My Native Land Part 9

The main interest attached to this dance is the secret of why it is the dancers do not die promptly. No one doubts the power of the rattlesnake to kill. Liberal potations of whisky are supposed by some people to serve as an antidote, while Mexicans and some tribes of Indians claim to have knowledge of a herb which will also prolong the life of a man stung by a snake and apparently doomed to an early death. Tradition tells us that for the purposes of this dance, a special antidote has been handed down from year to year, and from generation to generation, by the priests of the Moquis. It is stated that one of the patriarchs of old had the secret imparted to him under pledges and threats of inviolable secrecy. By him it has been perpetuated with great care, being always known to three persons, the high priest of the tribe, his vice-regent and proclaimed successor, and the oldest woman among them. On the death of any one of the three trustees of the secret, the number is made up in the manner ordered by the rites of the tribal religion, and to reveal the secret in any other way is to invite a sudden and an awful death.

During the three days spent by the dancers in hunting snakes, it is stated that the secret decoction is freely administered to them, and that in consequence they handle the reptiles with perfect confidence.

When they are bitten there is a slight irritation but nothing worse. On the other hand, there is often a heavy loss of life during the year from snake bites, for the sacred antidote is only used on the stated occasion for which it was, so the legend runs, specially prepared or its nature revealed.

The people living within almost sight of the Grand Canon vary as much in habits and physique as does the scenery and general contour of the canon vary in appearance. The Cliff Dwellers and the Pueblos do not as a rule impress the stranger with their physical development, nor are they on the average exceptionally tall or heavy. There are, however, small tribes in which physical development has been, and still is, a great feature. Unlike the Pueblos, these larger men wear little clothing, so that their muscular development and the size of their limbs are more conspicuous. Naturally skilled hunters, these powerful members of the human race climb up and down the most dangerous precipices, and lead an almost ideal life in the most inaccessible of spots.

The Maricopa Indians must be included among those whose general appearance seems to invite admiration, however much one may regret the absence of general civilization and education. These men are for the most part honest, if not hard working, and they are by no means unpleasant neighbors. Right near them are the homes of smaller Indians, who have reduced peculation to a fine art, and who steal on general principles. We have all heard of the little boy who prefers to steal poor apples from his neighbor's tree to picking up good ones in his father's orchard. Much the same idea seems to prevail among these Indians. They will frequently spend several hours and even the greater portion of a day, maneuvering to secure some small article worth but a few cents to any one.

They have a way of ingratiating themselves with white tourists, and offering to act as guides not only to spots of special beauty, but also to mines of great value. When they succeed in convincing strangers of their reliability, they are happy, and at once proceed to exhibit the peculiar characteristics of their race. Pocket handkerchiefs, stockings and hats are believed to be the articles after which they seek with the most vigor. They are, however, not particular as to what they secure, and anything that is left unguarded for but a few hours, or even minutes, is certain to be missed. The perquisites thus obtained or retained are regarded as treasure trove. When first charged with having stolen anything, they deny all knowledge of the offense, and protest their innocence in an amusing manner. When, however, convincing proof is obtained, and the missing article discovered, the convicted thief thinks the matter a good joke, and laughs most heartily at the credulity and carelessness of the white man.

CHAPTER X.

OLD TIME COMMUNISTS.

Houses on Rocks and Sand Hills--How Many Families Dwelt Together in Unity--Peculiarities of Costumes--Pueblo Architecture and Folk Lore--A Historic Struggle and How it Ended--Legends Concerning Montezuma--Curious Religious Ceremonies.

Perhaps the most peculiar people to be found in our native land are the Pueblos, who live in New Mexico between the Grande and Colorado Rivers.

When Coronado, the great explorer, marched through the territory 450 years ago, he found these people in a condition of at least comparative civilization. They were living in large houses, each capable of accommodating several families, and solidly built. Although they had wandering bands of robbers for their nearest neighbors, they were able to defend themselves against all comers, and were content and prosperous. Their weapons, although primitive, were quite scientific, and were handled with much skill as well as bravery.

