"You will have to use the army to impose order, Marechal."
"How do you intend for us to do that? I am sent a tenth of the soldiers I ask for, and as soon as their feet touch the ground, they fall ill. And this brings us to what I wanted to say: at this moment I cannot accept your retirement."
Etienne Relais rose to his feet, livid. The Gouverneur did the same, and the two measured each other a few seconds.
"Monsieur le Marechal, I joined the army when I was seventeen years old; I have served for thirty-five years; I have been wounded six times; and I am now fifty-two," said Relais.
"And I am fifty-five, and I would like to retire to my property in Dijon, but France needs me, just as she needs you," the vicomte replied curtly.
"My retirement was signed by your predecessor, le Gouverneur de Peinier. I no longer have a house, monsieur; I am living in a pension with my family, ready to set sail next Thursday on the Marie Therese."
Blanchelande's blue eyes locked onto those of the Major, who finally clicked his heels and lowered his.
"At your orders, Gouverneur." Relais accepted, defeated.
Blanchelande again sighed and rubbed his eyes, exhausted; then he gestured to the orderly to call his secretary, and went to the table.
"Do not worry, the government will provide you a house, Major Relais. And now come here to the map and show me the most vulnerable points on the island. No one knows the terrain better than you."
Zarite
This is how they told it. This is how it happened at Bois Cayman. This is how it is written in the legend of the place they now call Haiti, the first independent republic of Negroes. I don't know what that means, but it must be important because the blacks say it with applause and praise and the whites say it with rage. Bois Cayman lies to the north, near the great plains on the way to Le Cap, several hours from the Habitation Saint-Lazare. It is an enormous forest, a place of crossroads and sacred trees, where Damballah resides in his serpent form, loa of streams and rivers, guardian of the forest. In Bois Cayman live the spirits of nature and of dead slaves who have not found the way to Guinea. That night other spirits that were well installed among Les Morts et Les Mysteres also came to the woods, but they came prepared to fight, because they were called. There was an army of hundreds of thousands of spirits fighting alongside the blacks, and that was why finally the whites were defeated. Everyone is in agreement about that, even the French soldiers, who felt the spirits' fury. Maitre Valmorain, who did not believe in anything he did not understand, and as he understood very little believed in nothing, was also convinced that the dead aided the rebels. That explained how they could defeat the best army of Europe, as it was said to be. The meeting of the slaves in Bois Cayman occurred in mid-August, on a hot night wet from the sweat of men and of the earth. How was the news passed? They say that the drums carried the message from kalenda to kalenda, from hounfor to hounfor, from ajoupa to ajoupa; the sound of the drums travels farther and faster than the roar of a storm, and all the people knew its language. Slaves came from the plantations in the north, even though the masters and the marechaussee had been on the alert since the uprising in Limbe a few days before. Some of the rebels had been taken alive, and it was expected that they would give up information; no one could endure the dungeons in Le Cap without confessing. Within a few hours the Maroons had transferred their camps to the highest peaks in order to elude the horsemen of the marechaussee and had quickly organized the assembly in Bois Cayman. They didn't know that none of the prisoners had spoken, nor would they.
Thousands of Maroons descended from the mountains. Gambo arrived with the group of Zamba Boukman, a giant who inspired double respect for being a houngan and a war chief. In the year and a half he had been free, Gambo had grown to man size; he had broad shoulders, untiring legs, and a machete for killing. He had won Boukman's trust. He slipped onto plantations to steal food, tools, weapons, and animals, but he had never come near Saint-Lazare to see me. I got news of him through Tante Rose. My godmother did not tell me how she received the messages, and I came to fear that she made them up to calm me, because during that time my need to be with Gambo had returned and was burning me like hot coals. "Give me a remedy for this love, Tante Rose." But there is no remedy for it. I went to bed exhausted by the day's chores, with a child on either side, but couldn't sleep. For hours I listened to Maurice snorting and Rosette purring, the sounds of the house, the dogs barking, the frogs croaking, the cocks crowing, and when finally I fell asleep it was like sinking into molasses. I tell this with shame: sometimes, when I lay with my master, I imagined I was with Gambo. I bit my lips to hold back his name and in the darkness behind my closed eyes pretended that the white man's smell of alcohol was the green grass breath of Gambo, who had not yet rotted his teeth by eating bad fish, and that the heavy, hairy, panting man atop me was Gambo, slim and agile, his young flesh crisscrossed with scars, his sweet lips, his curious tongue, his whispering voice. Then my body would open and sway, remembering pleasure. Afterward my master would slap my buttocks and laugh smugly, and with that my ti-bon-ange would return to that bed and that man and I would open my eyes and realize where I was. I would run to the patio and wash myself in fury before going to lie down with the children.
