Unknown Mexico Part 13

And as the shadows deepen, he wraps himself closer in his blanket, and before he knows it childlike slumber enfolds him. Frequently he grows hungry in the middle of the night, and reaches out for food, as well as for his violin, devoting himself to music for half an hour, before he drops off to sleep again.

There are more women in the tribe than men, and they are looked upon as of less importance. There is a saying among the people that one man is as good as five women. Her prayers are not of as much value as his, because she prays only to the moon, and her deity is not as big as his, the sun. For this reason her place is behind the man in all dances. Yet she occupies a comparatively high position in the family, and no bargain is ever concluded until the husband has consulted his wife in the matter. I am bound to say, however, that on such occasions every member of the household, even the youngest and smallest child, is asked to give an opinion, and, if one of the little tots objects, the sale will not be closed. In such cases there is nothing for the customer to do but to try to influence the young business man who raised the objection, not directly, but through his parents. This accounts for a good deal of the frightful loss of time incurred in dealing with these Indians. The purchase of a sheep may require two days, and the negotiations concerning an ox may extend over an entire week.

That a woman of intelligence and character is appreciated even among barbarians is proven by the fact that once a woman was made gobernador, or chief, because "she knew more than men." She did not a.s.sume the t.i.tle, but she is said to have ruled with more wisdom and justice than many of her predecessors and successors.

Husband and wife never show their affection in public except when drunk. Parents kiss their little ones on the mouth and on the stomach, and the youngsters express their love for each other in the same way. On some occasions I have seen lovers sitting closely together, she holding on to his forefinger. The women are of a jealous disposition.

The Tarahumare standard of beauty is not in accordance with the cla.s.sic ideal as we perceive it, nor is it altogether in conformity with modern views on the subject. Large, fat thighs are the first requisite, and a good-looking person is called "a beautiful thigh." Erect carriage is another essential to beauty. In the face, the eyes attract more notice than any other feature, and the most admired ones are "the eyes like those of a mouse." This is the highest praise that can be bestowed upon anyone's personal appearance. They all like straight hair, and consider hair very ugly when it has a curl at the end. I once asked a bright young Tarahumare how the man must look who is most admired by women, whether his mouth and nose should be large or small, etc., and he replied, "They must be similar to mine!" Aside from good looks, the women like best men who work well, just as in civilised countries a woman may look out for a good _parti_.

But wealth does not make the possessor more attractive to the girls. In Nararachic was an elderly man who owned forty head of cattle and eighteen horses. When he became a widower, he had to live with an elderly woman of bad reputation, as he could not get another woman to marry him.

The young women enjoy absolute liberty, except as regards Mexicans, against whom they are always warned. They are told that they become sick from contact with such men. Never are they forced to contract what would turn out to be a loveless marriage. A beautiful Indian girl was much sought for by a Mexican. He spoke the Tarahumare language very well, and offered to give her a good house and fine clothes and a whole handful of silver dollars. Her brother, who was half civilised, and therefore more corrupt than the ordinary Indian, also tried to persuade her to accept the rich suitor. But she tossed up her head and exclaimed, "Ts.h.i.+ne awlama gatsha negale" which, freely translated, means: "I do not like that fellow; love goes where it chooses."

The custom of the country requires the girl to do all the courting. She is just as bashful as the young swain whom she wishes to fascinate, but she has to take the initiative in love affairs. The young people meet only at the feasts, and after she hag gotten mildly under the influence of the native beer that is liberally consumed by all, she tries to attract his attention by dancing before him in a clumsy way up and down on the same spot. But so bashful is she that she persistently keeps her back turned toward him. She may also sit down near him and pull his blanket and sing to him in a gentle low voice a simple love-song:

Se-(se)-ma-te re-hoy i-ru Se-(se)-ma-te re-hoy i-va Beau-ti-ful man to be sure, Beau-ti-ful man to be sure.

If occasion requires, the parents of the girl may say to the parents of the boy, "Our daughter wants to marry your son." Then they send the girl to the boy's home, that the young people may become acquainted. For two or three days, perhaps, they do not speak to each other, but finally she playfully begins to throw pebbles at him. If he does not return them, she understands that he does not care for her. If he throws them back at her, she knows that she has won him. She lets her blanket drop and runs off into the woods, and he is not long in following her.

