Omnivorous Reader

Balancing the Scales

Justice among disparate
peoples in Colonial America

By Stephen E. Smith

Humorist Edgar Wilson “Bill” Nye is credited with saying: “Wagner’s music is better than it sounds.” Readers of popular history who tough their way through 464 pages of Nicole Eustace’s Covered with Night: A Story of Murder and Indigenous Justice in Early America will likely be left with the notion that what they’ve read is more profound than entertaining.

“Covered with Night” is an Iroquois expression describing the state of grief or mourning inspired, in this instance, by the 1722 murder of a Native American man who lived near Conestoga, Pennsylvania, a small community north of the Maryland-Pennsylvania border. Details of the fatal encounter are straightforward and commonplace: English merchants John and Edmund Cartlidge were bargaining with Sawantaeny, a Seneca hunter and fur trader, when an overindulgence in alcohol, probably by all parties concerned, led to a disagreement. Sawantaeny went for his rifle, but John Cartlidge disarmed him and bashed in the Seneca’s skull.

“My friends have killed me,” were Sawantaeny’s last words.

Such incidents, terrible though they may be, are not an uncommon aspect of human interaction, but in the early 1700s, a period in America’s past that is strangely deficient from the history we’ve been taught (we learn about the Lost Colony, Jamestown, Plymouth and mysteriously we jump to the Boston Harbor Tea Party), such a death had far-reaching ramifications for the Native American and Colonial communities. Covered with Night explores the causes and consequences of the Cartlidges’ ill-advised assault on Sawantaeny, while illuminating the fundamental flaws in the relationships that existed between the Native American and Colonial cultures.

Eustace’s complex treatise was made possible by the meticulously documented speeches of a Native man called “Captain Civility,” who reacted to the death of Sawantaeny by attempting to strengthen the tenuous bonds that existed between the competing cultures, and Eustace was able to draw on earlier studies by 20th century ethnographers and on postmodern analyses on social and criminal justice. If all of this sounds complicated, it is.

Investigations of Sawantaeny’s murder by Native American leaders and Colonial officials initiated a debate about the very nature of justice and its cultural context. Colonial authorities were fearful that the murder might bring on a full-scale war, endangering the white population and disrupting trade. The crisis was serious enough that news of it reached the British Board of Trade in England, resulting in a region-wide treaty conference that produced an obscure document signed at Albany in 1722 between members of the Five Nations of the Haudenosaunee and representatives from the colonies of New York, Pennsylvania, and Virginia. It remains the oldest recognized treaty in the history of the United States. Much more than a simple diplomatic instrument, the treaty records a foundational American debate over the nature of justice.

Avoiding conflict with their Indigenous neighbors was the foremost concern of the Colonial authorities, and they held the Cartlidge brothers in irons pending their execution — which is exactly what the Native Americans hoped to avoid. Pennsylvania Gov. William Keith was dismayed to learn that sending the Cartlidges to the gallows was counter to the Native American notion of justice. Native diplomats Satcheechoe and Taquatarensaly asked that the Cartlidges be released from prison and from the threat of execution. They preferred that Keith journey to meet with the leaders of the Five Nations to “cover the dead” by offering reparations and performing mourning rituals that addressed their grief — all of which ran counter to Colonial assumptions about what constitutes civilized retribution.

The Iroquois weren’t “savages,” as characterized by the Colonial authorities. They were possessed of a humanity that tied them to the land and their communities, and they saw the murder as an opportunity to establish stronger and more lasting bonds with their Colonial neighbors. They wanted their collective grief assuaged emotionally and accounted for economically.

“Colonists were so unprepared for Native offers of clemency, a total inversion of their expectations, that they made little deliberate note of the philosophy that informed Native policy,” Eustace writes. “Indigenous ideals entered the record made at Albany almost inadvertently, the by-product of colonial desires to document the land and trade agreements that would further Pennsylvania’s prosperity and security. Still, colonists dutifully wrote down the speeches that Captain Civility and other Native speakers made to them. And in the process, they preserved Indigenous ideas on crime and punishment, violation and reconciliation.” Negotiations were complicated by barriers of language and dialect. Various Native American tongues had to be translated from one Indigenous speaker to another until the words evolved into a concept that could be realized in standard English.

