Unknown Mexico Part 12

The natives do not bathe except in the wet season. When they go to feasts, they wash their hands and faces, and the women comb their hair. Sometimes they may wash their feet, but more frequently they clean their heads. In fact, the regular way of taking a bath is to wash the head. For this purpose they use an agave called soke. Occasionally they use a white earth from Cusarare, called _javoncillo_; it is very soft and it is also used as white colour in decorating pottery. When the men go into deep water to bathe they smear fat all over their bodies to guard against all kinds of bad animals in the water; women do not usually take this precaution.

A Tarahumare does not commit homicide unless he is drunk. There are only isolated exceptions. A _jefe politico_ (prefect) told me that in forty years he had heard of only two murders. In both of these cases a drunken husband had killed his wife at a feast, and knew nothing of the crime after he became sober. I have been told that in some rare instances a Tarahumare woman will sit on her child right after its birth to crush it, in order to save herself the trouble of bringing it up. The Tepehuanes are reputed to do the same thing, and for the same purpose. Still with both tribes crimes of this kind are exceedingly rare.

Suicide is never committed unless a person is drunk and angered by some slight or by jealousy. At one time there was a veritable epidemic of suicides among the Indians near Guachochic, the men hanging themselves with their girdles; one of them even suspended himself by the feet. But it is doubtful whether a pagan Tarahumare ever killed himself.

As a rule, the Tarahumare is not a thief. Only when he thinks himself entirely un.o.bserved, he may appropriate some trifle that particularly strikes his fancy, but the indications are that he learned the art from the Mexicans. Once on our travels we pa.s.sed a man who was weeding his field. We tried to induce him to give us some information, but he was too busy to talk, and we went on. Soon he noticed that we had accidentally dropped our large axe, and immediately he interrupted his pressing work and came running after us with it. I wanted to compensate him for the trouble he had put himself to, but he would not accept the money I offered, saying that he had not had to go far, and, anyway, he did not bring the axe to get payment for it.

As long as he is in his native state, a Tarahumare never cheats at bargains. He does not like to sell anything that is in any way defective. He always draws attention to the flaw, and if a jar has any imperfection, it requires much persuasion to make him part with it. He shows honesty also in other ways. Often I trusted Indians with a silver dollar or two for corn to be delivered a few days later, and never was I disappointed by them. On the other hand, they are chary of selling anything to a stranger. When a Mexican wants to buy a sheep, or some corn, or a girdle, the Tarahumare will first deny that he has anything to sell. What little he has he likes to keep for himself, and he considers it a favour to part with any of his belongings for money. A purchase, however, establishes a kind of brotherhood between the two negotiants, who afterward call each other "naragua," and a confidence is established between them almost of the same character as that which exists between compadres among the Mexicans.

From outsiders they accept silver coins, but not paper money, because they have been cheated with wrappers from cigarette boxes, and besides, they have no means of keeping such money safe and sound from mice, moisture, etc. Among themselves a little trading goes on, the highlands obtaining from the barrancas in the west copal, chile, ari, ear ornaments made from sh.e.l.ls, and goats, in exchange for corn and beans. The Indians from Nararachic go to Rio Concho for the sh.e.l.ls from which they make their ear pendants. The powder produced in working the sh.e.l.ls is saved and mixed with salt to be used as a remedy for eye troubles.

The tribe has undeniably a certain gift for mechanics. The people are deft with their fingers and do everything neatly. This shows itself in their ingeniously constructed wooden locks and in the niceness with which they stuff animals. They are also very clever in following tracks, and even recognise the hoof-prints of particular horses among others in the same trail. They will also tell you that a tired deer keeps its toes more closely together than an animal just aroused from its lair. And never do they lose their way in the forest, not even when drunk. They love to sit among their corn plants, and will hide among them when strangers approach.

