RICHARD HARDEN

I done a lot, lived a long time, and seen more than I cared to. I mostly recollect what I have seen and sometimes learn from it, but I was born on the run like a young fawn and never had no time for improvement. What little I knew I owed to this Frenchified old feller who was Mister Watson’s closest neighbor next to me.

First time I met that mean old man I tried to run him off this river. That was the winter of ’88, when we was living at the Bend which is the Watson place today. Forty good acres on that mound, they say, but we planted just a half one for our table. Salted fish, cut buttonwood, took egret plumes in breeding season, gator hides, some otter, traded with the Indins, just eased on by.

One morning I’m mending net when I feel something coming. On the riverbank I see my old woman hollering across the wind, her mouth like a black hole, but in a queer shift of light off the river, what I see is not my Mary but a tall bony prophet woman pointing toward the Gulf like she seen a vision in that glaring sky, her scowl half hid under her sunbonnet that looks more like a cowl. Mary Weeks don’t bother to come hunting you, just hollers what she wants from where she’s at. Sometimes I play deaf, pay her no mind, but this day I set down my net needle and went.

A skinny old man has rowed upriver from the Gulf, three miles and more. He is wearing knickers, had a jacket laid across the thwart, looked like a city feller off one of them big steam yachts that been showing up along the Gulf Coast in the winter. Has to row hard against the current, quick jerky little strokes. He rowed strong, too, but by the time he hits the bank, he’s looking pale and peaked. He has thick spectacles that bottle up his wild round eyes, and cheeks so bony that they catch the light, and wet red lips and a thin mustache like a ring around his mouth, and pointy ears the Devil would be proud of.

“How do you are!” he calls, lifting his hat.

“Git off my propitty,” say I, hitching the gun.

“Commaung?” His voice is very sharp and cross, like it’s me who don’t belong on my own land. Takes out a neckerchief and dabs his face, then reaches around for the fancy shotgun he’s got leaning in the bows. He’s only moving it because it’s pointing at my knees, but I never knowed that at the time and couldn’t take no chances, not in them days. “Git the hell back where you come from, Mister.” I hoist my rifle so he’s looking down the barrel to let him know not to try no city tricks.

When he pulls his hand back from his gun, I see he ain’t got all his fingers. “Do not self-excite,” he says. He hops out of his boat, pushes my gun barrel out of his way, and climbs the bank. Seeing my hair and dusty hide, he has mistook me for some kind of half-breed help. “You are vair uppity, my good man,” he says. Hands on hips, he looks around like he’s inspecting his new property, then puts on glasses so’s to study the breed of riffraff he is dealing with—me and the big woman in the doorway of the shack and the boy watching from behind her skirts.

I jab my gun barrel into his back, then wave the barrel toward his boat, and damn if he don’t whip around and wrench that gun away, that’s how quick and strong he is, and crazy. Backs me up, then breaks my gun, picks out my cartridge, tosses it into the river.

Any man would try that trick when the home man has the drop on him has got to be crazy, and this is a feller getting on in years who looks plain puny. Even my Mary ain’t snickering no more and she don’t overlook too many chances. Bein Catholic, she knows a devil when she sees one.

Around about now, young John Owen comes out of the shack lugging my old musket from the War. At six years of age, our youngest boy already knew his business. Not a word, just brings the shooting iron somewhat closer so’s he don’t waste powder, then hoists her up, set to haul back on the trigger. I believe his plan was to shoot this feller, get the story later.

The stranger seen this, too. He forks over my gun in a hurry while Mary runs and grabs her little boy. She don’t care much about me no more, but John Owen is her hope and consolation.