If Eustace’s explication of events is occasionally academic, it’s also thought-provoking, requiring patience and commitment on the part of the reader. Attempts to energize the narrative by using present tense, and a somewhat awkward fictional attribution of motivations to characters whose true emotions are unknowable, only serve to lengthen and diminish the story: “Seated at his table, William Keith warms the bottom of a stick of vermilion sealing wax,” she writes. “He feels the heat but will take care not to burn his fingers. In a quiet room, a dollop of wax makes a soft splotch as it hits paper, round and red as a drop of blood. Keith lets the wax cool a moment from liquid to paste, then presses smartly with his seal to emboss the wax with an intricate pattern of scrolls.”

Eustace also includes detailed descriptions — furniture, dwellings, the travails of daily living, concepts surrounding indentured servitude and slavery — that enhance the reader’s knowledge of an otherwise obscure period in our history. But her primary contribution is the reclamation of alternative concepts of crime, punishment and the mitigation of grief that are no longer components of contemporary life. OH

Stephen E. Smith is a retired professor and the author of seven books of poetry and prose. He’s the recipient of the Poetry Northwest Young Poet’s Prize, the Zoe Kincaid Brockman Prize for poetry and four North Carolina Press Awards.

Home by Design

Travels With Mom

Art — like beauty and stars — is in the eye of the beholder

By Cynthia Adams

Nobody in our town, nicknamed Hell’s Half Acre, talked or thought about it. They talked about the price of soybeans. We didn’t need to think about art.

Art was unambiguous; what an artist friend calls “accessible.” Artwork matched the sofa and rugs, usually purchased in the same place.

Only Ruth, my mother’s friend, owned actual art. Hell’s Half Acre’s sole sophisticate chose abstracts, not the matadors and tearful clowns that dominated other homes.

For this, Ruth aroused quiet suspicion.

With flair matching her Julie Christie looks, she knitted plum and pink throws when everyone else chose ugly avocado greens, browns and harvest golds that matched their kitchen appliances.

During European summer study with a group of teens and art teachers, I discovered that art actually provoked something. Seeing. Thinking.

Soon after Ruth lost a battle with cancer, my mother struggled with the same. Post-surgery, she chose a trip to a place where she hoped to see stars lolling around crap tables. Mom didn’t dream of seeing great art or cities. She wanted to “do Vegas.”

Steve Tesich quipped in a review of Larry McMurtry’s Desert Rose he hoped the desert would take Las Vegas back. Me, too! Let the sand swallow it — the gaudy flash, splash and obsession with cash.

In Vegas, Mom showed remarkable stamina for a cancer survivor. The first evening, we sat at a one-armed bandit while downing Bloody Marys. Light headed with booze, I jumped as the machine erupted in explosive honks.

“You won! How much?” Mom trilled as it spat quarters into a plastic cup.

“I don’t know,” I shrieked. “Too much to count!”

Black streaked my cheeks from touching the filthy lucre and clapping my hands to my face. It was 40 quarters.

Mom played all night; certain she would spot celebrities. Alas, no.

I did encounter art in Vegas when fate returned me to the wasteland the desert would not take back. Mogul Steve Wynn had opened a museum in the Bellagio Hotel.

The (since closed) Guggenheim Hermitage Museum in the Venetian Resort Hotel was mostly void of tourists, however.

And Mom’s health battles continued. Post heart surgery, Mom was deeply depressed. A geographic cure was needed once more.

When an old debt was suddenly repaid, I offered to go wherever the windfall would afford us. She chose Los Angeles.

Great, I thought gloomily. Mom might glimpse a star.

And there was a splendid new Getty.

Day one in Los Angeles was consumed by Mom’s request for a hairdo and my dread of freeway driving.

Day two, a freshly coiffed Mom could not comprehend my desire to see the Getty. I tried to sell her on its cinematic views of Tinseltown. Soon after arriving, Mom shrugged off the museum. I found her on an outdoor bench staring into space. She waved me off, claiming tiredness.

