Though he was ten years younger than Father Latour, Eusabio was one of the most influential men among the Navajo people, and one of the richest in sheep and horses. In Santa Fé and Albuquerque he was respected for his intelligence and authority, and admired for his fine presence. He was extremely tall, even for a Navajo, with a face like a Roman general’s of Republican times. He always dressed very elegantly in velvet and buckskin rich with bead and quill embroidery, belted with silver, and wore a blanket of the finest wool and design. His arms, under the loose sleeves of his shirt, were covered with silver bracelets, and on his breast hung very old necklaces of wampum and turquoise and coral—Mediterranean coral, that had been left in the Navajo country by Coronado’s captains when they passed through it on their way to discover the Hopi villages and the Grand Canyon.
Eusabio lived, with his relatives and dependents, in a group of hogans on the Colorado Chiquito; to the west and south and north his kinsmen herded his great flocks.
Father Latour and Jacinto arrived at the cluster of booth-like cabins during a high sand-storm, which circled about them and their mules like snow in a blizzard and all but obliterated the landscape. The Navajo came out of his house and took possession of Angelica by her bridle-bit. At first he did not open his lips, merely stood holding Father Latour’s very fine white hand in his very fine dark one, and looked into his face with a message of sorrow and resignation in his deep-set, eagle eyes. A wave of feeling passed over his bronze features as he said slowly:
“My friend has come.”
That was all, but it was everything; welcome, confidence, appreciation.
For his lodging the Bishop was given a solitary hogan, a little apart from the settlement. Eusabio quickly furnished it with his best skins and blankets, and told his guest that he must tarry a few days there and recover from his fatigue. His mules were tired, the Indian said, the Padre himself looked weary, and the way to Santa Fé was long.
The Bishop thanked him and said he would stay three days; that he had need for reflection. His mind had been taken up with practical matters ever since he left home. This seemed a spot where a man might get his thoughts together. The river, a considerable stream at this time of the year, wound among mounds and dunes of loose sand which whirled through the air all day in the boisterous spring winds. The sand banked up against the hogan the Bishop occupied, and filtered through chinks in the walls, which were made of saplings plastered with clay.
Beside the river was a grove of tall, naked cottonwoods—trees of great antiquity and enormous size—so large that they seemed to belong to a bygone age. They grew far apart, and their strange twisted shapes must have come about from the ceaseless winds that bent them to the east and scoured them with sand, and from the fact that they lived with very little water,—the river was nearly dry here for most of the year. The trees rose out of the ground at a slant, and forty or fifty feet above the earth all these white, dry trunks changed their direction, grew back over their base line. Some split into great forks which arched down almost to the ground; some did not fork at all, but the main trunk dipped downward in a strong curve, as if drawn by a bow-string; and some terminated in a thick coruscation of growth, like a crooked palm tree. They were all living trees, yet they seemed to be of old, dead, dry wood, and had very scant foliage. High up in the forks, or at the end of a preposterous length of twisted bough, would burst a faint bouquet of delicate green leaves—out of all keeping with the great lengths of seasoned white trunk and branches. The grove looked like a winter wood of giant trees, with clusters of mistletoe growing among the bare boughs.
Navajo hospitality is not intrusive. Eusabio made the Bishop understand that he was glad to have him there, and let him alone. Father Latour lived for three days in an almost perpetual sand-storm—cut off from even this remote little Indian camp by moving walls and tapestries of sand. He either sat in his house and listened to the wind, or walked abroad under those aged, wind-distorted trees, muffled in an Indian blanket, which he kept drawn up over his mouth and nose. Since his arrival he had undertaken to decide whether he would be justified in recalling Father Vaillant from Tucson. The Vicar’s occasional letters, brought by travellers, showed that he was highly content where he was, restoring the old mission church of St. Xavier del Bac, which he declared to be the most beautiful church on the continent, though it had been neglected for more than two hundred years.