“Infant shoot visiteur in thees fokink Amerique?” the stranger yells, pointing at my son. “For why?” He has come from France to collect bird specimens, he’s hunting egret plumes to make ends meet. Looked like some old specimen hisself, damn if he didn’t—black beady eyes, quills sticking up out of his head, stiff gawky gait—the dry look of a man who has lived too long without a woman, Big Mary said. Looked all set to shit and no mistake. Spent too much time with his feathered friends, I reckon, cause when he got riled, his crest shot up in back, and he screeched as good as them Carolina parrots he was hunting, being very upset to find squatters on a wild river bend that was overgrowed and empty when he passed by here a few years ago. Only last week, he complains, folks at Everglade had told him he could camp at Chatham Bend. “For why nobody knows it you pipple here?”

“They know we’re here.”

He sinks down on a log. “Sacray-doo,” he says. “Holy sheet.”

Because Msyoo Chevelier, as he calls himself, was taking it so hard, I told him he could stay awhile, get to know the place. Never says thanks, just lifts his shoulders, sighs like he wants to die. All the same, we go fetch his gear off a Key West schooner anchored off the river mouth. He is aboard, packed up, and debarked again in about six minutes. The skipper hollers, “When shall we come pick you up?” That rude old man don’t even turn around, that’s how hard he’s pestering me with questions. Don’t wait for answers, neither, just answers himself according to his own ideas all the way upriver.

First time he come to Chatham River, the Frenchman shot the first short-tailed hawk ever collected in North America—something like that. Weren’t much of a claim cause it weren’t much of a hawk—tail too short, I guess. Why he thought that scraggy thing would make him famous I don’t know. He finally seen his Carolina parrots in some freshwater slough way up inland, bright green with red and yeller on the head, but they was shy and he never come up with no specimens.

Them parrots used to be as thick as fleas back in the hammocks, I told him. Us fellers always took a few, out deer hunting. You eat? Le perroquet? He squawked and slapped his brow. Well, that was a long time ago, I told him, and I ain’t seen one since: somebody told me them pretty birds might of flewed away for good.

“Sacre Amerique! Keel ever’ foking ting!”

One evening Msyoo Chevelier asks my kids if they would like to help him collect birds, and wild eggs, too. He spells out all the kinds he wants. When he says “swaller-tail hawk,” I smile and say “Tonsabe.” At that he flies right at my face—“Where you hear tonsabe?” I tell him that is Indin speech for swaller-tail hawk, and he asks real sly, “Which Indiang?”

“Choctaw,” I says—that’s my mother’s people. He shakes his head; he is grinning like some bad old kind of coon. “Tonsabe is Calusa, Ree-chard, it ees not?”

He had took me by surprise and my face showed it. That word ain’t Choctaw and it ain’t used by Mikasuki nor Muskogees neither, it come straight down from my Calusa granddaddy, Chief Chekaika, who killed off them white settlers on Indian Key. But Chekaika was a dirty word to white men, so I only shrug, try to look stupid.

He sets down careful on a fish box so we’re knee to knee. “Vair few Calusa words survive,” he says, holding my eye like he wants to read my brain. He’d studied the archives in Seville, Spain, and every big Calusa mound along this coast. Said Calusa warriors in eighteen canoes attacked the first Spaniards, killed Ponce de Leon. Calusas layed low in these rivers to escape the Spanish poxes, which done ’em more harm than all them swords and blunderbusses piled up together. Said Chatham Bend was a Calusa village before Spanish times—that’s why he wanted to dig it up so bad. And somewhere not far from the Bend, well hid from the rivers, there had to be a big burial mound full of sacred objects, built up higher than the village mounds, with white sand canals leading out to open water.

The Frenchman gives me that skull smile of his when I do not answer. “You know where ees it? You tekka me?”

“Heck, I ain’t nothin but a dumb old Indin,” I tell him.

He sits back, knowing he is pushing me too hard, too fast. “Indiang pipple say ‘dumb Indin’; white pipple say ‘dumb Injun’—for why?” I ponder some. “You reckon dumb Indins are too damn dumb to say ‘dumb Injuns’?” He waves me off. He ain’t got time for dumb-ass Indin jokes. “Ay-coot,” he says. “I am vair interest Indiang pipples. Foking crack-aire pipple are know-nothing, are grave robb-aire!” He was a real scientist, born curious, but I seen his crippled hand twitch while he spoke: this man would rob them graves himself, being some way starved by life, bone greedy.