For two years they were able to withstand the Spanish invaders in their "casas-grandes." It had been reported to the Spanish commanders that several hundred miles in the north lay a great empire named Cibola, which had seven large cities. In these were long streets, on which only gold and silversmiths resided; imposing palaces towered in the suburbs, with doors and columns of pure turquoise; the windows were made of precious stones brilliantly polished. At the sumptuous feasts of the prince of the land, enchanting slaves served the most delicate dainties on golden dishes. There were mountains of opal rising above valleys reveling in jewels, with crystal streams, whose bottom consisted of pure silver sand.

The disappointment of the Spaniards was great. A number of large Indian villages were found, whose inhabitants subsisted upon the fruits of a primitive agriculture. The frugality and thrift of the Pueblos excited the interest of the voluptuous Spaniards. The peculiar architecture of the villages and houses also drew their admiration. Taken as a whole, the circles of houses resembled the cells of a wasp's nest, of which the upper stories were reached on a crude ladder. Entrance could be gained only through a small opening in the roof, not even the sides facing the streets containing doors. A few heavily grated windows served as port-holes for their arrows. These peculiar constructions of baked clay are still fas.h.i.+onable in such old towns as Suni, Taos and others.

Situated as the Moqui villages and Acoma were, on the top of an inaccessible rock, the Spaniards despaired of conquering them. The supposed Cibola not panning out according to expectation, they did not seek reinforcement, and left the Pueblos in peace. Only near the end of the Sixteenth Century the Pueblos had to submit to Spanish rule, under which they remained until 1848, when the territory embracing New Mexico and Arizona was ceded to the United States.

In some respects the Spanish supremacy proved beneficial to the Indians.

They virtually maintained their independence. Many innovations in their life and customs can be traced from this period. The only domestic creatures in their villages were large turkeys, whose feathers served as head ornaments for the warriors; but horses, cows, sheep, goats, dogs and last, but not least, the indispensable burros were added to their domestic stock.

The most important change in their communistic mode of living dates from the annexation of New Mexico to the United States, and the introduction of railroads. Their unfriendly neighbors, the Apaches, Comanches, Kiowas and Navajos, were restricted to their own reservations.

Feeling safe under the powerful protection of the Government, these peaceable people have begun to relinquish their old mode of communistic existence in their strange dwellings. Until recently, there was a promiscuous living together of large families in the numerous apartments of a single house, to which access could be only obtained through a small aperture in the roof. More modern cottages are being built for single families now; farming is also carried on on a large scale, and in some parts grape and fruit culture is attempted with good results.

All the villages are characterized by a certain industrial monopoly. In one of them, for instance, the pottery for all the Pueblos is manufactured; in others, like the Moqui villages, all the people are employed in the making of finely woven goats' hair blankets, in which occupation many are great experts. Although a large number are engaged in the sale of blankets and Indian goods in the southwestern part of the Union, in the gold diggings of California, in Mormon settlements, in the small railroad stations of Arizona, the average Pueblo Indian prefers a settled life. He is domestic in his habits, and loves his family, his cattle, his farm and his neighbors as dearly as does his pale-faced brothers. And has he not good cause to rejoice and be contented with his lot? Has he not a faithful and charming wife? There are some pretty girls of perfect contour among the Pueblo Indians, especially in the Tigua villages. Are not his gleeful children, who are enjoying a romp on the huge sand hills, obedient and reverential in his presence? The impudent spirit of young America has not yet exerted its baneful influence here.

How scrupulously clean are the households! The good housewives of the Netherlands do not excel the Pueblo squaws in cleanliness. Floors are always carefully swept; all along the walls of the s.p.a.cious rooms seats and couches are covered with finely variegated rugs; the walls are tastefully decorated with pictures and mirrors, and the large cupboards are filled with luxurious fruits, meats, pastry and jellies. Thousands of white bread-winners in the large cities would envy these Indians if they could behold their comparative affluence and their obviously contented state. Nor do they obtain all this without fatiguing toil. The land is barren and dry, which compels them to induce irrigation through long ca.n.a.ls from far away streams, and the men are never afraid of work.

