After that, he took all eight coins in his right hand, an empty water glass in his left, covered the glass with a napkin and appeared to make the coins vanish one by one from his right hand and land in the glass beneath the napkin with an audible clink. Finally he opened his right hand to show it was empty, then swept the napkin away to show the coins in the glass.
He returned their coins—three to Gallic, five to Brogan—then took a quarter back from Brogan’s hand, leaving four coins. He blew on it, and it was a penny, which he gave to Brogan, who counted his quarters and was dumbfounded to find that he still had all five in his hand.
“You’re a Houdini,” cackled Hinzelmann in delight. “That’s what you are!”
“Just an amateur,” said Shadow. “I’ve got a long way to go.” Still, he felt a whisper of pride. They had been his first adult audience.
He stopped at the food store on the way home to buy a carton of milk. The ginger-haired girl at the checkout counter looked familiar, and her eyes were red-rimmed from crying. Her face was one big freckle.
“I know you,” said Shadow. “You’re—” and he was about to say the Alka-Seltzer girl, but bit it back and finished, “you’re Alison’s friend. From the bus. I hope she’s going to be okay.”
She sniffed and nodded. “Me too.” She blew her nose on a tissue, hard, and pushed it back into her sleeve.
Her badge said Hi! I’M SOPHIE! ASK ME HOW YOU CAN LOSE 20 LBS. IN 30 DAYS!
“I spent today looking for her. No luck yet.”
Sophie nodded, blinked back tears. She waved the milk carton in front of a scanner and it chirped its price at them. Shadow passed her two dollars.
“I’m leaving this fucking town,” said the girl in a sudden, choked voice. “I’m going to live with my mom in Ashland. Alison’s gone. Sandy Olsen went last year. Jo Ming the year before that. What if it’s me next year?”
“I thought Sandy Olsen was taken by his father.”
“Yes,” said the girl, bitterly. “I’m sure he was. And Jo Ming went out to California, and Sarah Lindquist got lost on a trail hike and they never found her. Whatever.-I want to go to Ashland.”
She took a deep breath and held it for a moment. Then, unexpectedly, she smiled at him. There was nothing insincere about that smile. It was just, he guessed, that she had been told to smile when she gave somebody change. She told him to have a nice day. Then she turned to the woman with the full shopping cart behind him and began to unload and scan.
Shadow took his milk and drove away, past the gas station and the klunker on the ice, and over the bridge and home.
1778
There was a girl, and her uncle sold her, wrote Mr. Ibis in his perfect copperplate handwriting. That is the tale; the rest is detail. There are accounts that, if we open our hearts to them, will cut us too deeply. Look—here is a good man, good by his own lights and the lights of his friends: He is faithful and true to his wife, he adores and lavishes attention on his little children, he cares about his country, he does his job punctiliously, as best he can. So, efficiently and good-naturedly, he exterminates Jews: he appreciates the music that plays in the background to pacify them; he advises the Jews not to forget their identification numbers as they go into the showers—many people, he tells them, forget their numbers, and take the wrong clothes when they come out of the showers. This calms the Jews. There will be life, they assure themselves, after the showers. Our man supervises the detail taking the bodies to the ovens; and if there is anything he feels bad about, it is that he still allows the gassing of vermin to affect him. Were he a truly good man, he knows, he would feel nothing but joy as the earth is cleansed of its pests.
There was a girl, and her uncle sold her. Put like that it seems so simple.
No man, proclaimed Donne, is an Island, and he was wrong. If we were not islands, we would be lost, drowned in each other’s tragedies. We are insulated (a word that means, literally, remember, made into an island) from the tragedy of others, by our island nature, and by the repetitive shape and form of the stories. The shape does not change: there was a human being who was born, lived, and then, by some means or another, died. There. You may fill in the details from your own experience. As unoriginal as any other tale, as unique as any other life. Lives are snowflakes—forming patterns we have seen before, as like one another as peas in a pod (and have you ever looked at peas in a pod? I mean, really looked at them? There’s not a chance you’d mistake one for another, after a minute’s close inspection), but still unique.
