The North American Indian Part 3

Mescal - Apache

_From Copyright Photograph 1906 by E.S. Curtis_

When the plant is cut from its root it is turned over and trimmed. For the latter the women employ the hatchet-like knife, cutting off the outer ends of the leaves. The plant now resembles a large head of cabbage and weighs from five to twenty pounds. As fast as the plants are cut the women place them in the burden baskets and carry them to the pit, load after load. To make it possible for each woman to identify her mescal after the cooking, each piece is branded with a distinguis.h.i.+ng device-a property mark. The gathering of the mescal continues for several days, an area covering a radius of perhaps two miles being stripped of its budding plants, for such only are harvested.

The pit being ready and the mescal gathered, the work of cooking commences. Just at daylight the old woman in charge takes her place at the rim of the pit and prays that the cooking may be successful and that the people may be in condition to partake of the food. In igniting the fuel the old-fas.h.i.+oned fire-sticks must be employed; to use matches would bring ill fortune. When the fuel in the pit becomes a blazing ma.s.s the women go to prepare breakfast, but are soon at work again gathering brush and gra.s.s to cover the mescal. Within four hours the fuel is entirely consumed and the red-hot stones have settled to the bottom of the pit. When it is certain that no fuel remains unburned, as even a small amount of smoke would spoil the quality of the mescal, the head-woman says, "It is good,"

and with great eagerness her followers begin to fill the pit. There is need for haste in throwing in and covering the mescal, as the steam must be confined to prevent the hot stones from scorching it. The covering consists of alternate layers of green brush, gra.s.s, dry leaves, and finally a layer of earth, about six inches in thickness. After forty-eight hours of steaming the seething ma.s.s is uncovered and each woman removes her portion.

The greater part of the product of this cooking is now to be prepared for winter use by pulling the leaves apart and pounding them into pulp. This can be kneaded and handled much the same as dough, and while in this plastic state is formed into large cakes two inches thick and perhaps three feet long. These are dried in the sun, when they have all the appearance of large slabs of India rubber, and are easily packed on horses for the homeward journey.

This dried mescal may be eaten without further preparation, but it is generally made into a gruel by mixing with water. Alone it is very sweet, and berries of the aromatic sumac, and frequently walnuts, are crushed with it to give it flavor.

The fruit of the opuntia, or p.r.i.c.kly-pear cactus, which the Apache call _hush_, is much used for food both in its fresh state and dried. It is picked from the plant with pincers of split sticks. When the _tu?tza_, or burden basket, is filled its contents are poured on the ground and the fruit is brushed about with a small gra.s.s besom until the spines are worn off. In preparing _hush_ the women grind seeds and pulp into a ma.s.s, thus retaining the full food value of the fruit.

Manzanita, pinon nuts, juniper berries, acorns of the scrub oak, fruit of the yucca, wild potatoes, wild onions, mesquite pods, and many varieties of fungi also furnish food. As a drink the Apache make a tea from the green or dried inner bark of the pinon.

The intoxicant and curse of their lives is _tulapai_, or _tizwin_ as it is sometimes called. _Tulapai_ means "muddy or gray water." It is, in fact, a yeast beer. In preparing it corn is first soaked in water. If it be winter time the wet corn is placed under a sleeping blanket until the warmth of the body causes it to sprout; if summer, it is deposited in a shallow hole, covered with a wet blanket, and left until the sprouts appear, when it is ground to pulp on a metate. Water and roots are added, and the mixture is boiled and strained to remove the coa.r.s.er roots and sprouts. At this stage the liquid has the consistency of thin cream soup. It is now set aside for twenty-four hours to cool and ferment, when it is fit for drinking. As the _tulapai_ will spoil in twelve hours it must be drunk quickly. Used in moderation it is not a bad beverage, but by no means a pleasant one to the civilized palate. The Apache, however, knows no moderation in his _tulapai_ drinking. He sometimes fasts for a day and then drinks great quant.i.ties of it,-often a gallon or two-when for a time he becomes a savage indeed.

[Ill.u.s.tration: Filling the Pit - Apache]

Filling the Pit - Apache

_From Copyright Photograph 1906 by E.S. Curtis_

Another intoxicant, more effective than _tulapai_, is made from the mescal-not from the sap, according to the Mexican method, but from the cooked plant, which is placed in a heated pit and left until fermentation begins. It is then ground, mixed with water, roots added, and the whole boiled and set aside to complete fermentation. The Indians say its taste is sharp, like whiskey. A small quant.i.ty readily produces intoxication.

Of game foods the Apache has deer, antelope, and wild turkey, with quail, some water fowl, smaller birds, rabbits, and wood-rats. Fish and bear meat are strictly tabooed.

The graphic art of the Apache finds expression chiefly in ceremonial paintings on deerskin, and in basketry. Only rarely have they made pottery, their roving life requiring utensils of greater stability. Such earthenware as they did make was practically the same as that of the Navaho, mostly in the form of small cooking vessels. Usually the pictures are painted on the entire deerskin, but sometimes the skin is cut square, and at others ceremonial deerskin s.h.i.+rts are symbolically painted.

