The Bread We Eat in Dreams

The Bread We Eat in Dreams

In a sea of long grass and tiny yellow blueberry flowers some ways off of Route 1, just about halfway between Cobscook Bay and Passamaquoddy Bay, the town of Sauve-Majeure puts up its back against the Bald Moose mountains. It’s not a big place—looks a little like some big old cannon shot a load of houses and half-finished streets at the foothills and left them where they fell. The sun gets here first out of just about anywhere in the country, turning all the windows bloody orange and filling up a thousand lobster cages with shadows.

Further up into the hills, outside the village but not so far that the post doesn’t come regular as rain, you’ll find a house all by itself in the middle of a tangly field of good red potatoes and green oats. The house is a snug little hall and parlor number with a moss-clotted roof and a couple of hundred years of whitewash on the stones. Sweet William and vervain and crimson beebalm wend out of the window-jambs, the door-hinges, the chimney blocks. There’s carrots in the kitchen garden, some onions, a basil plant that may or may not come back next year.

You wouldn’t know it to look at the place, but a demon lives here.

The rusted-out mailbox hangs on a couple of splinters and a single valiant, ancient bolt, its red flag at perpetual half-mast. Maybe there’s mail to go out, and maybe there isn’t. The demon’s name is Gemegishkirihallat, but the mailbox reads: Agnes G. and that seems respectable enough to the mailman, who always has to check to see if that red flag means business, even though in all his considerable experience working for the postal service, it never has. The demon is neither male nor female—that’s not how things work where it came from. But when it passed through the black door it came out Agnes on the other side. She’s stuck with she now, and after five hundred years, give or take, she’s just about used to it.

The demon arrived before the town. She fell out of a red oak in the primeval forest that would eventually turn into Schism Street and Memorial Square, belly-first into a white howl of snow and frozen sea-spray. She was naked, her body branded with four-spoked seals, wheels of banishment, and the seven psalms of hell. Her hair had burnt off and she had no fingernails or toenails. The hair grew back—black, naturally—and the 16^th century offered a range of options for completely covering female skin from chin to heel, black-burnt with the diamond trident-brand of Amdusias or not.

The fingernails never came in. It’s not something many people ever had occasion to notice.

The ice and lightning lasted for a month after she came; the moon got big and small again while the demon walked around the bay. Her footsteps marked the boundaries of the town to come, her heels boiling the snow, her breath full of thunder. When she hungered, which she did, often, for her appetites had never been small, she put her head back in the frigid, whipping storm and howled the primordial syllable that signified stag. Even through the squall and scream of the white air, one would always come, his delicate legs picking through the drifts, his antlers dripping icicles.

She ate her stags whole in the dark, crunching the antlers in her teeth.

Once, she called a pod of seals up out of the sea and slept on the frozen beach, their grey mottled bodies all around her. The heat of her warmed them, and they warmed her. In the morning the sand beneath them ran liquid and hot, the seals cooked and smoking.

The demon built that house with her own hands. Still naked come spring, as she saw no particular reason not to be, she put her ear to the mud and listened for echoes. The sizzling blood of the earth moved beneath her in crosshatch patterns, and on her hands and knees she followed them until she found what she wanted. Hell is a lot like a bad neighbor: it occupies the space just next to earth, not quite on top of it or underneath it, just to the side, on the margins. And Hell drops its chestnuts over the fence with relish. Agnes was looking for the place on earth that shared a cherry tree and a water line with the house of Gemegishkirihallat in Hell. When she found it, she spoke to the trees in proto-Akkadian and they understood her; they fell and sheared themselves of needles and branches. Grasses dried in a moment and thatched themselves, eager to please her. With the heat of her hands she blanched sand into glass for her windows; she demanded the hills give her iron and clay for her oven, she growled at the ground to give her snap peas and onions.

Some years later, a little Penobscot girl got lost in the woods while her tribe was making their long return from the warmer south. She did not know how to tell her father what she saw when she found him again, having never seen a house like the one the demon built, with a patch of absurd English garden and a stone well and roses coming in bloody and thick. She only knew it was wrong somehow, that it belonged to someone, that it made her feel like digging a hole in the dirt and hiding in it forever.