“Well, now,” say I, “my oldest boy and me, we was out robbin graves one sunny mornin, had twelve-thirteen nice redskin skulls lined up on a log, y’know, airin ’em out. One had a hole conched into it, but a pink spoonbill plume we stuck into that hole made it look real pretty. Them redskin skulls done up artistic for the tourist trade might bring some nice spot cash down to Key West.” I hum a little, taking my time. “Chip the crown off for your ashtray, fill that skull with fine cigars? For a human humidor you just can’t beat it.”

Kind of weak, he says, “Where this place was?”

“Nosir,” I says, “I wouldn’t let on to my worst enemy about that place! Indin power! Bad power!” I drop my voice right down to a whisper and I tap his knee. “When we lined up all them skulls, Msyoo? All of a sudden, them ol’ woods went silent. Dead silent, like after the fall of a giant tree. Seemed like them old woods was waiting, see what we would do.” I set there and nod at him a while. “Oh, we was scared, all right. Got away quick and we ain’t never been back. Left them skulls settin on that log grinnin good-bye. Know what that ringin silence was? That was the ’vengin spirits of Calusas!” And I show that Frenchman my Indin stone face, refuse to answer no more questions for his own damn good.

Msyoo had to accept that silent teaching out of his respect for the earth ways of the noble redskin. This foreign feller knew more about our old-time Indins than Indins theirselves, let alone white folks. Hell, some of them Bay people are still yellin how they ought to shoot redskins fast as they show their faces, cause redskins is just as ornery and treacherous as your common Spaniard.

Msyoo was hissin over the idea that a Indin man could desecrate Indin graves, but we seen he was determined to do some plain and fancy desecratin on his own. I knowed just the kind of mound he wanted, and after that day, one of my kids was always guidin him up the wrong creek to make him happy. Every slough had some kind of small shell mound at the head of it, he could hack his way into a hundred, never hit the right one.

South and west of Possum Key in them miles and miles of mangrove was a big ol’ hidden mound called Gopher Key, had a Calusa-built canal we called Sim’s Creek that led out to the Gulf of Mexico: we figured Ol’ Sim for a Civil War deserter, hid back in there on that mound huntin gopher tortoise for his dinner, never got word to come out and go on home. The Frenchman got all flustered up when he seen that straight canal lined with white shell—a sure sign, he said, that this mound was a sacred place. Had enough shell on Gopher Key to move around for the whole rest of his life, so that furious old feller was in there diggin every chance he got. No wind back in them swamps and not much air, only wet heat and man-eatin miskeeters that bit up his old carcass somethin pitiful. My boy Webster—that’s the dark one—Webster said, “Time them skeeters get done with that old man, his French blood will be all gone and he will speak American as good as we do.”

First year he showed up in the Islands, 1888, the Frenchman bought my quit-claim on the Bend. Once we was piled into the boat, ready to go, he told us we could hang around so long as he could run us off any time he damn well wanted. I shook my head. The truth was, I had sign to go. I never liked the feel of Chatham Bend. Dark power there, the Indins told me, somethin unfinished from some bad old history.

Indin people go by sign, they don’t need no excuse to leave some place that don’t feel right; they just pick up their sorry ass and move it elsewhere. Ownin no more than we could pack into one boat, we traveled light, and where we went was Possum Key, inland and upriver, handy to them big egret rookeries in the Glades creeks. That spring we done some huntin, too, sold our plumes to the Frenchman, traded with the Indins.

Them Mikasukis back up Lost Man’s Slough was maybe the last Indins in the U.S.A. that never signed no treaty with no Great White Father. Called ’em Cypress Indins cause they hollowed dugouts out of cypress logs. Never paddled hardly but stood up in the stern, used push poles, followed water paths that in the Seminole Wars was very hard for the white soldiers to see. Standin up like that, peerin through tall sawgrass, they most always seen you first, you were lucky to get a glimpse of ’em at all. Down in the rivers, Indins was watchin us most of the time. Watched us when we come into their country and watched us when we went away. Give you a funny feeling, being watched like that. Made you think the Earth was watching, too.

