Island (22 page)
At the south cliff a little brook ends its journey and plummets almost vertically some fifty feet into the sea. Sometimes after our swims or after lying too long in the sand, we stand underneath its fall as we would a shower, feeling the fresh water fall upon our heads and necks and shoulders and run down our bodies’ lengths to our feet which stand within the sea.
All of us have stood and turned our naked bodies unknown, unaccountable times beneath the spraying shower nozzles of the world’s mining developments. Bodies that when free of mud and grime and the singed-hair smell of blasting powder are white almost to the colour of milk or ivory. Perhaps of leprosy. Too white to be quite healthy; for when we work we are often twelve hours in the shaft’s bottom or in the development drifts,
and we do not often feel the sun. All summer we have watched our bodies change their colour and seen our hair grow bleached and ever lighter. Only the scars that all of us bear fail to respond to the healing power of the sun’s heat. They seem to stand out even more vividly now, long running pink welts that course down our inner forearms or jagged saw-toothed ridges on the taut calves of our legs.
Many of us carry one shoulder permanently lower than the other where we have been hit by rockfalls or the lop of the giant clam that swings down upon us in the narrow closeness of the shaft’s bottom. And we have arms that we cannot raise above our heads, and touches of arthritis in our backs and in our shoulders, magnified by the water that chills and falls upon us in our work. Few of us have all our fingers and some have lost either eyes or ears from falling tools or discharged blasting caps or flying stone or splintering timbers. Yet it is damage to our feet that we fear most of all. For loss of toes or damage to the intricate bones of heel or ankle means that we cannot support our bodies for the gruelling twelve-hour stand-up shifts. And injury to one foot means that the other must bear double its weight, which it can do for only a short time before poor circulation sets in to numb the leg and make it, too, inoperative. All of us are big men, over six feet tall and near two hundred pounds, and our feet have at the best of times a great deal of pressure bearing down upon them.
We are always intensely aware of our bodies and the pains that course and twinge through them. Even late at night when we would sleep they jolt us unexpectedly as if from an electric current, bringing tears to our eyes and causing our fists to clench
in the whiteness of knuckles and the biting of nails into palms. At such times we desperately shift our positions, or numb ourselves from the tumblers of alcohol we keep close by our sides.
Lying now upon the beach we see the external scars on ourselves and on each other and are stirred to the memories of how they occurred. When we are clothed the price we pay for what we do is not so visible as it is now.
Beside us on the beach lie the white Javex containers filled with alcohol. It is the purest of moonshine made by our relatives back in the hills and is impossible to buy. It comes to us only as a gift or in exchange for long-past favours: bringing home of bodies, small loans of forgotten dollars, kindnesses to now-dead grandmothers. It is as clear as water, and a teaspoonful of it when touched by a match will burn with the low blue flame of a votive candle until it is completely consumed, leaving the teaspoon hot and totally dry. When we are finished here we will pour what remains into forty-ounce vodka bottles and take it with us on the long drive to Toronto. For when we decide to go we will be driving hard and fast and all of our cars are big: Cadillacs with banged-in fenders and Lincolns and Oldsmobiles. We are often stopped for speeding on the stretch outside Mt. Thorn, or going through the Wentworth Valley, or on the narrow road to Fredericton, or on the fast straight road that leads from Rivière-du-Loup to Lévis, sometimes even on the 401. When we say that we must leave for Africa within hours we are seldom fined or in odd instances are allowed to pay our speeding fines upon the spot. We do not wish to get into the entanglement of moonshine brought across provincial lines and the tedium that accompanies it. The fine for open commercial
liquor is under fifteen dollars in most places and the transparent vodka bottles both show and keep their simple secret.