The demon looked out of the window when the child came. Her hair had grown so long by then it brushed her ankles. She put out a lump of raw, red, bleeding meat for the girl. Gemegishkirihallat had always been an excellent host. Before he marked her flesh with his trident, Amdusias had loved to eat her salted bread, dipping his great long unicorn’s horn into her black honey to drink.

The child didn’t want it, but that didn’t bother Agnes. Everybody has a choice. That’s the whole point.

Sauve-Majeure belongs to its demon. She called the town to herself, on account of being a creature of profound order. A demon cannot function alone. If they could, banishment would be no hurt. A demon craves company, their own peculiar camaraderie. Agnes was a wolf abandoned by her pack. She could not help how she sniffed and howled for her litter-mates, nor how that howl became a magnetic pull for the sort of human who also loves order, everything in its place, all souls accounted for, everyone blessed and punished according to strict and immutable laws.

The first settlers were mostly French, banded together with whatever stray Puritans they’d picked up along the way north. Those Puritans would spice the Gallic stew of upper Maine for years, causing no end of trouble to Agnes, who, to be fair, was a witch and a succubus and everything else they ever called her, but that’s no excuse for being such poor neighbors, when you think about it.

The demon waited. She waited for Martin le Clerq and Melchior Pelerin to raise their barns and houses, for Remy Mommacque to breed his dainty little cow to William Chudderley’s barrel of a bull, for John Cabot to hear disputes in his rough parlor. She waited for Hubert Sazarin to send for both money and a pair of smooth brown stones from Sauve-Majeure Abbey back home in Gironde and use them to lay out the foundations of what he dreamed would be the Cathedral of St. Geraud and St. Adelard, the grandest edifice north of Boston. She waited for Thomas Dryland to get drunk on Magdeleine Loliot’s first and darkest beer, then march over to the Sazarin manse and knock him round the ears for flaunting his Papist devilry in the face of good honest folk. She waited for Dryland to take up a collection amongst the Protestant minority and, along with John Cabot and Quentin Pole, raised the frame of the Free Meeting House just across what would eventually be called Schism Street, glaring down the infant Cathedral. She waited for Dryland to press Quentin’s serious young son Lamentation into service as pastor. She waited, most importantly, for little Crespine Moutonnet to be born, the first child of Sauve-Majeure. (The town was named by Sazarin, but stubbornly called Help-on-High by the congregation at the Free Meeting House up until Renewal Pole was shot over the whole business by Henri Sazarin in 1890, at which point it was generally agreed to let the matter drop and the county take the naming of the place—which they did, once Sazarin had quietly and handsomely paid the registrar the weight of his eldest daughter in coin, wool, beef, and blueberries.) The demon waited for the Dryland twins, Reformation and Revelation, for Madame le Clerq to bear her five boys, for Goodwife Wadham to deliver her redoubtable seven daughters and single stillborn son. She waited for Mathelin Minouflet to bring his gentle wife Charlotte over the sea from Cluny—she arrived already and embarrassingly pregnant, as she had by then been separated from her good husband for five years. Mathelin would have beaten her soundly, but upon discovering that his brother had the fault of it, having assumed the elder Minouflet dead and the responsibility of poor Charlotte his own, tightened his belt and hoped it would be a son. The demon waited for enough children to be born and grow up, for enough village to spring up, for enough order to assert itself she that could walk among them and be merely one of the growing, noisy lot of new young folk fighting over Schism Street and trading grey, damp wool for hard, new potatoes.

