Tag Archives: americana

669. Lots of Love

Sorry about the title of this post. It is a bad pun I just couldn’t resist.
You’ll get it as we move on.

I was in the library a week ago getting some books, one each on trains, canoes, guns, and tools — kind of a guy’s smorgasbord. While I was there I checked the catalog for books on Moravian Christians. Two of the books on my to-write list have connections with them, first in 1790s Pennsylvania and later in 1830s Georgia. There was only one book in the catalog, titled Love Finds you in Nazareth, Pennsylvania. I thought, “Yeah, right!”, but I went to look anyway.

The book was by Melanie Dobson, a committed Christian and writer of Christian romances. If you have ever read this blog before you know that this is not in my wheelhouse, but it looked competent, and it was set only forty years earlier than the first of my planned novels. When you are looking for information on an obscure subject, you grab anything you can get, so I checked it out.

This is probably the first romance I’ve read, not counting all those westerns where the hero gets the rancher’s daughter after he shoots up the town. I am about fifty pages in, and I’m impressed.

There was a quirk in Moravian marriage customs called the Lot. The book made me aware of it. It’s just the kind of thing you are apt to find right up front in fiction, but only hidden deeply in books on history. That is one reason for reading historical fiction, and make no mistake, quality westerns and quality period romances are historical fiction.

The small amount of research I have done in addition to  Dobson’s book paints this picture. In the early 1700s, a Moravian man who wished to be married would submit a girl’s name to the elders, or accept a name off the list of eligibles. After much prayer by all concerned, he would blindly select a lot from a pile. It would say yes, no, or maybe later. Once he got a yes, the girl would be notified and given the chance to accept or reject him as a husband.

All of which explains the bad pun in the post title, and why this is a near-Valentines Day presentation.

This use of the Lot is not a matter of coercion, but of faith. It is a way to get the wife or husband that God wants you to have.  It couldn’t be further from my way of thinking, but I was once a Christian and matters of faith still fascinate me.

In Dobson’s novel, Susanna, while still in Germany, has accepted a proposal by a man she does not know so that they can go together as missionaries to the New World. They marry in the opening chapter and immediately leave for Nazareth, Pennsylvania. They arrive with the marriage still unconsummated, and she doesn’t understand why.

The mechanics of this are handled believably, and the reader is also puzzled until the viewpoint switches to Christian, her husband, and we learn that he had previously chosen another woman, but the Lot said no, so he took Susanna on faith, married her, and now is deeply troubled about what he has done.

In every novel about love, there has to be conflict and misunderstanding to be resolved. In every novel about faith, there has to be a seed of doubt and rebellion. This novel has them both, and they are handled extremely well.

As I said, this isn’t my kind of novel. I only picked it up for atmosphere and background, and to use Dobson’s research as a jumping off place for my own. I never planned to finish it, but as good as it is, I just might.

In either case, if you find all this even half as interesting as I do, you should check out the back story of Dobson’s research in her blog.

At first the Lot seemed as if it would be just a side issue in my proposed novel, but then I discovered that the custom continued past the date about which I plan to write. Had I not known about the Lot, it would have been a major failure on my part.

Then things got worse when I discovered that sixteenth century married Moravians usually lived separately in men’s and women’s dormitories, and only met for cuddling and sex at times appointed by the elders. Yikes! That won’t work for me. (As an author, and it damned sure wouldn’t work for me as a husband.)

The girl in my novel, as I visualized her, wouldn’t be bound by the Lot one way or the other, and if her husband-to-be hesitated to carry through because of a bad reply on a piece of paper, she would kick him in the slats and reeducate him. She certainly wouldn’t put up with the sixteenth century equivalent of separate bedrooms.

My characters were destined to remain in the faith and become missionaries to the Cherokee in a later novel, but their personalities and Moravian mores no longer seem to fit. More research and much more thought are indicated.

Science fiction is easier. You just make up the culture to satisfy the needs of the story. If things stop working, you can rewrite. But if you are an honest writer, you can’t rewrite history.

665. The Devil’s Stars

From an album by the sixties folk band Pentangle.