Occasionally the Apache attempts to picture the myth characters literally; at other times only a symbolic representation of the character is made. In addition to the mythic personages, certain symbols are employed to represent the incident of the myth. These paintings are made under the instruction of a medicine-man and are a part of the medicine paraphernalia. On some skins the most sacred characters in Apache mythology are represented symbolically-Naye?nezgani, the War G.o.d; Tubadzischi?ni, his younger brother; Kuterastan, the Creator of All; Stenatlihan, the chief G.o.ddess. In fact the symbolism on an elaborately painted deerskin may cover every phase of Apache cosmology.

In their basketry the Apache women display great taste in form, and in their more superior work employ much symbolic decoration. Since the beginning of the present "messiah craze" all baskets display the sacred symbols believed to have been revealed to Das Lan by Chuganaai Skhin-a combination of the cross and the crescent. There are many baskets, made before this new religious wave swept over the tribe, into which the symbolism has since been woven.

The basket most used is the _tu?tza_, or burden basket, roughly and loosely woven, ornamented with circular lines as often painted on as woven in. Previous to a messiah craze, which had its origin with the Apache about 1901, the designs in these baskets were purely decorative, without attempt at symbolism; but now, by order of a crafty old medicine-man, every _tu?tza_ must display the combined cross and crescent.

The _tus_ is a water bottle, made invariably of withes of the aromatic sumac, loosely woven, and coated inside and out with pinon gum. To use material other than sumac would be considered very bad. In the Apache deluge myth the people, instructed by Stenatlihan, built a monster _tus_ of pinon branches in which they floated away.

The _tsa-nasku?di_ is a bowl or tray-shaped basket of splendid form, with symbolic decoration of intricate pattern.

The most pretentious basket is the _tus-nasku?di_, in general form like the _tus_, but much larger; it is used for the storage of grain. Its lines are most beautiful, as are also its inwoven symbolic designs.

Owing to the extremely secretive nature of the Apache, it is difficult for the casual student to learn anything of the relations between their mythology and the designs used in their basketry. Questioned, they will perhaps say, "We don't know," or "To make it look pretty." But an intelligent and trustworthy interpreter will tell you, "That woman knows, but she will not tell." A law of the cult brought about by the recent messiah religion is that every woman must have in readiness for use during the migration to the future world a _tus_, a _tu?tza_, a _tsa-nasku?di_, and a gourd drinking-cup, all decorated with the cross and crescent. These are not used and are carefully preserved.

The clan and gentile systems of the American Indians have been the bulwark of their social structure, for by preventing intermarriage within the clan or the gens the blood was kept at its best. Added to this were the hards.h.i.+ps of the Indian life, which resulted in the survival only of the fittest and provided the foundation for a st.u.r.dy people. But with advancing civilization one foresees the inevitable disintegration of their tribal laws, and a consequent weakening of the entire social structure, for the Indians seem to have absorbed all the evil, and to have embodied little of the good, that civilized life teaches.

[Ill.u.s.tration: The Covered Pit - Apache]

The Covered Pit - Apache

_From Copyright Photograph 1906 by E.S. Curtis_

The Coyoteros are divided into five bands, each consisting of a number of clans, although in one band there are now survivors of a single clan only, while in others as many as seven or eight clans are still to be found.

Descent among the Apache generally is reckoned through the mother; that is, the children belong to their mother's clan. An exception to this rule is said by "Peaches," an old Apache scout under Crook, to exist among the Chiricahua, where the children take the gens of the father. Among the Apache some of the younger generation are inclined to disregard tribal laws respecting marriage, but in former times they were rigidly enforced, marriage within the clan or the gens being regarded as incestuous. When asked what would happen if a man and a woman belonging to the same clan should marry, one old man answered that both would be quickly put to death.

In the Appendix are given the clan names of the Coyoteros, also of the Arivaipa and the Chiricahua. Geronimo, Chato, and Cochise were members of the Aiahan, People of the East, clan. Most of the clan names are derived from localities in which the ancestors of the clan are supposed to have first lived.

With the Apache, as with other tribes, the clan organization has an important bearing on property right. Regardless of what property either spouse may hold or own at the time of marriage, the other immediately becomes possessed of his or her moiety. Should the wife die, her husband retains possession of the property held in common so long as he does not remarry, but what might be termed the legal owners.h.i.+p of the wife's half interest becomes vested in her clan. Should he attempt to dissipate the property the members of the deceased wife's clan would at once interfere.

If the widower wishes to marry again and the woman of his choice belongs to the clan of his former wife, then he and the new wife become owners in common of all personal property held by him; but if the second wife belongs to a different clan from that of the former wife, then the husband must make actual transfer of half of the common property to the clanspeople of the deceased woman, who inherited the legal interest in it at their relative's death. The same tribal law applies in the case of a widow.

Much internal strife naturally results whenever an actual distribution of property is made. In the first place the surviving spouse unwillingly relinquishes the moiety of the property to the relatives of the deceased, and the immediate relatives often disagree with the remainder of the clan.

