American Gods

by Neil Gaiman

  Without individuals we see only numbers: a thousand dead, a hundred thousand dead, “casualties may rise to a million.” With individual stories, the statistics become people—but even that is a lie, for the people continue to suffer in numbers that themselves are numbing and meaningless. Look, see the child’s swollen, swollen belly, and the flies that crawl at the corners of his eyes, his skeletal limbs: will it make it easier for you to know his name, his age, his dreams, his fears? To see him from the inside? And if it does, are we not doing a disservice to his sister, who lies in the searing dust beside him, a distorted, distended caricature of a human child? And there, if we feel for them, are they now more important to us than a thousand other children touched by the same famine, a thousand other young lives who will soon be food for the flies’ own myriad squirming children?

  We draw our lines around these moments of pain, and remain upon our islands, and they cannot hurt us. They are covered with a smooth, safe, nacreous layer to let them slip, pearllike, from our souls without real pain.

  Fiction allows us to slide into these other heads, these other places, and look out through other eyes. And then in the tale we stop before we die, or we die vicariously and unharmed, and in the world beyond the tale we turn the page or close the book, and we resume our lives.

  A life that is, like any other, unlike any other.

  And the simple truth is this: There was a girl and her uncle sold her.

  This is what they used to say, where the girl came from: no man may be certain who fathered a child, but the mother, ah, that you could be certain of. Lineage and property was something that moved in the matrilineal line, but power remained in the hands of the men: a man had complete ownership of his sister’s children.

  There was a war in that place, and it was a small war, no more than a skirmish between the men of two rival villages. It was almost an argument. One village won the argument, one village lost it.

  Life as a commodity, people as possessions. Enslavement had been part of the culture of those parts for thousands of years. The Arab slavers had destroyed the last of the great kingdoms of East Africa, while the West African nations had destroyed each other.

  There was nothing untoward or unusual about their uncle selling the twins, although twins were considered magical beings, and their uncle was scared of them, scared enough that he did not tell them that they were to be sold in case they harmed his shadow and killed him. They were twelve years old. She was called Wututu, the messenger bird, he was called Agasu, the name of a dead king. They were healthy children, and, because they were twins, male and female, they were told many things about the gods, and because they were twins they listened to the things that they were told, and they remembered.

  Their uncle was a fat and lazy man. If he had owned more cattle, perhaps he would have given up one of his cattle instead of the children, but he did not. He sold the twins. Enough of him: he shall not enter further into this narrative. We follow the twins.

  They were marched, with several other slaves taken or sold in the war, for a dozen miles to a small outpost. Here they were traded, and the twins, along with thirteen others, were bought by six men with spears and knives who marched them to the west, toward the sea, and then for many miles along the coast. There were fifteen slaves now altogether, their hands loosely bound, tied neck to neck.

  Wututu asked her brother Agasu what would happen to them.

  “I do not know,” he said. Agasu was a boy who smiled often: his teeth were white and perfect, and he showed them as he grinned, his happy smiles making Wututu happy in her turn. He was not smiling now. Instead he tried to show bravery for his sister, his head back and shoulders spread, as proud, as menacing, as comical as a puppy with its hackles raised.

  The man in the line behind Wututu, his cheeks scarred, said, “They will sell us to the white devils, who will take us to their home across the water.”

  “And what will they do to us there?” demanded Wututu.

  The man said nothing.

  “Well?” asked Wututu. Agasu tried to dart a glance over his shoulder. They were not allowed to talk or sing as they walked.

  “It is possible they will eat us,” said the man. “That is what I have been told. That is why they need so many slaves. It is because they are always hungry.”

  Wututu began to cry as she walked. Agasu said, “Do not cry, my sister. They will not eat you. I shall protect you. Our gods will protect you.”

  But Wututu continued to cry, walking with a heavy heart, feeling pain and anger and fear as only a child can feel it: raw and overwhelming. She was unable to tell Agasu that she was not worried about the white devils eating her. She would survive, she was certain of it. She cried because she was scared that they would eat her brother, and she was not certain that she could protect him.

  They reached a trading post, and they were kept there for ten days. On the morning of the tenth day they were taken from the hut in which they had been imprisoned (it had become very crowded in the final days, as men arrived from far away bringing their own strings and skeins of slaves). They were marched to the harbor, and Wututu saw the ship that was to take them away.

  Her first thought was how big a ship it was, her second that it was too small for all of them to fit inside. It sat lightly on the water. The ship’s boat came back and forth, ferrying the captives to the ship, where they were manacled and arranged in low decks by sailors, some of whom were brick red or tan-skinned, with strange pointy noses and beards that made them look like beasts. Several of the sailors looked like her own people, like the men who had marched her to the coast. The men and the women and the children were separated, forced into different areas on the slave deck. There were too many slaves for the ship to hold easily, so another dozen men were chained up on the deck in the open, beneath the places where the crew would sling their hammocks.