Fundamentalist Christians are not only uncomfortable in the presence of the number 666, they aren’t fond of a five pointed star inside a circle either. I found this out the hard way.

I was teaching a unit on Drawing Through Mathematics back when I was a middle school teacher. The technique consisted of using two concentric circles, with dots marked off mathematically, and connecting the dots between the circles with straight lines. Then the circles and dots were to be erased.

In this manner you can make stars with any number of points and control whether they are fat or skinny. I’ll show you how at the bottom of this post. In one session of my class we had already made six and seven pointed stars without any problem, but when we did five pointed stars I unintentionally caused an explosion. One student completed his star, then suddenly sat back, face white with fear, and threw it across the table shouting, “I’ve made a Devil’s star!”

I took me completely by surprise. I would never had let the number 666 creep into class. In fact, when I made up my own math worksheets, I always made sure no answer would be 666. It wasn’t fear of the school board. It was just that every kid has a right to his own beliefs, whether they make sense to me or not, and I saw no reason to make them uncomfortable.

I also knew that a five pointed star inside a circle, particularly if inverted, was a devil or witch sign during the middle ages. I just didn’t know that piece of knowledge was current in my community. I should have, since you see it in so many horror movies, but I don’t watch horror movies and I try to ignore their adds on TV. Besides I didn’t think of what we were doing as putting stars into circles, but using circles (and then erasing them) to make stars.

I explained all that to the frightened student, also invoking the fact that the symbol for the Army Air Force in WWII was a circle containing a five pointed star, and that the US government was certainly not an instrument of the devil. It took a long time to calm him down and he was still shaken when he left classroom.

I felt terrible. Probably every student I’ve ever taught felt differently about religion than I do, so I’ve always worked hard not to put any one of them on the defensive, but this incident had caught me by surprise.

It’s hard to anticipate every possibility.

*         *         *

During the first two or three years of this blog I sometimes offered classroom insights, but I only have a few left that could interest any of my present readers. This might be one. Teach it to your kids, if you have any, and let them impress their teachers. Just stay away from five pointed stars if you are a fundamentalist Christian. Or embrace them if you are a Wiccan.

A three pointed star is rare except for the Mercedes Benz badge. A two pointed star is really just a skinny diamond. A one pointed star can’t exist. Any number of points, other than one, can be drawn by this method with complete control of how skinny or fat the star will be.

Draw a circle the size you want your star to be. Draw a second circle on the same center point inside the first circle. The smaller the inner circle is (compared to the outer), the skinnier the star points will be, and vice versa.

Decide how many points you want on your star. Divide that number into 360. That is the number of degrees each point will take. Divide that number in half. That is the offset.

Example for an eight pointed star —
360 divided by 8 allows 45 degrees for each point, with a 22.5 degree offset.

Draw a line from the center through both circles. Starting on the point where the line crosses the outer circle, draw eight dots 45 degrees apart around the outer circle.

Where the line crosses the inner circle, offset a dot by 22.5 degrees, then draw eight dots 45 degrees apart around the inner circle.

Connect the dots. Voilà. Then erase the construction lines. I still use the method when designing quilt blocks.

662. Slavery

I am not a professional historian, but as a student of history, with an MA in that field, I consider myself bound by some of the same rules of accuracy. What follows is based on long study, but it is also very much an overview. Any expert could shoot a few holes into this, but they would be very small and local holes in a basically correct summary.

Slavery has been around forever and everywhere. The Romans had it. Native American’s had it. The long centuries when Eastern Europe went back and forth between the Christian world and the Muslim world produced slaves in vast numbers. We Americans can’t really understand the institution unless we see more than just the Southern plantation.

The America which gave us today’s race relations was British America. In Spanish America and French America the story took different turns. To understand slavery in what was to become the U.S.A., we need to look first at a couple of examples of what was happening before blacks arrived.

The British Navy was mostly a slave institution, though never called that. The officers chose to be there; the men, especially in wartime, did not. A few volunteered, and mostly regretted it, but the bulk of naval crews were impressed. That means picked up by armed bands and forced into service. Kidnapped, in other words, but legally since the government was doing the kidnapping.