But we are not yet ready to leave, and in the sun we pour the clear white fluid into styrofoam cups and drink it in long burning swallows, sometimes following such swallows with mouthfuls of Teem or Sprite or Seven-Up. No one bothers us here because we are so inaccessible. We can see any figure that would approach us from more than a mile away, silhouetted on the lonely cliff and the rocky and treacherous little footpath that is the only route to where we are. None of the RCMP who police this region are in any way local and it is unlikely that they even know this beach exists. And in the legal sense there is no public road that leads to the cliff where our cars now stand. Only vague paths and sheep trails through the burnt-out grass and around the clumps of alders and blueberry bushes and protruding stones and rotted stumps. The resilient young spruce trees scrape against the mufflers and oilpans of our cars and scratch against the doors. Hundreds of miles hence, when we stop by the roadsides in Quebec and Ontario, we will find small sprigs of this same spruce still wedged within the grillework of our cars or stuck beneath the headlight bulbs. We will remove them and take them with us to Africa as mementos or talismans or symbols of identity. Much as our Highland ancestors, for centuries, fashioned crude badges of heather or of whortleberries to accompany them on the battlefields of the world. Perhaps so that in the closeness of their work with death they might find nearness to their homes and an intensified realization of themselves. We are lying now in the ember of summer’s heat and in the stillness of its time.
Out on the flatness of the sea we can see the fishermen going about their work. They do not make much money any more and few of them take it seriously. They say that the grounds have been over-fished by the huge factory fleets from Russia, Spain and Portugal. And it is true that on the still warm nights we can see the lights of such floating factories shining brightly off the coast. They appear as strange, moveable, brilliant cities and when they are far out their blazing lights seem to mingle with those of the stars. The fishermen before us are older men or young boys. Grandfathers with their grandsons acting out their ancient rituals. At noon or at one or two, before they start for home, they will run their little boats into our quiet cove until their bows are almost touching the sand. They will toss us the gleaming blue-black mackerel and the silver herring and the brown-and-white striped cod and talk to us for a while, telling us anything that they think we should know. In return we toss them the whitened Javex bottles so that they may drink the pure clear contents. Sometimes the older men miss the toss and the white cylindrical bottles fall into the sea where they bob and toss like marker buoys or a child’s duck in the bathtub until they are gaffed by someone in the boat or washed back in to shore. Later we cook the fish over small, crackling driftwood fires. This, we know too, cannot go on much longer.
In the quiet graveyards that lie inland the dead are buried. Behind the small white wooden churches and beneath the monuments of polished black granite they take their silent rest. Before we leave we will visit them to pray and take our last farewell. We will perhaps be afraid then, reading the dates of our
brothers and uncles and cousins; recalling their youth and laughter and the place and manner of each death.
Death in the shafts and in the drifts is always violent and very often the body is so crushed or so blown apart that it can not be reassembled properly for exposure in the coffin. Most of us have accompanied the grisly remains of such bodies trussed up in plastic bags on trains and planes and automobiles, and delivered them up to the local undertaker. During the two or three days of the final wake and through the lonely all-night vigils kept in living rooms and old-fashioned parlours only memories and youthful photographs recall the physical reality that lies so dismembered and disturbed within each grey, sealed coffin. The most flattering photograph is placed upon the coffin’s lid in an attempt to remind us of what was. I am thinking of this now, of the many youthful deaths I have been part of, and of the long homeward journeys in other seasons of other years. The digging of graves in the bitterness of February’s cold, the shovelling of drifts of snow from the barren earth, and then the banging of the pick into the frozen ground, the striking of sparks from steel on stone and the scraping of shovels on earth and rock.
Some twenty years ago, when first I went to the uranium shafts of Ontario’s Elliot Lake and short-lived Bancroft, we would have trouble getting our dead the final few miles to their high white houses. Often, in winter, we would have to use horses and sleighs to get them up the final hills, standing in chest-high snow, taking out window casings so that we might pass the coffin in and then out again for the last time. Or sometimes in the early spring we would again have to resort to horses
when the leaving of the frost and the melting of the winter snow turned the brooks into red and roiling rivers and caused the dirt roads that led into the hills to become greasy and impassable. Sometimes in such seasons the underground springs beneath such roads erupt into tiny geysers, shooting their water upward and changing the roadbeds around them into quivering bogs that bury vehicles up to their hubs and axles.