Sometimes the boy, when he likes a girl very much, may make the first advances, but even then he has to wait until she throws the first pebbles and drops the blanket, for, among the Indians, it is the woman who seeks the man, and the fair who deserve the brave.

Next day they come home together, and after this they do not hide themselves any more. The parents of the girl are advised to make tesvino, as the young couple should not be separated any more, and word is sent out to a few friends and relatives to come to the wedding.

The guests arrive in the afternoon and most of the people remain outside of the house during the ceremony, but the bridegroom and his parents go inside, where they seat themselves on skins spread out on the floor. The mother of the girl has placed a large skin next to a big jar of tesvino, and on this the father of the boy sits down. As soon as he has taken his place, the host offers him three gourds full of the drink and requests him to accept the office of honour, the distribution of tesvino to all present, and he immediately enters upon his duties. He first gives four gourds full to the mother of the bride, as the mistress of the tesvino, and three gourds full to the host, the master; then four gourds full to his own wife. The bridal couple have been called in and told to sit down side by side, and all the rest of the people come in and stand around the pair. There is no special place a.s.signed to anyone; but the father of the boy stands up and his mother sits down, while the girl's father sits down and her mother stands up. The boy's father now makes a speech, telling the bridal couple that they must remain together, and never separate nor fight. He specially tells the young man that he has to kill deer and take care always to bring some animal home to his wife, even if it be only a chipmunk or a mouse. He also has to plough and to sow corn and to raise crops, that he and she may always have enough to eat and not go hungry.

The father of the girl next takes the word, addressing himself mostly to the bride. Now that she is united to the man of her choice, she should always comply with her wifely duties. She must make blankets for her husband, and be industrious, make tesvino and iskiate, pinole, tortillas, gather herbs, etc., that her husband may always have something to eat and not go hungry. He names all the herbs singly. She must also help him, in her way, with the ploughing and sowing, so that he may raise plenty of corn to make tesvino that others may help him. She never must be lazy.

The father of the girl now gives tesvino to his future son-in-law, whose father in turn gives some to the bride. The bridal couple are covered with blankets, and in some cases his and her right hands are tied together. There is no other marriage ceremony. But all the guests partake of the liberally flowing bowl, and the festivities end in general and complete intoxication.

About two weeks later, the parents of the bridegroom make a feast exactly the same in character, but now the father of the girl occupies the seat of honour next to the big tesvino jar and acts as distributer. He also makes the first speech. The bridegroom gives to his brother-in-law a flint for striking fire, and six arrows. No matter how many brothers the bride has, they all get this present. It is considered an exchange for the girl. The shamans avail themselves of _jus primae noctis_.

After the marriage the bridal couple separate, each staying in the old home for several weeks, after which the young man comes to live with his father-in-law for half a year or a year, until he has had time to make a house for himself. In the meantime the young couple are fed, but they receive nothing else. The young man has his own animals, which he got when he was small, and now his father gives him a piece of land.

Among the Christian Tarahumares the fiscal is advised of any contemplated marriage. This functionary has charge of the church edifice and the teaching of the children. It is his duty to take the young couples to the padre to be married. But the padre is far away and comes around only once a year, and sometimes even less frequently, and then the fiscal, so to say, rounds up all the matrimonially inclined. On account of their innate ardour to comply with all religious requirements the Tarahumares are willing to go through the ceremony, though to them it has no significance beyond the payment of one dollar. On this account they do not mind waiting for the padre's blessing for a couple of years, until they get ready to part with the dollar, thereby generally saving an extra trip for baptising.

As the padre's visits are so few and far between, the fiscal even considers it inc.u.mbent upon himself to make up matches on his own account, telling the people that when the padre comes they should be ready to get married. But so independent are the Tarahumare girls that it has happened that when the padre asks the portentous question, they cry, "Kaeke, kaeke" ("No, no"), and run away.