(Not unlike Selective Service, come to think of it.)

Once on board, they were subject to punishment without trial, given inadequate food, and brutally flogged at the whim of their officers. They were taken away from their families for long periods and frequently killed or maimed in combat. If they lived long enough they would be released back into civilian life, so it was not true slavery.

At first this system lacked a racial component, but as time went on British merchant ships came to be manned primarily by sailors from India. If you read Sherlock Holmes you will find Lascars (Indian sailors in the British fleet) everywhere in Victorian England. This allowed conditions on board to remain so vile that only the destitute would sail. The same thing happened in America, where American officers and crews gave way to American officers with foreign sailors, for the same economic reasons.

Back on land, during the early days of the British American colonies, the rich took passage, but the poor had to bind themselves to pay for transportation. They became semi-slaves for a set period of years, but a bound person could look forward to eventual release. The system had a class component, but not a racial one, and was not permanent, so it wasn’t true slavery.

A system existed in south-western India which is worth looking for because of what it lacks. I will be a little vague here since this is from a treatise I read while getting my first MA in the mid-seventies. I’m presenting it from memory. In that area of India, low caste people were bound into a complex relationship with upper castes. The upper caste owned the land; the lower castes worked it. Sometimes when a family fell into debt and was on the verge of starvation, the father would sell himself into slavery to save his family. This was called lifetime indenture, because the man became a slave, but his family did not.

That is a huge difference, and is the reason I offer it in contrast to what happened in America.

When the first Africans arrived as slaves in 1684, forced labor had already existed for a long time in Britain and British America. With the arrival of blacks from Africa, we finally reached the full-fledged American system. It consisted of involuntary servitude for life, followed by the same for a slave’s children, all defined by race, with few (none, in a practical sense) rights to reasonable treatment. A corollary of the system was the treatment of slave women as brooders, and their children as a crop to be sold.

Ugly. All the forms of near slavery were ugly, but this was particularly foul. The full system had all the ills of previous systems with none of the restraint, and it lasted until the Civil War.

And then all the problems were over — we wish.

Lifetime indenture was ended but the ones who had built the country with the sweat of their unpaid faces were not compensated. Racial disdain became worse. The KKK was invented. Jim Crow laws were passed.

One aspect of this which has only recently come to the attention of the general public is re-enslavement through the judicial system.

Immediately after the Civil War, white southerners found a way to get back some of their power and some of their slaves. They simply arrested and imprisoned newly freed blacks, then rented them out. They invented the chain gang. If you are trying to find historical reasons why blacks fill our prisons and why our police are so often corrupt, chances are pretty good your research will lead you to those events.

That is a quote from the post 88. John Henry which examines the claim that the folk-hero was really such a prisoner.

Eventually came the Civil Rights movement which finally brought a legal end to discrimination. That’s why this post is coming on Martin Luther King Day. But the Civil Rights Act, like emancipation, was a start, not a completion.

Are things better than they were? Of course. Are they good enough? Not on your soul, or the nation’s soul. There is still much work to do.

659. Leap Boy’s Last Word

On February 29th, 2016, I wrote Leap Boy For President about a kid, born on Leap Day of 1952 and named Leap Alan Hed. Take a moment to say that with a middle initial. Childhood taunts about his name made him a rebel, some joker put him up as a write-in candidate for President in 2016, and he won.

It was a pretty good joke at a time when there were more Republican candidates for the nomination than there are in that flock of turkeys which shows up in my yard every week or so.

The piece wasn’t anti-Trump. I wasn’t worried about The Donald in the least. No one at the end of February of 2016 had any idea he would make a showing in the race.

At that time I was worried about Hillary, hoping she wouldn’t win the Democratic nomination, and scanning the available Republicans in hopes of finding one I could vote for.

Did I mention that I’m registered as an independent?

By July of 2016, Trump was looking likely and so was Clinton. Reasonable candidates were falling to the wayside in droves and Election Day was looking more and more like a no-win situation. Looking back after all this time with Trump, it is hard to remember how unappealing Hillary was.