The demon appeared in Adelard-in-the-Garden Square, the general marketplace ruled wholly by an elderly, hunched Hubert Sazarin and his son Augustine. Adjoining it, Faith-My-Joy Square hosted the Protestant market, but as one could not get decent wine nor good Virginia pipe tobacco in Faith-My-Joy nor Margery Cabot’s sweet butter and linen cloth in Adelard, a great deal of furtive passage went on between the two. The demon chose Adelard. She laid out her wares among the tallow candles and roasting fowl and pale bluish honey sold by the other men. A woman selling in the market caused a certain amount of consternation among the husbands of Sauve-Majeure. Young Wrestling Dryland, though recently bereaved of his father Thomas, whose heart had quite simply burst with rage when Father Simon Charpentier arrived from France to give Mass and govern the souls of St. Geraud and Adelard, had no business at all sneaking across the divide to snatch up a flask of Sazarin’s Spanish Madeira. Wrestling worked himself up into a positively Thomas-like fury over the tall figure in a black bonnet, and screwed in his courage to confront the devil-woman. He took in her severe dress, her covered hair, her table groaning with the kind of breads he had only heard of from his father’s tales of a boyhood in London: braided rounds and glossy cross-buns studded with raisins (where had she got raisins in this forsaken land?), sweet French egg bread and cakes dusted with sugar, (what act of God or His Opposite granted this brazen even the smallest measure of sugar?), dark jams and butter-plaits stuffed with cream. He fixed to shame the slattern of Adelard, as he already thought of her, his gaze meant to cut down—but when he looked into the pits of her eyes he quieted, and said nothing at all, but meekly purchased a round of her bread even though his mother Anne made a perfectly fine loaf of her own.

Gemegishkirihallat had been the baker of Hell.

It had been her peculiar position, her speciality among all the diverse amusements and professions of Hades, which performs as perfectly and smoothly in its industries as the best human city can imagine, but never accomplish. Everything in its place, all souls accounted for, everyone blessed and punished according to strict and immutable laws. She baked bread to be seen but ultimately withheld, sweetcakes to be devoured until the skin split and the stomach protruded like the head of a child through the flesh, black pastry to haunt the starved mind. The ovens of Gemegishkirihallat were cathedral towers of fire and onyx, her under-bakers Akalamdug and Ekur pulling out soft and perfect loaves with bone paddles. But also she baked for her own table, where her comrades Amdusias, King of Thunder and Trumpets, Agares, Duke of Runaways and his loyal pet crocodile, Samagina, Marquis of the Drowned, Countess Gremory Who-Rides-Upon-a-Camel, and the Magician-King Barbatos gathered to drink the wines crushed beneath the toes of rich and heartless men and share between them the bread of Gemegishkirihallat. She prepared the bloodloaf of the great Emperor’s own infinite table, where, on occasion, she was permitted to sit and keep Count Andromalius fromstealing the slabs of meat beloved of Celestial Marquis Oryax.

And in her long nights, in her long house of smoke and miller’s stones, she baked the bread we eat in dreams, strangest loaves, her pies full of anguish and days long dead, her fairy-haunted gingerbread, her cakes wet with tears. The Great Duke Gusion, the Baboon-Lord of Nightmares, came to her each eve and took up her goods into his hairy arms and bore them off to the Pool of Sleep.

Those were the days the demon longed for in her lonely house with only one miserable oven that did not even come up to her waist, with her empty table and not even Shagshag, the weaver of Hell, to make her the Tea of Separation-from-God and ravage her in the dark like a good neighbor should. Those were the days she longed for in her awful heart—for a demon has no heart as we do, a little red fist in our chest. A demon’s body is nothing but heart, its whole interior beating and pulsing and thundering in time to the skull-clocks of Pandemonium.

Those were the days that floated in the demon’s vast and lightless mind when she brought, at long last, her most perfect breads to Adelard-in-the-Garden. She would have her pack again, here between the mountains and the fish-clotted bay. She would build her ovens high and feed them all, feed them all and their children until no other bread would sate them. They would love her abjectly, for no other manner of loving had worth.

They burned her as a witch some forty years later.

As you might expect, it was a Dryland’s hand at work in it, though the fingers of Mme. Sébastienne Sazarin as well as Father Simon’s successor Father Audrien made their places in the pyre.

The demon felt it best, when asked, to claim membership in a convent on the other side of Bald Moose Mountain, traveling down into the bay-country to sell the sisters’ productions of bread. She herself was a hermit, of course, consecrated to the wilderness in the manner of St. Viridiana or St. Julian, two venerated ladies of whom the poor country priest Father Simon had never heard. This relieved everyone a great deal, since a woman alone is a kind of unpredictable inferno that might at any moment light the hems of the innocent young. Sister Agnes had such a fine hand at pies and preserves, it couldn’t hurt to let little Piety and Thankful go and learn a bit from her—even if she was a Papist demoness, her shortbread would make you take Communion just to get a piece. She’s a right modest handmaiden, let Marie and Heloise and Isabelle learn their letters from her. She sings so beautifully at Christmas Mass, poor Christophe Minouflet fell into a swoon when she sang the Ave—why not let our girl Beatrice learn her scales and her octaves at her side?

