Barkskins (38 page)

She told of her lonely childhood, Outger's obsessive teaching, books and books, his declaration that when she was sixteen he would send her to Europe for “finishing,” likely to Switzerland, which was fashionable, something that never happened, the usual way of Outger's promises. She spoke of the enmity of the Dukes, who did not acknowledge her existence after their failed efforts to wrest Outger's big pine table from her. She told him of Kuntaw and their happy years, her children, Francis-Outger and Josime, spoke of Tonny and the grandchildren, now grown, but always she circled back to Outger and his hours drilling her in Latin and Greek, assigning books for her to read, his discussions of theories and inventions.

“I can see now,” she said, “that all his pedagogy was an experiment.” The books and instruction had been his attempt to make her into something like a learned whiteman, like himself. After he left for Leiden the instruction continued in the form of boxes of books, papers, long letters of advice and orders, but she gradually understood that she herself was not wanted—she was nothing to Outger but a subject on which to practice his ideas of intellectual development. She had failed in some way to become an Enlightened Savage, and so remained alone in the house on Penobscot Bay. When the solitude became a monstrous frustration she began to look for one who could help her become an Indian. Kuntaw had come with her to split wood and had stayed for many years. They had made children together.

“But,” she said sadly, “I could not become an Indian.”

“Of course not,” said Dr. Mukhtar. “There is a whole world of signs, symbols and spirits which all must be absorbed from birth. You could not hope to grasp the meanings except by living the entire life.”

She could not, she explained to Dr. Mukhtar, express affection except by teaching, holding out books as tokens of love. When at last light the doctor, exhausted from listening, stood to go to his room above for the night and pinched out the candle, she begged him to leave the curtains and the window open. The door closed gently and she could look at the moon, a blood-streaked egg yolk rolling in the shell of sky.

•  •  •

In the last week of her life Beatrix had the illusion she was suspended in an immense bowl of water. At first the water was as easy to breathe as air, but gradually as the mass in her stomach pressed on her lungs it became viscous as old honey. The bowl was similar to the yellow crockery bowl in which she had mixed bread dough. Occasionally she surfaced and in the distance could see its pale rim. Some days the water was limpid and yielding, others, shot through with strong orange currents of pain. Underwater storms raged, and then she had tried to draw up her legs to protect her throbbing gut from the lightning strikes.

Dr. Mukhtar tried many ways to make Beatrix's fading existence more bearable. Francis-Outger, whose house was only a mile distant, came every day with balsam boughs for the sickroom so the spicy scent of the forest could cleanse the air. He brought juniper berries and Dr. Mukhtar crushed these and their dry bitter perfume made Beatrix smile, a smile more like a grimace, but all she could manage. She died in this cordial of fragrance. Fifty-two strange years and then to fall in love on her deathbed.

Elise stood weeping at the window. Francis-Outger said to her, “I will go to Josime's camp and tell him. Maybe he knows where Amboise works now, maybe he knows where Jinot is. Did they not tell you their camps?”

“Jinot sent a letter asking if we all were well, but I have not found a moment to answer. He said he was working for a Canada man—Marchand. Up north. Amboise I don't know.”

•  •  •

Kuntaw had hardened himself to resist the pain of losing Beatrix. He had lost Tonny, he had lost Malaan. He had lost Beatrix. He had lost himself. He turned his painful feelings into rejection, told himself his years with Beatrix had been wasted. She was not an Indian but an overeducated white woman in an Indian body. In those years with her he had become weak and powerless. Yet he knew he could regain his lost strength, for he felt young, though perhaps not young enough to dance and drive his feet deep into the earth up to the knee with each crashing step.

He would go to the north, where there was still half-wild forest. He thought of the way his people had lived in it when they were not on the coast, thought of Achille, his father, standing up with the great dead bear on his back; it must have weighed four hundred pounds. He, Kuntaw, could not carry full-grown bears, but he could live in the old way, even though the trees of the forest were now mere stuff, whiteman stuff. Whitemen looked at trees and saw they were good only to build flat-sided cage-houses or ships. Kuntaw wanted to know trees again as the old people knew them.

