6

  During those last weeks of the Bishop’s life he thought very little about death; it was the Past he was leaving. The future would take care of itself. But he had an intellectual curiosity about dying; about the changes that took place in a man’s beliefs and scale of values. More and more life seemed to him an experience of the Ego, in no sense the Ego itself. This conviction, he believed, was something apart from his religious life; it was an enlightenment that came to him as a man, a human creature. And he noticed that he judged conduct differently now; his own and that of others. The mistakes of his life seemed unimportant; accidents that had occurred en route, like the shipwreck in Galveston harbour, or the runaway in which he was hurt when he was first on his way to New Mexico in search of his Bishopric.

  He observed also that there was no longer any perspective in his memories. He remembered his winters with his cousins on the Mediterranean when he was a little boy, his student days in the Holy City, as clearly as he remembered the arrival of M. Molny and the building of his Cathedral. He was soon to have done with calendared time, and it had already ceased to count for him. He sat in the middle of his own consciousness; none of his former states of mind were lost or outgrown. They were all within reach of his hand, and all comprehensible.

  Sometimes, when Magdalena or Bernard came in and asked him a question, it took him several seconds to bring himself back to the present. He could see they thought his mind was failing; but it was only extraordinarily active in some other part of the great picture of his life — some part of which they knew nothing.

  When the occasion warranted he could return to the present. But there was not much present left; Father Joseph dead, the Olivares both dead, Kit Carson dead, only the minor characters of his life remained in present time. One morning, several weeks after the Bishop came back to Santa Fé, one of the strong people of the old deep days of life did appear, not in memory but in the flesh, in the shallow light of the present; Eusabio the Navajo. Out on the Colorado Chiquito he had heard the word, passed on from one trading post to another, that the old Archbishop was failing, and the Indian came to Santa Fé. He, too, was an old man now. Once again their fine hands clasped. The Bishop brushed a drop of moisture from his eye.

  “I have wished for this meeting, my friend. I had thought of asking you to come, but it is a long way.”

  The old Navajo smiled. “Not long now, any more. I come on the cars, Padre. I get on the cars at Gallup, and the same day I am here. You remember when we come together once to Santa Fé from my country? How long it take us? Two weeks, pretty near. Men travel faster now, but I do not know if they go to better things.”

  “We must not try to know the future, Eusabio. It is better not. And Manuelito?”

  “Manuelito is well; he still leads his people.”

  Eusabio did not stay long, but he said he would come again to-morrow, as he had business in Santa Fé that would keep him for some days. He had no business there; but when he looked at Father Latour he said to himself, “It will not be long.”

  After he was gone, the Bishop turned to Bernard; “My son, I have lived to see two great wrongs righted; I have seen the end of black slavery, and I have seen the Navajos restored to their own country.”

  For many years Father Latour used to wonder if there would ever be an end to the Indian wars while there was one Navajo or Apache left alive. Too many traders and manufacturers made a rich profit out of that warfare; a political machine and immense capital were employed to keep it going.

  7

  The Bishop’s middle years in New Mexico had been clouded by the persecution of the Navajos and their expulsion from their own country. Through his friendship with Eusabio he had become interested in the Navajos soon after he first came to his new diocese, and he admired them; they stirred his imagination. Though this nomad people were much slower to adopt white man’s ways than the home-staying Indians who dwelt in pueblos, and were much more indifferent to missionaries and the white man’s religion, Father Latour felt a superior strength in them. There was purpose and conviction behind their inscrutable reserve; something active and quick, something with an edge. The expulsion of the Navajos from their country, which had been theirs no man knew how long, had seemed to him an injustice that cried to Heaven. Never could he forget that terrible winter when they were being hunted down and driven by thousands from their own reservation to the Bosque Redondo, three hundred miles away on the Pecos River. Hundreds of them, men, women, and children, perished from hunger and cold on the way; their sheep and horses died from exhaustion crossing the mountains. None ever went willingly; they were driven by starvation and the bayonet; captured in isolated bands, and brutally deported.