And then there was the matter of Sister Agnes’s garden. Not a soul in Sauve-Majeure did not burn to know the secret of the seemingly inexhaustible earth upon which their local hermit made her little house. How she made her pumpkins swell and her potatoes glow with red health, how her peas came up almost before the snow could melt, how her blueberry bushes groaned by June with the weight of their dark fruit. Let Annabelle and Elisabeth and Jeanne and Martha go straight away and study her methods, and if a seed or two of those hardy crops should find its way into the pockets of the girls’ aprons, well, such was God’s Will.

Thus did the demon find herself with a little coven of village girls, all bright and skinny and eager to grow up, more eager still to learn everything Sister Agnes could teach. The demon might have wept with relief and the peculiar joy of devils. She took them in, poor and rich, Papist and Puritan, gathered them round her black hearth like a wreath of still-closed flowers—and she opened them up. The clever girls spun wool that became silk in their hands. They baked bread so sweet the body lost all taste for humble mother’s loaf. They read their Scriptures, though Sister Agnes’s Bible seemed rather larger and heavier than either Father Audrien’s or Pastor Pole’s, full of books the girls had never head of—the Gospel of St. Thomas, of Mary Magdalen, the Apocryphon of James, the Pistis Sophia, the Trimortic Protennoia, the Descent of Mary, and stranger ones still: the Book of the Two Thieves, the Book of Glass, the Book of the Evening Star. When they had tired of these, they read decadent and thrilling novels that Sister Agnes just happened to have on hand.

You might say the demon got careless. You could say that—but a demon has no large measure of care to begin with. The girls seated around her table like Grand Dukes, like seals on a frozen beach, made her feel like her old self again, and who among us can resist a feeling like that? Not many, and a demon hasn’t even got a human’s meager talent for resisting temptation.

Sébastienne Sazarin did not like Sister Agnes one bit. Oh, she sent her daughter Basile to learn lace from her, because she’d be damned if Marguerite le Clerq’s brats would outshine a Sazarin at anything, and if Reformation Dryland’s plain, sow-faced grand-daughter made a better marriage than her own girl, she’d just have to lie down dead in the street from the shame of it. But she didn’t like it. Basile came home smiling in a secretive sort of way, her cheeks flushed, her breath quick and delighted. She did her work so quickly and well that there was hardly anything left of the household industries for Sébastienne to do. She conceived her fourth child, she would always say, out of sheer boredom.

“Well, isn’t that what you sent her for?” her husband Hierosme said. “Be glad for ease, for it comes but seldom.”

“It’s unwholesome, a woman living alone out there. I wish Father Audrien would put a stop to it.”

But Father Simon had confided to his successor before he passed into a peaceful death that he felt Sauve-Majeure harbored a saint. When she died, and the inevitable writ of veneration arrived from Rome, the Cathedral of St. Geraud and Adelard might finally have the funds it needed—and if perhaps St. Geraud, who didn’t have much to recommend him and wasn’t patron of anything in particular, had to be replaced with St Agnes in order to secure financing from Paris, such was the Will of God. Hubert Sazarin’s long dream would come to pass, and Sauve-Majeure would become the Avignon of the New World. A cathedral required more in the way of coin and time than even the Sazarins could manage on their own, and charged with this celestial municipal destiny, Father Audrien could not bring himself to censure the hermit woman on which it all depended.

Pastor Pole had no such hesitation. Though the left side of Schism Street thought it unsavory to hold the pastorship in one family, Lamentation Pole had raised his only son Troth to know only discipline and abstinence, and no other boy could begin to compete with him in devotion or self-denial. Pastor Pole’s sermons in the Free Meeting House (which he would rename the Free Gathered Church) bore such force down on his congregation that certain young girls had been known to faint away at his roaring words. He condemned with equal fervor harvest feasting, sexual congress outside the bonds of marriage, woman’s essential nature, and the ridiculous names the Sazarins and other Papist decadents saddled themselves with as they are certainly not fooling God with that nonsense.