The Pueblo pottery of to-day differs but little from that of the Sixteenth Century. In the pottery villages the work is done mostly by men, who sit on the broad, shaded platform and shape their immense vessels in imitation of human beings and every imaginable animal shape.

The grotesquely shaped mouth is generally intended for the opening, through which the water, soup or milk is poured.

The squaws are a.s.suming more and more the occupations of the modern housewife, though they still grind their corn in the stone troughs used hundreds of years ago, and they still bake their bread in thin layers on hot, glowing stones. Dressmakers and tailors still go a-begging among the Pueblo people, and no attention whatever is paid to Parisian dictators of fas.h.i.+on. The good Pueblo squaw cuts, fits, and sews all the clothing for the family, which used to be composed mostly of leather.

Her husband's wardrobe consists now of a few multi-colored s.h.i.+rts, a pair or two of leather pantaloons, with silver b.u.t.tons, moca.s.sins and a shoulder blanket.

The head gear, if any be worn, as is often the case, is simply a large colored handkerchief. Girls are usually dressed like the daughters of Southern farmers, but they refuse to discard the bloomers, over which the petticoats are worn a little below the knees. These leather pantalettes are a necessity in a country where poisonous snakes and insects abound in gardens and fields. To see a Pueblo girl at her best, she must be surprised in animated gossip in a bevy of girl friends, or when engaged in mirthful laughter while at work. Then the expressive, deep black eyes sparkle and the white teeth offer a glittering contrast to her fine black tresses, eyes and eyebrows. The Pueblo Indians are to be congratulated on one fact especially, that they permitted their moral improvement through the agency of the black-frocked missionaries and school teachers who came from the East, but also that they are one of the few tribes who resisted the conscienceless rascals who would wreck their homes through "fire water" and gambling devices.

A large number of ancient many-storied, many chambered communal houses are scattered over New Mexico, three of the most important of which are Isletta, Laguna and Acoma. Isletta and Laguna are within a stone's throw of the railroad, ten miles and sixty-six miles, respectively, beyond Albuquerque, and Acoma is reached from either Laguna or Bubero by a drive of a dozen miles. The aboriginal inhabitants of the pueblos, an intelligent, complex, industrious and independent race, are anomalous among North American natives. They are housed to-day in the self-same structures in which their forefathers were discovered, and in three and a half centuries of contact with Europeans their manner of life has not materially changed.

The Indian tribes that roamed over mountain and plain have become wards of the Government, debased and denuded of whatever dignity they once possessed, ascribe what cause you will for their present condition. But the Pueblo Indian has absolutely maintained the integrity of his individuality, and is self-respecting and self-sufficient. He accepted the form of religion professed by his Spanish conquerors, but without abandoning his own, and that is practically the only concession his persistent conservatism has ever made to external influence.

Laborious efforts have been made to penetrate the reserve with which the involved inner life of this strange child of the desert is guarded, but it lies like a dark, vast continent behind a dimly visible sh.o.r.e, and he dwells within the shadowy rim of a night that yields no ray to tell of his origin. He is a true pagan, swathed in seemingly dense clouds of superst.i.tion, rich in fanciful legend, and profoundly ceremonious in religion. His G.o.ds are innumerable. Not even the ancient Greeks possessed a more populous Olympus. On that austere yet familiar height, G.o.ds of peace and of war, of the chase, of bountiful harvest and of famine, of sun and rain and snow, elbow a thousand others for standing room. The trail of the serpent has crossed his history, too, and he frets his pottery with an imitation of its scales, and gives the rattlesnake a prominent place among his deities. Unmistakably a pagan, yet the purity and well being of his communities will bear favorable comparison with those of the enlightened world.

