Who Slashed Celanire's Throat? (22 page)
Read Who Slashed Celanire's Throat? Online
Authors: Maryse Conde
On July 14, 1909, Governor Thomas de Brabant and his wife gave an unforgettable reception, one of the most grandiose they had ever given, to celebrate Bastille Day and commemorate their second year in Guadeloupe. Every guest mustered present for the invitation. Yet it was whispered just about everywhere that the governor was a dead loss. This one had made no major improvementsâno roads, no bridges, no public works projects. If it weren't for his wife, Guadeloupe could forget him, as she had done for so many others. The wife's accomplishments, however, were unparalleled, to say nothing of her intellectual activities and her constant efforts to convince the Guadeloupeans that they had a duty to defend their culture while opening up to the rest of the world. Not to mention her charitable worksâorphanages, dispensaries, old people's homes, soup kitchens, and shelters for the homeless. Despite this dazzling list of achievements, those who came into contact with her claimed she was surprisingly bitter. Elissa de Kerdoré was the first to be driven to despair. The vivacious, chattering Celanire, who was always prepared to fill your head with ideas and projects, had become taciturn. She had lost interest in everything. Nothing seemed to amuse herâneither writing contests, plays, nor concerts of traditional or classical music. Some weekends Elissa would wait for her in vain on the island of Fajoux. Once she had had to award the Prize for Creole Poetry without her. Even more serious, the sizzling Celanire had become lukewarm in love and reacted so little to any caresses that for a while Elissa wondered whether Amarante had not come back to take her away. On this point her spies had reassured herâAmarante had gone back up to the Wayanas and was composing music. Celanire never stopped sighing that she had got absolutely nowhere in Guadeloupe and had not achieved what she had come to do.
Elissa was not the only one to be worried. Thomas de Brabant was not insensitive to his wife's change of mood. So he set about arranging a grand tour for her in the New Year. As it also marked the fifth anniversary of their marriage, he was convinced it would do her a world of good. The plan was to travel through the countries of Latin America she had dreamed of visitingâthe former empire of the Incas, Bolivia, Ecuador, and above all, Peru. She had become passionately interested in this far-off land while reading Flora Tristan. In her eyes, a few lines in
Peregrinations of a Pariah
marked the first link between sexism and racism, whereas the whole book was a powerful condemnation of slavery. Thomas had left nothing to chance. They would take the SS
Veracruz
from La Pointe to Caracas in Venezuela, then continue through the Andes by slowly and regally descending the rivers.
At the end of August, however, Celanire seemed to have regained her enthusiasm for life. She dashed from the governor's residence to the bishop's palace, and also paid frequent visits to the Sainte-Hyacinthe hospital, where she was allowed to consult the records. What could she be looking for day after day? One morning, in a frenzy, she begged Elissa to accompany her to Ravine-Vilaine. Ravine-Vilaine was a small village on the northern edge of the island that was fast becoming a place of pilgrimage. It would certainly have sunk into anonymity if it hadn't produced a saint who was causing a great deal of excitement all over the island. Not only had this Sister Tonine received the marks of stigmata, reliving the crucifixion of Our Lord Jesus Christ, but even after her death, she suffered little children to come unto her. By that was meant she gave a belly to sterile women who had dragged themselves through life on their knees to have kids. Some even went so far as to request she be canonized at Saint Peter's in Rome. She would be the first saint from the Caribbean, which, to be honest, was not exactly a region of saints.