Yet still, the grumbling might have stayed just that if not for the sopping wet summer of ’09 and the endless, bestial winter that followed. If it had not been bad enough that the crops rotted on the vine and sagged on the stalk, cows and sheep froze where they stood come December, and in February, Martha Chedderley discovered frantic mice invading her thin, precious stores of flour.

Yet the demon’s garden thrived. In May her tomatoes were already showing bright green in the rain, in June she had bushels of rhubarb and knuckle-sized cherries, and in that miserable, grey August she sent each of her students home with a sack of onions, cabbages, apples, squash, and beans. When Basile Sazarin showed her mother her treasure, her mother’s gaze could have set fire to a block of ice. When Weep-Not Dryland showed her father, Wrestling’s eldest and meanest child, Elected Dryland, her winter’s store, his bile could have soured a barrel of honey.

Schism Street was broached. Sébastienne Sazarin, prodding her husband and her priest before her, walked out halfway across the muddy, contested earth. Pastor Pole met her, joined by Elected Dryland and his mother, Martha and Makepeace Chedderley, and James Cabot, grandson of the great judge John Cabot may God rest his soul. On the one side of them stood the perpetually unfinished Cathedral of St. Geraud and St. Adelard, its ancient clerestory, window pane, and foundation stones standing lonely beside the humble chapel that everyone called the Cathedral anyhow. On the other the clean steeple and whitewash of the Free Gathered Church.

She’s a witch. She’s a succubus. Why should we starve when she has the devil’s own plenty?

You know this song. It’s a classic, with an old workhorse of a chorus.

My girl Basile says she waters her oats with menstrual blood and reads over them from some Gospel I’ve never heard of. My maid Weep-Not says her cows give milk three times a day. Our Lizzie says she hasn’t got any fingernails. She holds Sabbats up there and the girls all dance naked in a circle of pine. My Bess says on the full moon they’re to fornicate with a stag up on the mountain while Sister Agnes sings the Black Vespers. If I ask my poor child, what will I hear then?

The demon heard them down in the valley. She heard the heat of their whispers, and knew they would come for her. She waited, as she had always waited. It wasn’t long. James Cabot made out a writ of arrest and Makepeace Chedderley got burly young Robert Mommacque and Charles Loliot to come with him up the hill to drag the witch out of her house and install her in the new jail, which was the Dryland barn, quite recently outfitted with chains forged in Denis Minouflet’s shop and a stout hickory chair donated out of the Sazarin parlor.

The demon didn’t fight when they bound her and gagged her mouth—to keep her from bewitching them with her devil’s psalms. It did not actually occur to her to use her devil’s psalms. She was curious. She did not yet know if she could die. The men of Sauve-Majeure carried Gemegishkirihallat in their wagon down through the slushy March snow to stand trial. She only looked at them, her gaze mild and interested. Their guts twisted under those hollow eyes, and this was further proof.

It took much longer than anticipated. The two Sauve-Majeures had never agreed on much, and they sure as spring couldn’t agree on the proper execution of a witch’s trial. Hanging, said Dryland and Pole. Burning, insisted Sazarin and le Clerq. One judge or a whole bench, testimony from the children or a simple quiet judgement after the charges were read? A water test or a needle test? Who would question her and what questions would they ask? Would Dr. Pelerin examine her, who had been sent down for schooling in Massachusetts, where they knew about such dark medicine, or the midwife Sarah Wadham? Who would have the credit of ferreting out the devil in their midst, the Church in Rome or their own stalwart Pastor Pole? What name would the town bear on the warrants, Sauve-Majeure (nest of snakes and Papistry) or Help-on-High (den of jackals and schismatics)? Most importantly, who would have the caring of her garden now and when she was gone? Who would have her house?

The demon waited. She waited for her girls to come to her—and they did, first the slower studies who craved her approval, then finally Basile and Weep-Not and Lizzie Wadham and Bess Chedderley and the other names listed on the writ though no one had asked them much about it. The demon slipped her chains easily and put her hands to their little heads.

“Go and do as I have done,” Sister Agnes said. “Go and make your gardens grow, make your men double over with desire, go and dance until you are full up of the moon.”