People traveled for hours and hours to reach Bois Cayman. Some left their plantations by day, others came along the inlets of the coast; they all arrived in the dark of night. It is said that a band of Maroons traveled from Port-au-Prince, but that is very far and I don't believe it. The forest was filled, men and women stealthily gliding through the trees in total silence, blended with the dead and the shadows, but when they felt the vibration of the first drums on their feet they were energized, they picked up their pace, speaking in whispers, and then shouts; they greeted one another, they gave their names. The forest grew light with torches. Some knew the road and guided others toward the great clearing that Boukman, the houngan, had chosen. A necklace of fires and torches lighted the hounfor. The men had prepared the sacred poteau-mitan, a tall, thick tree trunk, because the road for the loas had to be wide. A long line of girls dressed in white, the hounsis, arrived escorting Tante Rose, also all in white, carrying the asson for the ceremony. People bowed to touch the hem of her skirt or the bracelets that tinkled on her arms. She had grown younger, because Erzulie had been with her since she left the Habitation Saint-Lazare: she had grown able to walk great distances without tiring and without her cane, and had become invisible, so the marechaussee could not find her. The drums in the semicircle were calling, tam, tam, tam. People gathered in groups and told what had happened in Limbe, and the suffering of the prisoners in Le Cap. Boukman took the word to invoke the supreme god, Papa Bondye, and to ask that he lead them to victory. "Hear the voice of freedom that sings in our hearts!" he shouted, and the slaves answered with a clamor that shook the island. This is how they told it.
The drums began to talk and answer, to set the rhythm for the ceremony. The hounsis danced around the poteau-mitan, moving like flamingos, crouching, rising up, long necks, winged arms, and they sang calling to the loas, first Legba, as is always done, then the rest, one by one. The mambo, Tante Rose, traced the veve around the sacred post with a mixture of flour to feed the loas, and ash to honor the dead. The drums augmented her purpose, the rhythm grew faster, and the whole forest throbbed, from the deepest roots to the most remote stars. Then Ogoun descended with the spirit of war, Ogu-Fer, the virile god of weapons, aggressive, irritable, dangerous, and Erzulie released Tante Rose to make way for Ogoun to mount her. Everyone saw the transformation. Tante Rose rose straight up to double her size, with neither lameness nor years on her back; with her eyes rolled back, she made an astounding leap and landed nearly ten feet away before one of the fires. From Ogoun's mouth came a bellow of thunder and the loa danced, rising up from the ground, falling, and bouncing back like a ball, with the strength of the loas, accompanied by the roar of the drums. Two men approached, the most courageous, to give him sugar to calm hi
m, but the loa picked them up like rag dolls and threw them far from him. He had come to give a message of war and justice and blood. Ogoun picked up a red hot coal, placed it in his mouth, whirled completely about, sucking fire, and then spit it out without burning his lips. Then he took a large knife from the man nearest him, set the asson on the ground, went to the sacrificial black pig tied to a tree, and with his warrior's arm cut its throat with a single slash, severing the thick head from the trunk and soaking himself in its blood. By then many followers had been mounted, and the forest had filled with Invisibles, Morts, and Mysteres, with loas and spirits mixed in with humans, all scrambled together, singing, dancing, leaping, and rolling to the beat of the drums, walking on burning coals, licking red hot knife blades, and eating handfuls of hot chilis. The night air was charged as it is during a terrible storm, but not a breeze stirred. The torches made a light like midday, but the nearby marechaussee saw nothing. This is how they told it.