The Tarahumares are inquisitive, and will stand for a long time looking at you from a distance, if anything unusual attracts their attention. They are very critical and there is much gossip going on among them. They also laugh at the Mexicans, and say that the hair on their faces is like the fur on a bear. Squint-eyes also afford them much amus.e.m.e.nt. They are smart, attentive and patient. They have no qualms of conscience about telling an untruth, but my experience with them shows appreciation and grat.i.tude for benefits received. An Indian whom I had occasion to treat to a good meal, many months afterward at a feast came up and said to me, "You were good to me when I was very hungry," and he proved his thankfulness by a.s.sisting me in various ways in establis.h.i.+ng friendly relations with his people, which otherwise would have been very difficult to bring about.

Children are bright, and when sent to school learn Spanish quickly. They also master reading and writing without difficulty. They are diligent, eager to learn, and very religious, docile, and easily converted to Christianity.

There is a story about a padre who asked a Tarahumare boy, "What is G.o.d doing in Heaven?" The boy said, "The same as the macaw does in the tree." The padre asked, "What does the macaw do in the tree?" and the boy replied, "He eats the good seeds and lets the bad ones drop." A Mexican asked me if G.o.d was going to walk on earth again, and my Tarahumare attendant remarked, "No, he is now afraid to come, because people have too many rifles."

When they learn something their ambition runs high, and the boys always want to become generals and presidents of the republic.

The Tarahumares are careful observers of the celestial bodies, and know the Pleiades, the Belt of Orion, and the Morning and the Evening Star. The Great Dipper is of no special interest to them. Near Guachochic the Tarahumares plant corn in accordance with the positions of the stars with reference to the sun. They say if the sun and the stars are not equal the year will be bad; but when the stars last long the year will be good. In 1891, the sun "travelled slowly,"

and the stars "travelled quickly," and in June they had already "disappeared." Therefore the Tarahumares predicted that their crops would be below the average, which came true. On June 3d I asked an Indian how much longer the sun would travel on, and he told me that it ought not to be more than fifteen days. The Tarahumares are reputed to be good weather prophets among the Mexicans, who frequently consult them upon the prospects of rain. The Indians judge from the colour of the sun when he rises as to whether there will be rain that day. If the crescent of the moon is lying horizontally, it is carrying much water; but when it stands up straight, it brings nothing. This belief is shared by the Mexicans. When the moon is full and has "a ring around,"

she is dancing on her patio. At the period of the dark moon she is dead, but will return after three days. Eclipses are explained as collisions between the sun and the moon on the road, when they fight.

The Tarahumare men make bows and arrows, and in the central part of the country are great hunters and clever at shooting. The fore-shaft of their arrows is made of palo hediondo, a wood used also in the making of needles. But the people living near the pueblo of Pa.n.a.lachic and the Barranca de Cobre are poor shots, and their favourite weapon is the axe. The boys still play with slings, which not so long ago were used for killing squirrels. A club with a stone (Spanish, _macana_) is said to have been formerly in common use. The grandfathers of the present generation of Nararachic had flint-tipped arrows. The Indians also know how to prepare excellent buckskin. They peg the hide on the ground and leave it for three days, and when it is sufficiently dry the hair is sc.r.a.ped off with a knife. It is then smeared over with the brain of the animal and hung up in the sun for four days. The next step is to wash it well in warm water in a wooden trough. Then it is well kneaded, and two people taking hold of it draw it out of the water and stretch it well between them. It is dried again and is then tanned with the crushed bark of the big-leaved oak-tree.

A natural cavity in a rock is chosen for a vat, in which the skin is left for two days. After this it is well rinsed and squeezed until no water remains in it. Two persons are required for the operation, which is always performed in a place on which the sun beats strongly, while at the same time it is sheltered from the wind by surrounding rocks.

Deer are caught in snares fastened to a bent tree, so that the animal's foot is held, while the tree when released hoists the quarry up. The Indians also chase deer with dogs toward some narrow pa.s.sage in the track where they have placed sharp-pointed pine sticks, two feet long, against which the deer runs and hurts itself. Blackbirds are decoyed by kernels of corn threaded on a snare of pita fibre hidden under the ground. The bird swallows the kernel, which becomes entangled in its oesophagus and is caught. Small birds are also shot with bow and arrows, or killed with stones.