One dugout that come in to trade at Everglade in the late eighties was the first wild Indins them white folks ever seen, but that band traded with Hardens two-three years before that. Brung bear meat and venison wrapped in palm fans, wild ducks and turkeys, gophers, palm hearts, coontie root and such, took coffee and trade goods for their furs and bird plumes, with a few machetes, maybe an old shotgun, and some cane liquor thrown in.

•                           •                           •

Chevelier slept poor at the Bend the same as us, but it took him a whole year to admit it, that’s how scientifical he was. And he purely hated giving up all that good ground—that was the greed in him. When I told him that ground was no good to him if he didn’t farm it and couldn’t get no sleep, he’d shout at me, waving his arms. My kids could imitate him good: “What you tek me for to be? A soo-paire-stee-shee-us domb redda-skin?” As Webster said, most every kid along the coast could speak his lingo pretty near as good as he did, maybe better.

Anyways, Msyoo sold his quit-claim to the first hombre who showed up, a man named Raymond. “Is only for I cannot farm this forty ay-caire, is only for is foking shame to waste!” We took him upriver to Possum Key, built a nice little house to keep his old skeeter-bit bones out of the rain, even tacked up shelves for all them books and bird skins, and never got so much as a mare-see. Shooed us out like a flock of hens, glad to see the end of us.

We kept the Frenchman in our family though he didn’t know it. To his last breath, he frowned and squabbled like a coon. For a while he had Erskine Thompson helping, and after Erskine left with Mister Watson, he had young Bill House. Yanked those boys by the ear and kept them scared of him, never let ’em in too close for fear they might learn about the treasure that any day now he was sure to find on Gopher Key.

That Frenchman said he never held with no Father Who art in Heaven. “Man ees made in Hees ee-mage? Who say so? Black man? Red man? Which man? White man? Yellow man? God ees all thees color? Say tabsurde! Man got to sheet, same like any fokink animal: you telling to me your God in Heaven, He got to sheet, too?” And he would glare around at the green forest walls, the white sky and the summer silence. “Maybe you got someting, Ree-chard. Maybe thees fokink Hell on earth is where He done it.”

Or he might point at a silver riffle on the river. “Looka queek! You see? That ees God, ness pa? Birt sheet on your head? That ees God oh-see. La Grande Meestaire!”

“Grande Meestaire, that means ‘Big Mister,’ case you don’t speak French,” I told my Mary. As a Catholic, Mary purely hated all that heathen talk about sun and silver riffles. Even a God who moved His bowels was better than one who jumped out at a body from all over the darn place, couldn’t be trusted to stay up there in Heaven where He belonged. To keep the peace, I’d shake my head over Chevelier’s terrible French ways, but deep in my bones, I felt God’s truth in what he said about sun and silver riffles, yes, and bird shit, too.

After Will Raymond was wiped out at the Bend, his widow sold his quitclaim to a stranger, and that stranger stayed here in the rivers close to twenty years. I got friendly with this man and took some pains to keep it that way, because E. J. Watson was our closest neighbor, never much more than a rifle shot away. Good neighbor, too, but I warned my boys to keep their distance even so. In all them times we was up and down his river, we never tied up to his dock, not even once. We only seen Ed Watson when he come to see us, and we never knew when that was going to be.