And in November the rain is chill and cold at the graveside’s edge. It falls upon our necks and splatters the red mud upon our gleaming shoes and on the pantlegs of our expensive suits. The bagpiper plays “Flowers of the Forest,” as the violinist earlier played his haunting laments from the high choir loft. The music causes the hair to bristle on the backs of our necks and brings out the wildness of our grief and dredges the depths of our dense dark sorrow. At the graveside people sometimes shout farewells in Gaelic or throw themselves into the mud or upon the coffin as it is being lowered on its straps into the gaping earth.
Fifteen years ago when the timbers gave way in Springdale, Newfoundland, my younger brother died, crushed and broken amidst the constant tinkle of the dripping water, and lying upon a bed of tumbled stone. We could not get him up from the bottom in time, as his eyes bulged from his head and the fluids of his body seeped quietly onto the glistening rock. Yet even as we tried we realized our task was hopeless and that he would not last, even on the surface. Would not last long enough for any kind of medical salvation. And even as the strength of his once-powerful grip began to loosen on my hand and his breath to rattle in his throat, we could see the earthly road that stretched before us as the witnesses and survivors of his death: the report
to the local authorities, the statements to the company, to the police, to the coroner and then the difficult phone calls made on badly connected party lines or, failing those, the more efficient and more impersonal yellow telegrams. The darkness of the midnight phone call seems somehow to fade with the passing of time, or to change and be recreated like the ballads and folktales of the distant lonely past. Changing with each new telling as the tellers of the tales change, as they become different, older, more bitter or more serene. It is possible to hear descriptions of phone calls that you yourself have made some ten or fifteen years ago and to recognize very little about them except the undeniable kernel of truth that was at the centre of the messages they contained. But the yellow telegram is more blunt and more permanent in the starkness of its message and it is never, ever thrown away. It is kept in vases and in Bibles and in dresser drawers beneath white shirts and it is stumbled upon sometimes unexpectedly, years later, sometimes by other hands, in little sandalwood boxes containing locks of the baby’s hair or tucked inside the small shoes in which he learned to walk. A simple obituary of a formal kind.
When my brother died in Springdale, Newfoundland, it was the twenty-first of October and when we brought his body home we were already deep into fall. On the high hardwood hills the mountain ash and the aspen and the scarlet maple were ablaze with colour beneath the weakened rays of the autumn sun. On alternate days the rain fell; sometimes becoming sleet or small hard hailstones. Sometimes the sun would shine in the morning, giving way to the vagaries of precipitation in the afternoon. And sometimes the cloud cover would float over the land
even as the sun shone, blocking the sun out temporarily and casting shadows as if a giant bird were passing overhead. Standing beneath such a gliding cloud and feeling its occasional rain we could see the sun shining clearly at a distance of only a mile away. Seeing warmth so reachably near while feeling only the cold of the icy rain. But at the digging of his grave there was no sun at all. Only the rain falling relentlessly down upon us. It turned the crumbling clay to the slickest of mud, as slippery and glistening as that of the potter’s wheel but many times more difficult to control. When we had dug some four feet down, the earthen walls began to slide and crumble and to give way around us and to fall upon our rubber boots and to press against the soaking pantlegs that clung so clammily to our blue-veined legs. The deeper we dug, the more intensely the rain fell, the drops dripping from our eyebrows and from our noses and the icy trickles running down the backs of our necks and down our spines and legs and into our squishing and sucking boots. When we had almost reached the required depth one of the walls that had been continuously crumbling and falling suddenly collapsed and with a great whoosh rolled down upon us. We were digging in our traditional family plot and when the wall gave way it sent the box that contained my father’s coffin sliding down upon us. He had been dead for five years then, blown apart in Kirkland Lake, and at the time of his burial his coffin had been sealed. We were wildly and irrationally frightened by the slide and braced our backs against the splintered and disintegrating box, fearful lest it should tip and fall upon us and spill and throw whatever rotting relics remained of that past
portion of our lives. Of little flesh but maybe green decaying bones or strands of silver matted hair.
