Catherine Tekakwitha in the shadows of the long house. Edith crouching in the stuffy room, covered with grease. F. pushing a broom through his new factory. Catherine Tekakwitha can’t go outside at noon. When she did get out she was swaddled in a blanket, a hobbling mummy. So she passed her girlhood, far from the sun and the noise of hunting, a constant witness to the tired Indians eating and fucking one another, and a picture of pure Mistress Mary rattling in her head louder than all the dancer’s instruments, shy as the deer she had heard about. What voices did she hear, louder than groans, sweeter than snoring? How well she must have learned the ground rules. She did not know how the hunter rode down his prey but she knew how he sprawled with a full belly, burping later at love. She saw all the preparations and all the conclusions, without the perspective set against a mountain. She saw the coupling but she didn’t hear the songs hummed in the forest and the little gifts made of grass. Confronted with this assault of human machinery, she must have developed elaborate and bright notions of heaven – and a hatred for finite shit. Still, it is a mystery how one loses the world. Dumque crescebat aetate, crescebat et prudentia, says P. Cholenec in 1715. Is it pain? Why didn’t her vision turn Rabelaisian? Tekakwitha was the name she was given, but the exact meaning of the word is not known. She who puts things in order, is the interpretation of l’abbé Marcoux, the old missionary at Caughnawaga. L’abbé Cuoq, the Sulpician Indianologist: Celle qui s’avance, qui meut quelquechose devant elle. Like someone who proceeds in shadows, her arms held before her, is the elaboration of P. Lecompte. Let us say that her name was some combination of these two notions: She who, advancing, arranges the shadows neatly. Perhaps, Catherine Tekakwitha, I come to you in the same fashion. A kind uncle took the orphan in. After the plague the whole village moved a mile up the Mohawk River, close to where it is joined by the Auries River. It was called Gandaouagué, another name which we know in many forms, Gandawagué, a Huron word used by missionaries to designate falls or rapids, Gahnawagué in the Mohawk dialect, Kaknawaké which developed into the current Caughnawaga. I’m paying my dues. Here she lived with her uncle, his wife, his sisters, in the long house which he established, one of the principal structures of the village. Iroquois women worked hard. A hunter never lugged his kill. He made an incision in the animal’s stomach, grabbed a handful of entrails, and, as he danced home, sprinkled the guts here and there, this dangled from a branch, that spiked on a bush. I’ve killed, he announced to his wife. She followed his slimy traces into the forest, and her prize for finding the slain beast was to get it back to her husband, who was sleeping beside the fire, his stomach rumbling. Women did most of the disagreeable things. War, hunting, and fishing were the only occupations a man’s dignity allowed. The rest of the time he smoked, gossiped, played games, ate, and slept. Catherine Tekakwitha liked work. All the other girls rushed through it so they could get out there and dance, flirt, comb their hair, paint their faces, put on their earrings, and ornament themselves with colored porcelain. They wore rich pelts, embroidered leggings worked with beads and porcupine quills. Beautiful! Couldn’t I love one of these? Can Catherine hear them dance? Oh, I’d like one of the dancers. I don’t want to disturb Catherine, working in the long house, the muffled thud of leaping feet tracing perfect burning circles in her heart. The girls aren’t spending too much time on tomorrow, but Catherine is gathering her days into a chain, linking the shadows. Her aunts insist. Here’s a necklace, put it on dear, and why don’t you paint your lousy complexion? She was very young, she allowed herself to be adorned, and never forgave herself. Twenty years later she wept over what she considered one of her gravest sins. What am I getting into? Is this my kind of woman? After a while her aunts took the pressure off and she got back to total work, grinding, hauling water, gathering firewood, preparing the pelts for trade – all done in a remarkable spirit of willingness. “Douce, patiente, chaste, et innocente,” says P. Chauchetière. “Sage comme une fille française bien élevée,” he continues. Like a well-raised French girl! O Sinister Church! F., is this what you want from me? Is this my punishment for not sliding with Edith? She was waiting for me all covered in red grease and I was thinking of my white shirt. I have since applied the tube to myself, out of curiosity, a single gleaming column, useless to me as F.’s akropolis that morning. Now I read that Catherine Tekakwitha had a great gift for embroidery and handicraft, and that she made beautiful embroidered leggings, tobacco pouches, moccasins, and wampums. Hour after hour she worked on these, roots and eelskins, shells, porcelain, quills. To be worn by anyone but her! Whom was her mind adorning? Her wampums were especially cherished. Was this the way she mocked money? Perhaps her contempt freed her to invent elaborate designs and color arrangements just as F.’s contempt for commerce enabled him to buy a factory. Or do I misread them both? I’m tired of facts, I’m tired of speculations, I want to be consumed by unreason. I want to be swept along. Right now I don’t care what goes on under her blanket. I want to be covered with unspecific kisses. I want my pamphlets praised. Why is my work so lonely? It is past midnight, the elevator is at rest. The linoleum is new, the faucets tight, thanks to F.’s bequest. I want all the comes I did not demand. I want a new career. What have I done to Edith, that I can’t even get her ghost to stiffen me? I hate this apartment. Why did I have it redecorated? I thought the table would look nice yellow. O God, please terrify me. The two who loved me, why are they so powerless tonight? The belly button useless. Even F.’s final horror meaningless. I wonder if it’s raining. I want F.’s experiences, his emotional extravagance. I can’t think of a single thing F. said. I can only remember the way he used his handkerchief, the meticulous folding to keep his nose away from snot, his high-pitched sneezes and the pleasure they gave him. High-pitched and metallic, positively instrumental, a sideways snap of the bony head, then the look of surprise, as if he’d just received an unexpected gift, and the raised eyebrows which said, Fancy that. People sneeze, F., that’s all, don’t make such a damn miracle out of it, it only depresses me, it’s a depressing habit you have of loving to sneeze and of eating apples as if they were juicier for you and being the first one to exclaim how good the movie is. You depress people. We like apples too. I hate to think of the things you told Edith, probably sounding as if hers were the first body you ever touched. Was she delighted? Her new nipples. You’re both dead. Never stare too long at an empty glass of milk. I don’t like what’s happening to Montréal architecture. What happened to the tents? I would like to accuse the Church. I accuse the Roman Catholic Church of Québec of ruining my sex life and of shoving my member up a relic box meant for a finger, I accuse the R.C.C. of Q. of making me commit queer horrible acts with F., another victim of the system, I accuse the Church of killing Indians, I accuse the Church of refusing to let Edith go down on me properly, I accuse the Church of covering Edith with red grease and of depriving Catherine Tekakwitha of red grease, I accuse the Church of haunting automobiles and of causing pimples, I accuse the Church of building green masturbation toilets, I accuse the Church of squashing Mohawk dances and of not collecting folk songs, I accuse the Church of stealing my sun tan and of promoting dandruff, I accuse the Church of sending people with dirty toenails into streetcars where they work against Science, I accuse the Church of female circumcision in French Canada.