Geronimo's
Story of His Life
_Taken Down and Edited by_
S. M. BARRETT
_Superintendent of Education, Lawton, Oklahoma_
NEW YORK
DUFFIELD & COMPANY
1906
[Illustration: GERONIMO]
Copyright, 1905, by S. M. BARRETT
Copyright, 1906, by DUFFIELD & COMPANY
_Published September, 1906_
DEDICATORY
Because he has given me permission to tell my story; because he has read
that story and knows I try to speak the truth; because I believe that he
is fair-minded and will cause my people to receive justice in the
future; and because he is chief of a great people, I dedicate this story
of my life to Theodore Roosevelt, President of the United States.
GERONIMO.
PREFACE
The initial idea of the compilation of this work was to give the reading
public an authentic record of the private life of the Apache Indians,
and to extend to Geronimo as a prisoner of war the courtesy due any
captive, _i. e._, the right to state the causes which impelled him in
his opposition to our civilization and laws.
If the Indians' cause has been properly presented, the captives' defense
clearly stated, and the general store of information regarding vanishing
types increased, I shall be satisfied.
I desire to acknowledge valuable suggestions from Maj. Charles Taylor,
Fort Sill, Oklahoma; Dr. J. M. Greenwood, Kansas City, Missouri, and
President David R. Boyd, of the University of Oklahoma.
I especially desire in this connection to say that without the kindly
advice and assistance of President Theodore Roosevelt this book could
not have been written.
Respectfully,
S. M. BARRETT.
LAWTON, OKLAHOMA.
_August 14, 1906_.
[Illustration: HOW THE BOOK WAS MADE]
CONTENTS
CHAPTER PAGE
INTRODUCTORY xi
PART I
_The Apaches_
I. ORIGIN OF THE APACHE INDIANS 3
II. SUBDIVISIONS OF THE APACHE TRIBE 12
III. EARLY LIFE 17
IV. TRIBAL AMUSEMENTS, MANNERS, AND CUSTOMS 26
V. THE FAMILY 35
PART II
_The Mexicans_
VI. KAS-KI-YEH 43
VII. FIGHTING UNDER DIFFICULTIES 55
VIII. RAIDS THAT WERE SUCCESSFUL 69
IX. VARYING FORTUNES 79
X. OTHER RAIDS 86
XI. HEAVY FIGHTING 98
XII. GERONIMO'S MIGHTIEST BATTLE 105
PART III
_The White Men_
XIII. COMING OF THE WHITE MEN 113
XIV. GREATEST OF WRONGS 116
XV. REMOVALS 126
XVI. IN PRISON AND ON THE WARPATH 131
XVII. THE FINAL STRUGGLE 139
XVIII. SURRENDER OF GERONIMO 148
XIX. A PRISONER OF WAR 177
PART IV
_The Old and the New_
XX. UNWRITTEN LAWS OF THE APACHES 185
XXI. AT THE WORLD'S FAIR 197
XXII. RELIGION 207
XXIII. HOPES FOR THE FUTURE 213
LIST OF ILLUSTRATIONS
Geronimo _Frontispiece_
How the book was made _Facing page_ vi
Dressed as in days of old 8
Naiche (Natches), son of Cochise, hereditary
chief of the Chiricahua Apaches.
Naiche was Geronimo's lieutenant during
the protracted wars in Arizona 14
Last of the Bedonkohe Apache Tribe, Tuklonnen,
Nädeste, Nah-ta-neal, Porico (White Horse) 18
Work stock in Apache corral 22
The conquered weapon 30
Apache princess, daughter of Naiche, chief
of the Chiricahua Apaches 38
Geronimo, Chihuahua, Nanne, Loco, Ozone 46
Naiche, his mother, his two wives and his
children 50
Asa Deklugie, wife and children 66
Apache scouts--Naiche, Goody, John Loco,
Porico, Jasen, Asa Deklugie, Kelburn,
Sam, Hugh, Captain Seyers 70
Three Apache chieftains--Naiche, son of
Coche; Asa, son of Whoa; Charley, son of
Victoria 80
Apache camp 86
Apache mission--Valley of Medicine Creek,
Fort Sill Military Reservation 96
Asa Deklugie (official interpreter for Geronimo,
son of Whoa, chief of the Nedni
Apaches, chief elect to succeed Geronimo
at the latter's death) 100
Geronimo, Apache war chief 100
Lone Wolfe, chief of Kiowas
Geronimo, Apache war chief 108
Quanna Parker, chief of Comanche Indians 118
Gotebo, war chief, Kiowa Indians 144
Kaytah and Nahteen, Apache scouts who
were with General Lawton 152
Emma Tuklonen 162
W. F. Melton, at whose camp in Skeleton
Cañon Geronimo surrendered 172
Chihuahua and family 190
Mrs. Asa Deklugie, niece of Geronimo and
daughter of Chihuahua, a famous Apache
chieftain 200
Eva Geronimo, Geronimo's youngest daughter,
16 years old 200
Ready for church 210
INTRODUCTORY
I first met Geronimo in the summer of 1904, when I acted for him as
interpreter of English into Spanish, and vice versa, in selling a war
bonnet. After that he always had a pleasant word for me when we met, but
never entered into a general conversation with me until he learned that
I had once been wounded by a Mexican. As soon as he was told of this, he
came to see me and expressed freely his opinion of the average Mexican,
and his aversion to all Mexicans in general.