“Are you really a witch?” ventured Basile Sazarin, who would be the most beautiful woman Sauve-Majeure would ever reap, all the way up til now and further still.

“No,” said the demon. “A witch is just a girl who knows her mind. I am better than a witch. But look at the great orgy coming up like a rose around me. No night in Hell could be as bright.”

And Sister Agnes took off her black wool gown before the young maids. They saw her four-spoked seals and her wheels of banishment and the seven burnt psalms on her skin. They saw that she had no sex. They saw her long name writ upon her thighs. They knew awe in that barn, and they danced with their teacher in the starlight sifting through the mouldering hay.

A certain minister came to visit the demon while she waited for her trail. Pastor Pole managed not to wholly prostrate himself before the famous man, but took him immediately to speak with the condemned woman, whom that illustrious soul had heard of all the way down in Salem: a confirmed demoness, beyond any doubt.

Pastor Pole’s own wife Mary-in-the-Manger brought a chair to seat the honored minister upon, and what cider and cheese they had to spare (in truth the Poles had used up the demon’s apples to make it, and the demon’s milk besides). The great man looked upon the black-clad woman chained in her barn-prison. Her gaze sounded upon his soul and boomed there, deafening.

“Art thee a witch, then?” he whispered.

“No,” said the demon.

“But not a Christian lady, neither,” said he.

“No,” said the demon.

“How came you to grow such bounty on your land without the help of God?”

The demon closed her hands in her lap. Her long hair hung around her like an animal’s skin.

“My dear Goodman Mather, there is not a demon in Hell who was not once something quite other, and more interesting. In the land where the Euphrates runs green and sweet, I was a grain-god with the head of a bull. In the rough valley of the Tyne I was a god of fertility and war, with the head of a crow. I was a fish-headed lord of plenty in the depths of the Tigris. Before language I was she-who-makes-the-harvest-come, and I rode a red boar. The earth answers when I call it by name. I know its name because we are family.”

“You admit your demonic nature?”

“I would have admitted it before now if anyone had asked. They ask only if I am a witch, and a witch is small pennies to me. I am what I am, as you are what you are. I want to live, as all creatures do. I cannot sin, so I have done no wrong.”

The minister wet his throat with the demon’s cider. His hand shook upon the tankard. When he had mastered himself he spoke quickly and softly, in the most wretched tones. He poured out onto the ground between him all his doubt and misery, all his grief and guilt. He gave her those things because she proved his whole heart, his invisible world, she proved him a good man, despite the hanging hill in his heart.

“Tell me,” he rasped finally, as the dawn came on white and pitiless, “tell me that I will know the Kingdom of God in my lifetime. Tell me the end of days is near—for you must be the harbinger of it, you must be its messenger and its handmaiden. Tell me the dead will rise and we will shed out bodies like the shells of beautiful snails, that I will leave behind this horror that is flesh and become as light. Tell me I need never again be a man, that I need never err more, nor dwell in the curse of this life. Tell me you have come to murder this world, so that the new one might swallow us all.”

The demon looked on him with infernal pity, which is, in the end, not worth the tears it sheds. Demons may pity men every hour of the day, but that pity never moves.

“No,” the demon said.

And, slipping her chains, Gemegishkirihallat shed her gown once more before the famous man, showing the black obliteration of her skin. She folded her arms around him like wings and brought down the scythe of her mouth on his. Straddling his doubt, the demon made plain the reality of his flesh, and the arrow of his need.

They burned her at sunrise, before the Free Gathered Church could say anything about it. Bad enough they had brought that man to their town, the better people of Sauve-Majeure would not stand to let a Protestant nobody pass judgment on her. There were few witnesses: Father Audrien, who made his apologies to Father Simon in Heaven, Sébastienne and Hierosme Sazarin with young Basile clutched between them, Marguerite le Clerq and her husband Isaac. The Church would handle their witch and the schismatics, to be bold, could lump it. They had all those girls down south—Rome had to have its due in the virtuous north.