In my time there was a padre (now removed) who emulated the example of the shamans and was frequently in his cups. On one occasion he was unable to perform the marriage ceremonies, and the sacristan accompanying him had to take his place. All this man knew about the rite was to ask the man and the woman whether they would have each other. On hearing their "Yes" he would say, "Where is the dollar?" and pocketing it send the couple off with, "Now you are all right."

When an addition is expected in the family the chief preparation of the woman is to get ready a quant.i.ty of beer, calling on her friends to help her, while the husband goes to look for the shaman. When she feels her time is approaching, she retires to some lonely spot, as she is too bashful to bear her child while others are about. She tightens her girdle around her waist, and bears her child sitting up, holding on to something above her, like the branch of a tree. After the little stranger has arrived the husband may bring her a jar with warm water from which she occasionally drinks. He also digs a hole, in which, after he has gone, she buries the placenta, placing stones on top of the place on account of the dogs. The umbilical cord is cut with a sharp reed or a sharp-edged piece of obsidian, but never with a knife, for in that case the child would become a murderer and could never be a shaman. I once asked a Tarahumare where he was born, expecting him to give me the name of some ranch; I was rather amused when he pointed to a big stone a little farther on along the slope. That was his birthplace.

The mother may lie down for that day, but the following morning she works as usual, as if nothing had been the matter with her. The husband does not work for three days, because he thinks his axe would break, or the horns of his ox would fall off, or he would break a leg. The third day he takes a bath.

When the baby is three days old the shaman comes to cure it. A big fire is made of corn-cobs, the little one is placed on a blanket, and with the father's a.s.sistance the shaman carries it, if it is a boy, three times through the smoke to the four cardinal points, making the ceremonial circuit and finally raising it upward. This is done that the child may grow well and be successful in life, that is, in raising corn. Then the shaman takes a burning corn-cob from the fire and with the charred end makes three parallel lines lengthwise over the child's head and three across them. He also sprinkles tesvino on the head and other vital parts of the body to make them strong, and cures the umbilical cord. He may, too, anoint the child with the fat of the rattlesnake mixed with herbs, and leave it in the sun, that the light may enter its heart. For his services the shaman gets a little maize, beans, salt, etc.

On the fourth day the mother goes down to the river to bathe, and while bathing leaves the little one naked, exposed to the sun for at least an hour, in spite of all its wailings, that Father Sun may see and know his new child. The baby is not washed until it is a year old. Then it is cured again, by the shaman, who on various occasions throughout its life repeats his curing, that the child may grow well and that no sickness or bad accidents may befall it. To protect it still further, pieces of palo hediondo or the chuchupate root, the strong smell of which is supposed to avail against disease, are wrapped in a piece of cloth and tied around the child's neck.

The mother nurses the child until it is three years old. In some instances she begins to give it once in a while a little pinole when it is only six months old. When two years of age a child begins to walk and to talk. Sometimes when the mother is busy, for instance at the metate, and will not stop to nurse him, the little rascal may take a stick and in his way try to beat her.

The Tarahumare woman is a faithful mother, and takes good care of her children. She generally has from six to eight, often more. While small the children play with primitive dolls. They dress up corn-cobs with sc.r.a.ps of textiles and put them upright in the sand, saying that they are matachines and drunken women. They also play, like other children, with beans and acorns, or with young chickens with their legs tied together. Of course the youngsters maltreat these. Sometimes they play, too, with stuffed squirrels, but there are no special children's games. The father makes bows and arrows for the boys, and instructs them in hunting and agricultural work. As the girls grow up, the mother teaches them how to spin yarn and weave blankets, "for," she tells them, "otherwise they will become men." She also warns them not to have children too rapidly in succession, for there is no one to carry them for her. Women cannot eat the tenderloin until they are very old, because if they did they could have no children. For the same reason they must not eat the pancreas. The women who fear lest they may have difficulty in giving birth to a child make soup of an opossum and eat it. Girls must not touch deer antlers, or their b.r.e.a.s.t.s would fall off.