The Tarahumare is ingenious in devising many kinds of traps for birds and animals. Into the burrow of the gopher he places a small upright frame cut from a piece of bark. There is a groove inside of the frame, and in this the snare runs; and a string is attached to a bough above ground. Another string, on which some grains of corn are threaded, keeps the snare set and obstructs the gopher's pa.s.sage through the frame. When trying to get at the kernels the gopher cuts the string, the snare is released, and he is caught in his own burrow.

Squirrels are hunted in the most primitive way--by cutting down the tree on which an animal is discovered. Sometimes it will escape when the tree falls, and then the man has to cut down another tree, and thus he may go on felling as many as ten trees before he can bag his game, not a very substantial reward for a whole day's work.

The women make girdles and blankets on primitive looms, inserting characteristic designs in the weaving. It takes four days of constant work to make a girdle, but no woman weaves more than one blanket in a year, and it is almost an event when it is finished. The weaving frame consists simply of four sticks--placed on the ground tied together in a rectangle or triangle, and pieces of reed on which the thread is wound, one for each colour, are used as shuttles. Textiles from Pamachic are especially highly valued. The blankets from that locality are sold all over the Tarahumare country and are the finest made by the tribe.

The Tarahumares are not far advanced in the art of making pottery. Their work is crude and not very substantial. The industry is practised only by the women, and the degree of ability varies considerably. The art is often hereditary. The nicest pottery I found in the neighbourhood of Pa.n.a.lachic, where it is decorated with certain designs in red and white. One woman in a western barranca cultivated a specialty of making large jars for holding tesvino. The largest jar shown in the ill.u.s.tration was nearly eight feet in circ.u.mference.

Women when making pottery taste a little of the clay before commencing work, ascertaining whether it is the right kind or not. Some of the clay is acid and not good. The clay which is serviceable is a little sweet and of a pale yellow colour. The clay is dried and ground, and then mixed with ground pieces of old pottery instead of sand. To make a piece of pottery, a lump of clay is hollowed out in the shape of a cup, and on this foundation the jar is built up, thin layers of clay being placed on successively, and smoothed carefully over with wet hands, making the walls thinner and thinner. The vessel is built up standing on a bowl filled with ashes and covered with a piece of cotton cloth.

I saw a clever woman make a medium-sized jar in twenty-seven minutes. She was seated in the sun, and finished four vessels in one afternoon. Then, a.s.sisted by her husband, she began to even them on the outside with a small, smooth, oblong piece of a gourd. The vessels were then put into the house in order that they might not dry too quickly. After an interval of fifteen minutes, during which she nursed her infant, which had been bothering her all the while, she began work again. First, with the edge of a sharpened stick she removed all irregularities on the outside and on the brim, and then with a stone she polished the vessel. To polish the jars seemed to take the longest time, for each of the workers was engaged on a vessel for over an hour, and even then had not completed the task. They polished outside and a little way inside below the brim. Finally they painted decorations with ochre, and polished again for a long time, but only the outside. Now the jars were again put into the house to dry a little more before the polis.h.i.+ng was finished.

To burn the jars, they must first be thoroughly dried, as otherwise the fire would crack them. When the weather is nice the fire may be made outside the house; but usually it is built inside on the ordinary fireplace. Each vessel, one at a time, is turned upside down over charcoal, and pieces of pine bark are built up all around and over it like a square little hut, then ignited. Care is taken that no piece of bark comes so near to the jar as to touch and injure it. Where bark cannot be readily procured, wood is used. The heat first turns the clay dark, and afterward a pretty yellow colour.

There is one industry which has a peculiar bearing on the whole life of the Tarahumare, namely, the making of native beer.