The year before Beatrix was ill he had killed a moose—for there were still a few moose for men who knew how to find them—and made himself a proper Mi'kmaw jacket. He had never given up greased
mkisn
for whiteman shoes. He had his beaver cloak and deer-hide leggings, pliable and silent when he moved through brush. And now, with Beatrix dead, he would go to the northern forest and he would build a camp as if for two, just as he did for his clients, but there would be no client. He would have everything for two—clothing, bed robes; he would have no whiteman's metal pots for they would spoil the magic of his camp. He would cook for two people, setting out the dish for the One Who Would Come. He had once believed Beatrix was that One, and surely she herself had believed it of him.

He mended his bows and made new arrows. He would live among trees until the One Who Would Come appeared, and he knew it would be like the shadows of moving leaves at first, gradually becoming more solid until the day the One accepted the extra set of clothes and appeared before him as firm and real as a tree. They would hunt together, deep companions, and he, Kuntaw, would share his new friend's magic power. He would be strong again. He would be a Mi'kmaw man again.

A
t seventeen Jinot Sel's smiling face had been at once amusing and dissolute with full cheeks, heavy-lidded eyes. His hair was thick and springy as a bear's pelt, his mouth thin and curled, a face with something of a mink's eager expression. He was quick of movement like Grandfather Kuntaw. Not only girls and women wanted to sit with him, mature men also looked at him, and in a certain way.

After a year as a swamper-limber in a decrepit Penobscot camp, he hired on as a chopper and riverman with Simon Marchand. The camp lay on a feeder branch of the big Penobscot. Marchand, a subcontractor, had taken on a tract of aged monster trees judged by most lumbermen as too big, too awkwardly placed on a gullied ridge to be worth getting.

“Nah,” said Marchand, “what I say is this is a long route—take two seasons cut up to them old trees. Then we might get them big boys,
if
we cut good track for a ice road. Biggest log in the world comes along sweet on a ice road. It's a pretty good show.”

Marchand seemed to have started life as an ash tree, barked, scraped and whittled down to sinewy fiber. His hooded eyes glinted. His neck was encircled by coarse hair foaming up from his chest. He was a hard-nosed Maine man who had kicked his way up and was still kicking.

God-fearing Marchand did not allow holy names to be used as curses in the camp. “You know the man that oaths like that, will be a judgment on him.” He cited scores of examples of men who had cursed and without fail they had been mashed, drowned, frozen, quartered, speared and fried. Every logger knew of such things. And so Marchand's camps were fueled by imprecations of “all-fired tarnal dickie bird,” “by dang,” “dern,” “by gar!” Jinot kept a holy silence.

Like most camps Marchand's looked impermanent; the cookhouse was crowded into the north end of the shanty. Downslope stood a slipshod ox hovel. A constant stream of red-shirted choppers came and went, men from the north and coastal fishermen—Irish, Bluenoses, Province men, a few French Canadians, St. Francis Indians, Passamaquoddy and Mi'kmaq, and P. I.s—men from Prince Edward Island—and sometimes a man from foreign shores. There were always two or three Québécois running from the impoverished
habitant
life. The border between Maine and Québec was so twisted by the waterways that men passed freely over the unknown line—a place that could be what you wanted it to be.

In the lumber camp they were a brotherhood of the ax. A kind of pride in excess and risky work knitted them. Up before daylight to gnaw on cold salt pork and gulp boiled tea, they walked to the cut carrying their sharpened axes and private thoughts. They walked back to the shanty in near dark to more pork and watery bean porridge, then fell into stunned sleep until the bull cook's wordless catamount shrieks woke them—too dark to see, too dark to cut until the faintest light arrived. They stood in the still and merciless cold, ax heads beneath their jackets thrust up into their armpits to keep the steel from freezing, waiting for the light, so cold they could feel the arcs of their eyebrows, ice-stiffened nostril hairs.

There were no bunks, only the dirt floor, moist with tobacco juice and tramped-in food scraps; along one wall lay a greasy blanket to cover a row of louse-infested men. At night they heard wood borers rasping through the logs. If rain slanted in and soaked the blanket it took a week of multiple body heat to dry it out again.

