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 R
unaways 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, Wr
estling’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 Bread We Eat in Dreams Page 4