Nothing is so close to the heart of the Tarahumare as this liquor, called in Mexican Spanish _tesvino_. It looks like milky water, and has quite an agreeable taste, reminding one of k.u.myss. To make it, the moist corn is allowed to sprout; then it is boiled and ground, and the seed of a gra.s.s resembling wheat is added as a ferment. The liquor is poured into large earthen jars made solely for the purpose, and it should now stand for at least twenty-four hours; but inasmuch as the jars are only poorly made, they are not able to hold it very long, and the people take this responsibility on themselves. A row of beer jars turned upside down in front of a house is a characteristic sight in the Tarahumare region.

The tesvino forms an integral part of the Tarahumare religion. It is used at all its celebrations, dances, and ceremonies. It is given with the mother's milk to the infant to keep it from sickness. In "curing" the new-born babe the shaman sprinkles some over it to make it strong. Beer is applied internally and externally as a remedy for all diseases Tarahumare flesh is heir to. No man could get his field attended to if he did not at first make ready a good supply of tesvino, because beer is the only remuneration his a.s.sistants receive. Drinking tesvino at the feast marks the turning-point in a person's life. A boy begins to drink tesvino because now he feels himself a man; and when a girl is seen at feasts, it is a sign that she is looking for a husband. No marriage is legitimate without a liberal consumption of tesvino by all parties present at the wedding. Hunting and fis.h.i.+ng expeditions are accompanied by beer-drinking to insure luck. No matter how many times the Tarahumare changes his abode in the course of his life, he always makes tesvino when moving into a new house or cave. Even the dead would not get any rest, but come back and harm the survivors, if a quant.i.ty of tesvino were not set aside for them. In fact, there is absolutely no act of importance that is not, in one way or another, connected with the drinking of this beer. Never is a jar commenced unless some of the liquor is sacrificed before the cross, for the G.o.ds are believed to be as fond of the beer as are mortals. Rain cannot be obtained without tesvino; tesvino cannot be made without corn; and corn cannot grow without rain. This, in a nutsh.e.l.l, is the Tarahumare's view of life.

There are many occasions during the year, especially during the winter time, when regular symposiums are held, generally inside of the house; but the people never drink tesvino unless there is some purpose to be attained, be it luck in some undertaking, or good crops, or the health of the family, or some similar benefit. They may dance yumari for a little while at any of these functions.

It is the custom to appoint one man to distribute the liquor among the guests. In doing this the host offers to the chosen one three drinking-gourds full of tesvino, which the latter empties, and he enters upon his duty by giving to every man present three gourds in succession and to every woman four. The guests, although from politeness hesitating between each gourd-ful, are only too delighted to comply with this inviolable rule, which speaks eloquently for their const.i.tutions.

The seat beside the distributer is the most coveted. I, too, was always glad to get it, because it gave me the best chance to observe the behaviour of the Indians at the feasts. The dispenser establishes himself close to the big jar, and being immensely popular with everybody he is never left alone. The geniality of the Tarahumares, their courteousness and politeness toward each other in the beginning of a feast, is, to say the least, equal to that of many a civilised gentleman. When the cup is offered to anyone, he most urgently protests and insists that the distributer shall drink; often this remonstrance is heeded, but the gourd is never emptied; something is always left in it, and this the guest has to take, and a second gourdful is immediately held out to him. Though he again refuses, he generally allows himself to be persuaded to drink it, and this mock refusing and urging goes on as long as they have their wits together.

To my knowledge, this beer is not known outside of the Tarahumare tribe and their immediate neighbours, the northern Tepehuanes, the Tubars, and some Mexicans in Chihuahua who have also adopted it. It must not be confounded with the well-known Mexican drink, pulque, to which it is superior in flavour. It is very nouris.h.i.+ng, and the Indians as well as the Mexicans are in the habit of abstaining from food before partaking of the beer, which they a.s.sert would otherwise not agree with them. But, food or no food, at all feasts and dances they drink such incredibly large quant.i.ties that they are invariably completely overpowered by it, though when taken in moderation tesvino is only mildly stimulating.

