I didn't understand him. I stood up, wrapping myself in the robe. It was wonderfully supple, the skin of a white buffalo, decorated with various religious symbols. I looked around me. It was just after dawn, and the sun was making the wide, still water shine like a mirror. "If you told me your name, your calling and your purpose with me, I would be at less of a disadvantage."
He smiled apologetically and began busying himself with his camp. Behind him was the rising sun, now clearing the furthest peaks of a massive mountain range, its orange light pouring across forest and meadow, touching the small, undecorated lodge erected on the grassy lakeside. From the wigwam came a wisp of grey smoke. It was a hunter's economical kit. The lodge's coverings could be used as robes against the cold, and the poles could function as a travois to carry everything else. A hunting dog could also be used to pull the travois, but I saw no evidence of dogs. The shadows were dissipating, and the light was already growing less vivid as the sun climbed into a clearing sky.
My host seemed in very high spirits. He was a charming man. Nothing about him was threatening, though he radiated a powerful personality and physical strength. I wondered if his tattoos and piercings marked him as a shaman or sachem. He was clearly accustomed to authority.
I was obviously no longer on the Nova Scotian coast, but the surrounding world did not look very different from the landscapes
I had just left. Indeed, it was vaguely familiar. Perhaps it was Lake Superior?
Pulled up on the grassy bank of our natural meadow was a large, exquisitely fashioned canoe of glittering silver birchbark, its copper-wound edges finished in exquisite wooden inlays painted with spiritual symbols. There was no sign of another human being in the whole of creation. It was like the dawn of the world, a truly virgin America. The season was still early autumn with a hint of winter in the freshening breeze. The breeze did not overly alarm me. I asked him which lake this was.
"I was born not far from here. It is commonly called Gitche Gumee," he said. "You know the Longfellow poem?"
"I understood Longfellow mangled half a dozen languages in the process and got all the names wrong." I spoke, as one sometimes does, in a kind of cultural apology, but I was also remembering something Klosterheim had said. I was fairly certain this man was not just a modern romantic adopting a favorite role in the wilderness. I doubted, if I looked further, I would find a station wagon nearby!
This man was wholly authentic. He smiled at my remark. "Oh, there's nothing wrong with what Longfellow included. The rituals remain in spite of the flourishes. Nobody ever asked the women their story, so their rituals remain secret, undistorted. There are many roads to the spirit's resolution with the flesh. It is with what old Longfellow excluded and what he added that I have my quarrel. But it is my destiny to bring light to my own story. And that is the destiny which I dreamed in that journey. I must restore the myth and address the great Matter of America." He seemed embarrassed by his own seriousness and smiled again. "As if I'd hand over the spiritual leadership of the Nations to a bunch of half-educated Catholic missionaries! There is no trinity without White Buffalo Woman. So it is a triptych missing a panel. That ludicrous stuff Longfellow put in at the end was a sop to drawing-room punctilio and worse than the sentimental ending Dickens tacked on to Bleak House. Or was it Great Expectations?"
"I've never been able to get into Dickens," I said.
"Well," he replied, "I don't have much opportunity myself." He frowned slightly and looked up at me. "I don't want to take credit for more than is right. While it is my destiny to unite the Nations, I might fail where an alter ego might have succeeded. One wrong step, and I change everything. You know how difficult it is." He fell into frowning thought.
"You had better introduce yourself, sir," I said, half anticipating his answer.
He apologized. "I am Ayanawatta, whom Longfellow preferred to call 'Hiawatha.' My mother was a Mohawk and my father was a Huron. I discovered my story in the poem when I made my dream journey into the future. Here. I have something for you . . ." He threw me a long doeskin shirt which was easily slipped on and fit me very well. Was he used to traveling with such things? He laughed aloud and explained that the last man who tried to kill him had been about my size.
He began expertly to dismantle the wigwam. To close down his fire he simply put a lid on the pot he carried it in and secured it with a bit of rawhide. The lodge's contents were folded in the hides and rolled into a tight bundle. The firepot was tied on top. I saw now that the poles were made of long, flint-
tipped spears. He laid these along the bottom of the canoe and put the bundle in the middle. He had broken the entire encampment with little evident expenditure of energy.
