Home > Authors Index > Edwin Eastman > Seven and Nine years Among the Camanches and Apaches An Autobiography > This page
Seven and Nine years Among the Camanches and Apaches An Autobiography, a non-fiction book by Edwin Eastman |
||
Chapter 22. Feasts, Fasts, And Facts |
||
| < Previous |
Table of content |
Next > |
|
________________________________________________
_ CHAPTER XXII. FEASTS, FASTS, AND FACTS This chapter is to be a faithful description of mystery, hocus-pocus, vou-doo, and Indian superstition, concrete and abstract. The entire ceremonial of Indian worship has for its groundwork the basest and most groveling superstition. All events in any way out of the ordinary run of human affairs are directly traced to the Good or Evil Spirit. If their affairs are in any way confused, or do their war parties come to grief, the misfortune is laid at the door of O-kee-hee-de (the Evil Spirit), and when fortune smiles upon them, and bountiful harvests, game, scalps, and victories are theirs, it is directly attributable to the influence of the Great Spirit. An infant's knowledge begins by the inculcation of this proposition, and during its lifetime, existence is enjoyable or the reverse, according as the Good or Evil Spirit smiles on him. In this fact is displayed the resemblance between a savage fetich and the ideal Christian religion. It is the distinction that exists between the bud and full-blown flower,--a wild, barbarous groping after the perfected civilized idea. The Indian has his ideas of a heaven and a purgatory, but they are carnal and material. As he lives in this world, so he proposes to exist in the world hereafter. The happy hunting grounds are merely a repetition of his present life, only in those blissful elysian fields a Good Spirit wills that game shall always be in abundance, and hunting facilities inexhaustible. Contrary to the faith that obtains among Christians, the Indian maintains that the Good Spirit inhabits the realms of the Evil Spirit, while his opposite, the Evil One, haunts the domains of the blest. This curious, not to say absurd state of affairs, is accounted for in the following manner: It is maintained that an Indian suffers for his crimes only for a length of time commensurate with the sins committed. Hence, while professing their conviction in a future administration of rewards and punishments, they also maintain that a very Judas of his tribe will, after expiating his sins, enjoy the fullest delights of his more upright companions. Thus it becomes very necessary, in their opinion, that the Good Spirit should meet them in purgatory, and by word and act increase their sufferings and bring them to a realizing sense of the power of him whom they have offended; while, on the other hand, the Bad Spirit roams through their Paradise still tempting the happy. Those who have gone to the regions of punishment, they believe will be tortured for a time proportioned to their offences, and then, being transferred to the land of the happy, they are again liable to the temptations of the Evil Spirit, and answerable again at a future time for their new offences. It will be seen that this scheme of salvation is rather crude and not as satisfactory in its details as one might desire. In regard to the topographical positions of these two places--heaven and hell--little can be ascertained. As near as I could learn, the offenders inhabited a county lying far to the north, where snow and ice were the minor concomitants of a bleak and barren land; whilst they suppose the happy hunting grounds to be in the region of perpetual sunshine, where every prospect is of the most charming character, and only the keenest enjoyment is experienced; where buffaloes and other Indian luxuries abound. To such lengths was superstition carried, that the young warriors of the tribe deemed no tortures, however brutal or sanguinary, too severe that would by their endurance gain them the admittance to this favored region; and to this end, annual feasts and religious ceremonies were instituted, that the appalling cruelty of the rites might well make the stoutest heart tremble, and the most valiant spirit quake with fear. The Apaches were now on the eve of one of these festivals, and those who aspired to be considered as braves, and to establish a reputation for endurance under pain and suffering, were making minute and careful preparations to endure the infliction creditably. There was to be a series of performances under the sole supervision of one grand master of ceremonies. This worthy was the head medicine of the nation, and was looked up to with a species of veneration verging upon adoration. The rites were to be inaugurated by a grand dance in the open air. The ground selected for this performance was immediately in front of the medicine lodge, and embraced an area of about half an acre. Previous to the inception of the ceremonies, a number of the women were set at work with large wooden mallets, pounding the turf, which was done in order to make the ground hard, smooth and level. As soon as this was accomplished, a curb was erected in the centre of the space by driving stakes in the ground in the form of a circle, just leaving sufficient space between each one to admit of a free passage of air. The curb rose to a height of about three feet, the top being covered by stretching a buffalo robe over the stakes. Within this enclosure was placed a small stone altar, on which burned the sacred flame. Under no circumstances was the flame allowed to be extinguished. In the event of its ceasing to burn, it would have been considered an ill omen, and in order to propitiate the Good Spirit, it would have become necessary to sacrifice a female captive. All was now in readiness, and on the following morning Mahtocheega and the chiefs of the nation assembled in the medicine lodge preparatory to