He is brave, honest and enterprising within the fixed limits of his little sphere; his wife is virtuous, his children are docile. And were the whole earth swept bare of every living thing, save for a few leagues surrounding his tribal home, his life would show no manner of disturbance. Probably he might never hear of so unimportant an event. He would still alternately labor and relax in festive games, still reverence his G.o.ds and rear his children to a life of industry and content, so anomalous is he, so firmly established in an absolute independence.

Pueblo architecture possesses none of the elaborate ornamentation found in the Aztec ruins in Mexico. The exterior of the house is absolutely plain. It is sometimes seven stories in height and contains over a thousand rooms. In some instances it is built of adobe--blocks of mud mixed with straw and dried in the sun, and in others, of stone covered with mud cement. The entrance is by means of a ladder, and when that is pulled up the latch-string is considered withdrawn.

The pueblo of pueblos is Acoma, a city without a peer. It is built upon the summit of a table-rock, with overhanging, eroded sides, 350 feet above the plain, which is 7,000 feet above the sea. Anciently, according to the traditions of the Queres, it stood upon the crest of the superb Haunted Mesa, three miles away, and some 300 feet higher, but its only approach was one day destroyed by the falling of a cliff, and three unhappy women, who chanced to be the only occupants--the remainder of the population being at work in the fields below--died of starvation, in view of the homeless hundreds of their people who for many days surrounded the unscalable mesa with upturned, agonized faces.

The present Acoma is the one discovered by the Spaniards; the original pueblo on the Mesa Encantada being even then an ancient tradition. It is 1,000 feet in length and 40 feet high, and there is, besides, a church of enormous proportions. Until lately, it was reached only by a precipitous stairway in the rock, up which the inhabitants carried upon their backs every particle of the materials of which the village is constructed. The graveyard consumed forty years in building, by reason of the necessity of bringing earth from the plain below; and the church must have cost the labor of many generations, for its walls are 60 feet high and 10 feet thick, and it has timbers 40 feet long and 14 inches square.

The Acomas welcomed the soldiers of Coronado with deference, ascribing to them celestial origin. Subsequently, upon learning the distinctly human character of the Spaniards, they professed allegiance, but afterwards wantonly slew a dozen of Zaldibar's men. By way of reprisal, Zaldibar headed three-score soldiers and undertook to carry the sky-citadel by a.s.sault. The incident has no parallel in American history, short of the memorable and similar exploit of Cortez on the great Aztec pyramid.

After a three days' hand to hand struggle, the Spaniards stood victors upon that seemingly impregnable fortress, and received the submission of the Queres, who for three-quarters of a century thereafter remained tractable. In that interval, the priests came to Acoma and held footing for fifty years, until the b.l.o.o.d.y uprisal of 1680 occurred, in which priest, soldier and settler were ma.s.sacred or driven from the land, and every vestige of their occupation was extirpated. After the resubjection of the natives by De Vargas, the present church was constructed, and the Pueblos have not since rebelled against the contiguity of the white man.

All the numerous Mexican communities in the Territory contain representatives of the Penitentes order, which is peculiar by reason of the self-flagellations inflicted by its members in excess of pietistic zeal. Unlike their ilk of India, they do not practice self-torture for long periods, but only upon a certain day in each year. Then, stripped to the waist, these poor zealots go chanting a dolorous strain, and beating themselves unsparingly upon the back with the sharp-spined cactus, or soap-weed, until they are a revolting sight to look upon.

Often they sink from the exhaustion of long-sustained suffering and loss of blood. One of the ceremonies among these peculiar people is the bearing of a huge cross of heavy timber for long distances. Martyrs to conscience and religious devotees frequently carry crosses of immense weight for miles, and are watched eagerly by crowds of excited spectators. The man who carries this fanatacism to the greatest length is the hero of the day, and receives the appointment of Chief of the Ceremonies for the following year.