  It was his own misguided friend, Kit Carson, who finally subdued the last unconquered remnant of that people; who followed them into the depths of the Canyon de Chelly, whither they had fled from their grazing plains and pine forests to make their last stand. They were shepherds, with no property but their live-stock, encumbered by their women and children, poorly armed and with scanty ammunition. But this canyon had always before proved impenetrable to white troops. The Navajos believed it could not be taken. They believed that their old gods dwelt in the fastnesses of that canyon; like their Shiprock, it was an inviolate place, the very heart and centre of their life.

  Carson followed them down into the hidden world between those towering walls of red sandstone, spoiled their stores, destroyed their deep-sheltered corn-fields, cut down the terraced peach orchards so dear to them. When they saw all that was sacred to them laid waste, the Navajos lost heart. They did not surrender; they simply ceased to fight, and were taken. Carson was a soldier under orders, and he did a soldier’s brutal work. But the bravest of the Navajo chiefs he did not capture. Even after the crushing defeat of his people in the Canyon de Chelly, Manuelito was still at large. It was then that Eusabio came to Santa Fé to ask Bishop Latour to meet Manuelito at Zuñi. As a priest, the Bishop knew that it was indiscreet to consent to a meeting with this outlawed chief; but he was a man, too, and a lover of justice. The request came to him in such a way that he could not refuse it. He went with Eusabio.

  Though the Government was offering a heavy reward for his person, living or dead, Manuelito rode off his own reservation down into Zuñi in broad daylight, attended by some dozen followers, all on wretched, half-starved horses. He had been in hiding out in Eusabio’s country on the Colorado Chiquito.

  It was Manuelito’s hope that the Bishop would go to Washington and plead his people’s cause before they were utterly destroyed. They asked nothing of the Government, he told Father Latour, but their religion, and their own land where they had lived from immemorial times. Their country, he explained, was a part of their religion; the two were inseparable. The Canyon de Chelly the Padre knew; in that canyon his people had lived when they were a small weak tribe; it had nourished and protected them; it was their mother. Moreover, their gods dwelt there — in those inaccessible white houses set in caverns up in the face of the cliffs, which were older than the white man’s world, and which no living man had ever entered. Their gods were there, just as the Padre’s God was in his church.

  And north of the Canyon de Chelly was the Shiprock, a slender crag rising to a dizzy height, all alone out on a flat desert. Seen at a distance of fifty miles or so, that crag presents the figure of a one-masted fishing-boat under full sail, and the white man named it accordingly. But the Indian has another name; he believes that rock was once a ship of the air. Ages ago, Manuelito told the Bishop, that crag had moved through the air, bearing upon its summit the parents of the Navajo race from the place in the far north where all peoples were made, — and wherever it sank to earth was to be their land. It sank in a desert country, where it was hard for men to live. But they had found the Canyon de Chelly, where there was shelter and unfailing water. That canyon and the Shiprock were like kind parents to his people, places more sacred to them than churches, more sacred than any place is to the white man. How, then, could they go three hundred miles away and live in a strange land?

  Moreover, the Bosque Redondo was down on the Pecos, far east of the Rio Grande. Manuelito drew a map in the sand, and explained to the Bishop how, from the very beginning, it had been enjoined that his people must never cross the Rio Grande on the east, or the Rio San Juan on the north, or the Rio Colorado on the west; if they did, the tribe would perish. If a great priest, like Father Latour, were to go to Washington and explain these things, perhaps the Government would listen.

  Father Latour tried to tell the Indian that in a Protestant country the one thing a Roman priest could not do was to interfere in matters of Government. Manuelito listened respectfully, but the Bishop saw that he did not believe him. When he had finished, the Navajo rose and said:

  “You are the friend of Cristóbal, who hunts my people and drives them over the mountains to the Bosque Redondo. Tell your friend that he will never take me alive. He can come and kill me when he pleases. Two years ago I could not count my flocks; now I have thirty sheep and a few starving horses. My children are eating roots, and I do not care for my life. But my mother and my gods are in the West, and I will never cross the Rio Grande.”