Since Father Vaillant went away the Bishop’s burdens had grown heavier and heavier. The new priests from Auvergne were all good men, faithful and untiring in carrying out his wishes; but they were still strangers to the country, timid about making decisions, and referred every difficulty to their Bishop. Father Latour needed his Vicar, who had so much tact with the natives, so much sympathy with all their short-comings. When they were together, he was always curbing Father Vaillant’s hopeful rashness—but left alone, he greatly missed that very quality. And he missed Father Vaillant’s companionship—why not admit it?
Although Jean Marie Latour and Joseph Vaillant were born in neighbouring parishes in the Puy-de-Dôme, as children they had not known each other. The Latours were an old family of scholars and professional men, while the Vaillants were people of a much humbler station in the provincial world. Besides, little Joseph had been away from home much of the time, up on the farm in the Volvic mountains with his grandfather, where the air was especially pure, and the country quiet salutary for a child of nervous temperament. The two boys had not come together until they were Seminarians at Montferrand, in Clermont.
When Jean Marie was in his second year at the Seminary, he was standing on the recreation ground one day at the opening of the term, looking with curiosity at the new students. In the group, he noticed one of peculiarly unpromising appearance; a boy of nineteen who was undersized, very pale, homely in feature, with a wart on his chin and tow-coloured hair that made him look like a German. This boy seemed to feel his glance, and came up at once, as if he had been called. He was apparently quite unconscious of his homeliness, was not at all shy, but intensely interested in his new surroundings. He asked Jean Latour his name, where he came from, and his father’s occupation. Then he said with great simplicity:
“My father is a baker, the best in Riom. In fact, he’s a remarkable baker.”
Young Latour was amused, but expressed polite appreciation of this confidence. The queer lad went on to tell him about his brother and his aunt, and his clever little sister, Philomène. He asked how long Latour had been at the Seminary.
“Have you always intended to take orders? So have I, but I very nearly went into the army instead.”
The year previous, after the surrender of Algiers, there had been a military review at Clermont, a great display of uniforms and military bands, and stirring speeches about the glory of French arms. Young Joseph Vaillant had lost his head in the excitement, and had signed up for a volunteer without consulting his father. He gave Latour a vivid account of his patriotic emotions, of his father’s displeasure, and his own subsequent remorse. His mother had wished him to become a priest. She died when he was thirteen, and ever since then he had meant to carry out her wish and to dedicate his life to the service of the Divine Mother. But that one day, among the bands and the uniforms, he had forgotten everything but his desire to serve France.
Suddenly young Vaillant broke off, saying that he must write a letter before the hour was over, and tucking up his gown he ran away at full speed. Latour stood looking after him, resolved that he would take this new boy under his protection. There was something about the baker’s son that had given their meeting the colour of an adventure; he meant to repeat it. In that first encounter, he chose the lively, ugly boy for his friend. It was instantaneous. Latour himself was much cooler and more critical in temper; hard to please, and often a little grey in mood.
During their Seminary years he had easily surpassed his friend in scholarship, but he always realized that Joseph excelled him in the fervour of his faith. After they became
missionaries, Joseph had learned to speak English, and later, Spanish, more readily than he. To be sure, he spoke both languages very incorrectly at first, but he had no vanity about grammar or refinement of phrase. To communicate with peons, he was quite willing to speak like a peon.
Though the Bishop had worked with Father Joseph for twenty-five years now, he could not reconcile the contradictions of his nature. He simply accepted them, and, when Joseph had been away for a long while, realized that he loved them all. His Vicar was one of the most truly spiritual men he had ever known, though he was so passionately attached to many of the things of this world. Fond as he was of good eating and drinking, he not only rigidly observed all the fasts of the Church, but he never complained about the hardness and scantiness of the fare on his long missionary journeys. Father Joseph’s relish for good wine might have been a fault in another man. But always frail in body, he seemed to need some quick physical stimulant to support his sudden flights of purpose and imagination. Time and again the Bishop had seen a good dinner, a bottle of claret, transformed into spiritual energy under his very eyes. From a little feast that would make other men heavy and desirous of repose, Father Vaillant would rise up revived, and work for ten or twelve hours with that ardour and thoroughness which accomplished such lasting results.
