Samuel should have been rich from his well rig and his threshing machine and his shop, but he had no gift for business. His customers, always pressed for money, promised payment after harvest, and then after Christmas, and then after—until at last they forgot it. Samuel had no gift for reminding them. And so the Hamiltons stayed poor.
The children came along as regularly as the years. The few overworked doctors of the county did not often get to the ranches for a birth unless the joy turned nightmare and went on for several days. Samuel Hamilton delivered all his own children and tied the cords neatly, spanked the bottoms and cleaned up the mess. When his youngest was born with some small obstruction and began to turn black, Samuel put his mouth against the baby’s mouth and blew air in and sucked it out until the baby could take over for himself. Samuel’s hands were so good and gentle that neighbors from twenty miles away would call on him to help with a birth. And he was equally good with mare, cow, or woman.
Samuel had a great black book on an available shelf and it had gold letters on the cover—Dr. Gunn’s Family Medicine. Some pages were bent and beat up from use, and others were never opened to the light. To look through Dr. Gunn is to know the Hamiltons’ medical history. These are the used sections—broken bones, cuts, bruises, mumps, measles, backache, scarlet fever, diphtheria, rheumatism, female complaints, hernia, and of course everything to do with pregnancy and the birth of children. The Hamiltons must have been either lucky or moral for the sections on gonorrhea and syphilis were never opened.
Samuel had no equal for soothing hysteria and bringing quiet to a frightened child. It was the sweetness of his tongue and the tenderness of his soul. And just as there was a cleanness about his body, so there was a cleanness in his thinking. Men coming to his blacksmith shop to talk and listen dropped their cursing for a while, not from any kind of restraint but automatically, as though this were not the place for it.
Samuel kept always a foreignness. Perhaps it was in the cadence of his speech, and this had the effect of making men, and women too, tell him things they would not tell to relatives or close friends. His slight strangeness set him apart and made him safe as a repository.
Liza Hamilton was a very different kettle of Irish. Her head was small and round and it held small round convictions. She had a button nose and a hard little set-back chin, a gripping jaw set on its course even though the angels of God argued against it.
Liza was a good plain cook, and her house—it was always her house—was brushed and pummeled and washed. Bearing her children did not hold her back very much—two weeks at the most she had to be careful. She must have had a pelvic arch of whalebone, for she had big children one after the other.
Liza had a finely developed sense of sin. Idleness was a sin, and card playing, which was a kind of idleness to her. She was suspicious of fun whether it involved dancing or singing or even laughter. She felt that people having a good time were wide open to the devil. And this was a shame, for Samuel was a laughing man, but I guess Samuel was wide open to the devil. His wife protected him whenever she could.
She wore her hair always pulled tight back and bunned behind in a hard knot. And since I can’t remember how she dressed, it must have been that she wore clothes that matched herself exactly. She had no spark of humor and only occasionally a blade of cutting wit. She frightened her grandchildren because she had no weakness. She suffered bravely and uncomplainingly through life, convinced that that was the way her God wanted everyone to live. She felt that rewards came later.
2
When people first came to the West, particularly from the owned and fought-over farmlets of Europe, and saw so much land to be had for the signing of a paper and the building of a foundation, an itching land-greed seemed to come over them. They wanted more and more land—good land if possible, but land anyway. Perhaps they had filaments of memory of feudal Europe where great families became and remained great because they owned things. The early settlers took up land they didn’t need and couldn’t use; they took up worthless land just to own it. And all proportions changed. A man who might have been well-to-do on ten acres in Europe was rat-poor on two thousand in California.
It wasn’t very long until all the land in the barren hills near King City and San Ardo was taken up, and ragged families were scattered through the hills, trying their best to scratch a living from the thin flinty soil. They and the coyotes lived clever, despairing, submarginal lives. They landed with no money, no equipment, no tools, no credit, and particularly with no knowledge of the new country and no technique for using it. I don’t know whether it was a divine stupidity or a great faith that let them do it. Surely such venture is nearly gone from the world. And the families did survive and grow. They had a tool or a weapon that is also nearly gone, or perhaps it is only dormant for a while. It is argued that because they believed thoroughly in a just, moral God they could put their faith there and let the smaller securities take care of themselves. But I think that because they trusted themselves and respected themselves as individuals, because they knew beyond doubt that they were valuable and potentially moral units—because of this they could give God their own courage and dignity and then receive it back. Such things have disappeared perhaps because men do not trust themselves any more, and when that happens there is nothing left except perhaps to find some strong sure man, even though he may be wrong, and to dangle from his coattails.
While many people came to the Salinas Valley penniless, there were others who, having sold out somewhere else, arrived with money to start a new life. These usually bought land, but good land, and built their houses of planed lumber and had carpets and colored-glass diamond panes in their windows. There were numbers of these families and they got the good land of the valley and cleared the yellow mustard away and planted wheat.
Such a man was Adam Trask.
Chapter 3
1
Adam Trask was born on a farm on the outskirts of a little town which was not far from a big town in Connecticut. He was an only son, and he was born six months after his father was mustered into a Connecticut regiment in 1862. Adam’s mother ran the farm, bore Adam, and still had time to embrace a primitive theosophy. She felt that her husband would surely be killed by the wild and barbarous rebels, and she prepared herself to get in touch with him in what she called the beyond. He came home six weeks after Adam was born. His right leg was off at the knee. He stumped in on a crude wooden leg he himself had carved out of beechwood. And already it was splitting. He had in his pocket and placed on the parlor table the lead bullet they had given him to bite while they cut off his frayed leg.
Adam’s father Cyrus was something of a devil—had always been wild—drove a two-wheeled cart too fast, and managed to make his wooden leg seem jaunty and desirable. He had enjoyed his military career, what there was of it. Being wild by nature, he had liked his brief period of training and the drinking and gambling and whoring that went with it. Then he marched south with a group of replacements, and he enjoyed that too—seeing the country and stealing chickens and chasing rebel girls up into the haystacks. The gray, despairing weariness of protracted maneuvers and combat did not touch him. The first time he saw the enemy was at eight o’clock one spring morning, and at eight-thirty he was hit in the right leg by a heavy slug that mashed and splintered the bones beyond repair. Even then he was lucky, for the rebels retreated and the field surgeons moved up immediately. Cyrus Trask did have his five minutes of horror while they cut the shreds away and sawed the bone off square and burned the open flesh. The toothmarks in the bullet proved that. And there was considerable pain while the wound healed under the unusually septic conditions in the hospitals of that day. But Cyrus had vitality and swagger. While he was carving his beechwood leg and hobbling about on a crutch, he contracted a particularly virulent dose of the clap from a Negro girl who whistled at him from under a pile of lumber and charged him ten cents. When he had his new leg, and painfully knew his condition, he hobbled about for days, looking for the girl. He told his bunkmates what he was going to do when he found her. He planned to cut off her ears and her nose with his pocketknife and get his money back. Carving on his wooden leg, he showed his friends how he would cut her. “When I finish her she’ll be a funny-looking bitch,” he said. “I’ll make her so a drunk Indian won’t take out after her.” His light of love must have sensed his intentions, for he never found her. By the time Cyrus was released from the hospital and the army, his gonorrhea was dried up. When he got home to Connecticut there remained only enough of it for his wife.