Much later, when the huge crowd was shaking like a single person, Ogoun loosed a lion's roar to impose silence. The drums immediately stilled, and all except the mambo were again themselves as the loas retired to the tops of the trees. Ogu-Fer lifted the asson toward the sky, and the voice of the most powerful loa issued from Tante Rose's mouth to demand the end of slavery, to call for a total rebellion, and to name the chiefs: Boukman, Jean-Francois, Jeannot, Boisseau, Celestin, and several others. Toussaint was not named, because at that moment the man who would become the soul of the rebels was at a plantation in Breda, where he served as coachman. He did not join the uprising until several weeks later, after he had put his master's entire family in a safe place. I did not hear Toussaint's name until a year later.
That was the beginning of the revolution. Many years have gone by and blood keeps running, soaking the soil of Haiti, but I am not there to weep.
Revenge
As soon as he learned about the uprising of the slaves and the affair of the prisoners in Limbe, all of whom died without confessing, Toulouse Valmorain ordered Tete to quickly prepare the return to Saint-Lazare, ignoring everyone's warnings, especially those of Dr. Parmentier, about the danger whites were running on the plantations. "Do not exaggerate, Doctor. The blacks have always been rebellious. Prosper Cambray has them under control," Valmorain replied emphatically, although he had doubts. While the echo of the drums was resonating in the north, calling the slaves to the meeting at Bois Cayman, Valmorain's coach, protected by a reinforced guard, headed at a trot for the plantation. They arrived in a cloud of dust, hot, anxious, with the children swooning and Tete jarred by the tossing and bumping of the vehicle. The master leaped from the carriage and closed himself in his office with his head overseer to receive a report of losses, which in fact were minimal, and then look around the property and confront the slaves that according to Cambray had revolted, but not enough to hand them over to the marechaussee, as he had done with others. It was the kind of situation that made Valmorain feel inadequate, and that in recent times had been repeated frequently. The overseer looked after the interests of Saint-Lazare better than the owner; he acted with firmness and few inhibitions, while Valmorain vacillated, little disposed to dirty his hands with blood. Once again he confirmed his own ineptitude. In the twenty-some years he had been in the colony he had not adapted; he continued to have the sensation he was only passing through, and his most disagreeable burden was the slaves. He was not capable of ordering a man to be roasted over a slow fire, though Cambray considered that measure indispensable. His argument with the overseer and the grands blancs, since he had had to justify his position on more than one occasion, was that cruelty turned out to be ineffective; the slaves disabled or destroyed what they could, from knife edges to their own health; they committed suicide or ate carrion and wasted away vomiting and shitting, extremes that he attempted to avoid. He wondered whether his considerations served any purpose, or if he was hated as much as Lacroix. Perhaps Parmentier was right, and violence, fear, and hatred were inherent in slavery, but a planter could not allow himself the luxury of scruples. On the rare occasions he went to bed sober he couldn't sleep, tormented by visions. His family's fortune, begun by his father and multiplied several times over by him, was soaked in blood. Unlike other grands blancs, he could not ignore the voices rising in Europe and America in denunciation of the hell on Antillean plantations.
By the end of September, the rebellion was widespread in the north; slaves were running away en masse and as they left setting fire to everything. There were not enough workers in the fields, and the planters did not want to keep buying slaves who ran at the first moment of inattention. The slave market in Le Cap was nearly paralyzed. Prosper Cambray doubled the number of commandeurs and carried vigilance and discipline to the extreme, while Valmorain succumbed to his employee's ferocity without intervening. On Saint-Lazare no one slept soundly. Life, which was never undemanding, became pure suffering. Kalendas were forbidden and rest hours as well, although in the suffocating heat of midday little work was done. Ever since Tante Rose had disappeared there was no one to act as healer, to give counsel or spiritual aid. The only person happy with the mambo's absence was Prosper Cambray, who gave no sign of pursuing her--the farther away the better when it came to that witch able to turn a human being into a zombie. For what other purpose did she collect dust from graves, the liver of puffer fish, toads, and poisonous plants, if not for those devious purposes? That was why the overseer never took off his boots. The slaves scattered broken glass on the ground, the poison entered through cuts on the soles of the feet, and the night after the funeral they dug up the cadaver, now a zombie, and revived him with a monumental beating. "Surely you don't believe in those tales!" Valmorain said, laughing, once when they were talking on that subject. "I believe nothing, monsieur, but there are zombies, there are," the overseer had replied.