"You seem very familiar with English literature," I said. "I owe it a great deal. As I said, through Longfellow's poem I discovered my destiny. I had reached the time of my first true dream-quest. I dreamed a dream in which I saw four feathers. I decided that this meant I must seek four eagles in the places of the four winds. First I went into the wilderness and took the north path called The Eagle, for I thought that was the meaning of the dream. It took me into a land of mountains. It was not a true path. But in leaving that path, I found myself in Boston at the right time. I was looking to see if I had a myth. And if I had a myth I had to find out how to follow it and make it true. Well, you can work out that irony for yourself. I entered a time in the future long after I had died. I learned strange skills. I learned to read in the language of these new people, whose appearance at first astonished me. There were many amiable souls in those parts more than willing to help me, though the self-righteous voices of the bourgeoisie were often raised against my appearance. However, learning to read that way was part of my first real spirit journey. For once I had opened my spirit to the future, I received not just a vision of the founding of the Haudenosaunee, the People of the Same Roof, but I saw what was to follow them, unless I trod a certain path. In order to find the future I desire, I must maintain the immediate future as exactly as possible."
"You weren't offended by Longfellow's acquisition of various native mythologies!"
"Longfellow was genial, lively, kind. And hideously hairy. As a Mohawk I inherited a distaste for male body hair. The Romans were the same, apparently. Yet, for all that, the poet's good nature cut through any prejudice I felt about his appearance. He had an eccentric, springy gait and bounced when he walked. I remember thinking him a bit overdressed for the time of year, but he probably considered me underdressed. I hadn't acquired these." He fingered his tattoos with modest pride.
"I was originally interested in the transcendentalists. Emerson planned to introduce me to Thoreau, but Longfellow dropped into Parker House that day as well. It was by chance that we had occasion to talk. He was not entirely sure that I was real. He was so absorbed in his poem I think he suspected at first he had imagined me! When Emerson introduced us, he probably considered me some sort of noble savage." Ayanawatta laughed softly. "Thoreau, I suspect, found me a little coarse. But Longfellow was good-natured almost to a fault. It was a fated meeting and played an important part in his own journey. I understood his poem to be a prophecy of how I would make my mark in the world. The four feathers I had mistaken for eagle feathers in my dream were, of course, four quill pens. Four writers! I had made the wrong interpretation but taken the right action. That was where the luck really came in. I was a bit callow. It was the first time I had visited the astral realm in physical form. Sadly, that phase of the journey is over. I don't know when I'll see a book again."
Ayanawatta began to roll up his sleeping mat with the habitual neatness and speed of the outdoorsman. "Well, you know we use wampum in these parts, to remind us of our wisdom and our words." He indicated the intricately worked belt which supported his deerskin leggings. "And this stuff is as open to subtle and imaginative interpretation as the Bible, Joyce or the American Constitution. Sometimes our councils are like a gathering of French postmodernists!"
"Can you take me t
o my husband?" I was beginning to realize that Ayanawatta was one of those men who took pleasure in the abstract and whose monologues could run for hours if not interrupted.
"Is he with the Kakatanawa?" "I believe so."
"Then I can lead you to them." His voice softened. "I have had no dream to the contrary, at least. Possibly your husband could be or will become the friend of my friend Dawandada, who is also called White Crow." He paused with an expression of apology. "I talk too much and speculate too wildly. One gets used to talking to oneself. I have not had a chance for ordinary human conversation with a reasonably well-educated entity for the last four years. And you, well-
you are a blessing. The best dance I ever danced, I must say. I had expected some laconic demigoddess to complete our trio. I wasn't even sure you were going to be human. The dream told me what to do, not what to expect. There is an ill wind rising against us, and I do not know why. I have had confusing dreams."
"Do you always act according to your dreams?" I was intrigued. This was, after all, my own area of expertise.