commencing the "death dance." Sixteen young men participated in the dance. They stood to one side in a group, isolated from the crowd. They were decked out in the most gorgeous trappings, each one personating some animal which they imitated as closely as possible, both in action and sound. Beginning by circling around the curb in a measured tramp to the sound of the Indian drums and rattles, they gradually accelerated their pace until they were going at full speed, meanwhile indulging in the most frightful yells, groans, whoops, and cries. This was kept up without intermission for, perhaps, fifteen minutes, when the medicine man sounded a shrill blast on his whistle, and, as if by magic, the performers dropped upon "all fours" and began to practice the distinctive peculiarity of the animals they personated. Their actions were a source of considerable amusement to the bystanders, and each actor was applauded vociferously when by some particular gesture, or trick, he faithfully portrayed the habits of the animal he represented. Some of these actions were of a very gross, not to say revolting character. In the heat of the excitement a wild scream startled the bystanders, and soon the women were rushing in every direction, seemingly in the most abject terror. Pursuing them was a hideous monster entirely nude, his body being blackened with charcoal and bear's grease until it shone like ebony; his face was marked with a profusion of white rings about an inch in diameter, and around his mouth were frightful indentures which closely resembled canine teeth. In addition to his hideous appearance, he gave the most frightful shrieks as he dashed through the crowd. This unearthly creature carried in his hand a staff of about six feet in length, with a red ball at the end of it, which he pushed along the ground in front of him as he ran. All eyes, save those of the braves engaged in the dance, were upon him as he dashed on in pursuit of the women. They fled in the wildest disorder falling over each other in their frantic endeavors to elude the monster's grasp. The master of ceremonies now interfered, and advancing from his position beside the chief, ran up to where the women were struggling with the demon, and, thrusting his medicine pipe before the black monster, held him immovable under its charm. This action enabled the females to get safely out of his reach, and when free from danger, although their hearts still beat with the excitement, they soon became calm, and, seeing that he was ignominiously subjugated by the charm of the all-potent pipe, indulged in the most extravagant laughter, and shouts of applause at his sudden defeat, and at the ridiculous posture in which he was held. They presented a striking picture as they stood there face to face--the old man standing erect, his face tremulous with suppressed emotion, while his eyes gleamed with rage and hatred. The evil spirit on the other hand, cowed, and trembling, seemed transfixed with terror. At intervals he would make an effort to break the spell, and darting to one side attempt to break off in the direction of the prairie; but the ever-vigilant chief was at his side in a twinkling and holding the potent charm to his nose, reduce him to instant obedience. Thus they stood, the one with his body painted black and representing the Evil One, frowning everlasting vengeance on the other, who sternly gazed him back with a look of exultation and contempt, as he held him in check and powerless under the influence of his magic charm. When the superior power of the chief had been fully tested and acknowledged, and the women had been allowed ample time to remove themselves to a safe distance and place innumerable barriers between themselves and this fiendish monster, the pipe was gradually withdrawn from before him, and he was once more allowed to follow the dictates of his low and bestial mind. No sooner did he feel himself free from this constraining influence than he dashed into the center of the group of dancers, and attacking one of the young men who was dressed in the guise of a buffalo, hivung ee a wahkstia chee a nahks tammee ung s towa; ee ung ee aht ghwat ee o nungths tcha ho a tummee osct no ah ughstom ah hi en ah nohxt givi aht gahtch gun ne. After this performance he visited three others in succession, and indulged in antics of a light character, that elicited shouts of laughter and rounds of applause. The Indians considered the strict observance of this particular ceremony as highly important, and calculated to be of great benefit in attracting game to their vicinity in the coming season. During the scene Okeehede had become quite exhausted by his exercise, and seemed to be anxiously looking around for some feasible means of escape. The women had by this time overcome the fear which his entrance had caused, and now gathered about him in shoals, poking him with bits of stick, throwing stones at his body, and giving expression to their dislike in various ways that suggested themselves on the spur of the moment. At length, one more courageous than the rest gathered a handful of yellow clay, and drawing quite near, awaited her opportunity when the fiend's attention was directed to another quarter, then dashing up to him, emptied the contents of her hands over his body. The change was magical; the yellow clay was attracted and held by the grease with which his body was besmeared, turning his color from black to bright yellow. He seemed to become quite heartbroken at this signal disgrace, and losing control of his feelings, commenced crying vehemently, when, as quick as thought, a fearless young maiden made a frantic clutch at the magic, ball-tipped wand. She was successful beyond her most sanguine anticipations, and flew through the crowd, bearing the trophy high above her head. The other women gathered around her, beseeching her