Ravine-Vilaine was a very special place. Neither sugarcane nor coffee had ever been grown there. Not a sugar or coffee plantation house had ever been built there. No bell or siren had ever sounded noon for a population of slaves. To survive, the inhabitants felled trees from the forest, sawed them up, and made charcoal, which they sold once a month in the towns along the coast. Elissa expressed surprise. Why were they going to such a hole? Was Celanire, who had so mocked motherhood, now going to pray for a belly? Celanire launched into one of her usual explanations, which explained nothing at all. Elissa knew, like Thomas de Brabant, that Celanire never told the whole truth. She had come to accept her friend as a teller of tales who changed the contents of the story as she fancied, like a novelist writing her autobiography, adding, deleting, lengthening, eliminating such and such a chapter, and clarifying such and such a fact as the mood took her. Africa? Going by what she said, sometimes it was a barbaric land where the women languished from sexual discrimination, sometimes a victimized continent that the European predators had hacked to pieces. Thomas de Brabant? Sometimes she confessed that the orphan she was had married him out of necessity, tired of trudging along life's miserable path alone. Sometimes she claimed she adored him for his generosity and brilliant mind. He comforted her when her hopes had been dashed, for she had loved two men, two unsavory individuals who had scorned her. The first, whom she had revered as her master and creator, had denied her the affections of a father as well as the attentions of a lover. The second had held her heart and body in contempt.
Elissa, who let Celanire get away with anything, finally agreed to accompany her. They set off then on a long adventure. At Anse Médard they had to leave their carriage and hire the services of two guides in order to cross the pass of the Mulatière by mule, before descending deep into the valley and making their way through thick forest. The difficult journey had little effect on Celanire. On the contrary, she chattered away like a magpie and never stopped repeating that she had finally arrived at the end of the quest she had begun two years earlier. Quest? What quest? Elissa ventured. Celanire reminded her in no uncertain terms that she did not know who her biological parents were and that she was looking for them. Elissa, who had hated her own parents, especially her mother, and could not find peace with herself until she had put them far behind her, was ashamed of herself. Nobody can imagine what it's like not to know your family tree. Apparently Celanire did not hold Elissa's lack of understanding against her. She began to enthuse over the surrounding landscape: the intricate tangle of vegetation, the enormity of the trees, the size of the creepers, the vitality of the epiphytes, and the spears of sunlight that, in places, managed to pierce the forest canopy. When they arrived at Ravine-Vilaine, it was dark and rainingânot those violent downpours common to the coastal regions, but a fine, misty rain that blurred the contours of the night.
Elissa was deep down a town dweller. She only put up with the island of Fajoux because of the sun's burst of laughter over the sea. She immediately hated this darkness, this dankness, this jail of foliage. However hard you craned your head, you could never see the sky, barricaded by devil trees, candlewood trees, and immortelles, in turn gnawed by the leaf of life creeper and the wild pineapple. Celanire had reserved a room with a woman she claimed to have known in Basse-Terre, a certain widow Poirier, whose husband had been lost at sea two seasons earlier, and who had done the cleaning at the bishop's palace. She was a handsome woman with teeth of pearl, and her verve was quite out of place in such surroundings. She told Celanire that some of the village women were waiting for her at the church. So without even opening their wicker baskets, Celanire dragged Elissa off down the main streetâif we can attribute such a name to a path of beaten earth, a sort of forest track, which after winding a few yards among the guinea grass disappeared farther up. The huts along the way were all identical, a jumble of corrugated iron and wooden planks that looked as though they had been thrown together haphazardly. A group of poorly dressed women, as black as the charcoal they were selling, passionately kissed Celanire's hands and dragged her inside the church. Elissa remained outside, waiting for them. Religion was a constant bone of contention between the two friends. Elissa, who had read all the philosophers, especially Voltaire, professed to be a free thinker, whereas Celanire firmly believed not exactly in the Good Lord and his saints but rather in Satan, evil, and the invisible spirits. She even went so far as to claim they were constantly present in her dreams. Celanire and the women finally emerged. Then one of them took the lead and led the group along the path to the little cemetery under a grove of casuarinas. No mausoleums or family vaults here. A series of humble graves at ground level, mounds of earth edged with conch shells and marked here and there with a cross.