Yet she magically rebounded when we decamped to Nate ’n Al’s, a Beverly Hills deli once frequented by stars: Doris Day! Tony Curtis! Larry King!

Day three, we refocused on Mom’s idea of a well-spent day. We booked a Gray Line tour, trolling the homes of stars from yesteryear. She loved the guide’s spiel: Hitchcock’s mansion, Lucille Ball’s ranch, Aaron Spelling’s compound.

Steve Martin’s modern home stood apart. Filled with L.A.’s most important private collection, its windows were oriented to protect the art from damaging light. (An embarrassing encounter with Martin years later is a subject for another day.)

We continued star stalking — which had not produced a living celebrity — booking the Dearly Departed tour. Tooling around L.A. in an old hearse, visiting infamous crime scenes, star-soaked stories of overdoses and untimely deaths, we eventually entered the Hollywood Forever cemetery. Within its mausoleum lay Rudolph Valentino and Marilyn Monroe.

Proximity to dead stars was nearly as soul-satisfying for Mom as a brush with a living one. We paid quiet tribute at celebrity gravesites.

A television and film museum had opened near our boutique Beverly Hills hotel, but at the word museum, Mom shuddered.

Instead, we visited Rodeo Drive, where certain retailers employed the Vegas trick of free drinks as a means to lower inhibitions. Giorgio’s on Rodeo, where Mom’s favorite (Elizabeth Taylor!) once shopped, sprinkled fairy dust over us. We sipped champagne and spent money we didn’t have.

Window shopping on Rodeo Drive, Mom exclaimed, was much more thrilling than any museum, her yellow-and-white-striped Giorgio’s bag swinging in time with her excited step.

Weren’t displays of inaccessible, beautiful things also visual art?

Aware at last, I smiled. OH

Cynthia Adams is a contributing editor
to
O.Henry.

Sticking With It

How Englishman John Broadhurst walks his talk with art that harks to home

By Maria Johnson     Photographs by Bert VanderVeen

Pick a special stick and tell about it?

John Broadhurst nods and steps to a rack bristling with walking sticks that he has hewn by hand. He heaves one up and catches it midair. The staff is ash, the rigid stuff of baseball bats, but this branch is way slimmer than a Louisville Slugger, and it still wears the tree’s dove gray bark, lightly varnished. The stick’s handle, warm with hues of coal and butter, is wrought from ram’s horn, worked into a cursive “n” and buffed to a high gleam.

“It’s a big thing to make a ram’s horn handle in England. It’s a common thing for shepherds,” says the 74-year-old Broadhurst, whose British accent shrouds his words like the winter fog of his hometown, the western port city of Liverpool. His mother often put him on a train headed due east, to a station near her parents’ home in the lamb-dabbed hills of Lincolnshire.

When his fox-hunting uncles rode to the hounds, young John followed on a bike, pedaling furiously over the hills, cementing with sweat and a pounding heart the joy of being outside, of moving through the open air whether by horse or by bike or — the most common means — by foot.

Then and now, he says, most people in the countryside carry a chest-high stick, the flag of a culture built on walking. “You go to these farm markets, and I’d say 95 percent of them have a stick. It’s a way of life, and it helps you so much,” he says.

Broadhurst demonstrates by centering a stick at his sternum and leaning over it: When chatting with friends, he says, you can use the stick as a kickstand to take some weight off your feet.

 

He thrusts the stick forward, planting it as a cross-country skier might. When going uphill, you can stab the incline and pull yourself up.

He eases back the top of the stick: Going downhill, you can brace yourself against gravity.

He jabs at imaginary teeth, knee high. If an aggressive animal comes at you, you have a weapon.

“Your stick is a companion as well, you know,” says Broadhurst, who’s as spare and straight as one of his canes. “You got your dog and your stick, and you can go where you like, you know what I mean?”