Another national beverage, maguey wine, is made from a favourite sweet food of many Indian tribes, which a white man's stomach can hardly digest, namely, the baked stalk of the maguey plant, or that of other agaves. To prepare the liquor, the leaves are cut from the bulb-shaped stalk or heart, which looks like a hard white head of cabbage. These hearts contain a great deal of saccharine matter, and are baked between hot stones in earth mounds, being protected against contact with earth by layers of gra.s.s.

When the Tarahumares want to make maguey wine they leave the baked stalks in water in natural hollows or pockets in rocks, without any covering. The root of a certain plant called frijolillo is added as a ferment, and after two days the juice is wrung out with a blanket.

An intoxicating drink is also made from another agave, called tshawi, which, though common on the higher slopes of the barrancas, has only recently become known to science. According to tradition it is the first plant G.o.d created, and the liquor made from it is considered by the pagan Tarahumares as indispensable to certain ceremonies. The Tepehuanes, too, put much importance on this brew, and say that the plant is so sensitive that if one pa.s.ses a jar in which it is being boiled the liquid will not ferment.

Finally it should be mentioned that an intoxicating, though extremely distasteful drink is made from the stalk of the maize plant (_cana_), by pounding this material into a pulp, then allowing it to soak in water for three days, when it is fermented, whereupon the liquor is prepared in the same way as the maguey wine.

Chapter XIV

Politeness, and the Demands of Etiquette--The Daily Life of the Tarahumare--The Woman's Position is High--Standard of Beauty--Women Do the Courting--Love's Young Dream--Marriage Ceremonies, Primitive and Civilised--Childbirth--Childhood.

For a barbarian, the Tarahumare is a very polite personage. In his language he even has a word "reko" which is the equivalent of the English "please," and which he uses constantly. When pa.s.sing a stranger, or leaving a person, he draws attention to his action by saying, "I am going." As he grows civilised, however, he loses his good manners.

In spite of this he is not hospitable; the guest gets food, but there is no room for him in the house of a Tarahumare. A visitor never thinks of entering a house without first giving the family ample time to get ready to receive him. When he approaches a friend's home, good manners require him to stop sometimes as far as twenty or thirty yards off. If he is on more intimate terms with the family, he may come nearer, and make his presence known by coughing; then he sits down, selecting generally some little knoll from which he can be readily seen. In order not to embarra.s.s his friends he does not even look at the house, but remains sitting there gazing into vacancy, his back or side turned toward the homestead. Should the host be absent the visitor may thus sit for a couple of hours; then he will rise and go slowly away again. But under no circ.u.mstances will he enter the home, unless formally invited, "because," he says, "only the dogs enter houses uninvited." Never will the lady of the house commit such a gross breach of etiquette as to go out and inform him of her husband's absence, to save the caller the trouble of waiting, nor will she if alone at home, make any statements as to that gentleman's whereabouts.

The Tarahumare never does anything without due deliberation; therefore he may, for quarter of an our, discuss with his wife the possible purport of the visit, before he goes out to see the man. They peep through the cracks in the wall at him, and if they happen to be eating or doing anything, they may keep the visitor waiting for half an hour. Finally the host shakes out the blanket on which he has been sitting, throws it around himself, and, casting a rapid glance to the right and left as he pa.s.ses through the door, goes to take a seat a few yards distant from the caller. After some meditation on either side, the conversation, as in more civilised society, opens with remarks about the weather and the prospects for rain. When this subject is exhausted, and the host's curiosity as to where the man came from, what he is doing, and where he is going to, is satisfied, the former may go back to the house and fetch some pinole and meat for the traveller. The object of the visit not infrequently is an invitation to take part in some game or foot-race; and as the men are sure to remain undisturbed, they generally reach some understanding. A friend of the family is, of course, finally invited to enter the house, and the customary salutation is "a.s.saga!" ("Sit down!") In this connection it may be noted that the Tarahumares in conversation look sidewise, or even turn their backs toward the person they speak to.