I invited him to visit me again, which he did, and upon his invitation,
I visited him at his tepee in the Fort Sill Military reservation.
In the summer of 1905 Dr. J. M. Greenwood, superintendent of schools at
Kansas City, Missouri, visited me, and I took him to see the chief.
Geronimo was quite formal and reserved until Dr. Greenwood said, "I am a
friend of General Howard, whom I have heard speak of you." "Come," said
Geronimo, and led the way to a shade, had seats brought for us, put on
his war bonnet, and served watermelon _à l'Apache_ (cut in big chunks),
while he talked freely and cheerfully. When we left he gave us a
pressing invitation to visit him again.
In a few days the old chief came to see me and asked about "my father."
I said "you mean the old gentleman from Kansas City--he has returned to
his home." "He is you father?" said Geronimo. "No," I said, "my father
died twenty-five years ago, Dr. Greenwood is only my friend." After a
moment's silence the old Indian spoke again, this time in a tone of
voice intended to carry conviction, or at least to allow no further
discussion. "Your natural father is dead, this man has been your friend
and adviser from youth. By adoption _he is your father_. Tell him he is
welcome to come to my home at any time." It was of no use to explain any
more, for the old man had determined not to understand my relation to
Dr. Greenwood except in accordance with Indian customs, and I let the
matter drop.
In the latter part of that summer I asked the old chief to allow me to
publish some of the things he had told me, but he objected, saying,
however, that if I would pay him, and if the officers in charge did not
object, he would tell me the whole story of his life. I immediately
called at the fort (Fort Sill) and asked the officer in charge,
Lieutenant Purington, for permission to write the life of Geronimo. I
was promptly informed that the privilege would not be granted.
Lieutenant Purington explained to me the many depredations committed by
Geronimo and his warriors, and the enormous cost of subduing the
Apaches, adding that the old Apache deserved to be hanged rather than
spoiled by so much attention from civilians. A suggestion from me that
our government had paid many soldiers and officers to go to Arizona and
kill Geronimo and the Apaches, and that they did not seem to know how to
do it, did not prove very gratifying to the pride of the regular army
officer, and I decided to seek elsewhere for permission. Accordingly I
wrote to President Roosevelt that here was an old Indian who had been
held a prisoner of war for twenty years and had never been given a
chance to tell his side of the story, and asked that Geronimo be granted
permission to tell for publication, in his own way, the story of his
life, and that he be guaranteed that the publication of his story would
not affect unfavorably the Apache prisoners of war. By return mail I
received word that the authority had been granted. In a few days I
received word from Fort Sill that the President had ordered the officer
in charge to grant permission as requested. An interview was requested
that I might receive the instructions of the War Department. When I went
to Fort Sill the officer in command handed me the following brief, which
constituted my instructions:
LAWTON, OKLAHOMA, Aug. 12th, 1905.
_Geronimo,--Apache Chief--_
S. M. BARRETT, _Supt. Schools_.
Letter to the President stating that above-mentioned desires to
tell his life story that it may be published, and requests
permission to tell it in his own way, and also desires assurance
that what he has to say will in no way work a hardship for the
Apache tribe.
* * * * *
_1st Endorsement._
WAR DEPARTMENT,
THE MILITARY SECRETARY'S OFFICE,
WASHINGTON, August 25th, 1905.
Respectfully referred, by direction of the Acting Chief of Staff,
through headquarters, Department of Texas, to the Officer In
Charge of the Apache prisoners of war at Fort Sill, Oklahoma
Territory, for remark and recommendation.
(Signed) E. F. LADD,
Military Secretary.
* * * * *
_2d Endorsement._
HEADQUARTERS DEPARTMENT OF TEXAS,
MILITARY SECRETARY'S OFFICE,
SAN ANTONIO, August 29th, 1905.
Respectfully transmitted to 1st Lieut. George A. Purington, 8th
Cavalry, In Charge of Apache prisoners. (Thro' Commanding Officer,
Fort Sill, O. T.)
By Command of Brigadier General Lee.
(Signed) C. D. ROBERTS,
Captain, 7th Infantry,
Acting Military Secretary.
* * * * *
_3d Endorsement._
FORT SILL, O. T., Aug. 31st, 1905.