  Wututu was put in with the children, not with the women; and she was not chained, merely locked in. Agasu, her brother, was forced in with the men, in chains, packed like herrings. It stank under that deck, although the crew had scrubbed it down since their last cargo. It was a stink that had entered the wood: the smell of fear and bile and diarrhea and death, of fever and madness and hate. Wututu sat in the hot hold with the other children. She could feel the children on each side of her sweating. A wave tumbled a small boy into her, hard, and he apologized in a tongue that Wututu did not recognize. She tried to smile at him in the semidarkness.

  The ship set sail. Now it rode heavy in the water.

  Wututu wondered about the place the white men came from (although none of them was truly white: sea-burned and sunburned they were, and their skins were dark). Were they so short of food that they had to send all the way to her land for people to eat? Or was it that she was to be a delicacy, a rare treat for a people who had eaten so many things that only black-skinned flesh in their cookpots made their mouths water?

  On the second day out of port the ship hit a squall, not a bad one, but the ship’s decks lurched and tumbled, and the smell of vomit joined the mixed smells of urine and liquid feces and fear-sweat. Rain poured down on them in bucketloads from the air gratings set in the ceiling of the slave deck.

  A week into the voyage, and well out of sight of land, the slaves were allowed out of irons. They were warned that any disobedience, any trouble, and they would be punished more than they had ever imagined.

  In the morning the captives were fed beans and ship’s biscuits, and a mouthful each of vinegared lime juice, harsh enough that their faces would twist, and they would cough and splutter, and some of them would moan and wail as the lime juice was spooned out. They could not spit it out, though: if they were caught spitting or dribbling it out they were lashed or beaten.

  The night brought them salted beef. It tasted unpleasant, and there was a rainbow sheen to the gray surface of the meat. That was at the start of the voyage. As the voyage continued, the meat grew worse.

  When they could, Wututu and Agasu w
ould huddle together, talking of their mother and their home and their playfellows. Sometimes Wututu would tell Agasu the stories their mother had told them, like those of Elegba, the trickiest of the gods, who was Great Mawu’s eyes and ears in the world, who took messages to Mawu and brought back Mawu’s replies.

  In the evenings, to while away the monotony of the voyage, the sailors would make the slaves sing for them and dance the dances of their native lands.

  Wututu was lucky that she had been put in with the children. The children were packed in tightly and ignored; the women were not always so fortunate. On some slave ships the female slaves were raped repeatedly by the crew, simply as an unspoken perquisite of the voyage. This was not one of those ships, which is not to say that there were no rapes.

  A hundred men, women, and children died on that voyage and were dropped over the side; and some of the captives who were dropped over the side had not yet died, but the green chill of the ocean cooled their final fever and they went down flailing, choking, lost.

  Wututu and Agasu were traveling on a Dutch ship, but they did not know this, and it might as easily have been British, or Portuguese, or Spanish, or French.

  The black crewmen on the ship, their skins even darker than Wututu’s, told the captives where to go, what to do, when to dance. One morning Wututu caught one of the black guards staring at her. When she was eating, the man came over to her and stared down at her, without saying anything.

  “Why do you do this?” she asked the man. “Why do you serve the white devils?”

  He grinned at her as if her question was the funniest thing he had ever heard. Then he leaned over, so his lips were almost brushing her ears, so his hot breath on her ear made her suddenly feel sick. “If you were older,” he told her, “I would make you scream with happiness from my penis. Perhaps I will do it tonight. I have seen how well you dance.”

  She looked at him with her nut-brown eyes and she said, unflinching, smiling even, “If you put it in me down there I will bite it off with my teeth down there. I am a witch girl, and I have very sharp teeth down there.” She took pleasure in watching his expression change. He said nothing and walked away.

  The words had come out of her mouth, but they had not been her words: she had not thought them or made them. No, she realized, those were the words of Elegba the trickster. Mawu had made the world and then, thanks to Elegba’s trickery, had lost interest in it. It was Elegba of the clever ways and the iron-hard erection who had spoken through her, who had ridden her for a moment, and that night before she slept she gave thanks to Elegba.

  Several of the captives refused to eat. They were whipped until they put food into their mouths and swallowed, although the whipping was severe enough that two men died of it. Still, no one else on the ship tried to starve themselves to freedom. A man and a woman tried to kill themselves by leaping over the side. The woman succeeded. The man was rescued and he was tied to the mast and lashed for the better part of a day, until his back ran with blood, and he was left there as the day became night. He was given no food to eat, and nothing to drink but his own piss. By the third day he was raving, and his head had swollen and grown soft, like an old melon. When he stopped raving they threw him over the side. Also, for five days following the escape attempt the captives were returned to their manacles and chains.

  It was a long journey and a bad one for the captives, and it was not pleasant for the crew, although they had learned to harden their hearts to the business, and pretended to themselves that they were no more than farmers, taking their livestock to the market.

  They made harbor on a pleasant, balmy day in Bridgeport, Barbados, and the captives were carried from the ship to the shore in low boats sent out from the dock, and taken to the market square where they were, by dint of a certain amount of shouting, and blows from cudgels, arranged into lines. A whistle blew, and the market square filled with men: poking, prodding, red-faced men, shouting, inspecting, calling, appraising, grumbling.