Possum Key was well inland where miskeeters plagued the younger children, and their mother couldn’t hardly fight ’em off; doin her chores, she had to lug a smudge pot. Some of them gray summers in the Islands when the rain don’t never quit and the miskeeters neither, never mind the young’uns all bit up and cryin, and that heavy air wet as a blanket and thick enough to stifle a dang frog—them long empty days of mud and hunger and unholy heat made a man half wonder if Judgment Day weren’t just another name for a man’s life. So pretty quick I moved my gang to Trout Key off the river mouth where Gulf winds blew them skeeters back into the bushes: that place was named after the sea trout on the eelgrass banks off its north shore. But along about then, someone found out that Richard Harden had a common-law wife and some grown children up around Arcadia, so they called me not only a dang half-breed but a dang Mormon, too. After that, our home got known as Mormon Key, which is on the charts today.

Way back in the 1880 census, them Chok Bay folks put me down as a mulatta not because my skin was dark but because I had took a white man’s daughter to my bed. Course Mary Weeks was darker than her husband and still is, but she was daughter to the pioneer John Weeks who passed for white, so nobody paid her color no attention. When we scrap, my wife don’t never fail to tell me how she rues the day that a half-breed went and stole a white girl’s heart.

Henry Short was here one evening and winced when he heard her say that; I seen the muscle twitch along his jaw. Henry would come visiting Bill House when Bill worked for Chevelier, and later years he would stop over at Mormon Key. Fine strong young feller, color of light wood, looked more like a Indin than I did. Lighter shade than any of us Hardens except Earl, Annie, and John Owen, and his features weren’t so heavy as what Earl’s were. All the same, Bay people called him Nigger Henry, Nigger Short.

My oldest, Earl, he hated it that Henry ate with us, said if Hardens had a nigger at their table, folks was bound to say that we was niggers, too. And Webster who was pretty dark would look at Earl until Earl looked away. “I reckon I can eat with Henry,” Webster would say, “if Henry can eat with me.” Which don’t mean Earl was wrong about what folks would say. He weren’t.

Course truth don’t count for much after all these years cause folks hangs on to what it suits ’em to believe and won’t let go of it. So them Bay people can call us mulattas if they want but we are Indin. What color they see comes down from times when runaway slaves and Indins was on the run together all across north Florida, but we weren’t nothin but Indins in Mama’s heart even after she joined up with the Catholic mission. My wife, Mary Weeks, her mother was full-blood Seminole, supposed to been a granddaughter of Chief Osceola, so if this Harden bunch ain’t Indin, they ain’t no Indins left in the U.S.A. But white folks are welcome at my table, and nigras or breeds passin through is welcome, too. In Jim Crow days, these lost rivers in south Florida might been the one place a man could get away with that, which don’t mean them rednecks on Chok Bay aimed to forgive it.

According to Chevelier’s way of thinking, there ought to be a law where any man who got his offsprings on a woman of his own color would be gelded. That way ol’ Homo might stop his plain damn stupidhood about this skin business and breed his way back to the mud color of Early Man. Said us Hardens was off to a fine start, we come in almost every human shade, all we was missin was a Chinaman.

Crackers don’t know nothin about Indins and most Indins you come across don’t know much neither. Back in the First Seminole War when runaway slaves fought side by side with Creeks, them black men lived as Indins, took Indin wives, and their offsprings call theirselves Indins today. Some of them Muskogee got a big swipe of the tarbrush but you’d never know that from the way they act toward colored people.

Our Glades Indins, who are Mikasuki, still know something about Indin way. In the old days, if a Mikasuki woman trafficked with a black man or a white one, her people might take and kill ’em both, leave the child to die out in the Cypress. Made ’em feel better, I suppose, but it won’t make a spit of difference in the long run. People move around these days, get all mixed up. Like Old Man Jean Chevelier says, it don’t matter what our color is, we’re all going back to bein brown boys before this thing is finished.

If you live Indin way, then you are Indin. Skin color don’t matter. It’s how you respect our mother earth, not where you come from. I go along with Catholic somewhat, and read my Bible, cause I was raised up in a mission, Oklahoma Territory. But in my heart I am stone Indin, which is why I drifted south to Lost Man’s River, as far from mean-mouthed cracker whites as I could get. This Lost Man’s coast is Harden territory. We mind our own business and take orders from nobody.