Respectfully referred to 1st Lieut. G. A. Purington, 8th Cavalry,
Officer in Charge of Apache prisoners of war, for remark and
recommendation.
By Order of Captain Dade.
(Signed) JAMES LONGSTREET,
1st. Lieut & Sqdn. Adjt., 13th Cavalry. Adjutant.
* * * * *
_4th Endorsement._
FORT SILL, O. T., Sept. 2d, 1905.
Respectfully returned to the Adjutant, Fort Sill, O. T. I can see
no objection to Geronimo telling the story of his past life,
providing he tells the truth. I would recommend that Mr. S. M.
Barrett be held responsible for what is written and published.
(Signed) GEO. A. PURINGTON,
1st. Lieut. 8th Cavalry,
In Charge of Apache prisoners of war.
* * * * *
_5th Endorsement._
FORT SILL, O. T., Sept. 4th, 1905.
Respectfully returned to the Military Secretary, Dept. of Texas,
San Antonio, Texas, inviting attention to 4th endorsement hereon.
It is recommended that the manuscript be submitted before
publication to Lieut. Purington, who can pass upon the truth of the
story.
(Signed) A. L. DADE,
Captain, 13th Cavalry, Commanding.
* * * * *
_6th Endorsement._
HEADQUARTERS DEPT. OF TEXAS,
SAN ANTONIO, September 8th, 1905.
Respectfully returned to the Military Secretary, War Department,
Washington, D. C., inviting attention to the preceding endorsement
hereon, which is concurred in.
(Signed) J. M. LEE,
Brigadier General, Commanding.
* * * * *
_7th Endorsement._
WAR DEPARTMENT,
OFFICE OF THE CHIEF OF STAFF,
WASHINGTON, September 13th, 1905.
Respectfully submitted to the Honorable the Secretary of War,
inviting attention to the foregoing endorsements.
(Signed) J. C. BATES,
Major General, Acting Chief of Staff.
* * * * *
_8th Endorsement._
WAR DEPARTMENT,
September 15th, 1905.
Respectfully returned to the Acting Chief of Staff to grant the
necessary authority in this matter, through official channels, with
the express understanding that the manuscript of the book shall be
submitted to him before publication. Upon receipt of such
manuscript the Chief of Staff will submit it to such person as he
may select as competent to make a proper and critical inspection
of the proposed publication.
(Signed) ROBERT SHAW OLIVER,
Acting Secretary of War.
* * * * *
_9th Endorsement._
WAR DEPARTMENT,
THE MILITARY SECRETARY'S OFFICE,
WASHINGTON, September 18th, 1905.
Respectfully returned, by direction of the Acting Chief of Staff,
to the Commanding General, Dept. of Texas, who will give the
necessary instructions for carrying out the directions of the
Acting Secretary of War, contained in the 8th endorsement. It is
desired that Mr. Barrett be advised accordingly.
(Signed) HENRY P. MCCAIN,
Military Secretary.
* * * * *
_10th Endorsement._
HEADQUARTERS DEPT. OF TEXAS,
MILITARY SECRETARY'S OFFICE,
SAN ANTONIO, September 23, 1905.
Respectfully referred to the Commanding Officer, Fort Sill,
Oklahoma Territory, who will give the necessary instructions for
carrying out the direction of the Acting Secretary of War contained
in the 8th endorsement hereon.
This paper will be shown and fully explained to Mr. Barrett, and
then returned to these headquarters.
By order of Colonel Hughes.
(Signed) GEO. VAN HORN MOSELEY,
1st. Lieut. 1st Cavalry, Aide-de-Camp,
Acting Military Secretary.
Early in October I secured the services of an educated Indian, Asa
Deklugie, son of Whoa, chief of the Nedni Apaches, as interpreter, and
the work of compiling the book began.
Geronimo refused to talk when a stenographer was present, or to wait for
corrections or questions when telling the story. Each day he had in mind
what he would tell and told it in a very clear, brief manner. He might
prefer to talk at his own tepee, at Asa Deklugie's house, in some
mountain dell, or as he rode in a swinging gallop across the prairie;
wherever his fancy led him, there he told whatever he wished to tell and
no more. On the day that he first gave any portion of his autobiography
he would not be questioned about any details, nor would he add another
word, but simply said, "Write what I have spoken," and left us to
remember and write the story without one bit of assistance. He would
agree, however, to come on another day to my study, or any place
designated by me, and listen to the reproduction (in Apache) of what had
been told, and at such times would answer all questions or add
information wherever he could be convinced that it was necessary.
He soon became so tired of book making that he would have abandoned the
task but for the fact that he had agreed to tell the complete story.