One of them bore these words in crude letters:
Here lies a saint
Sister Tonine
?â1905
What the Women Told Celanire
Nobody could say why God had chosen Sister Tonine as a recipient of His greater glory; sometimes He reveals himself in mysterious ways in the most humble, the most destitute of His creatures. Illiterate. Wretched. Licked by life.
Nobody remembers exactly the year she came to live in Ravine-Vilaine. She arrived unannounced and slipped into a wattle hut whose owner had died the year before and left vacant. She had no means of her own to build a home. She had roamed around for years. She had been out in the rain during the rainy season and exposed to the sun during the dry season. It was the birds who first signaled her presence. They flocked out of the woods, obscuring the sky with their feathersâwood pigeons, turtledoves, hummingbirds, sugar tits, and ortolans. Seagulls and cormorants also flew in from the ocean, carrying on their wings the smell of the sea. All of them settled on the roof of her hut like heralds bearing good tidings. Then the children came flocking in, the tiny tots crawling on all fours. Then the women. Finally, slower than the rest, the menâespecially unsociable and suspicious because of the climate and hard labor they are sentenced to if they don't want to starve to death. And yet they too ended up adopting Sister Tonine. They squabbled over who would bring her dasheen or yams from their vegetable patch, an agouti or a wild pig they had trapped. The reason for this infatuation was that you couldn't help loving the dear little woman. In her shapeless blue dress she was no taller or bigger than a ten-year-old. Black? Indian? Chinese? Rather a mixture of all three. Looking somewhat cracked, like those who have suffered no reprieve from life. In fact Sister Tonine sometimes sighed that the story of her life would break the heart of rocks, but she wouldn't say any more.
The years went by in a never-changing routine. Every morning she would sing with the children. In the afternoon she visited the sick and the bedridden, describing to the dying the wonders that awaited them. Then back home she would recite prayers or sing hymns with the women. She only stopped at nightfall, when she would begin to talk of God and the afterlife. No visions of the apocalypse or torrents of imprecations, but sweet-sounding words that compensated for our daily lot of suffering on this earth. Men and women alike never tired of listening to her depict the Garden of Eden planted with the tree of life in the very middle, the tree of the knowledge of good and evil, surrounded by a tangle of oleander and all sorts of sweet-smelling flowers. Every Maundy Thursday in the afternoon her torture began. On Good Friday, as she lay on her cot, the stigmata dug into her hands and feet, the wound pierced her left side, and the the crown of thorns lacerated her forehead with blood. She sweated, doubled up in pain, and sobbed all day Easter Saturday racked by unspeakable suffering. Then on Easter Sunday she would rise up like our Lord Jesus Christ and, haggard and drawn from the pain, go and kneel outside to start singing the
Veni Creator
.
This happened Holy Week after Holy Week. After several years the prodigy came to the ears of folk from the neighboring villages of Saint-Esprit, Maraudeur, and Vieux-Habitants. They would begin flocking to Ravine-Vilaine on Palm Sunday, sleeping under the trees in the surrounding woods. On Easter Sunday they would file back home in a procession chanting hymns to the glory of God. One year, Sister Tonine began to perform miracles. It started with Madame Eudoxie, the doctor's wife from Saint-Esprit, whose novenas and husband's know-how had never been able to produce a child during their twelve years of marriage. On Easter Saturday Madame Eudoxie wiped the sweat from Sister Tonine's brow, begging her to inter-cede with the Almighty on her behalf, and one month later she missed her period. Nine months later she gave birth to a baby boy. The miracles continued with Madame Patient, the tax collector's wife from Cantilène, who gave birth to twins on the eve of her menopause. Soon there was a crush of well-to-do women who came looking for a cure for infertility, since this class of women is more susceptible to this kind of affliction.