Without individuals we see only numbers: a thousand dead, a hundred thousand dead, “casualties may rise to a million.” With individual stories, the statistics become people—but even that is a lie, for the people continue to suffer in numbers that themselves are numbing and meaningless. Look, see the child’s swollen, swollen belly, and the flies that crawl at the corners of his eyes, his skeletal limbs: will it make it easier for you to know his name, his age, his dreams, his fears? To see him from the inside? And if it does, are we not doing a disservice to his sister, who lies in the searing dust beside him, a distorted, distended caricature of a human child? And there, if we feel for them, are they now more important to us than a thousand other children touched by the same famine, a thousand other young lives who will soon be food for the flies’ own myriad squirming children?
We draw our lines around these moments of pain, and remain upon our islands, and they cannot hurt us. They are covered with a smooth, safe, nacreous layer to let them slip, pearllike, from our souls without real pain.
Fiction allows us to slide into these other heads, these other places, and look out through other eyes. And then in the tale we stop before we die, or we die vicariously and unharmed, and in the world beyond the tale we turn the page or close the book, and we resume our lives.
A life that is, like any other, unlike any other.
And the simple truth is this: There was a girl and her uncle sold her.
This is what they used to say, where the girl came from: no man may be certain who fathered a child, but the mother, ah, that you could be certain of. Lineage and property was something that moved in the matrilineal line, but power remained in the hands of the men: a man had complete ownership of his sister’s children.
There was a war in that place, and it was a small war, no more than a skirmish between the men of two rival villages. It was almost an argument. One village won the argument, one village lost it.
Life as a commodity, people as possessions. Enslavement had been part of the culture of those parts for thousands of years. The Arab slavers had destroyed the last of the great kingdoms of East Africa, while me West African nations had destroyed each other.
There was nothing untoward or unusual about their uncle selling the twins, although twins were considered magical beings, and their uncle was scared of them, scared enough that he did not tell them that they were to be sold in case they harmed his shadow and killed him. They were twelve years old. She was called Wututu, the messenger bird, he was called Agasu, the name of a dead king. They were healthy children, and, because they were twins, male and female, they were told many things about the gods, and because they were twins they listened to the things that they were told, and they remembered.
Their uncle was a fat and lazy man. If he had owned more cattle, perhaps he would have given up one of his cattle instead of the children, but he did not. He sold the twins. Enough of him: he shall not enter further into this narrative. We follow the twins.
They were marched, with several other slaves taken or sold in the war, for a dozen miles to a small outpost. Here they were traded, and the twins, along with thirteen others, were bought by six men with spears and knives who marched them to the west, toward the sea, and then for many miles along the coast. There were fifteen slaves now altogether, their hands loosely bound, tied neck to neck.
Wututu asked her brother Agasu what would happen to them.
“I do not know,” he said. Agasu was a boy who smiled often: his teeth were white and perfect, and he showed them as he grinned, his happy smiles making Wututu happy in her turn. He was not smiling now. Instead he tried to show bravery for his sister, his head back and shoulders spread, as proud, as menacing, as comical as a puppy with its hackles raised.
The man in the line behind Wututu, his cheeks scarred, said, “They will sell us to the white devils, who will take us to their home across the water.”
“And what will they do to us there?” demanded Wututu.
The man said nothing.
“Well?” asked Wututu. Agasu tried to dart a glance over his shoulder. They were not allowed to talk or sing as they walked.
“It is possible they will eat us,” said the man. “That is what I have been told. That is why they need so many slaves. It is because they are always hungry.”
Wututu began to cry as she walked. Agasu said, “Do not cry, my sister. They will not eat you. I shall protect you. Our gods will protect you.”
But Wututu continued to cry, walking with a heavy heart, feeling pain and anger and fear as only a child can feel it: raw and overwhelming. She was unable to tell Agasu that she was not worried about the white devils eating her. She would survive, she was certain of it. She cried because she was scared that they would” eat her brother, and she was not certain that she could protect him.
They reached a trading post, and they were kept there for ten days. On the morning of the tenth day they were taken from the hut in which they had been imprisoned (it had become very crowded in the final days, as men arrived from far away bringing their own strings and skeins of slaves). They were marched to the harbor, and Wututu saw the ship that was to take them away.