"Only after due consideration. And if the appropriate dance and song bring the harmony of joined worlds. I was always of a spiritual disposition." He began carefully cleaning one of his beautifully fashioned hardwood paddles, curved in such a way that they were also war-axes. His bow and quiver of arrows were al-
ready secured in the canoe. He paused. "White Buffalo Woman, I am on a long spiritual journey which began many years ago in the forests of my adopted home in what you know as upper New York. I am bound to link my destiny with others to achieve a great deed, and I am bound not to speak of that part of my destiny. Yet when that deed is done I will at last possess the wisdom and the power I need to speak to the councils of the Nations and begin the final part of my destiny."
"What of the Kakatanawa? Do they join your councils?"
"They are not our brothers. They have their own councils." He had the air of a man trying to hide his dismay at extraordinary political naivete.
"Why do you call me White Buffalo Woman? And why would I go with you when I seek my husband?"
"Because of the myth. It has to be enacted. It is still not made reality. I think our two stories are now the same. They must be. Otherwise there would be dissonances. Your name was one of several offered in the prophecy. Would you prefer me to call you something else?"
"If I have a choice, you can call me the Countess of Bek," I said. In the language we were using this name came out longer than the one he had employed.
He smiled, accepting this as irony. "I trust, Countess, you will accompany me, if only because together we are most likely to find your husband. Can you use a canoe? We can be across the Shining Water and at the mouth of the Roaring River in a day." Again, he seemed to speak with a certain sardonic humor.
For the second time in twenty-four hours, I found myself afloat. Ayanawatta's canoe was a superb instrument of movement, with an almost sentient quality to its responses. It sometimes seemed hardly to touch the water. As we paddled I asked him how far it was to the Kakatanawa village.
"I would not call it a village exactly. Their longhouse lies some distance to the north and west."
"Why have they abducted my husband? Is there no police authority in their territory?"
"I know little about the Kakatanawa. Their customs are not our customs."
"Who are this mysterious tribe? Demons? Cannibals?" He laughed with some embarrassment as his paddle rose and fell in the crystal water. It was impossible not to admire his extraordinarily well-modeled body. "I could be maligning them. You know how folktales exaggerate sometimes. They have no reputation for abducting mortals. Their intentions could easily be benign. I do not say that to reassure you, only to let you know that they have no history of meaning us harm."
I thought I might be assuming too much. "We are still in America?"
"I have another name for the continent. But if you lived after Longfellow, then your time is far in my future."
Such shifts of time were not unusual in the dream-worlds. "Then this is roughly 1550 in the Christian calendar."
He shook his head, and the breeze rippled in the eagle feathers. I realized I had never seen such brilliant colors before. Light sparkled and danced in them. Were the feathers themselves invested with magic?
He paused in his paddling. The canoe continued to skim across the bright water. The smell of pines and rich, damp undergrowth drifted from the distant bank. "Actually it's A.D. 1135, by that calendar. The Norman liberation of Britain began sixty-nine years ago. I think the settlers worked it out on the date of an eclipse. Well, they just picked a later eclipse. They were trying to prove we took the idea of a democratic federation from them."
He laughed and shook his head. "And before them was Leif Ericsson. When I was a boy I came across a Norseman whose colony had been established about a hundred years earlier. You could call him the Last of the Vikings. He was a poor, primitive creature, and most of his tribe had been hunted to death by the Algonquin. To be honest I'd mistaken him for some sort of scrawny bear at first.
"They called this place Wineland. He was bitter as his father and grandfather were bitter. The Ericssons had tricked his ancestors with stories of grapes and endless fields of wheat. What they actually got, of course, was foul weather, hard shrift and an angry native population which thoroughly outnumbered them. They called us 'the screamers' or 'skraelings.' I heard a few captive Norse women and children were adopted by some Cayugas who had survived an epidemic. But that was the last of them."