Ceremonies such as these point to the extreme antiquity of the people, and seem to indicate that they must have been descended from tribes which were prominent in biblical narrative. According to many able historians, people have resided in this part of the world for at least twelve hundred years. In other words, when Columbus and Americus Vespucius discovered and explored the new world or portions of it, these peculiar people had been living on the then mysterious continent for the greater part of a thousand years.

According to some authorities these people are aboriginal. According to others, they migrated from some distant clime. The antiquity of China is well known, and there is good reason to believe that the Moquis and Zunis have sprung from Chinese voyagers, or perhaps pirates, who, hundreds of years ago, were wrecked on the western sh.o.r.es of America.

Another theory is, that on the occasion of one of the numerous expulsions or emigrations from China, a band of Mongolians turned northward and came into America by crossing the Behring Strait.

Other antiquarians think that Morocco, rather than China, was the original home of these races. The traveler is much struck with the resemblance between the habits and customs of the Moors and of some of the old established tribes of New Mexico. In dress and architecture the Moorish idea certainly prevails very prominently. The white toga and the picturesque red turban are prominent in these resemblances. The jugs used for carrying water are distinctly Moorish in type, and the women carry them on their heads in that peculiar manner which is so characteristic of Moorish habits and customs.

One of the very earliest records of these people has been left us by Spanish explorers. A writer who accompanied one of the earliest expeditions from Spain, says: "We found a great town called Acoma, containing about 5,000 people, and situated upon a rock about fifty paces high, with no other entrance but by a pair of stairs hewn in the rock, whereat our people marveled not a little. The chief men of this town came peaceably to visit us, bringing many mantles and chamois skins, excellently dressed, and great plenty of victuals. Their corn-fields were two leagues distant, and they fetched water out of a small river to water the same, on the brinks whereof there were great banks of roses like those of Castile. There were many mountains full of metals. Our men remained in the place three days, upon one of which the inhabitants made before them a very solemn dance, coming forth in the same gallant apparel, using very witty sports, wherewith our men were exceedingly delighted."

Among the ruins found here, the early use of stone for architectural purposes is clearly manifested, and there are innumerable relics of ingenuity in periods upon which we are apt to look with great contempt.

Arrow-heads made of flint, quartz, agate and jaspar, can easily be found by the relic hunter. Hatchets made of stone, and sharpened in a most unique manner, are also common, and the ancestors of the Pueblos undoubtedly used knives made of stone hundreds of years ago.

One of the most interesting of the ancient houses is in the Chaco Canon.

This edifice was probably at one time 300 feet long, about half as wide and three stories high. From the nature of the rooms, it is evident that the walls were built in terrace-form out of sandstone. There were about 150 rooms, and judging from the present habits of the people, at least 500 human beings lived in this mammoth boarding-house. Another very interesting structure of a similar character is found on the Upper Grande River, about two hours' drive from Santa Fe. It was about 300 feet square originally, and most of the foundations are still in fairly good condition, though much of the exposed portion of the stone has yielded by degrees to the friction caused by continual sandstorms. It is believed that more than 1,000 people lived in this one house.

Of recent years a good deal has been written concerning the possibilities of the future in regard to saving expense by large numbers of families occupying one house. Most of these ideas have been ridiculed, because experience has proved that families seldom reside comfortably in crowded quarters. The tribes of which we are writing, while they destroy the originality of the communistic ideas of the Nineteenth Century, also disprove the arguments which are princ.i.p.ally brought against them. In these singular houses or colonies, several families live together in perfect harmony. There are no instances on record of disputes such as are met with in boarding-houses patronized by white people, and in this one respect, at any rate, quite a lesson is taught us by the Pueblo tribes. The people are quiet and peaceable in disposition, and one secret of their peaceful dwelling together is found in the absence of jealousy, a characteristic or vice which does not seem to have penetrated into the houses on the cliffs, or to have sullied the dispositions of these people with such a remarkable and creditable history. It requires a good deal of dexterity and agility to enter or leave a communal house of this character, and a door, from what we are apt to term a civilized point of view, is unknown.

