by Annie Proulx
Theotiste and Elphège went out at night in their canoes with others during the migrations. They lay quietly in the bottoms of their canoes and let them drift like logs into great flocks of sleeping ducks. Then Cache Emil and old Sosep lit birch torches and held them high over their heads in the darkness. The ducks awoke, shrieking, and flew confusedly around the torches while the younger men knocked them down with poles. In this way they filled five canoes with fat ducks in one night.
“Now, Brothers,” called Elphège, “you will see how well we eat. We do not go for long solitary journeys to get one tough old moose, we go together and quickly get an abundance of delicious fat greasy ducks.”
• • •
Theotiste and Elphège sat in fog-softened sunlight making ax handles, for the new white settlers coming into Mi’kma’ki thought of nothing else until they had taken down enough trees to build their heavy square huts. It was not interesting work to make the same shape of wood over and again, but they left the hunting to Achille, who was so quiet and stealthy he could creep close to a fever-eyed ruffed grouse on a hollow log rolling out his crescendos of wingbeats, and slip the leather noose at the end of a long stick over the bird’s head. Making ax handles for a little money helped, for there were many things that now must be purchased, things that had never been known in the old times. They had to have metal pots and utensils, nails, wire, tools and weapons.
As they scraped and whittled the ash handles, a group of men and women came down the slope. One of the women—Talis—stopped. She was tall, with smiling eyes that crinkled at the corners, her flawless teeth bright.
“Why do you not put away those sticks and come help us mend the weir?”
“Why indeed,” said Theotiste, getting up and setting aside the handle he had begun to shape. “I will go with you.”
The rivers of Mi’kma’ki were not solitary currents of water but strands in a great net of liquid motion that defined the land and mingled with the sea in outward flow and inward rush of tide. Each tiny runnel, each roaring raceway, torrent and trickle, cascade and flood had its own habits and ways, and Mi’kmaq had to know those ways. This was the water world that Theotiste and Elphège began to learn.
“My head is swollen with all this fish lore,” said Elphège.
“Yes,” said a sinewy old fellow with long earlobes, “as long as there are Mi’kmaw people there will be knowledge of fishing.”
• • •
The French king sent money to build roads to the interior (where they wished to push the Mi’kmaq, said Sosep), and now, when time allowed, many men, including Theotiste and Elphège, took temporary work as chainmen for surveyors and as laborers on the new road for hard cash. Chopping trees was another thing that had to be done, said the new people.
When a whiteman lumber outfit set up a sawmill and began cutting trees in the interior country, there was more work for money that could be used at the trading post. The missionary, Père Crème, urged them to put aside trapping and fishing for a time in favor of this occupation. With the money, he said, they could buy salt pork and flour. Although salt pork was a disgusting food, flour made bread and the people had come to like bread. Elphège, Theotiste and Achille had all labored long hours with René clearing the forest, they were skilled with the ax and found work with the French company Duquet et Fils. Rouge Emil was less skilled, but he joined them. It was not the Mi’kmaw way, but it seemed necessary.
• • •
One who was not pleased with the newcomers from Odanak was Père Crème. He was disturbed that old Joseph, the one the Mi’kmaq called Sosep, had returned. And the Sel family, what a calamity! All of them could speak French, and it was best that Indians did not learn French. The two older brothers could read and write, using the Roman alphabet, a serious error on the part of some mission cleric decades earlier. They were capable of doing much harm and stirring up trouble. And they resisted farming, the men preferring to work in the woods, on the rivers or at odd jobs for some of the year, reserving the autumn and winter for trapping and hunting. He wrote,
Dear Sister Marguerite.