Her first thought was how big a ship it was, her second that it was too small for all of them to fit inside. It sat lightly on the water. The ship’s boat came back and forth, ferrying the captives to the ship, where they Were manacled and arranged in low decks by sailors, some of whom were brick red or tan-skinned, with strange pointy noses and beards that made them look like beasts. Several of the sailors looked like her own people, like the men who had marched her to the coast. The men and the women and the children were separated, forced into different areas on the slave deck. There were too many slaves for the ship to hold easily, so another dozen men were chained up on the deck in the open, beneath the places where the crew would sling their hammocks.
Wututu was put in with the children, not with the women; and she was not chained, merely locked in. Agasu, her brother, was forced in with the men, in chains, packed like herrings. It stank under that deck, although the crew had scrubbed it down since their last cargo. It was a stink that had entered the wood: the smell of fear and bile and diarrhea and death, of fever and madness and hate. Wututu sat in the hot hold with the other children. She could feel the children on each side of her sweating. A wave tumbled a small boy into her, hard, and he apologized in a tongue that Wututu did not recognize. She tried to smile at him in the semidarkness.
The ship set sail. Now it rode heavy in the water.
Wututu wondered about the place the white men came from (although none of them was truly white: sea-burned and sunburned they were, and their skins were dark). Were they so short of food that they had to send all the way to her land for people to eat? Or was it that she was to be a delicacy, a rare treat for a people who had eaten so many things that only black-skinned flesh in their cookpots made their mouths water?
On the second day out of port the ship hit a squall, not a bad one, but the ship’s decks lurched and tumbled, and the smell of vomit joined the mixed smells of urine and liquid feces and fear-sweat. Rain poured down on them in bucket-loads from the air gratings set in the ceiling of the slave deck.
A week into the voyage, and well out of sight of land, the slaves were allowed out of irons. They were warned that any disobedience, any trouble, and they would be punished more than they had ever imagined.
In the morning the captives were fed beans and ship’s biscuits, and a mouthful each of vinegared lime juice, harsh enough that their faces would twist, and they would cough and splutter, and some of them would moan and wail as the lime juice was spooned out. They could not spit it out, though: if they were caught spitting or dribbling it out they were lashed or beaten.
The night brought them salted beef. It tasted unpleasant, and there was a rainbow sheen to the gray surface of the meat. That was at the start of the voyage. As the voyage continued, the meat grew worse.
When they could, Wututu and Agasu would huddle together, talking of their mother and their home and their playfellows. Sometimes Wututu would tell Agasu the stories their mother had told them, like those of Elegba, the trickiest of the gods, who was Great Mawu’s eyes and ears in the world, who took messages to Mawu and brought back Mawu’s replies.
In the evenings, to while away the monotony of the voyage, the sailors would make the slaves sing for them and dance the dances of their native lands.
Wututu was lucky that she had been put in with the children. The children-were packed in tightly and ignored; the women were not always so fortunate. On some slave ships the female slaves were raped repeatedly by the crew, simply as an unspoken perquisite of the voyage. This was not one of those ships, which is not to say that there were no rapes.
A hundred men, women, and children died on that voyage and were dropped over the side; and some of the captives who were dropped over the side had not yet died, but the green chill of the ocean cooled their final fever and they went down flailing, choking, lost.
Wututu and Agasu were traveling on a Dutch ship, but they did not know this, and it might as easily have been British, or Portuguese, or Spanish, or French.
The black crewmen on the ship, their skins even darker than Wututu’s, told the captives where to go, what to do, when to dance. One morning Wututu caught one of the black guards staring at her. When she was eating, the man came over to her and stared down at her, without saying anything.
“Why do you do this?” she asked the man. “Why do you serve the white devils?”
He grinned at her as if her question was the funniest thing he had ever heard. Then he leaned over, so his lips were almost brushing her ears, so his hot breath on her ear made her suddenly feel sick. “If you were older,” he told her, “I would make you scream with happiness from my penis. Perhaps I will do it tonight. I have seen how well you dance.”
She looked at him with her nut-brown eyes and she said, unflinching, smiling even, “If you put it in me down there I will bite it off with my teeth down there. I am a witch girl, and I have very sharp teeth down there.” She took pleasure in watching his expression change. He said nothing and walked away.