Though he was inclined to ramble on, he was full of interesting tales and explanations, making up for his years of silence. Now that I knew we sought the Kakatanawa, I devoted myself to finding Ulric as soon as possible. There was a remote possibility that we would arrive before he did, such was the nature of time. But somehow Ayanawatta's endless words had comforted me, and I no longer felt Ulric to be in danger of immediate harm; nor was I so convinced that Prince Gaynor was behind the kidnapping. The mystery, of course, remained, but at least I had an ally with some knowledge of this world.
I reflected on my peculiar luck, which again had brought me into another's dream. I had been attacked by that wind, I was certain. An aerial demon. An elemental. Ayanawatta was supremely confident. No doubt, since this was his final spirit journey and he was back in his familiar realm, he had defeated many obstacles. I had some idea of what the man had already endured. Yet he bore the burden of that experience lightly enough.
A current in the lake took our canoe gently towards the farther shore. Resting, Ayanawatta slid a slender bone flute from his pack. To my surprise he played a subtle, sophisticated melody, high and haunting, which was soon echoed by the surrounding hills and mountains until it seemed a whole orchestra took up the tune. Crowds of herons suddenly rose from the reeds as if to perform their aerial ballet in direct response to the music.
Pausing, Ayanawatta took the opportunity to address the birds with a relatively short laudatory speech. I was to become used to his rather egalitarian attitude towards animals, his way of speaking to them directly, as if they understood every nuance of his every sentence. Perhaps they did. In spite of my fears, I was delighted by this extraordinary experience. I was filled with a feeling of vibrant well-being. In spite of Ayanawatta's company, it had been ages since I knew such a sense of solitude, and I began to relish it, my confidence growing as I was infected by his joyous respect for the world.
By evening we had reached the reedy mouth of a river on the far side of a lake. After we drew the canoe ashore, Ayanawatta pulled some leggings and a robe from the pack. Gratefully I put the leggings on and wrapped myself in the blanket. The air was becoming chilly as the sun poured scarlet light over the mountain peaks and the shadowy reeds. The sachem carefully restarted his fire and cooked us a very tasty porridge, apologizing that he should have caught some fish but had been too busy recounting that disappointing meeting with Hawthorne. He promised fish in the morning.
; Soon he was telling me about the corrupt spiritual orthodoxy of the Mayan peoples he had visited on an earlier stage of this journey. Their obscure heresies were a matter of some dismay to this extraordinary mixture of intellectual monk, warrior and storyteller. It all turned on certain Mayan priests' refusal to accept pluralism, I gathered. Any fears I had for Ulric were lulled away as I fell into a deep and dreamless sleep.
In the morning, as good as his word, the Mohawk nobleman had speared us two fat trout which, spiced from his store of herbs, made a tasty breakfast. He told me a little more of his dream-quests, of the stages of physical and supernatural testing he had endured to have reached this level of power. I was reminded of the philosophy of the Japanese samurai, who at their best were as capable of composing a haiku as of holding their own in a duel. Ayanawatta's dandified appearance in the wild suggested he cultivated more than taste. He was warning potential enemies of the power they faced. I had traveled alone and understood the dangers, the need to show a cool, careless exterior at all times or be killed and robbed in a trice. As it was, I envied Ayanawatta his bow and arrows, if not his twin war clubs.
After we had finished eating, I expected us to get on the move. Instead Ayanawatta sat down cross-legged and took out a
beautiful redstone carved pipe bowl, which he packed with herbs from his pouch. Ceremoniously he put a hollow reed into a hole in the bottom of the bowl. Taking a dried grass taper from the fire he lit the pipe carefully and drew the smoke deeply into his lungs, then puffed smoke to the Earth's quarters, by way of thanks for the world's benevolence. An expression of contentment passed over his face as he handed me the pipe. I could only follow his example with some dread. I hated smoking. But the herbs of the pipe were sweet and gentle to the throat. I guessed they were a mixture containing some tobacco and a little hemp, also dried spearmint and willow bark. I was no smoker, but this beneficent mixture was a secret lost to Ulric's world. A peace pipe indeed. I was at once mentally sharpened and physically relaxed. This world remained intensely alive for me.
The Skrayling Tree toa-2 Page 4