So I resurrected Leap Alan Hed, and provided a series of posts through the summer and fall about the poor schmuck who was railroaded into standing as a write-in candidate against his will, hounded by the press, and beloved by those who wouldn’t take his “No!” for an answer. He eventually went underground, hid from the world, and won anyway — then ran for the border to keep from being inaugurated.

On the night before the election, I gave Leap the last word. We found him sitting around a fire with a bunch of homeless guys, wondering about what would happen the next day. He was still in hiding, but his companions had recognized him from seeing his picture in the papers. One of them asked his opinion.

Leap said, “They won’t vote for me. They aren’t that stupid, no matter how frustrated they have become. They will vote for Hillary and God knows what that will mean. Or they will vote for Donald, and everybody knows what that will mean.

“In a few days, or maybe a few weeks, I’ll be able to surface again and get back something like a life of my own. I just hope there’s a country for me to go back to.”

Leap’s companion said, “I don’t have a life to go back to. I can’t vote for you, or anybody else. You have to have an address to vote and I haven’t had an address in years. But I would vote for you if I could.”

“Why, for God’s sake? Why?”

“Because you aren’t him and you aren’t her, and anybody else is better. Somebody has to do the job. At least you don’t want it, and that means something.”

“If nominated, I won’t run. If elected, I won’t serve.”

“I don’t think so. I think you would come out of hiding and do your duty.”

Leap shook his head, and just said, “No.”

“Its going to be Donald or Hillary or you,” the other said.

Leap sighed. He said, “No good can come of this.”

Truer words were never spoken.

654. The Anchor Baby

This was presented two Christmases ago, and I have chosen to repeat it here. President Trump’s attack on latino immigrants is out of the headlines while he fights impeachment, but it has not gone away. Everything I said two Christmases ago is still relevant.

In English we call him Joseph, in Italian he is Giuseppe, in Basque he is Joseba, in Spanish he is just plain Jose.

In English we call her Mary, in Hebrew she is Miryam, in German she is Maria, and also in Spanish.

In English he is Jesus, in Cornish he is Jesu, in Italian he is Gesu, and in Spanish he is Jesus again, but pronounced Hey-sous.

We are going to walk with these three in this sermon for the Christmas season.

And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. And all went, every on into his own city. And Jose also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem, to be taxed with Maria his espoused wife, being great with child.

Of course that could be written as Joseph and Mary, but surely they are the same couple, in any language. Jose was a carpenter. He built things out of wood to feed his family, and he paid his taxes like everybody else. All the world was to be taxed, and he had to go back to the place from which his people came.

Where would that be? Perhaps a land with cities named Sacramento for the Holy Sacrament, or maybe Atascadero, Alameda, Camarillo, El Segundo, or Escondido. Perhaps cities like Fresno, La Mesa, Madera, or Mariposa show where his people once lived. Certainly they must have lived in cities like Los Angeles, Merced, Paso Robles, Salinas, or San Francisco. Even if his people no longer own the land, certainly the city named after him, San Jose, must once have belonged to his people.

And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.

I think Luke shortened this a bit. Was there only one inn in Bethlehem? We can see the young couple, going from place to place, Jose leading, Maria on a burro since she cannot walk so late in her pregnancy. Everywhere they are turned away. Are all the sleeping places truly full? It may be. Or perhaps something about the two of them, perhaps the color of their skin, makes the innkeepers turn them away. Luke does not tell us.

I see migrant housing everywhere I go in California and I think, perhaps, a manger was preferable.

Now they are in a place where their people once lived, but in which they are no longer welcome. And here, their Son is born.

Donald Trump would call Him an anchor baby. I wonder what He will call Trump, when they finally meet.

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.

To all people. ALL people. Imagine that!

652. Hymns vs. Carols

A note at the start: this may seem to be about religion, but it is also about the manner in which a writer presents his ideas.

During the last two days (November 10 and 11 in this time warp called writing posts ahead of time) I have reread Like Clockwork, putting on a final polish. I find that I have to give a finished piece a few months to lie fallow before I can see things like they when I meant to write the, or a perfectly fine sentence which leads the reader’s understanding in the wrong direction because it doesn’t match the lead-in from a previous sentence.

