rug. After another ten seconds or so, he said evenly, âYou got something against Native Americans?â
âAbsolutely nothing at all,â I said.
âWhat if some bureaucrat for the state said that the Abenaki or some others had a claim to your land, that youâd have to pay them or give it up? Whatâd you think then?â
I glanced around the room at the exposed rough wood, the junk-shop furnishings, and said, âI think I could walk away from this without too many pained memories. Is that a rhetorical question?â
âIâm just curious,â he said. âYou learn a lot about a man when heâs faced with a tough decision. So what would you do, if you discovered this wasnât really your land?â
What a peculiar evening this was turning out to be. Iâd started a topic that Smith seemed unable to leave. What the hell. The cabin wasnât something I had invested much money in, or even all that much time. I knew a man once who lived on a houseboat and who always said he could watch it sink andthen go on and live somewhere else. And old Thoreau again, railing against possessing land, houses, furnishings:
Things are in the saddle, and they ride mankind
.
But what would I do if someone tried to take what I had? There is a powerful instinct to defend the cave, to fight against the intruder. And then, for no clear reason, I thought about the woman on the rock. âSmith, why are you focusing on this? Do you know something I donât?â
âIâm sure theyâs a hell of a lot I know that you donât. I donât know nothing about your land, though.â
âOK,â I said slowly, thinking my way through the answer, âif the Native Americans who once lived here wanted my land back, Iâd work something out with them. Iâd like to keep some of it, particularly the cabin, and I wouldnât want them building a casino next door to me, but Iâd work out an agreement.â
âBe easier to just kill them, though, wouldnât it?â he said with a sudden savage vehemence.
I stared at him in the light of the kerosene lantern. âAnd where the hell did that come from?â
He rocked for a moment, then said, âWell, thatâs the way youâve been handling âem for the past three hundred years, you white folks.â
âLike me and Joseph Smith?â
Jeremiah nodded. âHe is an ancestor of mine, thatâs the truth. And Iâm white, probably Irish and Scotch stock. But my wife, Rebecca, was Abenaki, or at least mostly so.â
I didnât say anything. I couldnât think of anything to say.
âSheâs been dead twenty years now,â he said. âOne hell of a good woman.â He sipped his wine.
âAll right,â I said. âBut tell me about what brought you out here to begin with. Tell me about your grandson.â
Smith had his face turned toward me, but I had the sense he wasnât looking at me, just looking back into the past. âHe was raised by Susan, our only child. See, a friend of Susanâs got pregnant and there wasnât any question of an abortion. The girl left the baby over at Susanâs place, that was when she was at Vermont College in Montpelier, and just vanished. Boy was two weeks old. They never did find the mother, and couldnât even find her family. She was one of those kids, just passing through, you know? The state was full of âem back then. So Susan got adoption papers, named him Jerry, after me, and raised him. We all thought of him as ours.â
âDoes he know he was adopted?â I said.
âI expect. Iâve never discussed it with him, but probably Susan did.â
âAnd whereâs she?â
âShe died of breast cancer two years ago,â he said, his voice blurred. âSeems theyâs an epidemic of it in this state. I think itâs got something to do with those injections they give the