About eight o'clock they woke with a start. Amazed and confused, she shrank from the unexpectedness other waking. She wasn't dreaming. It was true. She had been married the day before and was waking up with her husband in a bed in the neighbour's house. He was pushing back his hair and swearing as he painfully lifted his head. He had gone to bed dead drunk. "You cannot refuse," they said. "After all, you are the bridegroom."

Halfway through the evening he was drunk already and a shock of brown hair had fallen forward over his face without his making any effort at all to throw it back with a shake of his head as he usually did. Shifting from leg to leg, her senses blunted with sleep, she watched, heavy-eyed, the progress of the festivity, diverted from time to time by the almost wild pleasure he was taking in his own wedding feast.

Since it was her wedding too, she resolutely stayed awake, all the while envying her cousin who slept peacefully, her head against the corner of the wall. They were the same age: thirteen-and-a-half. At that age sleep could be pardoned, she had heard them say again and again. Of course, but not on the night of one's wedding.

It was long after midnight when at last he signalled her to follow him. They went through the garden so that no one could see them or play mean tricks on them. She helped him to jump over the fence, to cross the ditch, and to climb the stairs. He fell across the bed and began to snore at once, his hands clenched like a child's. He was eighteen. She slept, curled round on an empty corner of the mattress.

They got up quickly as soon as they woke, ashamed to have stayed in bed long. He ran to hitch up a buggy which he drove around in front of his in-laws' house. His wife's trunk was loaded on and he helped her up. He was embarrassed; she, almost joyful. Then he turned the horse at a trot towards the property that had been prepared for them. He was to be the second neighbour down the road. She waved happily again and again and her mother, who, crying, kept watching,until they had rounded the corner, the blond braid that swung like a pendulum over the back of the buggy seat.

All day they worked eagerly getting settled. In the evening they went to bed early. He embraced her eagerly. Face to face with a heat that flamed and entangled her in its curious movement, she was frightened.

"What are you doing?" she asked.
He answered quietly, "You are the sheep and I am the ram."
"Oh," she said. It was simple when one had a reference point.

On the first mornings of their life together, after he had left for the fields, she ran quickly to her mother's.

"Are you managing?" her mother always asked.
"Yes," the child replied smiling.
"Your husband, is he good to you?"
"Oh yes," she said. "He says I am a pretty sheep."

Sheep... sheep? The mother, fascinated, watched her daughter attentively but did not dare to question her further. "Go back to your husband now," she said. "Busy yourself about the house and get his meal ready."

Since the girl hesitated uncertainly as if she did not understand, her mother sprinkled sugar on a slice of bread spread with cream, gave it to her and pushed her gently toward the door. The child went down the road eating her bread and the mother, reassured, leaned sadly against the wall of the house watching the thick swaying braid until the girl turned the corner of the road.

Little by little the young wife spaced her visits. In autumn when the cold rain began to fall, she came only on Sundays. She had found her own rhythm. Was she too eager, too ambitious? Perhaps she was simply inattentive. Her tempo was too swift. She always hurried now. She wove more bed covers than her chest could hold, cultivated more vegetables than they could eat, raised more calves than they knew how to sell.

And the children came quickly—almost faster than nature permits. She was never seen without a child in her arms, one in her belly, and another at her heels. She raised them well, mechanically, without counting them; accepted them as the seasons are accepted; watched them leave, not with fatalism or resignation but steadfast and untroubled, always face to face with the ineluctable cycle that makes the apple fall when it is ripe.

The simple mechanism she had set in motion did not falter. She was the cog wheel that had no right to oversee the whole machine. Everything went well.

Only the rhythm was too fast. She outstripped the seasons. The begetting other children pressed unreasonably on that of her grandchildren and the order was broken; her daughters and her sons already had many children when she was still bearing others — giving her grandsons uncles who were younger than they were and for whom they could have no respect.

She had twenty-three children. It was extravagant.

Fortunately, as one child was carried in the front door, beribboned and wailing, one went out the rear door alone, its knapsack on its back. Nevertheless, it was extravagant. She never realized it.