After having eaten, the guest will carefully return every vessel in which food was given to him, and when he rises he hands back the skin on which he was seated. Should occasion require, the host will say: "It is getting late, and you cannot return to your home to-night. Where are you going to sleep? There is a good cave over yonder." With this he may indicate where the visitor may remain over night. He will also tell him where he may find wood for the fire, and he will bring him food; but not unless the weather is very tempestuous will he invite an outsider to sleep in the house.

When at home the Tarahumare keeps regular hours, rising and retiring with the sun. Having slept on a skin on the floor, rolled up in his blanket, without anything for a pillow except perhaps a stone or a chunk of wood, he sits for a while near the fire, which is kept up most of the year at night in the house or cave. His wife brings him his breakfast of pinole. While combing out his long black hair with a pine cone, he may ask the boys and girls whether they have attended to the traps he told them to set on the night before. They run out and soon they come in with some mice. "Here they are," they say, "but they are very poor!" The father, however, may consider them fat and nice, and the mother affably adds: "Of course, they are fat, since they have eaten so much corn." They go about to roast them, while the husband looks on. Generally the Tarahumares have a number of traps set to catch mice. They are so fond of this "game" that, when civilised, they have been known to ask permission from Mexican acquaintances to go through their houses to hunt for them. The mice are skinned and threaded on a thin stick, which is stuck through their necks and serves as a spit.

Having enjoyed the dainty morsel thus set before him, the husband now tells his wife what he is going to do to-day. He will run deer or hunt squirrels, and accordingly takes his bow and arrows or his axe with him. In spring-time he may go to the field. The wife also tells of her plans for the day. The work that engages most of the time of the housewives in Mexico is the grinding of the corn, on the metate, for corn-cakes; and if she has any time to spare she boils beans, looks for herbs, or works on her weaving-frame; but she never sits about idle. She looks as conscientiously after her duties as any white woman; she has always something to do, and many things to take care of in her small way.

About sunset the husband returns, bringing a squirrel or rabbit, which he carries concealed in his blanket, that no neighbour may see it and expect an invitation to help to eat it. As he goes and comes he never salutes his wife or children. He enters in silence and takes his seat near the fire. The animal he caught he throws toward her where she is kneeling before the metate, so that it falls on her skirt. She e.j.a.c.u.l.a.t.es "Sssssssssss!" in approval and admiration, and, picking it up, praises its good points extravagantly: "What a big mouth! What large claws!" etc. He tells her how hard he worked to get that squirrel, how it had run up the tree, and he had to cut down that tree, till finally the dog caught it. "The dog is beginning to be very good at hunting," he says. "And now I am very tired." She spreads before him a generous supper of beans, herbs, and maize porridge, which she has ready for him. And while he eats she goes industriously to work removing the fur from the game, but leaving on the skin, not only because it keeps the meat together while it is boiling, but mainly because she thinks there is a good deal of nourishment in it, which it would be a shame to waste.

When the man is at home, and neither sleeping nor eating, he may sit down and make a bow or some arrows; or, stretched out on his back, he may resort to his favourite amus.e.m.e.nt, playing his home-made violin. Like all Indians of Mexico, the Tarahumares are fond of music and have a good ear for it. When the Spaniards first came, they found no musical instruments among the Tarahumares except the short reed flute, so common to many Mexican tribes, the shaman's rattle, and the rasping stick. But they soon introduced the violin and even the guitar, and throughout Mexico the Indians now make these instruments themselves, using pine wood and other indigenous material in their construction, sometimes with remarkable skill and ingenuity, and for glue the juice of a certain lily root. Having no idea of the value of money, they frequently sell a tolerably good instrument for fifty or even twenty-five cents.

Toward evening the Tarahumare father of a family gets more talkative and chats with his wife, and then

"The day is done, and the darkness Drops from the wings of night As a feather is wafted downward From an eagle in his flight."