The visitor is told a number of legends and stories about these houses and the people who live in them. The coming of Montezuma is the great idea which permeates all the legends and stories. According to many of the people, Montezuma left Mexico, during the remote ages, in a canoe built of serpent-skins. His object was to civilize the East and to do away with human sacrifice. He communicated with the people by means of cords in which knots were tied in the most ingenious manner. The knots conveyed the meaning of the Prophet, and his peculiar messages were carried from pueblo to pueblo by swift messengers, who took great delight in executing their tasks.

A number of exceedingly romantic legends are centered around the Pueblo de Taos, which is about twenty miles from Embudo. Taos is considered the most interesting and the most perfect specimen of a Pueblo Indian fortress. It consists of two communistic houses, each five stories high, and a Roman Catholic church (now in a ruined condition) which stands near, although apart from the dwellings. Around the fortress are seven circular mounds, which at first suggest the idea of being the work of mound-builders. On further examination they prove to be the sweating chambers or Turkish baths of this curious people. Of these chambers, the largest appears also to serve the purpose of a council chamber and mystic hall, where rites peculiar to the tribe (about which they are very reticent) are performed.

The Pueblo Indians delight to adorn themselves in gay colors, and form very interesting and picturesque subjects for the artist, especially when a.s.sociated with their quaint surroundings. They are skilled in the manufacture of pottery, basket-making and bead work. The grand annual festival of these Indians occurs on the 30th of September, and the ceremonies are of a peculiarly interesting character.

Jesuitism has grafted its faith upon the superst.i.tions of the Montezumas, and a curious fruitage is the result. The mystic rites of the Pueblo Indians, performed at Pueblo de Taos in honor of San Geronimo (St. Jerome), upon each succeeding 30th day of September, attract large concourses of people, and are of great interest to either the ethnologist, ecclesiastic or tourist. A brief description can give but a faint idea of these ceremonies, but may serve to arouse an interest in the matter. In the early morning of St. Jerome's day, a black-robed Indian makes a recitation from the top of the pueblo to the a.s.sembled mult.i.tude below. In the plaza stands a pine tree pole, fifty feet in height, and from a cross-piece at top dangles a live sheep, with legs tied together and back down. Besides the sheep, a garland of such fruits and vegetables as the valley produces, together with a basket of bread and grain, hang from the pole. The bell in the little adobe chapel sounds and a few of the Indians go in to ma.s.s.

A curious service follows. A rubicund Mexican priest is the celebrant, while two old Mexicans in modern dress, and a Pueblo Indian in a red blanket, are acolytes. When the host is elevated, an Indian at the door beats a villainous drum and four musket shots are discharged. After the services are concluded, a procession is formed and marches to the race track, which is three hundred yards in length. The runners have prepared themselves in the estufas, or underground council chambers, and soon appear. There are fifty of them, and all are naked except a breech-clout, and are painted no two alike. Fifty other runners to contest with these, arrive from the other pueblo. They form in line on either side of the course, and a slow, graceful dance ensues. All at once three hundred mad young Mexicans rush through the throng on their wild ponies, the leader swinging by the neck the gallo or c.o.c.k. Then the races begin, two runners from each side darting down the track cheered by their companions. No sooner do they reach the goal than two others start off, and thus for two hours, until the sum of victories gained by individuals ent.i.tles one party or the other to claim success. The race decided, the runners range themselves in two facing lines, and, preceded by the drum, begin a slow zig-zag march.

Excitement now runs riot. The dancers chant weird songs, break the ranks and vie with each other in their antics and peculiarities. A rush is made upon the crowd of spectators through whom the partic.i.p.ants in the orgies force their way, regardless of consequences. The women, who hitherto have taken but little part in the excitement, now come forward and throw cakes and rolls of bread from the pueblo terraces. Everybody rushes after these prizes in a headlong manner, and the confusion becomes still greater.