When her husband was buried and her youngest son married, she caught her breath, decided finally on slippers and a rocking chair. The mechanism could not adjust to a new rhythm. It broke down. She found herself disoriented, incapable of directing the stranger she had become, whom she did not know, who turned round and round with outstretched arms, more and more agitated.

"And if I should visit my family?" she asked her neighbour one day. She had children settled in the four corners of the province, some even exiled to the United States. She would go to take the census or, rather, she would go like a bishop to make the rounds of the diocese.

She had been seen leaving one morning, walking slowly. She had climbed into the bus, a small black cardboard suitcase in her hand. She had smiled at her neighbours but her eyes were still haggard.

She went first to the States. She was introduced to the wife of her grandson who spoke no French and to all the others whom she looked at searchingly.

"That one," she said, "is she my child or my child's child?"

The generations had become confused. She no longer knew.

She went back to Sept-Isles. One day, when she was rocking on the veranda with one of her sons, he pointed out a big dark-haired young man who was coming down the street.

"Look, mother," her son said. "He is my youngest." He was eighteen and a shock of hair fell forward over his face. She began to cry.

"It is he," she said. "It is my husband."

The next day she was taken to the home of one of her daughters, whom she called by her sister's name. Her daughter took care of her for several days and then took her to the house of the other daughter who, after much kindness, took her to the home of one of the oldest of the grandsons. She asked no questions. She cried.

Finally, one of her boys, chaplain in a home for the aged, came to get her. She followed him obediently. When he presented her to the assembled community, she turned to him and said quietly, "Tell me, are all these your brothers?"

Genesis 1:28 has been used to oppose a great many things, from abortion to contraception to gay marriage. But it takes a fundamentalist (mis)reading of the passage to reach these conclusions.

God, having just created mankind, "blessed them, and God said unto them, Be fruitful, and multiply". The socially conservative reading views this as a command: mankind must multiply, and so abortion or contraception get in the way of this injunction. But rather than being a command, this is instead a description of the conditions God has blessed mankind with, namely that it has the capacity to multiply. In the same passage, God blesses mankind with "dominion over the fish of the sea", which if it were subjected to a similarly fundamentalist reading might lead us to believe trawlermen have special dominion over Heaven.

To effortlessly be fruitful and multiply for all time was the blessed state of mankind prior to the Fall. Moral commands were not necessary in this situation because everything was ordered as God himself had structured it.

Only the one thing God could not foresee or prevent - the Fall itself - complicated the situation. Man's acquisition of free will was the thing that made moral commands necessary, for mankind stands always at risk of annihilation through our own actions, as our generation knows better than any other. But mankind is also capable of the right choices, which will allow us to still be fruitful and multiply, to attain the special happiness available only to the free. Our free will hence comes at the price of work and vigilance; only with these will we be fruitful and multiply. This is the blessing and the burden of the human condition, which the Creation myth captures so well, and of which the fundamentalists are apparently unaware.


When my pastor speaks of "free will" those words mean something very specific to me. God created man with free will; that is the capacity to accept or reject God. After the fall of man free will was one of the things taken from mankind. My God has the power to cast someone into hell. That he chose to drive Adam and Eve out of the Garden of Eden instead of damning them for eternity shows me that his capacity for mercy is great. My God is a just God. He demands payment for sins yet nothing I do is acceptable to him for everything I think, do and say is steeped in sin. Only the innocent blood of Christ shed on the cross can atone for my sins.

While the passage "be fruitful and multiply" implies that God has given mankind the capacity to reproduce I believe that the word fruitful has a larger meaning beyond that of procreation. Genesis speaks of sacrifices offered by Cain and Abel. One was acceptable to God while the other repulsed him. Faith is not a static commodity. Either your faith is growing and you will produce fruit or your faith is dying and you will wither on the vine. While misinterpretation of the Bible by Christian fundamentalists is common I do not believe that God demands people have children nor do I believe that those who use contraception are wrong. I am not a theologian however this is what I believe about the words "be fruitful and multiply".

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