Songs, particularly their lyrics, play a late but vital role in the novel Like Clockwork, and polishing the parts of the book where Balfour teaches Eve to sing took me back to an earlier time in my life.

The first music I remember was in church, which was probably different from the church, synagogue, temple, ashram, or gurdwara you attended. It was the (town deleted) Southern Baptist Church, a white clapboard building that housed about fifty people each Sunday during the decade of the fifties. My father was song leader, although he couldn’t read a note of music, my mother played the piano, and everybody sang. Not well, mostly, but vigorously. That’s where I learned to sing without apologizing for my five note range.

We were fundamentalists, believing that God was all powerful, all knowing, and willing to forgive, but only if you accepted him as your personal savior. Otherwise, you would burn in Hell forever. I believed that myself at the time.

The hymns we sang echoed the sermons, particularly this one:

There is a fountain filled with blood
Drawn from Immanuel’s veins;
And sinners, plunged beneath that flood,
Lose all their guilty stains

This isn’t like the kind of fancy, up-town hymns most Christians were singing, but it suited our congregation. No one questioned the lyrics. Well, I did, but I never said so out loud. Even if you accept the underlying theology, this is a harsh way to present it.

There was also a sub-category of hymns called invitationals, which were the backbone of the service. At the end of the sermon, without exception, the last hymn sung was a call to repentance. It went on verse after verse in hopes that some sinner would come down to give himself to Jesus.

I know how often I speak tongue-in-cheek, but that’s not what I’m doing now. I myself went down when I was twelve years old, convinced that I would be Hell-bound if I did not. Loss of belief came a few years later, but the sound of those sweet invitationals still lives in my memory.

Just as I am, without one plea,
But that Thy blood was shed for me,
And that Thou bid’st me come to Thee,
O Lamb of God, I come! I come!

There’s that blood again, but you shouldn’t make too much of it. The sacrifice of a God or a parent for their children is hardwired into human DNA, from Jesus to Bambi’s mother. The presentation makes the difference, including the melody and the place. That “fountain filled with blood” never set well with me; today it makes me cringe and it makes me angry. But “just as I am” still rings in my memory as a sweet call to come to a God who would accept you, no matter what you had done.

Writers, it’s not just what you say, it’s how you say it.

Sometimes, however, it is what you say. There was only one hymn out of the hundreds I knew, In the Garden, that always spoke sweetly. I featured it late in Like Clockwork. Eve tweaks it a bit, but I was too young when I sang it to have that much nerve. It will show up in the next post.

Although I didn’t know it when I was a child, this hymn is supposed to be the thoughts of Mary Magdalene in the Garden of Gethsemane. I like it better as anybody, in any garden. The second verse says:

He speaks, and the sound of his voice
Is so sweet the birds hush their singing;
And the melody that He gave to me
Within my heart is ringing.

The sacrifice is always there, but you don’t always have to talk about it. People know.

Every Christmas we sang carols, which were that oxymoron, happy hymns. That was the only time we were singing the same thing more PC Christians were singing, and I loved them most of all.

If you are a Christian, you can look toward the manger, or you can look toward the cross. We looked toward the cross, but if I were still a Christian today, I would be kneeling before the Baby Jesus.

I suspect that all religions contain both those aspects. If you look past jihadis to the precepts of Islam, you will find a vast fund of good will. If you look at the history of “peaceful” Buddhism, you will find a war fought between followers of the Amida Buddha and the Buddha of the Pure Land. Everybody, everywhere, has the same choice to make.

In our Church, the sermon on the Sunday closest to Christmas started out with the Babe in the manger but quickly morphed into hellfire. The preacher never forgot that his primary duty was scaring the Hell out of sinners — or scaring sinners out of Hell.

That’s legitimate, but personally, I reject it.

There will be more on this in Eve Learns to Sing, on Wednesday.

647. A Prayer For Those Who Need it

A Prayer for Those Who Need It

Dear God,

We thank you for the food before us
We thank you for those who grew the food
We thank you for those who keep us safe
We thank you for our freedom,
         and for our Constitution.