In former times death of one or more members of contending clans often resulted when the division of much property was made. Having no tribunal for making an equitable division, the matter was left to mutual agreement, resulting in disputes and frequently murder.

With the breaking up of the clans, together with the rapid disintegration of ancient customs and laws, this property law is fast becoming forgotten; but so recently as 1906 such disputes as those mentioned occurred under both the Fort Apache and San Carlos agencies, creating no little ill-feeling. In one instance a man refused to deliver possession of half of his little herd of horses to his deceased wife's clanspeople when contemplating marriage with another woman, and appealed to the missionaries for aid. He was compelled to make the division, however, before he could remarry.

MYTHOLOGY - CREATION MYTH

There was a time when nothing existed to form the universe-no earth, no sky, and no sun or moon to break the monotony of the illimitable darkness.

But as time rolled on, a spot, a thin circular disc no larger than the hand, yellow on one side and white on the other, appeared in midair.

Inside the disc sat a bearded man but little larger than a frog, upon whom was to fall the task of creating all things. Kuterastan, The One Who Lives Above, is the name by which he is now known, though some call him Yuadistan, Sky Man.

[Ill.u.s.tration: Apache Still Life]

Apache Still Life

_From Copyright Photograph 1903 by E.S. Curtis_

Kuterastan, as if waking from a long sleep, sat up and rubbed his face and eyes with both hands. Then bending forward, he looked up into the endless darkness, and lo! light appeared everywhere above him. He then looked down, and all below became a sea of light. A glance to the east created yellow streaks of dawn, another to the west the saffron tints of the dying day, both soon becoming obscured by numerous clouds of many hues, formed by his looking around and about in all directions.

Again with both hands Kuterastan wiped his eyes and sweating face and, rubbing his hands together as if he were rolling a small pebble between the palms, suddenly parted them with a quick downward fling, and there before him on a s.h.i.+ning, vaporless, mirage-like cloud sat a little girl no larger than a doll. Kuterastan directed her to stand up, asking where she intended to go, but she replied not. He cleared his vision once more with his hands, then proffered his right hand to the girl, Stenatlihan, Woman Without Parents, who grasped it, with the greeting "Whence came you?"

For reply Kuterastan merely repeated her question, adding, "Look to the east, it is light! There will be light in the south, in the west, and in the north." And as she looked she saw light. He then came out upon the cloud.

"Where is the earth?" asked Stenatlihan, to which Kuterastan replied by asking:

"Where is the sky?" Then requesting that he be not disturbed, he began to sing: "I am thinking, thinking, thinking, thinking what shall I do next."

Four times he thus sang, at the end of the fourth time brus.h.i.+ng his face with his hands, which he rubbed briskly together and parted quickly; and there before him stood Chuganaai, the Sun. Raising his left hand to his brow, from the sweat thereon, which he rolled in his hands as before, Kuterastan let drop from his right palm a small boy, Hadintin Skhin.

The four sat upon that still cloud for a time as if in reverie, the first to break the silence being he who commenced the creation: "What shall we do next? I do not like this cloud to live upon, but we are to rule and must stay together. How dreary it is here! I wish we had some place to go." And then he set to work again, creating Nacholecho, the Tarantula, who was later to help in completing the earth, and Nokuse, the Big Dipper, whose duty it would be to befriend and to guide. The creation of Nilchidilhkizn, the Wind, Ndidilhkizn, the Lightning Maker, and the clouds in the west to house Ndisagochan, Lightning Rumbler, whom he placed in them at the same time, next occupied his attention. Then turning to Stenatlihan, Kuterastan said, "Truly this is not a fit place in which to live; let us make the earth." And so saying he at once began to sing, "I am thinking of the earth, the earth, the earth; I am thinking of the earth," which he repeated four times. As he ceased, Stenatlihan, Chuganaai, and Hadintin Skhin each shook hands with him. Sweat from their hands adhered to his. He at once began rubbing his palms, when suddenly there slipped from between them a small brown body, no larger than a bean.

Kuterastan kicked it and it expanded; Stenatlihan then kicked it and its size further increased; Chuganaai next gave it a severe blow with his foot and it became larger still; a kick from Hadintin Skhin made it greater yet. Nilchidilhkizn, the Wind, was told to go inside and blow outward in all directions. This he did, greatly expanding the dimensions of that body, now so wide that they could hardly see its edge. The Lightning was next directed to exert his strength, so with a terrific flash and roar he penetrated the body to its centre, spreading it still wider. Then Tarantula was called on to a.s.sist, and accordingly he started off to the east, spinning a strong black cord, on which he pulled with all his might; another cord of blue was spun out to the south, a third of yellow to the west, and a fourth of glistening white to the north. A mighty pull on each of these stretched the surface of that dark brown body to almost immeasurable size. Finally Kuterastan directed all to cover their eyes with their hands, and when they opened them a moment later they beheld Nigostu?n, the Earth, complete in extent. No hills or mountains were there in sight, nothing but a smooth, treeless, reddish-brown plain.

Nilchidilhkizn, the Wind, scratched his chest and rubbed his fingers together, when out from between them flew Datilye, the Humming-bird.