’s own house. They that know not God, who love and fear him not— liars, thieves, idle persons, murderers, they who lie with other’s wives or husbands, oppressors or the cruel, these go to hell, to the very deep. There they shall ever lament.”

Beside me, two men started muttering together, thinking that I could not understand them.

“Why should we believe our English friend, when our own fathers told us that our souls go to the southwest, to the lands of Kiehtan?”

“Well, but did you ever see a soul go to the southwest? I have not.”

“No, and when did he, yonder, see one go up to heaven or down to hell?”

“He says he has it from the book, which God himself has written.”

“What he says may be true for English, but why should I want to go to this God’s house if only English are there? If God wanted us in this house then he would have sent our ancestors such a book.”

Listening to this exchange, I realized my difficulties were no different in kind to my father’s, and that I should just have to persevere, and trust that in time God would give me the words that would turn Caleb’s heart to him.

About midway through my father’s sermon, I noticed that the people seemed restless of a sudden, their eyes glancing from father and over to the place where the clearing ended in dense oak woodland. I followed their gaze, squinting in the sunlight. Soon enough, I saw what they saw: A man, very tall, his face painted and his body decked in a great cloak of turkey feathers. He stood stock still, his arm raised, and in his hand some kind of mannekin or poppet, I couldn’t clearly see. Then, from the trees beside him, another appeared. A youth, also painted garishly.

Some of the crowd started to edge away from father. The man who had remarked about Kiehtan elbowed his companion. I heard him say the name Tequamuck. I flinched, recognizing the name: Caleb’s uncle. I squinted even harder, to discern the features of the wizard and his apprentice. But their faces were so fully painted over I could not tell if what I feared was true or not. Their presence clearly agitated the crowd. Father had long held that the pawaaws were the strongest cord that bound the Indians to their own way, and that breaking their spiritual power mattered far more than interfering with the ways and privileges of the sonquems.

The man who spoke Tequamuck’s name was the first to leave. Soon, five or six more followed. They headed towards the woods, greeting Tequamuck with great deference. When I looked again, all of them were gone.