A characteristic custom is that the children, no matter how old they get, and even after they are married and have families of their own, never help themselves to anything in the parents' house. The mother has to give all the food, etc., and she gives as long as she has anything.

Parents never inflict corporal punishment upon the young people. If a boy does not behave himself, he gets scolded, and his father's friends may also remonstrate with him at a feast. Otherwise, the children grow up entirely independent, and if angry a boy may even strike his father. A girl will never go so far, but when scolded will pout and weep and complain that she is unjustly treated. How different is this from the way in which, for instance, Chinese children treat their parents! It does not favour much the theory that the American Indians originally came from Asia.

Chapter XV

Many Kinds of Games Among the Tarahumares--Betting and Gambling--Foot-races the National Sport--The Tarahumares are the Greatest Runners in the World--Divinations for the Race--Mountains of Betting Stakes--Women's Races.

To my knowledge there is no tribe so fond of games as the Tarahumares. There are few days in the year when a man has not a game of some kind to play. Even when they become civilised and demoralised, in spite of their depression and poverty this pa.s.sion of theirs still clings to them. While it is true that there is always something of value, however insignificant, put at stake, their gambling spirit is not vicious. They have some curious practices in their play: when going to run a race, or when intending to play _cuatro_ or _quinze_, they do not eat chile. Where holes in the ground are required for a game, as in cuatro and quinze, they are generally made in the level s.p.a.ce on a rock.

Very common is it to see two young men amusing themselves with shooting-matches, shooting arrows at an arrow which has been shot out into the ground some fifty yards off as a mark. This arrow, as well as the game itself, is called in Mexican Spanish _lechuguilla_. In Tarahumare the game is called chogirali, and the target-arrow chogira. The arrow coming nearest the chogira counts one point; and if it comes within four fingers' width of the aim, it counts four. The game is for twelve points. The distance is not measured from the points of the arrows, but from the winged parts, one man measuring for all. If a shot arrow strikes so as to form a cross with the chogira, it counts four. If it only touches the point of the latter in the ground it counts two. If two arrows happen to form crosses, neither counts.

Instead of arrows, three sticks may be employed. One is thrown out at a distance and is the chogira, and the other two sticks are thrown toward it, and count in a similar way as the arrows. Often while travelling, the Tarahumares play this game, in either form, as they go along the road, perhaps for the entire distance. Two and three pairs may play together.

There is also a game very similar to quoits, played with stone disks, fiat on one side and convex on the other. It is called rixiwatali (rixiwala = disk), and two and two play against each other. First one stone is moistened with spittle on one side to make it "heads or tails"

and tossed up. The player who wins the toss plays first. Each has three stones, which are thrown toward a hole in the ground, perhaps twenty yards off. One of each party throws first, then goes to the hole and looks at it, while the other players make their throws. The stone falling nearest to the hole counts one point; if it falls into the hole, it counts four; if the stone of the second player falls on top of the first stone in the hole, it "kills" the first stone. The game is out at twelve. To measure distances, they break off small sticks. Lookers-on may stand around and bet which of the players will win. Another game is called takwari, "to beat the ball"; in Spanish, _palillo_. It is played only by women. Two play at a time. One knocks a small wooden ball toward one goal, while her opponent tries to get it to another. This game is also played by the northern Tepehuane women, who sometimes use two short sticks tied together in the middle, instead of the ball. The sticks are thrown ahead from their places on the ground with a kind of quick, prying movement, with the aid of a longer stick.

Civilised Tarahumares, as well as the Mexicans, play with knuckle-bones as dice. The game is called _la taba_, and the bones are taken from either the deer, the sheep, or the goat. Only one bone is used by the two players. Twelve points make a game, and each player has twelve grains of corn with which he keeps count. He makes two rings in the sand, and puts his twelve grains in one ring, and as the game progresses he transfers them into the second ring until the game is out.