While I have great Sympathy for the Indians, they are difficult. The sorest Point is their Refusal to grasp the Fact that Land belongs to the Man who improves it as Scriptures show. They only fish (an idler’s occupation) and wander through the Forest taking Animals and Plants for Sustenance, but when a White Man comes and cuts the oppressive encroaching Forest, builds a House for his Family and Shelter for his Beasts, the Indians complain that he takes their Land, Land they have done nothing to improve, but rather have allowed to ever thicken with more and more Trees. They do not understand that the White Man who struggles and strives to reduce the Forest’s grip has exerted his God-given Right to claim the cleared Land as his own. By virtue of the suffering of Indian Attack and severe Labor as well as the adversities of removing from their Homelands to take up a Place in the Wilderness it is the Destiny of the French to hold this Land as they have earned moral Title to it from God.
Nor did Sosep like what he saw. He immediately counted harmful changes. One of the French settlers, Philippe Null, had inherited a sum of money from an uncle in France, and with this windfall he bought three cows, a bull and two horses. The huge animals roamed freely and within days had consumed all the nutritious and medicinal plants within a day’s walk.
“Those animals must have been very sick,” said old grandmother Loze, “for they have eaten herbs to cure headache, lingering cough, prolapsed uterus, fevers, broken bones and sore throats.” Sosep added that once butchered and cooked, the cows, though not as tasty as moose or caribou, looked the same in the pot. But one had to be very private about it.
Other Acadians, sharpened with envy of Null’s increasing livestock herd, bought pigs. No pasture nor pen was necessary as the animals grew fat on forest forage and very quickly learned to dig clams. Now the Mi’kmaw women had difficulty getting clams, for the hogs were on the sands as soon as the tide ebbed, rooting and gobbling. There was a tragic loss when a hog attacked and killed a lagging Mi’kmaw toddler who was trying to imitate the clam diggers. The child was dead and partially eaten when the others finally saw.
It took hours, even days, to find many once-common things. But of uncommon weeds there was no lack—mallows, dock, stinging nettles, sow thistle, knotgrass and adder’s-tongue, aggressive clovers. Sosep filled his lobster-claw pipe with dried wild tobacco and spoke out one evening.
“We are sharing our land with the Wenuj and they take more and more. You see how their beasts destroy our food, how their boats and nets take our fish. They bring plants that vanquish our plants. Most do not mean to hurt us, but they are many and we are few. I believe they will become as a great wave sweeping over us.” His deep voice became charged with intensity, a conduit of spiritual power. “All these woods once ours,” he said, “and we went anywhere we wished without hindrance. That time has passed. But I wish to tell you that if we Mi’kmaw people are to survive we must constantly hold to the thought of Mi’kmaw ways in our minds. We will live in two worlds. We must keep our Mi’kmaw world—where we, the plants, animals and birds are all persons together who help each other—fresh in our thoughts and lives. We must renew and revere the vision in our minds so it can stand against this outside force that encroaches. Otherwise we could not bear it.”
Noë muttered to Zoë, “Does he mean we must give up metal pots and go back to boiling food with hot rocks in a hollow wood pot as Loze said they did in the old days?”
Sosep had not heard this and continued. “If we had not harmed so many animal beings they would fight with us against the outsiders. Especially the beaver. But no longer. I know that some of you love the French, and that is unavoidable lest we die out, but remember that you are Mi’kmaw, remember.”
Achille told himself he would live the Mi’kmaw way, imagining all was well. He would take a wife and he would tell his children that they, too, must imagine that they lived in a Mi’kmaw world though it was ceasing to
exist. They must remember how that life had been, not how it now had become.
But even as old Sosep spoke he knew very well that many Mi’kmaq welcomed the ways of the Acadian French—their clothing, their stout boats, their vegetables and pork roasts, the metal tools, glass ornaments and bolts of fabric, their intoxicating spirits and bright flags and even their hot bare bodies, so pale. Already the Mi’kmaw language was awash in French words with remnants of Portuguese and Basque from the days of those earlier European fishermen on their shores. And he himself, as a connection to the spiritual, as a former sagmaw, saw that the priests had already replaced him and the wise old men of former times.