The Bishop had often been embarrassed by his Vicar’s persistence in begging for the parish, for the Cathedral fund and the distant missions. Yet for himself, Father Joseph was scarcely acquisitive to the point of decency. He owned nothing in the world but his mule, Contento. Though he received rich vestments from his sister in Riom, his daily apparel was rough and shabby. The Bishop had a large and valuable library, at least, and many comforts for his house. There were his beautiful skins and blankets—presents from Eusabio and his other Indian friends. The Mexican women, skilled in needlework and lace-making and hem-stitching, presented him with fine linen for his person, his bed, and his table. He had silver plate, given him by the Olivares and others of his rich parishioners. But Father Vaillant was like the saints of the early Church, literally without personal possessions.
In his youth, Joseph had wished to lead a life of seclusion and solitary devotion; but the truth was, he could not be happy for long without human intercourse. And he liked almost everyone. In Ohio, when they used to travel together in stage-coaches, Father Latour had noticed that every time a new passenger pushed his way into the already crowded stage, Joseph would look pleased and interested, as if this were an agreeable addition—whereas he himself felt annoyed, even if he concealed it. The ugly conditions of life in Ohio had never troubled Joseph. The hideous houses and churches, the ill-kept farms and gardens, the slovenly, sordid aspect of the towns and country-side, which continually depressed Father Latour, he seemed scarcely to perceive. One would have said he had no feeling for comeliness or grace. Yet music was a passion with him. In Sandusky it had been his delight to spend evening after evening with his German choir-master, training the young people to sing Bach oratorios.
Nothing one could say of Father Vaillant explained him. The man was much greater than the sum of his qualities. He added a glow to whatever kind of human society he was dropped down into. A Navajo hogan, some abjectly poor little huddle of Mexican huts, or a company of Monsignori and Cardinals at Rome—it was all the same.
The last time the Bishop was in Rome he had heard an amusing story from Monsignor Mazzucchi, who had been secretary to Gregory XVI at the time when Father Vaillant went from his Ohio mission for his first visit to the Holy City.
Joseph had stayed in Rome for three months, living on about forty cents a day and leaving nothing unseen. He several times asked Mazzucchi to secure him a private audience with the Pope. The secretary liked the missionary from Ohio; there was something abrupt and lively and naïf about him, a kind of freshness he did not often find in the priests who flocked to Rome. So he arranged an interview at which only the Holy Father and Father Vaillant and Mazzucchi were present.
The missionary came in, attended by a chamberlain who carried two great black valises full of objects to be blessed—instead of one, as was customary. After his reception, Father Joseph began to pour out such a vivid account of his missions and brother missionaries, that both the Holy Father and the secretary forgot to take account of time, and the audience lasted three times as long as such interviews were supposed to last. Gregory XVI, that aristocratic and autocratic prelate, who stood so consistently on the wrong side in European politics, and was the enemy of Free Italy, had done more than any of his predecessors to propagate the Faith in remote parts of the world. And here was a missionary after his own heart. Father Vaillant asked for blessings for himself, his fellow priests, his missions, his Bishop. He opened his big valises like pedlars’ packs, full of crosses, rosaries, prayer-books, medals, breviaries, on which he begged more than the usual blessing. The astonished chamberlain had come and gone several times, and Mazzucchi at last reminded the Holy Father that he had other engagements. Father Vaillant caught up his two valises himself, the chamberlain not being there at the moment, and thus laden, was bowing himself backward out of the presence, when the Pope rose from his chair and lifted his hand, not in benediction but in salutation, and called out to the departing missionary, as one man to another, “Coraggio, Americano!”
Bishop Latour found his Navajo house favourable for reflection, for recalling the past and planning the future. He wrote long letters to his brother and to old friends in France. The hogan was isolated like a ship’s cabin on the ocean, with the murmuring of great winds about it. There was no opening except the door, always open, and the air without had the turbid yellow light of sand-storms. All day long the sand came in through the cracks in the walls and formed little ridges on the earth floor. It rattled like sleet upon the dead leaves of the tree-branch roof. This house was so frail a shelter that one seemed to be sitting in the heart of a world made of dusty earth and moving air.