Their greatest gambling game, at which they may play even when tipsy, is quinze; in Tarahumare, romavoa. It is played with four sticks of equal length, called romalaka and inscribed with certain marks to indicate their value. Practically they serve the same purpose as dice, but they are thrown in a different way. The player grasps them in his left hand, levels their ends carefully, lifts his bundle, and strikes the ends against a flat or square little stone in front of him, from which they rebound toward his opponent. The sticks count in accordance with the way they fall. The point of the game is to pa.s.s through a figure outlined by small holes in the ground between the two players. The movements, of course, depend upon the points gained in throwing the sticks, and the count is kept by means of a little stone, which is placed in the respective hole after each throw. Many accidents may impede its progress; for instance, it may happen to be in the hole into which the adversary comes from the opposite direction. In this case he is "killed," and he has to begin again from the starting-point. The advance is regulated by a number of ingenious by-laws, which make the game highly intellectual and entertaining. If he has the wherewithal to pay his losses, a Tarahumare may go on playing for a fortnight or a month, until he has lost everything he has in this world, except his wife and children; he draws the line at that. He scrupulously pays all his gambling debts.

The northern Tepehuanes also know this game, and play with sticks eighteen to twenty inches long. As these larger sticks fly quite a distance off when rebounding, the players sit rather far apart.

Wrestling also may be observed, but what may be termed the national sport, of which the Tarahumares are inordinately fond, is foot-racing, which goes on all the year round, even when the people are weakened from scarcity of food. The interest centres almost entirely in the betting that goes with it; in fact, it is only another way of gambling. It is called rala hipa ("with the foot throw"), the word alluding to a ball used at the race.

No doubt the Tarahumares are the greatest runners in the world, not in regard to speed, but endurance. A Tarahumare will easily run 170 miles without stopping. When an Indian is sent out as a messenger, he goes along at a slow trot, running steadily and constantly. A man has been known to carry a letter in five days from Guazapares to Chihuahua and back, a distance of nearly 600 miles by the road. Even considering shortcuts, which he, no doubt, knew, it was quite a feat of endurance; for he must have lived, as the Indians always do while travelling, on pinole and water only.

Where the Indians serve the Mexicans they are often employed to run wild horses into the corral. It may take them two or three days, but they will bring them in, the horses thoroughly exhausted, while the men, who, of course, economise their strength, and sleep, and eat pinole, are comparatively fresh. In the same way they will run down a deer, following it for days through snow and rain, until the animal is cornered and easily shot with arrows, or until it is overtaken utterly jaded and its hoofs dropping off.

This propensity for running is so great that the name of the tribe alludes to it. Tarahumare is a Spanish corruption of ralamari, the meaning of which, though somewhat obscure, may doubtless best be given as "foot-runners," because rala certainly means "foot."

The race is always between two localities, each side being represented by from four to twenty runners. The two parties show in their apparel some distinctive mark; for instance, all of one troop have red head-bands, while the others may wear white ones.

A peculiar feature is that the men toss along a small ball as they run, each party having one of their own. These b.a.l.l.s are about two and a half inches in diameter and carved from the root of the oak. The foremost runner kicks it with the toes of his right foot, so as to make it bound along as far as 100 yards, and he and all the men behind him follow in the same trot as before. The first man reaching it again kicks it onward. It must never be touched by the hand, unless it happens to fall in some awkward place, as between stones or in a water-pool, when it is picked up and kicked on.

There is never any laid-out track, but the circuit is determined in a general way by crosses cut in trees. There are certain favourite places always used as race-courses. The runners seem to have a preference for the level tops of low ridges lying in a circle, wherever this is possible. If this is not feasible, they may run forward and back on a ridge, starting always near the middle, from some little plane or other convenient place, where the people gather for the occasion.

There is a manager for each party, and the two arrange the time and place for the race to be held, also the number and length of the circuits to be made. A circuit may measure from three to twelve miles in extent, and when the circuits are short as many as twenty may be agreed upon. At one race-course near Carichic, the circuit is about fourteen miles long, and twelve circuits may be run here without stopping. Runners of equal ability are matched against each other, each side being, of course, anxious to secure the best. The managers take care of their men until the race comes off. The training consists mainly in abstinence from tesvino for two or five days before the event. When preparing for a big race the runners may practise; not that they need training in running, for that comes to them as naturally as swimming to the duck; but only that they practise kicking the ball and try the ground.