He worked city jobs as a teen, learning stone craft on construction sites before yielding to his boyhood love of the countryside. A professional terrierman, he followed fox hunters in a Land Rover, carting the Jack Russell terriers that flushed quarry from their burrows, a practice that’s now illegal. He weathered winters by sorting and shaping the dried hardwood branches that he’d sawed off a couple of autumns earlier when the leaves and sap were down. He developed an eye for spotting straight segments, about five feet long and as thick as a man’s thumb, still live on the trees and often spiraled with still-green honeysuckle vines.

Blackthorn.

Hazel.

Crabapple.

Oak.

He chose an ash limb to complement his first ram’s horn handle. An older guy had shown him how to work the bony spikes of a Jacob sheep, a black-and-white breed known for having two sets of horns, one curled beside the ears, another pronged atop the head.

When John saw a ram’s head at a slaughterhouse where he’d gone to pick up food for the dogs, he asked for a curled horn.

Back in his shed, he heated the horn with a blow torch to make it pliable, then wrapped it around a steel form to set the distinctive shepherd’s hook shape. It was wide enough to snare a sheep by the neck but gentle enough, with a curlicued end, not to dig in.

“It’s a long process,” Broadhurst says. “You’re messing with it and messing with it, you know? Once you get the shape, you can start polishing it, sanding it, filing it and finishing it off with wire wool.”

He points to the subtle pits in the ebony surface: “This wasn’t a real good horn, you see, but it was good enough,” he says. “You gotta take what you find, you know what I mean?” He joined handle and stick with a threaded steel rod. A white spacer of deer horn, found in the wild, bridged the gap, adding ornament and strength.

Ever keen to improve, he honed his knack for sticks and hounds. He managed a champion pack of hunting beagles on foot until a rogue and riderless horse trampled him in 1997, mangling his left leg and ending his time with the hunt. He fell back on the trade he’d learned as a teenager, laying stone. He kept his hand in the dog game by judging shows around the world.

He met his wife, Susan, the manager of a veterinary clinic, at a Jack Russell terrier show in Mocksville. She was handling. He was taking note.

Today, they live south of Winston-Salem, in a double-wide mobile home that John has clad with a handsome yellow knock-off of chiseled English Yorkstone.

He’s trying to retire from stone, but folks keep calling him about chimneys and patios and gate piers. He still judges dog shows. And he still plays with hardwood in the stretchy hours of winter evenings, when the pens of Plott hounds and Jack Russells that he and Susan keep and call by name have piped down.

He’s gotten pretty good at making walking sticks, he allows, but he’s a novice compared with stick makers in England. He springs up from a chair and returns with a small, slick magazine published by the British Stickmakers Guild. On the cover is a finely carved handle painted in jewel tones. A peacock’s head. He flips to likenesses of rosy rainbow trout and dagger-beaked woodcock. He shakes his head in awe of the craftsmen.

“Some of them lads, that’s all they do, you know what I mean? Some of them are absolutely brilliant,” he says.

There aren’t many stick makers in these parts, he adds with a crooked smile, so it’s easy for him to look good. He makes maybe 70 sticks a year and sells most of them — at prices ranging from $85 to $170 — at hound shows and steeplechases. He also sets up at WGHP-TV’s Roy’s Folks Craft Fair that’s held in High Point whenever COVID is in check, which hasn’t been for a couple of years now.

Buyers marvel at the variety of his designs.

Dark sticks and light sticks.

Sticks with resin handles cast in the shape of dogs’ heads.

“Thumb sticks” with notches at the top.

Sticks capped with deer antler, cow horn and burled wood.

Sticks that end in wooden whistles.

He blows a cheery note. “People use them to call their dogs and the like,” Broadhurst says.

The special stick, the one with a ram’s horn handle, will never sell because he’ll never offer it for sale. “You keep your first one like that, you know?” he says.

He’ll never use it, either. His favorite stick to use is what he calls a “nothing stick.” He pops out of his armchair again — he and stillness don’t mix well — to another rack of sticks. He hikes up a white-elm rod topped with twist of spalted maple. The handle is dark with the oil of his hand.

“That’s my favorite stick,” he says grinning like a boy who’s riding his bike after the horses and hound songs. “Just nothing at all.”  OH

To learn more, contact John Broadhurst at jjbluebear70@gmail.com.