Father Audrien tied the demon to a pine trunk and read her last rites. She did not spit or howl, but only stared down the priest with a stare like dying. She said one word before the end, and no one understood it. Each of the witnesses lit the flames so that none alone would have to bear the weight of the sin. A year later, Sébastienne Sazarin would insist, drunk and half-toothless, hiding sores on her breast and losing her voice, would rasp to her daughter, insisting that as Sister Agnes burned she saw a bull’s head glowing through the pyre, its horns molten gold, and garlanded in black wheat. Marguerite le Clerq, half-mad with syphilis her husband brought home from Virginia, would weep to her priest that she had seen a red boar in the flames, its tusks made of diamond, its head crowned with millet and barley. Hierosme Sazarin, shipwrecked three years hence in Nova Scotia, his cargo of Madeira spilling out into the icy sea, would tell his blue-mouthed, doomed sailors that once he had seen a saint burn, and in the conflagration a white crow, its beak wet with blood, had flown up to Heaven, its wings seared black.

Father Audrien dreamed of the demon’s burning body every night until he died, and the moment her bones shattered into a thousand fiery fish, he woke up reaching for his Bible and finding nothing in the dark.

The demon’s house stood empty for a long while. Daisies grew in her stove. Moss thickened her great Bible. The girls she had drawn close around her grew up—Basile Sazarin so lovely men winced to look at her, so lovely she married a Parisian banker and never returned to Sauve-Majeure. Weep-Not Dryland bore eight daughters without pain or even much blood, and every autumn took them up to the top of the Bald Moose while her husband slept in his comfort. Lizzie Wadham’s cloth wove so fine she could sell it in Boston and even New York for enough money to build a school, where she insisted on teaching the young ladies’ lessons, the content of which no male was ever able to spy out.

And whenever Basile and Weep-Not went up to Sister Agnes’s house to shoo out the foxes and raccoons and keep the garden weeded, they saw a crow perched on the chimney or pecking at an old apple, or a boney old cow peering at them with a rheumy eye, or a fat piglet with black spots scampering off into the forest as soon as they called after it.

The cod went scarce in the bays. The textile men came up from Portland and Augusta, with bolts of linen and money to build a mill on the river, finding ready buyers in Remembrance Dryland and Walter Chedderley. The few Penobscot and Passamaquoddy left found themselves corralled into bare land not far from where a little girl had once ran crying from a strange doorstep in the snow. The Free Gathered Church declined into Presbyterianism and the Cathedral of St. Geraud and St. Adelard remained a chapel, despite obtaining a door and its own relic—the kneecap of St. Geraud himself—before the Sazarin fortune wrecked on the New York market and scattered like so much seafoam. And the demon waited.

She had found burning to be much less painful than expulsion from Hell, and somewhat fortifying, given the sudden warmth in the March chill. When they buried the charred stumps of her bones, she was grateful, to be in the earth, to be closed up and safe. She thought of Prince Sitri, Lord of Naked Need, and how his leopard-skin and griffin-wings had burnt up every night, leaving his bare black bones to dance before the supper table of the upper Kings. His flesh always returned, so that it could burn again. When she thought about it, he looked a little like Thomas Dryland, with his stern golden face. And Countess Gremory—she’d had a body like Basile Sazarin hid under those dingy aprons, riding her camel naked through the boiling fields to her door, when she’d had a door. When the shards of the demon dreamed, she dreamed of them all eating her bread together, in one house or another, Agares and Lamentation Pole and Amdusias and Sebastienne Sazarin and lovely old Akalamdug and Ekur serving them.

Gemegishkirihallat slowly fell apart into the dirt of Sauve-Majeure.

Sometimes a crow or a dog would dig up a bone and dash off with it, or a cow would drag a knuckle up with her cud. They would slip their pens or wing north suddenly, as if possessed, and before being coaxed home, would drop their prize in a certain garden, near a certain dark, empty house.

The lobster trade picked up, and every household had their pots. Schism Street got its first cobblestones, and cherry trees planted along its route. Something rumbled down south and the Minouflet boys were all killed in some lonely field in Pennsylvania, ending their name. In the name of the war dead, Pastor Veritas Pole and Father Jude dug up the strip of grass and holly hedges between Faith-My-Joy Square and Adelard-in-the-Garden Square and joined them into Memorial Square. The Dryland girls married French boys and buried whatever hatchet they still had biting at the tree. Raulguin Sazarin and his Bangor business partner Lucas Battersby found tourmaline up in Bald Moose, brilliant pink and green and for a moment it seemed Sauve-Majeure really would be something, would present a pretty little ring to the state of Maine and become its best bride, hoping for better days, for bigger stones sometime down the way—but no. The seam was shallow, the mine closed down as quickly as it came, and that was all the town would ever have of boomand bustle.