28
the secret of green leaves
The years went by and the white settlers, many from La Rochelle in France, doubled and redoubled in number. Familiar with the arts of drainage dike and ditch, they were demons to reshape the great grassy marshes into farm fields, and where there was forest they felled the trees. They set their immovable houses in rows along mud-thick streets where hogs wallowed and domestic fowl strutted. They encased themselves in thick woolen clothes so that bodily odors were never wafted away in the wind. The Mi’kmaq tolerated and even befriended them, although they did not understand the newcomers’ zeal for surplus—clams, berries, fish, logs, hay, moose hides—which they sold or exchanged for more cows and horses, more chickens and pigs.
The Sels married: Noë to Zephirin Desautels, an Acadian fisherman who was a cousin of the dead boy who had fathered Auguste; Zoë to Paul, an older Mi’kmaw man whose left shoulder in childhood had been grievously hurt by an enraged moose, an injury that damaged his hunting abilities. But he became a superior eeler and their wikuom was never empty of food. Achille married a Mi’kmaw beauty named Isobel, already well known for her strong fingers and skill in making the new kind of basket, not of roots but of thin cedar and ash splints—always she had a splint, ligpete’gnapi, in her hand. Elphège had found and courted Delima, the widow of a man killed in an ambush, and Theotiste at last married Anne-Marie, the woman who had been his first wife’s friend. They settled into a way of living away from the white settlers, though more and more men went to cut pine in the winter camps.
Achille grew proud of his hunting skill and he imagined there was no beast he could not understand and kill.
“To be sure, on the land,” said Rouge Emil, “but you avoid the creatures of the sea. You are no fish hunter,” and he laughed.
This remark smarted and Achille kept thinking of the stories of old times, when the Mi’kmaq had hunted whales in their bark canoes. Everyone said canoes were best in rivers and along the seashore; in deep water they could be dangerous when certain bad fish attacked. Achille did not believe that a fish could harm a canoe; this was a story to frighten children. He said he would go far out in the bay and fish alone in a canoe, and twice he did so and caught cod half his own length each time. He carried a fish spear—in case of English attackers, he said. But one hour’s experience changed his opinion of fish.
He persuaded two others, his friends Barth Nocout and Alit Spot, to paddle their canoes out with him. They could see the people onshore as small as their little fingers. From the corner of his eye Achille saw something briefly rise from the water farther out. The fishing was good; they made jokes. Then his canoe lurched. He peered into the water but could see nothing. A few moments later Nocout’s canoe rose high out of the water and they saw the enormous black and white orca that had lifted it up on its back. The whale sank and Nocout’s canoe tipped and rocked but did not go over.
“Do not paddle!” called Nocout, whose father had told the stories of dangerous fish. “Take up your spears! When it comes near again strike it hard.” For long tense minutes they waited and then, ten canoe lengths from Nocout, they saw a dorsal fin like a monstrous pine stump rise from the water and slowly sink again. They gripped their spears. Achille saw the gleaming white oval patch behind the invisible eye as the creature rose below him. He stabbed the spear with force into the sleek side as it came up. The animal rolled away and dived at once, wrenching the spear from his hands and carrying it away. Before the animal disappeared it spoke to Achille in a familiar voice.
“You are not,” it said in Sosep’s deep voice. Then it was gone.
“It may leave us now,” said Nocout. “I pray there are no others.” They waited, motionless, terrified. Then Nocout whispered, “Let us paddle to shore.”
As they paddled, they constantly searched the distant water for the great fin, the near water for the black and white giant.
“We were protected by spirits,” Nocout said, panting, as they reached the shallows.
“Did you hear them speak?” asked Achille.
“I felt their presence.”
Nocout and Spot told their story many times that evening and Nocout’s father shook his head and said that in the old days when Mi’kmaq had to make sea journeys in frail canoes they would put many leafy branches in the prow and stern.
“Those evil fish smell the leaves and they think the canoe is a little island and they are in danger of being stranded on its shore. So they veer away. You were fortunate there was only one. Had there been a pack they would have toppled your canoes and thrown you in the water. They have eaten many of our people. They know the trick of tipping canoes from their way of bumping ice floes. The seals fall in the water and they are caught. Perhaps they think men are seals.”