After the spring drive most blew their wages in the log-shanty bars and whorehouses of the nearest town, bummed around until some contract logger came looking for raw labor. This calling of destruction was suited to them: no chance for other work, nothing to lose but their lives—but they were young and immortal, and you were safe if you were fast. A few worked for Marchand all year, chopping in the winter, driving in the spring, sawing in his mills through the summer. Jinot chopped and worked the drive that first year, tried the sawmill but after a few days of wood dust and noise he went home to the big house to gorge on eel and fresh garden truck, luxuriate in the attention of Beatrix and Kuntaw, then back to the camp with the autumn frosts.

•  •  •

Like most woods bosses Marchand tagged Indians and
métis
for river work. Indians were the best rivermen for the long-log drives. Their quick reactions and inborn sense of balance, he said, made them agile on moving logs. “Them sons a porcupines born in a canoe,” Marchand said, and described himself as half French, half Malecite, half Penobscot and half Scots and, as a 200 percent man, was naturally more than a little skillful in a bateau. Every spring drive most of the choppers went back to their farms, leaving Marchand and the Indians in charge of the river and its blanket of hurtling, jackstraw-prone logs.

From his first season Jinot fit into the life. At the north end of the shanty Peter the cook and his helper Panette produced pork, fried cornmeal mush and yellow-eye beans, potatoes, bread, boiled beef and mashed turnip; Jinot relished it all. In late afternoon before the men came in the cook set out a bowl of water with a dipper in it. Every man chewed tobacco and after drinking put the dipper back in the bowl. A thin film of tobacco-flavored spit spread over the water surface. Jinot tried the dipper once and then whittled out a wood canister, which he filled with clean brook water.

“What,” said Panette menacingly, “common water ain't good enough for a dirty Indan? You got a have your own special water?”

“Don't drink tobacco flavorin.”

“Hell you don't,” snapped Panette, “keeps ye from gettin worms,” and then shut up, but a half-chewed plug of tobacco showed up on Jinot's morning plate of beans and the coffee tasted of tobacco—and worse. He left his plate standing and beckoned the bull cook outside.

“What you think you can do about it, Indan?” said Panette, bouncing on his toes to remind Jinot that he was a well-known fighter of the saloon alleys. Only one reply to that: Jinot limbered his knees, then from a standstill leapt high, driving his heels into Panette's chest, and when the bull cook went down, kicked and trampled him from forehead to toenail.

It had all happened too quietly and the loggers felt cheated of seeing a good fight, but the head cook gave details and Jinot found himself with elbow room. He slept with his ax under the rolled-up marten pelt he and his friend, Franceway, used for a pillow.

•  •  •

Evenings the men sat on the deacon's bench staring into the flames, arms resting on thighs, hands dangling; they chewed and smoked, they talked and their lives crept out of the stories as moths out of chrysalises. The first night with a new crew in a shanty was cautious, men measuring the others; where they came from, who had brought a fiddle or a harmonica, who was the insufferable fool, did anyone carry new songs in his head, who were the storytellers, who was comical, what rivers had the others worked, what had each seen in his time in the woods? There were five or six fair singers and a whipcord little Montagnais known only as Franceway with a skinny kid's neck, who brought them all to attention with his true-pitched mournful voice. Franceway and Jinot had been together from the first day they saw each other. Franceway knew songs most had never heard before, as “The Randy Shanty Boy,” and when he sang his version of “Roy's Wife,” he gave a little twist to the words that expressed lechery and wounded pride. Those who could only croak and bellow listened. He was a limber and a riverman, dexterous and elastic. His dark eyes glowed with concentration as he filed his ax. He often sang as he worked—old songs and now and then made new songs himself, celebrating river heroism or describing accidents—even the cook's more inventive dishes, as the cherry pie made from dried prunes.

In late November the winter set in hard. After their silent supper some men threw themselves down and slept, but most sat looking into the fire.

An ex-sailor in his late forties, one eyebrow missing, was one of four men in the camp who knew how to sign their names. He claimed to have sailed distant oceans on fifty ships in his younger life, told of seeing elephants and chained slaves before he took up the ax.