4. The introduction of the narcotic into a vein. The hypodermic needle is secured to a common eyedropper by means of a narrow cardboard “collar.”
5. Coprophagist’sab argot for anything fake or artificial. Originally a term of scorn, it is sometimes employed as an expression of surprised endearment, as in “Why, you little peanut!” or the more explicit French “Queue cacahuète!” The term originated among the orthodox when a splinter group of “Marranos” in Ontario began using peanut butter in cult rituals in a bid for respectability and community acceptance. In the addict’s vocabulary it describes a pure drug which has been adulterated with flour, milk sugar, or quinine so as to increase its volume and multiply its market value.
6. Originally heroin and the “hard drugs,” but now in general use for any euphorant from the harmless Indian hemp to the innocuous aspirin. It is interesting to note that users of heroin are chronically constipated,c the drug rendering the bowels inactive.
7. “To keep” or “to hold” can mean, in addicts’ argot, the condition of possessing narcotics with a view to selling them rather than consuming them oneself.
a (kopros) – Greek for dung, of course. But compare with the Sanskrit cakrt, meaning manure. Think of yourself as a sponge diver, darling. Do you comprehend how many fathoms crush your mossy fumbling?
b (phag-ein) – to eat, in Greek. But look at the Sanskrit: bhájati – to share, partake; bháksati – to enjoy, consume; bhágaš – happiness, wealth. The very words you use are shadows on the sunless ocean floor. None of them carries a lesson or a prayer.
c Con-stipatum, Latin past participle of stipare – to pack, press, stuff, cram. Cognate with the Greek (stiphos) – “a heap firmly pressed together.” Today in modern Athens means a thick crowd, a swarm, a horde. I’m feeding the cables down to you, friend, so that you can begin to breathe, and soon, because of me, you will grow your own lovely silver gills.
THE LAST FOUR YEARS OF TEKAKWITHA’S LIFE
AND THE ENSUING MIRACLES
1
There was a convert to Christianity named Okenratarihen, who was an Onneyout chief. He was very zealous in his new faith, just as he had been in his old life. His name means Cendre Chaude, or Hot Cinder, and this was a description of his nature. It was his dream that all the Mohawks would embrace the new pale God. In 1677 he organized an apostolic mission into the territory of the Iroquois. He took with him a Huron from Lorette, and another convert who, by “coincidence” (if we wish to diminish Providence by the term), was a relative of Catherine Tekakwitha. The first village they came to was Kahnawaké, the same village where lived our neophyte and her confessor, le P. de Lamberville. Okenratarihen was a superb orator. He held the village spellbound, and Catherine Tekakwitha listened as he told about his new life in the mission of Sault Saint-Louis.
– The spirit was not with me before. I lived like an animal. Then I heard about the Great Spirit, the true Master of the sky and the earth, and now I live like a man.
Catherine Tekakwitha wanted to go to this place which he described so vividly. Le P. de Lamberville wished to secure the remarkable child in a more hospitable Christian environment, so he listened sympathetically to her request. Happily, her uncle was at Fort Orange (Albany) trading with the English. The priest knew that her aunts would not resist any plan that removed the girl from their midst. Okenratarihen wished to continue his mission, so it was decided that Catherine should escape with his two companions. The preparations were brief and secret. Early in the morning they launched their canoe. Le P. de Lamberville blessed them as they paddled into the drifts of mist. In her hand Catherine held a letter to the Fathers at Sault. She whispered to herself.
– Good-by, my village. Good-by, my homeland.
They followed the Mohawk River in its eastern course, then north up the Hudson River, which was laced with vegetative obstacles, huge overhanging branches, tangled vines, impenetrable thickets. They entered Lac Saint-Sacrement, which today is called Lake George, grateful for its still waters. They continued due north, into Lake Champlain, up the Richelieu River to Fort Chambly. Here they abandoned the canoe and traveled by foot through the thick forests, which, even today, cover the south bank of the Saint Lawrence River. In the autumn of 1677 the three reached the mission Saint-François-Xavier de Sault Saint-Louis. That is all you have to know. Do not ponder the promise to her uncle which Catherine Tekakwitha broke. It will soon come clear that Catherine Tekakwitha was not bound by secular vows. Do not worry about her old uncle humming a desolate love song, as he tried to pick her trail out of the falling leaves.
2
I’ve got to go fast because the organs of Mary Voolnd will not buzz forever in sexual surprise like an eternal pinball machine and maybe even my four-fingered hand will tire. But I will give you everything you have to know. The priests in charge of the mission were le P. Pierre Cholenec and le P. Claude Chauchetière, our old sources. They read the letter which the girl carried: “Catherine Tegakouita will live at Sault. Kindly assume responsibility for her direction. Soon you will know the treasure we have given you. Qu’entre vos mains, il profite à la gloire de Dieu and to the health of a soul which assuredly is dear to Him.” The girl was assigned to the cabin of Anastasie, an old woman