Nocout’s father went to a storage basket where he kept curiosities and brought out a single tooth the length of a man’s hand. “They have a hundred such teeth,” he said, passing the heavy ivory around.
Achille saw that he had been a fool. He looked across the fire at Sosep. He wanted to ask him what the fish meant when it said “You are not” in Sosep’s voice. Had it truly spoken? What was the meaning of those words? The old man was staring at him, and as their glances met Sosep raised his eyebrows. But Achille was unable to find a way to ask.
29
roast moose head
Sosep died suddenly after a hard day’s moose hunt. The old man sat by the fire with a piece of meat in his hand. Achille saw he had fallen asleep. He could not be roused. Perhaps an easy death for an old man tired from a successful hunt, enjoying the warmth of a fire and rich moose meat, thought Achille. But Sosep had long been planning his death song, a great recounting of his hunting feats, journeys, his children, wonderful things he had seen in his time as when, during a long battle, an enemy had transformed himself into a bear. Now he had fallen silently into the world of the departed with no death song at all.
Achille went down to the sea and looked out. The water was nearly flat, a dull color under a dull sky. The sky seemed gone, there never had been sky and Sosep was down there, under the water. A gull floated, quietly asleep.
“Grandfather,” called Achille. “I wish you a good journey under the sea even though you told me ‘you are not.’ ” At the sound of his voice the gull awoke and, after some effort, lifted into the air.
• • •
He had thirty-three winters entering his middle years now. Because game was scarce he was away for many days on each hunt. He had somehow lost the respect of the animal persons. His wife, Isobel, sighed at his frequent absences.
“Why can you not work in the forest cutting lo’gs as do others?”
“I cut lo’gs after good hunt if we got plenty food.” His children and wife wore French clothing as he did, and rumors flew that this time the English settlers were coming in truly large numbers to seize the land. You are not, he said to himself. The thought never left his mind.
No one knew if they were at war, or with whom. Bloodthirsty woods rangers came from Boston in armed ships and killed indiscriminately. The English dug up their graveyards and threw Mi’kmaw corpses into fires. Aloosool, the black measles, killed so many there were few left to bury them and in one place they had to put the bodies in a pond to keep them from the whitemen’s devouring hogs.
Although the Mi’km
aq resented their Acadian neighbors’ incursions, they married some of them, taught them their language and beliefs and absorbed many of their ways, moving ever more deeply into their double lives, the interior reality warring with the external world in a kind of teetering madness. For their part, the Acadians, conservative and serious agriculturists, passionate marsh drainers, wished to be left alone and resented the priest’s exhortations to take arms against the English. Père Crème occasionally thought that a new kind of people, part Mi’kmaq, part Acadian, seemed to be forming. Then the English king urged volunteer English on retirement from the army or navy, and colonial New Englanders, to take up free land in Nova Scotia. Thousands upon thousands came.
• • •
Achille, once again beset by the spring urge to travel north, planned a hunting trip of two or three moons with his oldest son, Kuntaw, named for a powerful stone with bright copper specks, and his nephew Auguste, light-eyed and brown-haired like an overseas person, Alman’tiew. Years before, when Kuntaw had passed three winters and it seemed he would survive, Achille had made him a tiny bow and miniature blunt-ended arrows.
“Now you shall hunt,” he said.
The child imitated Auguste, who was older and already knew how to kill birds and frogs. He notched the arrow, drew the little bow and released the string. The arrow traveled only the length of his shadow. Late in summer he was successful. At a distance the length of a wikuom pole, a large grasshopper rested on a stalk of tall grass. Kuntaw, eyes narrowed, aimed and shot. The grasshopper flailed in midair, fell to the ground and lay on its side, legs drawn up. Kuntaw picked up his kill and rushed to Achille. He might have bagged a moose for all the congratulations. The grasshopper was displayed on a piece of birch bark. They celebrated with a feast and a grasshopper dance. In this way the family welcomed a new hunter.