Forgive us for the ways in which we have failed you
          by failing our fellow man.

Help us reunite the families we have separated
Help us succor the allies we have abandoned
Help us accept our own children,
          born beyond the border,
          but ours since childhood
Help us to accept the refugees,
          crying out just beyond the wall
Help us to free those incarcerated
          guilty of believing
          that we would give them
          the refuge we had promised.

Help us to see clearly,
          all the ways that we have failed you
          by failing our fellow men.

And forgive this nation.
          God knows we need it.

639. In The Canebrake 3

“Cotton, how come you’re so pale?”

The older man said, “Shit!”, and grinned. He wouldn’t have answered anyone else, but he had known Titus all the boy’s life, and had known his parents before that.

“It’s a long story, passed down,” he said. “My mother’s mother’s mother was a pale, good lookin’ woman. I suppose she had some white in her, I don’t know how much. Her master caught her one day in the fields and that’s how my granny came about. She was half white plus whatever her mother already was.

“My granny got sold to her master’s cousin, and he caught her out when she was washin’ clothes in the creek. That’s how my mother got to be three-quarters white, and then some.

“She got sold too, when she was still young. She grew up to be a rare, beautiful woman, so they made her a house slave and she had six of us. She never got married, but the boss’s son spent a lot of time in her room, so we all came out pale as cotton. That’s how I got my name.

“He kept my sisters and sold me to Bullfrog.”

Titus said, “I always wondered.”

Cotton shook his head, not so much angry as bemused. He said, “Hell, I’m whiter than half the so-called white people in Tennessee, for all the good it does me.”

Titus was quiet for a while, then he asked, “So you’re going north to freedom. How far are you going to go?”

“How far would you go?”

Titus chuckled. “Cotton, if you want my advice, keep walking north ’til your feet freeze to the ground. Then thaw them out and go further.”

“Sounds right.”

“You going to stay black, or pass for white?”

“What do you think? If I say I’m a free negro, what’ll that get me? If I say I’m white, they’ll treat me like a man.

“I’m going to find me a poor, good-lookin’ white woman, and we’re going to have a batch of pale colored kids. And I’m never going to tell her. And I’m never going to let my kids know that their daddy started out life as a nigger.”

=================

The night wore on. There were worse things than bogles in the night around the two of them.

For Titus, there were soldiers; men, true enough, but full of evil intent. They were of his own people, his own race, his own nation, but they had come for the Cherokees that his parents had devoted their lives to, and that he had lived his life among. They had come for them and had carried them away, out of a country which had been theirs since before the white men ever came, and toward a land none of them had ever seen.

And for Cotton, there were men who looked like Titus — looked like Cotton, near enough, though they would ever acknowledge it — men who would take him into captivity and sell his body as if it had no soul. As if he were not almost entirely white. As if some of those soldiers were not at least as black as he was, but don’t say it! They would kill you if you said it.

And what if Cotton had been all black, not mostly white. And what if Titus were a Cherokee, instead of Scots and German. And what if those soldiers were as white as they claimed to be. What then? Would it matter? Really matter?

So the wind made its noises in the canebrake, and the trees moaned. So Titus’s eyes were wide in a white face and Cotton’s eyes were wide in an almost-white face. So the waterhorses frolicked in the swamp, and the moccasins slithered through the stagnant water, and the frogs croaked like the toads of Armageddon.

So the darkness was filled with all the fearful creatures out of Scotland — and out of Africa as well, for that matter. Cotton too would have his own demons, brought with his people from their old home across the ocean, and now hiding in the canebrake with the bogles, and the soldiers, and the rattlesnakes.

Even if it weren’t All Hallow’s Eve — even if the barriers between Earth and Hell had not thinned and broken — they might as well have.

Cotton raised his cup and drank the tea made of herbs he had found in the swamp. He handed it across the fire, and Titus’s lips touched the same cup as he drank the same liquid. Cotton said, “In the morning I go north.”

Titus replied, “In the morning I go west.”

They would not meet again. They both knew it, but neither said so.