  Wututu and Agasu were separated then. It happened so fast—a big man forced open Agasu’s mouth, looked at his teeth, felt his arm muscles, nodded, and two other men hauled Agasu away. He did not fight them. He looked at Wututu and called, “Be brave,” to her. She nodded, and then her vision smeared and blurred with tears, and she wailed. Together they were twins, magical, powerful. Apart they were two children in pain.

  She never saw him again but once, and never in life.

  This is what happened to Agasu. First they took him to a seasoning farm, where they whipped him daily for the things he did and didn’t do, they taught him a smattering of English and they gave him the name of Inky Jack, for the darkness of his skin. When he ran away they hunted him down with dogs and brought him back, and cut off a toe with a chisel, to teach him a lesson he would not forget. He would have starved himself to death, but when he refused to eat his front teeth were broken and thin gruel was forced into his mouth, until he had no choice but to swallow or to choke.

  Even in those times they preferred slaves born into captivity to those brought over from Africa. The free-born slaves tried to run, or they tried to die, and either way, there went the profits.

  When Inky Jack was sixteen he was sold, with several other slaves, to a sugar plantation on the island of St. Domingue. They called him Hyacinth, the big, broken-toothed slave. He met an old woman from his own village on that plantation—she had been a house slave before her fingers became too gnarled and arthritic—who told him that the whites intentionally split up captives from the same towns and villages and regions, to avoid insurrection and revolts. They did not like it when slaves spoke to each other in their own languages.

  Hyacinth learned some French, and was taught a few of the teachings of the Catholic Church. Each day he cut sugarcane from well before the sun rose until after the sun had set.

  He fathered several children. He went with the other slaves, in the small hours of the night, to the woods, although it was forbidden, to dance the Calinda, to sing to Damballa-Wedo, the serpent god, in the form of a black snake. He sang to Elegba, to Ogu, Shango, Zaka, and to many others, all the gods the captives had brought with them to the island, brought in their minds and their secret hearts.

  The slaves on the sugar plantations of St. Domingue rarely lived more than a decade. The free time they were given—two hours in the heat of noon and five hours in the dark of the night (from eleven until four)—was also the only time they had to grow and tend the food they would eat (for they were not fed by their masters, merely given small plots of land to cultivate, with which to feed themselves), and it was also the time they had to sleep and to dream. Even so, they would take that time and they would gather and dance, and sing and worship. The soil of St. Domingue was a fertile soil and the gods of Dahomey and the Congo and the Niger put down thick roots there and grew lush and huge and deep, and they promised freedom to those who worshiped them at night in the groves.

  Hyacinth was twenty-five years of age when a spider bit the back of his right hand. The bite became infected and the flesh on the back of his hand was necrotic: soon enough his whole arm was swollen and purple, and the hand stank. It throbbed and it burned.

  They gave him crude rum to drink, and they heated the blade of a machete in the fire until it glowed red and white. They cut his arm off at the shoulder with a saw, and they cauterized it with the burning blade. He lay in a fever for a week. Then he returned to work.

  The one-armed slave called Hyacinth took part in the slave revolt of 1791.

  Elegba himself took possession of Hyacinth in the grove, riding him as a white man rode a horse, and spoke through him. He remembered little of what was said, but the others who were with him told him that he had promised them freedom from their captivity. He remembered only his erection, rodlike and painful; and raising both hands—the one he had, and the one he no longer possessed—to the moon.

  A pig was killed, and the men and the women of that plantation drank the hot blood of the pig, pledging
themselves and binding themselves into a brotherhood. They swore that they were an army of freedom, pledged themselves once more to the gods of all the lands from which they had been dragged as plunder.

  “If we die in battle with the whites,” they told each other, “we will be reborn in Africa, in our homes, in our own tribes.”

  There was another Hyacinth in the uprising, so they now called Agasu by the name of Big One-Arm. He fought, he worshiped, he sacrificed, he planned. He saw his friends and his lovers killed, and he kept fighting.

  They fought for twelve years, a maddening, bloody struggle with the plantation owners, with the troops brought over from France. They fought, and they kept fighting, and, impossibly, they won.

  On January 1, 1804, the independence of St. Domingue, soon to be known to the world as the Republic of Haiti, was declared. Big One-Arm did not live to see it. He had died in August 1802, bayoneted by a French soldier.

  At the precise moment of the death of Big One-Arm (who had once been called Hyacinth, and before that, Inky Jack, and who was forever in his heart Agasu), his sister, whom he had known as Wututu, who had been called Mary on her first plantation in the Carolinas, and Daisy when she had become a house slave, and Sukey when she was sold to the Lavere family down the river to New Orleans, felt the cold bayonet slide between her ribs and started to scream and weep uncontrollably. Her twin daughters woke and began to howl. They were cream-and-coffee colored, her new babies, not like the black children she had borne when she was on the plantation and little more than a girl herself—children she had not seen since they were fifteen and ten years old. The middle girl had been dead for a year, when she was sold away from them.