  He never did cross it. He lived in hiding until the return of his exiled people. For an unforeseen thing happened:

  The Bosque Redondo proved an utterly unsuitable country for the Navajos. It could have been farmed by irrigation, but they were nomad shepherds, not farmers. There was no pasture for their flocks. There was no firewood; they dug mesquite roots and dried them for fuel. It was an alkaline country, and hundreds of Indians died from bad water. At last the Government at Washington admitted its mistake — which governments seldom do. After five years of exile, the remnant of the Navajo people were permitted to go back to their sacred places.

  In 1875 the Bishop took his French architect on a pack trip into Arizona to show him something of the country before he returned to France, and he had the pleasure of seeing the Navajo horsemen riding free over their great plains again. The two Frenchmen went as far as the Canyon de Chelly to behold the strange cliff ruins; once more crops were growing down at the bottom of the world between the towering sandstone walls; sheep were grazing under the magnificent cottonwoods and drinking at the streams of sweet water; it was like an Indian Garden of Eden.

  Now, when he was an old man and ill, scenes from those bygone times, dark and bright, flashed back to the Bishop: the terrible faces of the Navajos waiting at the place on the Rio Grande where they were being ferried across into exile; the long streams of survivors going back to their own country, driving their scanty flocks, carrying their old men and their children. Memories, too, of that time he had spent with Eusabio on the Little Colorado, in the early spring, when the lambing season was not yet over, — dark horsemen riding across the sands with orphan lambs in their arms — a young Navajo woman, giving a lamb her breast until a ewe was found for it.

  “Bernard,” the old Bishop would murmur, “God has been very good to let me live to see a happy issue to those old wrongs. I do not believe, as I once did, that the Indian will perish. I believe that God will preserve him.”

  8

  The American doctor was consulting with Archbishop S —— and the Mother Superior. “It is his heart that is the trouble now. I have been giving him small doses to stimulate it, but they no longer have any effect. I scarcely dare increase them; it might be fatal at once. But that is why you see such a change in him.”

  The change was that the old man did not want food, and that he slept, or seemed to sleep, nearly all the time. On the last day of his life his condition was pretty generally known. The Cathedral was full of people all day long, praying for him; nuns and old women, young men and girls, coming and going. The sick man had received the Viaticum early in the morning. Some of the Tesuque Indians, who had been his country neighbours, came into Santa Fé and sat all day in the Archbishop’s courtyard listening for news of him; with them was Eusabio the Navajo. Fructosa and Tranquilino, his old servants, were with the supplicants in the Cathedral.

  The Mother Superior and Magdalena and Bernard attended the sick man. There was little to do but to watch and pray, so peaceful and painless was his repose. Sometimes it was sleep, they knew from his relaxed features; then his face would assume personality, consciousness, even though his eyes did not open.

  Toward the close of day, in the short twilight after the candles were lighted, the old Bishop seemed to become restless, moved a little, and began to murmur; it was in the French tongue, but Bernard, though he caught some words, could make nothing of them. He knelt beside the bed: “What is it, Father? I am here.”

  He continued to murmur, to move his hands a little, and Magdalena thought he was trying to ask for something, or to tell them something. But in reality the Bishop was not there at all; he was standing in a tip-tilted green field among his native mountains, and he was trying to give consolation to a young man who was being torn in two before his eyes by the desire to go and the necessity to stay. He was trying to forge a new Will in that devout and exhausted priest; and the time was short, for the diligence for Paris was already rumbling down the mountain gorge.

  *

  When the Cathedral bell tolled just after dark, the Mexican population of Santa Fé fell upon their knees, and all American Catholics as well. Many others who did not kneel prayed in their hearts. Eusabio and the Tesuque boys went quietly away to tell their people; and the next morning the old Archbishop lay before the high altar in the church he had built.