Sister Tonine had but one enemy, the priest at Saint-Esprit who came up to say mass at Ravine-Vilaine on Sundays at eleven. In his words, a creature who claims to imitate the Son of God and openly flaunt His stigmata is guilty of the sin of pride. Sister Tonine was a dangerous crackpot. Suspicious, he launched an investigation and came up with quite a few revelations. According to him, Sister Tonine was born at the other end of the island in the region of Port-Louis, which swarmed with mixed-bloods of every color as a result of the encounter of the three races of Europe, Africa, and Asia in the cane fields. While she was still a suckling, her parents had left her on the steps of the church, together with her brothers and sisters, and hung a sign around her neck with her name on it. Apparently the parents must have been Chinese or Indian, with a good deal of black blood, given the color of their offspring. Since the name wasn't Christian, the priest at Port-Louis baptized her before taking her to the orphanage. Tonine excelled by her good behavior, learning her catechism by heart and abiding by God's commandments. She served as an apprentice, then left for La Pointe. Then things took a turn for the worse. She met a shady character, a good-for-nothing, and from then on spent most of her time visiting him in jail. She followed him to Basse-Terre, where he must have been mixed up in some dirty business, and there it seems she had a baby girl who died at birth. She must have already been mentally deranged at this point, for she had trouble getting over the incident, which was certainly painful but nothing unusual in a place where hygiene left much to be desired and there was no neonatal medicine. She remained convinced that the child was alive, adopted by a well-to-do family, and insisted on getting her back. In fact, she saw the child everywhere. The priest managed to interrogate Dr. Médéric who on several occasions had treated her in his paupers' ward at the Sainte-Hyacinthe hospital. Breaking the Hippocratic oath, the doctor told him he believed Tonine was suffering from Kirschenfeld's disease, an ailment with symptoms of obsessions, hallucinations,
fainting fits, and rashes. Armed with this information, the priest of Saint-Esprit didn't require much more to gaily conclude that Sister Tonine was mad! He sent a report to the bishop, asking him to intervene. In a diocese like Guadeloupe there are so many problems to handle that the letter remained unanswered. So he took justice into his own hands and thundered against the poor woman from his pulpit. He showered her with contempt, heaping on insult to injury to such an extent that the villagers of Ravine-Vilaine revolted. They in turn wrote to the bishop and didn't desist until Bishop Chabot dispatched the undesirable individual to France to purge his venom.
It was during the month of May that Sister Tonine fell ill. That year the rainy season had been so wet that the region, accustomed, however, to soaking up water, was transformed into a quagmire. The villagers were up to their knees in mud. If you didn't watch out, you risked being sucked under. Frogs, toads, and snakes emerged from every hole and wallowed in the thick sludge. Sister Tonine disregarded Father Albertini's advice. Come rain or shine she continued to carry the word of God to those who needed it. Not surprisingly, she caught a chill. She had never been very sturdy. All at once she seemed to shrink, shrivel, grow stooped, and become as gossamery as an angel. Her complexion was blemished by ashen streaks. A dry, persistent cough tore at her chest. Sometimes she spat blood. But she refused to take infusions or apply lotions and poultices and repeated to those who begged her to take care of herself that if the Good Lord had decided her time had come, she should not have the audacity to disobey Him. Soon she could no longer feed herself. In a panic the women sent one of their boys to fetch the doctor in Saint-Esprit. Alas, he was slowed down by the spongy terrain, the buttress roots, the weeds, and the undergrowth that had sprung up from the rain. He had barely reached the pass of La Mulatière when Sister Tonine passed away.
At that time there were no cards announcing the funeral. Yet the news spread by word of mouth like wildfire. People came from every town, from every village, from every hamlet and every locality, weeping as if they had lost their mama. Before leaving those who had loved her so dearly, Sister Tonine sprinkled a few last miracles. She thus made a present of a son to Mama Célariée, who hadn't seen her blood for ten years and hadn't been with a man either during the same period of time. People were surprised at first, almost in shock. Then they recalled the affair of the Virgin Mary and said among themselves that the Holy Ghost blows wherever he likes.