4
Eusabio
On the third day of his visit with Eusabio, the Bishop wrote a somewhat formal letter of recall to his Vicar, and then went for his daily walk in the desert. He stayed out until sunset, when the wind fell and the air cleared to a crystal sharpness. As he was returning, still a mile or more up the river, he heard the deep sound of a cottonwood drum, beaten softly. He surmised that the sound came from Eusabio’s house, and that his friend was at home.
Retracing his steps to the settlement, Father Latour found Eusabio seated beside his doorway, singing in the Navajo language and beating softly on one end of his long drum. Before him two very little Indian boys, about four and five years old, were dancing to the music, on the hard beaten ground. Two women, Eusabio’s wife and sister, looked on from the deep twilight of the hut.
The little boys did not notice the stranger’s approach. They were entirely engrossed in their occupation, their faces serious, their chocolate-coloured eyes half closed. The Bishop stood watching the flowing, supple movements of their arms and shoulders, the sure rhythm of their tiny moccasined feet, no larger than cottonwood leaves, as without a word of instruction they followed the irregular and strangely-accented music. Eusabio himself wore an expression of religious gravity. He sat with the drum between his knees, his broad shoulders bent forward; a crimson banda covered his forehead to hold his black hair. The silver on his dark wrists glittered as he stroked the drum-head with a stick or merely tapped it with his fingers. When he finished the song he was singing, he rose and introduced the little boys, his nephews, by their Indian names, Eagle Feather and Medicine Mountain, after which he nodded to them in dismissal. They vanished into the house. Eusabio handed the drum to his wife and walked away with his guest.
“Eusabio,” said the Bishop, “I want to send a letter to Father Vaillant, at Tucson. I will send Jacinto with it, provided you can spare me one of your people to accompany me back to Santa Fé.”
“I myself will ride with you to the Villa,” said Eusabio. The Navajos still called the capital by
its old name.
Accordingly, on the following morning, Jacinto was dispatched southward, and Father Latour and Eusabio, with their pack-mule, rode to the east.
The ride back to Santa Fé was something under four hundred miles. The weather alternated between blinding sand-storms and brilliant sunlight. The sky was as full of motion and change as the desert beneath it was monotonous and still,—and there was so much sky, more than at sea, more than anywhere else in the world. The plain was there, under one’s feet, but what one saw when one looked about was that brilliant blue world of stinging air and moving cloud. Even the mountains were mere ant-hills under it. Elsewhere the sky is the roof of the world; but here the earth was the floor of the sky. The landscape one longed for when one was far away, the thing all about one, the world one actually lived in, was the sky, the sky!
Travelling with Eusabio was like travelling with the landscape made human. He accepted chance and weather as the country did, with a sort of grave enjoyment. He talked little, ate little, slept anywhere, preserved a countenance open and warm, and like Jacinto he had unfailing good manners The Bishop was rather surprised that he stopped so often by the way to gather flowers. One morning he came back with the mules, holding a bunch of crimson flowers—long, tube-shaped bells, that hung lightly from one side of a naked stem and trembled in the wind.
“The Indians call rainbow flower,” he said, holding them up and making the red tubes quiver. “It is early for these.”
When they left the rock or tree or sand dune that had sheltered them for the night, the Navajo was careful to obliterate every trace of their temporary occupation. He buried the embers of the fire and the remnants of food, unpiled any stones he had piled together, filled up the holes he had scooped in the sand. Since this was exactly Jacinto’s procedure, Father Latour judged that, just as it was the white man’s way to assert himself in any landscape, to change it, make it over a little (at least to leave some mark of memorial of his sojourn), it was the Indian’s way to pass through a country without disturbing anything; to pass and leave no trace, like fish through the water, or birds through the air.