At Saint-Lazare, as on the rest of the island, life was being lived at a rhythm of waiting. Tete heard repeated rumors through her master or from the slaves, but without Tante Rose she no longer knew how to interpret them. The plantation had closed in on itself, like a fist. The days grew long and the nights eternal. Even the madwoman was missed. Eugenia's death had left a void; there were hours and space to spare, the house seemed enormous, and not even the children, with all their racket, could fill it. In the fragility of that time rules were relaxed and distances shortened. Valmorain grew accustomed to Rosette's presence, and ended by tolerating familiarity with her. She did not call him maitre, but monsieur, pronouncing it like the mewing of a cat. "When I grow up, I am going to marry Rosette," Maurice would say. There would be time in the future to set things straight, his father thought. Tete tried to instill in the children the basic difference between them: Maurice had privileges forbidden Rosette, like going into a room without asking permission or sitting on the master's knees without being called. The little boy was at an age to demand explanations, and Tete always answered his questions with absolute truth. "Because you are the master's legitimate son; you are a male child, white, free, and rich, but Rosette isn't." Far from being accepted, that answer provoked attacks of weeping in Maurice. "Why, why?" he would repeat between sobs. "Because that is how twisted and unfair life is, my child," Tete would answer. "Come here and let me wipe your nose." Valmorain thought that his son was more than old enough to sleep by himself, but every time they tried to make him do that Maurice would throw a tantrum and get a fever. He could keep sleeping with Tete and Rosette until the situation became normal, his father told him. However, the tension on the island was far from approaching normality.
One evening several militiamen came to the plantation; they were moving through the north in an attempt to control the anarchy, and among them was Parmentier. The doctor seldom traveled outside Le Cap because of the dangers on the road and his duties with the French soldiers dying in his hospital. There was an outbreak of yellow fever in one of the barracks that he had controlled before it became an epidemic, but malaria, cholera, and dengue fever cau
sed considerable havoc. Parmentier joined the militiamen's party, the one way to travel with some security, not so much to visit Valmorain, whom he saw from time to time in Le Cap, as to consult Tante Rose. He was disappointed when he learned of his teacher's disappearance. Valmorain offered hospitality to his friend and to the militiamen, who were covered with dust, thirsty, and exhausted. For a couple of days the big house was filled with activity, with male voices, and even with music, because several of the men played string instruments. Finally they could use the ones Violette Boisier had bought when she decorated the house thirteen years before; they were out of tune but playable. Valmorain sent for several slaves who had special talent on the drums, and a fiesta was organized. Tante Mathilde emptied the larder of the best it contained and prepared fruit tarts and complicated greasy and spicy creole stews she hadn't made for a long time. Prosper Cambray took charge of roasting a lamb, one of the few remaining, for they mysteriously disappeared. The hogs also vanished, and as it was impossible for the Maroons to steal those heavy animals without the complicity of the slaves on the plantation, when one went missing Cambray chose ten blacks at random and had them lashed; someone had to pay for the loss. In those months the overseer, enjoying more power than ever, was behaving as if he were the true owner of Saint-Lazare, and his insolence with Tete, more and more brazen, was his way of defying his employer, who had drawn into himself since the rebellion broke out. The unexpected visit of the militiamen, all mulattoes like him, fed his arrogance: he distributed Valmorain's liquor without consulting him, gave peremptory orders to the domestic slaves in his presence, and made jokes at his expense. Dr. Parmentier noticed all these things, just as he noticed that Tete and the children trembled when the overseer was around, and he was at the point of commenting on this to his host, but experience made him hold his tongue. Every plantation was a world apart, with its own system of relationships, its secrets and vices. For example, Rosette, the little girl with skin so light she could only be Valmorain's daughter. And what had become of Tete's other child? He would have liked to know, but he never dared asked Valmorain; the relationships of the whites with their female slaves was a forbidden subject in good society.