One day Constance Chedderley and Catherine le Clerq came home from gathering blackberries in the hills and told their mother that they’d seen chimney smoke up there. Wasn’t that funny? Thankful Dryland and Restitue Sazarin, best friends from the moment one had stolen a black-gowned, black-haired doll from the other, started sneaking up past the town line, coming home with muffins and shortbread in their school satchels. When questioned, they said they’d found a nunnery in the mountains, and one of the sisters had given them the treats as presents, admonishing them not to tell.

The mill went bust before most of the others, a canary singing in the textile mine of New England. The fisherman trade picked up, though, and soon enough even Peter Mommacque had a scallop boat going, despite having the work ethic of a fat housecat. A statue of Minerva made an honest woman of Memorial Square, with a single bright tourmaline set into her shield, which was promptly stolen by Bernard and Richie Loliot. First Presbyterian Church crumpled up into Second Methodist, and the first Pastor not named Pole, though rather predictably called Dryland instead, spoke Sundays about the dangers of drink. And you know, old Agnes has just always lived up there, making her pies and candies and muffins. A nicer old lady you couldn’t hope to meet. Right modest, always wearing her buttoned-up old-fashioned frocks even in summer. Why, Marie Pelerin spends every Sunday up there digging in the potatoes and learning to spin wool like the wives in Sauve-Majeure did before the mill. Janette Loliot got her cider recipe but she won’t share it round. We’re thinking of sending Maude and Harriet along as well. Young ladies these days can never learn too much when it comes to the quiet industries of home.

Far up into the hills above the stretch of land between Cobscook and Passamaquoddy Bay, if you go looking for it, you’ll find a house all by itself in the middle of a brambly field of good straight corn and green garlic. It’s an old place, but kept up, the whitewash fresh and the windows clean. The roof needs mending, it groans under the weight of hensbane and mustard and rue. There’s tomatoes coming in under the kitchen sill in the kitchen, a basil plant that may or may not come back next year.

Jenny Sazarin comes by Sunday afternoons for Latin lessons and to trade a basket of cranberries from her uncle’s bog down in Lincolnville for a loaf of bread with a sugar-crust that makes her heart beat faster when she eats it. She looks forward to it all week. It’s quiet up there. You can hear the potatoes growing down in the dark earth. When October acorns drop down into the old lady’s soot-colored wheelbarrow, they make a sound like guns firing. Agnes starts the preserves right away, boiling the bright, sour berries in her great huge pot until they pop.

“D’you know they used to burn witches here? I read about it last week,” she says while she munches on a trifle piled up with cream.

“No,” the demon says. “I’ve never heard that.”

“They did. It must have been awful. I wonder if there really are witches? Pastor Dryland says there’s demons, but that seems wrong to me. Demons live in Hell. Why would they leave and come here? Surely there’s work enough for them to do with all the damned souls and pagans and gluttons and such.”

“Perhaps they get punished, from time to time, and have to come into this world,” the demon says, and stirs the wrinkling cranberries. The house smells of red fruit.

“What would a demon have to do to get kicked out of Hell?” wonders little Jenny, her schoolbooks at her feet, the warm autumn sun lighting up her face so that she looks so much like Hubert Sazarin and Thomas Dryland, both of whom can claim a fair portion of this bookish, gentle girl, that Gemegishkirihallat tightens her grip on her wooden spoon, stained crimson by the bloody sugar it tends.

The demon shuts her eyes. The orange coal of the sun lights up the skin and the bones of her skull show through. “Perhaps, for one moment, only one, so quick it might pass between two beats of a sparrow’s wings, she had all her folk around her, and they ate of her table, and called her by her own name, and did not vie against the other, and for that one moment, she was joyful, and did not mourn her separation from a God she had never seen.”

Cranberries pop and steam in the iron pot; Jenny swallows her achingly sweet bread. The sun goes down over Bald Moose mountain, and the lights come on down in the soft black valley of Sauve-Majeure.