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, and 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 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 from stealing 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 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 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 heard 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, s
he 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 were 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 just a simple quiet judgment once 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 students 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 moldering hay.
A certain minister came to visit the demon while she waited for her trial. 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, either,” 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 our 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 Humanity of Monsters Page 4