Maria Johnson is a contributing editor of O.Henry. She can be reached at ohenrymaria@gmail.com.

Almanac

By Ashley Walshe

February is a creature from an ancient myth, a wise old woman, a mystical crone goddess. 

At first glance, she is homely, haggard and frightening. Her face is gaunt. Her garments, threadbare. Her skin like gray, crinkled paper.

There is nothing soft or warm or pleasant about her. Time and the elements stripped her of her beauty long ago. She lurks in the shadows, a bag of bones with sunken eyes, crooked fingers and limbs like wind-swept trees. Her icy breath swirls through the air like a ravenous arctic wolf. 

Few have dared to approach — let alone understand — her. Most avoid her like the plague.

She does not require your favor. And yet, should you dare to gaze upon her, she will offer a wisp of a smile. A mysterious light will shine from her deep-set eyes, and while she will not speak with words, you will hear her, clear as a bell in the night: follow me.

Into the darkness you’ll trudge, cold air burning like poison ivy, frozen earth crunching beneath your feet. Rows of naked trees reach toward a grim, abysmal sky, and you wonder how life could possibly grow in this barren landscape, this pregnant silence, this bitter womb of winter.

As she walks, the crone slips her wrinkled hand into her cloak pocket and withdraws a rusted skeleton key. At once it is clear: This is no forsaken beast. She is the chosen one: the gatekeeper between death and life, the end and the beginning, the black of night and the first blush of dawn.

You begin to notice what was already here: early crocuses bursting through the frosty soil; milky white snowdrops and fragrant wintersweet; a host of sunny jonquil. A great horned owl screams out.

The crone does not glow like a young maiden or a new mother. But as you softly gaze upon her, you see the grace of a soul who has witnessed many seasons — a wise one who knows that spring is ever on the silvery horizon. That the only way to it is through it.

Feed the Birds

It’s been a long winter for everybody — especially our winged friends. Feed the Birds Day is celebrated each year on February 3. If ever you’ve wondered where St. Francis of Assisi, patron saint of animals, came up with his “For it is in giving that we receive” line, consider that he’s often depicted with a bird in his hands.

You think winter will never end, and then, when you don’t expect it, when you have almost forgotten it, warmth comes and a different light.

— Wendell Berry

 

Space and Time

According to EarthSky.org, one of the most anticipated sky scenes of 2022 happens 40 minutes before sunrise from February 11–16, when Venus, Mars and Mercury will all be visible in the darkest spell of morning.

Another scene not to be missed this month: The “Winter Hexagon,” a prominent group of stars comprised of Rigel (in Orion), Sirius (in Canis Major), Procyon (in Canis Minor), Aldebaran (in Taurus), Capella (in Auriga) and Pollux (in Gemini). Also called the “Winter Circle,” you can find this asterism by first looking for Orion’s brightest star, Rigel, the bluish star at the lower right (in other words, below the belt). From here, draw a line straight up to Aldebaran, then continue following the bright points counterclockwise until you complete the circle. 

Poem

Long Homestead in Winter

— Las Cruces, circa 1932

Not in any literal sense

a homestead: it was purchased

you learned from an old deed

sent you by a cousin. And in this

winter photo, strange with magic

of the never seen, a study in

whites and grays, foreground

trees and background barn shading

towards true black, porch windows

canvas covered against the cold,

original adobe brooding behind, just

one slender strand of air, smokey

warm you guess, rising from a single

flue suggests habitation, warmth

inside. No one living knows

its history now, when the barn

was built; porch facing pristine snow

now fades into surrounding silence. What

was the day like when someone, your

father perhaps, had hiked out the

back door around towards the railroad

track to capture the snow before it turned

to mud underfoot; foot sodden you suspect

later that morning when indoor

voices might have called to breakfast,

but leave your boots outside. All

gone wherever memories are stored —

you never saw the place in winter

but you slept many a summer night there

on that porch already mythical, heard the Santa Fe

hoot by, carry the present away.

  Julian Long

Julian Long is the author of Reading Evening Prayer in an Empty Church.