  THE END

  Shadows on the Rock

  CONTENTS

  BOOK ONE. THE APOTHECARY

  I

  II

  III

  IV

  V

  BOOK TWO. CÉCILE AND JACQUES

  I

  II

  III

  IV

  V

  VI

  VII

  VIII

  IX

  BOOK THREE. THE LONG WINTER

  I

  II

  III

  IV

  V

  VI

  BOOK FOUR. PIERRE CHARRON

  I

  II

  III

  BOOK FIVE. THE SHIPS FROM FRANCE

  I

  II

  III

  IV

  BOOK SIX. THE DYING COUNT

  I

  II

  III

  IV

  EPILOGUE

  The first edition

  Vous me demandez des graines de fleurs de ce pays. Nous en faisons venir de France pour notre jardin, n’y en ayant pas ici de fort rares ni de fort belles. Tout y est sauvage, les fleurs aussi bien que les hommes.

  Marie de l’Incarnation

  (LETTRE À UNE DE SES SŒURS)

  Québec, le 12 août, 1653

  BOOK ONE. THE APOTHECARY

  I

  ONE AFTERNOON LATE in October of the year 1697, Euclide Auclair, the philosopher apothecary of Quebec, stood on the top of Cap Diamant gazing down the broad, empty river far beneath him. Empty, because an hour ago the flash of retreating sails had disappeared behind the green island that splits the St. Lawrence below Quebec, and the last of the summer ships from France had started on her long voyage home.

  As long as La Bonne Espérance was still in sight, many of Auclair’s friends and neighbours had kept him company on the hill-top; but when the last tip of white slid behind the curving shore, they went back to their shops and their kitchens to face the stern realities of life. Now for eight months the French colony on this rock in the North would be entirely cut off from Europe, from the world. This was October; not a sail would come up that wide waterway before next July. No supplies; not a cask of wine or a sack of flour, no gunpowder, or leather, or cloth, or iron tools. Not a letter, even — no news of what went on at home. There might be new wars, floods, conflagrations, epidemics, but the colonists would never know of them until next summer. People sometimes said that if King Louis died, the Minister would send word by the English ships that came to New York all winter, and the Dutch traders at Fort Orange would dispatch couriers to Montreal.

  The apothecary lingered on the hill-top long after his fellow townsmen had gone back to their affairs; for him this severance from the world grew every year harder to bear. It was a strange thing, indeed, that a man of his mild and thoughtful disposition, city-bred and most conventional in his habits, should be found on a grey rock in the Canadian wilderness. Cap Diamant, where he stood, was merely the highest ledge of that fortified cliff which was “Kebec,” — a triangular headland wedged in by the joining of two rivers, and girdled about by the greater river as by an encircling arm. Directly under his feet was the French stronghold, — scattered spires and slated roofs flashing in the rich, autumnal sunlight; the little capital which was just then the subject of so much discussion in Europe, and the goal of so many fantastic dreams.

  Auclair thought this rock-set town like nothing so much as one of those little artificial mountains which were made in the churches at home to present a theatric scene of the Nativity; cardboard mountains, broken up into cliffs and ledges and hollows to accommodate groups of figures on their way to the manger; angels and shepherds and horsemen and camels, set on peaks, sheltered in grottoes, clustered about the base.

  Divest your mind of Oriental colour, and you saw here very much such a mountain rock, cunningly built over with churches, convents, fortifications, gardens, following the natural irregularities of the headland on which they stood; some high, some low, some thrust up on a spur, some nestling in a hollow, some sprawling unevenly along a declivity. The Château Saint-Louis, grey stone with steep dormer roofs, on the very edge of the cliff overlooking the river, sat level; but just beside it the convent and church of the Récollet friars ran downhill, as if it were sliding backwards. To landward, in a low, well-sheltered spot, lay the Convent of the Ursulines . . . lower still stood the massive foundation of the Jesuits, facing the Cathedral. Immediately behind the Cathedral the cliff ran up sheer again, shot out into a jutting spur, and there, high in the blue air, between heaven and earth, rose old Bishop Laval’s Seminary. Beneath it the rock fell away in a succession of terraces like a circular staircase; on one of these was the new Bishop’s new Palace, its gardens on the terrace below.