to let them break the wand, and thus end the spell. Their entreaties were at last acceded to, and the stick was broken into fine bits, which were hurled at their whilom owner. His power was now gone; his strength also, and, gathering his energies for one grand and final effort, he plunged headlong towards the prairie with a howling mob of women at his heels. As he struggled along his movements were impeded by every known device, and at each fall he was set upon by the enraged and triumphant females, who exulted in his ignominious downfall, supplementing their jeers with blows from sticks, stones and whips, until he at length escaped by diving into the underbrush that grew at the base of the hills, and disappeared from view. The dance had by this time come to an end, and preparations were made for the commencement of the cruelties which were about to take place within the lodge. The medicine chief, who acted as master of ceremonies, approached Mahtocheega, and made a requisition for musicians, and after a brief consultation he gave orders to have two of the female captives perform this arduous and monotonous task. Zoe and myself were chosen, and we were at once ushered within the sacred precincts of the lodge. We were the only women who were permitted to view the scenes which I am about to relate. Would to God I had been spared the revolting spectacle! As we entered, the candidates for the cruelties were about taking their places in spaces assigned them, as also the chiefs and doctors of the tribe, whose duty it was to look on, bear witness to, and decide upon the comparative degree of fortitude with which the young men sustain themselves in this most excruciating ordeal. The chiefs situated themselves on one side of the lodge, and opposite them were seated the musicians. The medicine chief took up his position in the center of the circle, near a small fire, with his big pipe in his hands. Gravely filling it with k'neck k'nick, he lighted it at the flame, and began puffing great clouds in the faces of the aspirants, that the Great Spirit might give them strength to bear their tortures manfully. Directly under the aperture in the roof of the lodge was a curious arrangement of buffalo and human skulls, which were divided into two parcels. Placed over them at an elevation of about five feet was a delicate scaffold made of four posts, not larger than a willow rod. In the crotches of these poles were placed lateral rods of about the same thickness, and resting on these transversely were a number of still more delicate sticks. On the center of this frame was a small stone altar, from which issued the sacred fire. Immediately under the frame on the ground was placed a knife and a bundle of splints, which were kept in readiness for the infliction of the cruelties which I shall endeavor to explain. From the top of the lodge depended a number of cords, which, passing through the roof, were held by men on the outside, who, on a given signal, were to suspend the victims between heaven and earth. An attendant now advanced to our side of the structure, bearing in his arms two curious looking objects, which, on investigation, proved to be sacks containing in each about two gallons of water. These were articles of superstitious regard, and held in great veneration by the Indians. They were constructed of the skin of the buffalo's neck, and most elaborately sewed together in the form of a large tortoise, with a bunch of eagle's quills appended to act the part of tail. Accompanying each was a drumstick, and, with a few directions how to use it, he left us. After a brief incantation, accompanied by more vigorous puffs at the big pipe, the order was issued to remove the scaffold. The skulls were placed on posts at the back of the lodge, and two stalwart savages took up their positions in the center of the open space, one with the knife in his hand, the other holding the splints. One by one the candidates advanced; their frames were greatly emaciated by the fasting, thirsting, and wakefulness to which they had subjected themselves during four days. Placing themselves on their hands and feet, or otherwise, as was best suited for the performance of the operation, they were grasped roughly by the attendants, and an inch or more of flesh taken up between the thumb and finger of the man who held the knife. The knife had been ground sharply on both sides, and then notched, so that the effect of pushing it through the skin might be made as painful as possible. As soon as the incision was made, the attendant ran a skewer through the still quivering flesh. The cord was then lowered from the roof and fastened to the splints, when, the signal being given, the cords were tightened and the victim was suspended in mid-air. More splints were passed through his shoulders, arms, thighs, and legs. In some instances, they remained upon the ground until this painful operation was completed. The time consumed in preparing the victims for suspension was about five minutes. As the body dangled in mid-air, and while the blood was streaming down the victim's sides, the bystanders would grasp at the body, and hang upon the splints each man's shield, bow, and quiver. In some instances, a buffalo's skull was attached to his lower limbs, to prevent the struggling which would otherwise have taken place, to the disadvantage of the sufferer. When these were adjusted, the body was raised higher until the weight swung clear. In this plight they became a fearful sight to look upon. The flesh, to support their bodies with the additional weights attached thereto, was raised some eight inches by the skewers, and their heads sinking forward on their breasts, or thrown backward in a much more frightful condition, was a sight that made one's blood curdle, and the heart turn sick at the ghastly, bloody spectacle. The fortitude with which