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bare legged like the Wampanoag women in their short skin shifts. My toes dug down into the sandy, cooling earth, as my heartbeat matched itself to the drumming. The soul within me, schooled in what was godly, seemed to exit my body in great gasping exhalations as I began to move to the beat. Slowly at first, my limbs found the rhythm. Thought ceased, and an animal sense drove me until, in the end, I danced with abandon. If Satan had me in his hand that night, then I confess it: I welcomed his touch.
     
     
    At dawn, they had to shake me awake. For a few moments I could not recall how I had made my way back to the campsite, and a hot dread seized me lest I remained unclad. But somehow in my ecstatic trance I had found my shed garments and put them back on. I got up and made myself busy with the others to cover the signs of our theft, dragging the remains of the butchered carcass into the surf, dousing the bloodied and fire blackened sands with buckets of sea water, and hoping the rising tide would do the rest of it.
    All the long journey home in the oil-laden shallop, Makepeace berated me for my carelessness, my clumsiness and my lack of consideration. I barely heard the half of what he said. My mind was still in that circle under the cliffs.

V
     
    H e was the younger son of Nahnoso, the Nobnocket sonquem, and his name was Cheeshahteaumauck. In his tongue, it means something like “hateful one.” When he told me this, I thought that my limited grasp of his language was defeating me. For what manner of people would name a child so? But when I asked if his father indeed hated him, he laughed at me. Names, he said, flow into one like a drink of cool water, remain for a year or a season, and then, maybe, give way to another, more apt one. Who could tell how his present name had fallen upon him? Perhaps the giver of the name had meant to trick Cheepi, the devil-god, into thinking him unloved and therefore leaving him alone. Or perhaps it had come upon him for cause. I had found him hunting alone, he reminded me, when the practice of his clan was to hunt communally. In a band that values the common weal above all, he chose to be chuppi, the one who stands separate. When his band set out towards sun rising, he struck off towards sun setting. It had ever been thus, as long as he could remember. While most babes still nursed at the breast, he had weaned himself, left the women and set about trailing after his mother’s brother, Tequamuck, who was their pawaaw. He would hide himself under mats or in thickets to hear the incantations and witness the dances. At first, he said, his elders had berated him for lacking respect, and the name might have fallen upon him out of their feelings at that time. But Tequamuck took a different view and said that such behavior presaged his destiny: to be pawaaw in his turn. So, he had gone to live in his uncle’s wetu, while his elder brother Nanaakomin was like a shadow at their father’s side.
    Before my experience at the cliffs began to work its corruption upon my spirit, this news would have entirely dismayed me. Father called the pawaaws “murderers of souls.” He said they were wizards—kinfolk of those English witches whom we burned at the stake. He said they invited trance states, in which they traveled through the spirit world, communing there with the devil through imps that came to them in animal form. From these Satanic familiars, they drew power to raise the mists and the winds, to foresee the future and to heal or sicken people as the whim led them. Cheeshahteaumauk’s uncle Tequamuck was infamously powerful in these arts. When father first spoke of this, it frightened me, so that I could not look upon an Indian person without dread. But ever since the singing and dancing at the cliffs, my fear had given way to fascination, and Cheeshahteaumauk’s disclosures only made him more interesting to me.
    As for my name, he found it equally peculiar, once I told him that Bethia meant