Fire and death and the hangman. The slave catchers and the block. They are all real, but a man goes on.

Still, it had been good to see Cotton one more time.

======================

Not a Halloween story, you say? No ghosts? I disagree.

These wraiths of fiction never lived, and the men of that era who did live are long gone to wherever souls go. But they still haunt us today, and they will probably haunt our children as well.

638. In The Canebrake 2

A voice out of the darkness called, “Titus?” It shook him; he had expected almost anything except someone who knew his name. “Is that you, Titus Young?” the soft voice repeated.

In answer, he kneed his horse and rode further into the light of the fire. The hidden voice said, “You scared hell out of me.”

“You didn’t do my heart any good either, Cotton.”

A man of middle age came out of the canebrake and Titus swung down to walk up to the fire. Even though they had known each other most of Titus’s life, they didn’t shake hands, because Cotton was a slave.

Or had been. The fact that he was alone in the dark, not far from the Ohio border suggested he had run away. That left a lot of questions. Titus had been told that the Cherokees were allowed to take their slaves with them, and Cotton had been with Bullfrog since he was a boy.

Cotton was the one who taught Titus most of what he knew about hunting, fishing, and tracking, and just keeping alive in the hills and the swamps. That counted for a lot, but Bullfrog and Salali were the Cherokee couple who had adopted Titus when his parents died. Even if Chief Ross had told them to do it, and even if Bullfrog hadn’t paid much attention to him afterward, Titus still owed them both a debt of loyalty.

Titus asked, “Why are you here? What happened to Bullfrog and Salali?”

“I’m sorry to tell you, Titus,” the older man said. “I stayed with them as long as they were alive.”

“Go on.”

“Salali was sick all summer. By the time we left, she had no business traveling, but the soldiers didn’t give us any choice. She died two days along the trail.”

“And Bullfrog?”

“He was hurt bad inside when Salali died. He rode all day, he ate, he laid under his blanket at night, but I don’t think he ever slept. After about two weeks, he died too.

“The soldiers didn’t want to give us time to bury him, so I carried him out of camp in the middle of the night. Those soldiers weren’t much. It wasn’t hard to avoid them. I found a nice place under a pecan tree and buried him, same as I had buried Salali. When I finished, I stuck the shovel in the ground like a gravestone and started walking north. I was already out of the camp and there was no reason to go back.”

So. Bullfrog and Salali hadn’t been the best pair of substitute parents, but Titus missed them. To be fair, he had been no prize either when they got him. Headstrong; too young to be independent, but determined to be independent anyway. He had spent most of his time with Cotton, learning Cherokee ways from the slave, the same way Cotton had learned when he came to Bullfrog as a boy.

“Was Francesca in your group?” Titus asked.

“Your wife? Why would she be with us? She wasn’t Cherokee.”

“The soldiers took her anyway.”

“That’s why you’re following?” Titus nodded. Cotton said, “I never saw her, but there were several groups that moved out at different times. She might have been in a different group.”

“Okay,” Titus said, swallowing his disappointment. “Don’t matter, I’ll still find her.”

Cotton bustled about the fire, pulling something out of the ashes. It was meat, long, slender, cylindrical. Snake. Titus didn’t mind snakes, as long as they were dead. And if they were dead, you might as well cook them. When Cotton started to tear it with his fingers, Titus said, “Don’t you have a knife?”

“Got nothing. I should have kept the shovel, but it seemed too much trouble.”

Titus went to his horse and took a knife out of his saddlebag. “Keep it,” he said as he handed it over. “I’ve got another one.” Cotton grunted his thanks and split the snake. It tasted like squirrel, and it was as welcome as a feast.

Except for munching, they ate in silence. Titus hadn’t seen Cotton in a couple of years, and the time showed in extra wrinkles. It was good to see him again.

Titus had been born to a German father who had died too soon, adopted by a Cherokee father who had not been able to handle him, and had learned most of what he knew from this black slave. Only he wasn’t really that black.

“Cotton,” he said, “how come you’re so pale?”

This story will conclude tomorrow. After all, that will be Halloween.