the victims bore this torture almost surpasses belief. As the knife was thrust through the flesh not a muscle moved, and some even called attention to their faces, and challenged the judges to detect the first symptom of weakness or faint-heartedness. Truly it was a fearful sight, and as the knife ripped through the flesh, it was more than I could bear, and, throwing down the drumstick, I give way to the most violent grief. It was not until I was severely admonished to continue my task, that I could sufficiently control my emotion and resume the horrid thrum thrum of the monotonous music. As soon as a victim was thoroughly suspended, a number of demons in human guise clustered around him, devising means that would make this exquisite agony more intense. One would advance with a long pole in his hand and commence turning the bleeding body, slowly at first, but the motion would be gradually accelerated until the victim would cry out in bitterness of spirit and in tones the most lamentable and heart-rending that the human voice is capable of producing; appealing to the Great Spirit and beseeching him not to forsake his servant in this, his hour of severest agony. He is turned faster and faster. There is no hope for escape; not the slightest respite, until by fainting he is relieved from his tormentors, and left to hang, apparently a lifeless corpse. When it has been ascertained that he is, as they term it, "entirely dead," his torture ceases, and there hangs suspended by cords, all that remains of a form that a few hours since was instinct with life and vigor. His medicine bag, which he has clung to all through the trying ordeal with the tenacity of despair, has dropped to the ground. Even this potent charm deserts its owner in his hour of greatest need, when, if at any time, its supposed supernatural protection should be most felt. The signal is now given to the men on the outside of the lodge to lower the body, and he is gently laid upon the ground. In this helpless condition he lies, looking like some mass of putrefaction that has just been removed from a charnel-house. During this time he is said to be in the keeping of the Great Spirit, whom he trusts will protect, and finally give him strength to get up and walk away. After lying some time on the ground, an attendant removes the splints from the breasts and shoulders, thereby disengaging him from the cords by which he has been suspended, but the others, with the weights attached, are suffered to remain imbedded in the bleeding wounds. As soon as consciousness returns he attempts to move. No one is allowed to assist him or offer him aid, as he is now in the enjoyment of one of the most exalted privileges that Apaches can lay claim to--that of trusting his life to the keeping of the Great Spirit. Presently he crawls away, dragging his weights after him, which, as they clatter over the hard earthen floor of the lodge, make a mournful accompaniment to his groans and sobs. He creeps to another part of the lodge; where a savage sits in grim silence awaiting his coming. In his hand is a hatchet, and immediately in front of him is a dried buffalo skull. The sufferer draws near, and, holding up the little finger of his left hand, makes a short speech, and calling upon the Great Spirit to witness his self-sacrifice, unflinchingly lays the doomed finger on the skull. One quick, sharp stroke by the Indian who wields the hatchet and the finger drops from the hand--a sacrifice to a fanatic's zeal. No bandages are applied to the fingers, nor are any arteries taken up; in fact, no attention whatever of a surgical character is paid to the wounds, lacerations, and bruises. They are left for the "Great Spirit to cure." It is rather remarkable that the bleeding is not so profuse as might be expected from the severity of the torture, and soon ceases, probably from the fact of their extreme exhaustion and debility; the want of sustenance and sleep, checks the natural circulation, and is at the same time an admirable preparation for the tortures, and enables them to bear the infliction without the same degree of pain that might, under other circumstances, result in inflammation and death. During these cruel scenes, the chiefs and dignitaries of the tribe are looking on unmoved, and by taking mental notes of the way in which the victim bears this terrible torture, decide who are the hardiest and stoutest hearted, who can hang the longest by his flesh without fainting, and who will be the soonest up after he is cut down. In this way they judge of the physical capacity of the young braves to bear hunger, fatigue, and suffering; and to those who acquit themselves the most worthily is entrusted the leadership of "forlorn hopes," war parties resolved on desperate enterprises, etc., etc. This scene was enacted during a whole day, and in that time some forty or fifty young men went through the agonies of suspension and amputation. All the while the din and clatter was undiminished. Did we but relax our efforts for a moment, a brawny savage was at our side, and by word and blow commanded us to recommence. What with the physical and mental fatigue caused by this continuous and seemingly everlasting thrumming, joined to the horrid sights, sounds and emotions to which we were subjected, and the revolting and bloody nature of the drama, it seemed as if we were under the influence of a horrid nightmare. As if we had suddenly been wafted away in the arms of some hideous genii to realms of darkness, and were maliciously compelled to be the unwilling spectators of scenes which even at this day, the bare remembrance of, causes the blood to chill with horror and the frame to vibrate with agony at their recollection. God grant that such cruelties may soon disappear off the face of the earth, together with the actors and instigators of these horrible rites! _ |
||