When he once gives his word, nothing will turn him from fulfilling his
promise. A very striking illustration of this was furnished by him early
in January, 1906. He had agreed to come to my study on a certain date,
but at the appointed hour the interpreter came alone, and said that
Geronimo was very sick with cold and fever. He had come to tell me that
we must appoint another date, as he feared the old warrior had an
attack of pneumonia. It was a cold day and the interpreter drew a chair
up to the grate to warm himself after the exposure of the long ride.
Just as he was seating himself he looked out of the window, then rose
quickly, and without speaking pointed to a rapidly moving object coming
our way. In a moment I recognized the old chief riding furiously
(evidently trying to arrive as soon as the interpreter did), his horse
flecked with foam and reeling from exhaustion. Dismounting he came in
and said in a hoarse whisper, "I promised to come. I am here."
I explained to him that I had not expected him to come on such a stormy
day, and that in his physical condition he must not try to work. He
stood for some time, and then without speaking left the room, remounted
his tired pony, and with bowed head faced ten long miles of cold north
wind--he had kept his promise.
When he had finished his story I submitted the manuscript to Major
Charles W. Taylor, Eighteenth Cavalry, commandant, Fort Sill, Oklahoma,
who gave me some valuable suggestions as to additional related
information which I asked Geronimo to give. In most cases the old chief
gave the desired information, but in some instances he refused, stating
his reasons for so doing.
When the added information had been incorporated I submitted the
manuscript to President Roosevelt, from whose letter I quote: "This is a
very interesting volume which you have in manuscript, but I would advise
that you disclaim responsibility in all cases where the reputation of an
individual is assailed."
In accordance with that suggestion, I have appended notes throughout the
book disclaiming responsibility for adverse criticisms of any persons
mentioned by Geronimo.
On June 2d, 1906, I transmitted the complete manuscript to the War
Department. The following quotation is from the letter of transmission:
"In accordance with endorsement number eight of the 'Brief'
submitted to me by the commanding officer of Fort Sill, which
endorsement constituted the instructions of the Department, I
submit herewith manuscript of the Autobiography of Geronimo.
"The manuscript has been submitted to the President, and at his
suggestion I have disclaimed any responsibility for the criticisms
(made by Geronimo) of individuals mentioned."
Six weeks after the manuscript was forwarded, Thomas C. Barry, Brigadier
General, Assistant to the Chief of Staff, sent to the President the
following:
"MEMORANDUM FOR THE SECRETARY OF WAR.
"Subject: Manuscript of the Autobiography of Geronimo. The paper
herewith, which was referred to this office on July 6th, with
instructions to report as to whether there is anything
objectionable in it, is returned.
"The manuscript is an interesting autobiography of a notable
Indian, made by himself. There are a number of passages which,
from the departmental point of view, are decidedly objectionable.
These are found on pages 73, 74, 90, 91, and 97, and are indicated
by marginal lines in red. The entire manuscript appears in a way
important as showing the Indian side of a prolonged controversy,
but it is believed that the document, either in whole or in part,
should not receive the approval of the War Department."
The memorandum is published that the objections of the War Department
may be made known to the public.
The objection is raised to the mention on pages seventy-three and
seventy-four of the manuscript of an attack upon Indians in a tent at
Apache Pass or Bowie, by U. S. soldiers. The statement of Geronimo is,
however, substantially confirmed by L. C. Hughes, editor of _The Star_,
Tucson, Arizona.
On pages ninety and ninety-one of the manuscript, Geronimo criticised
General Crook. This criticism is simply Geronimo's private opinion of
General Crook. We deem it a personal matter and leave it without
comment, as it in no way concerns the history of the Apaches.
On page ninety-seven of the manuscript Geronimo accuses General Miles of
bad faith. Of course, General Miles made the treaty with the Apaches,
but we know very well that he is not responsible for the way the
Government subsequently treated the prisoners of war. However, Geronimo
cannot understand this and fixes upon General Miles the blame for what
he calls unjust treatment.
One could not expect the Department of War to approve adverse criticisms
of its own acts, but it is especially gratifying that such a liberal
view has been taken of these criticisms, and also that such a frank
statement of the merits of the Autobiography is submitted in the
memorandum. Of course neither the President nor the War Department is in
any way responsible for what Geronimo says; he has simply been granted
the opportunity to state his own case as he sees it.
The fact that Geronimo has told the story in his own way is doubtless
the only excuse necessary to offer for the many unconventional features
of this work.
PART I
THE APACHES
GERONIMO
CHAPTER I
ORIGIN OF THE APACHE INDIANS
In the beginning the world was covered with darkness. There was no sun,
no day. The perpetual night had no moon or stars.
There were, however, all manner of beasts and birds. Among the beasts
were many hideous, nameless monsters, as well as dragons, lions, tigers,
wolves, foxes, beavers, rabbits, squirrels, rats, mice, and all manner
of creeping things such as lizards and serpents. Mankind could not
prosper under such conditions, for the beasts and serpents destroyed all
human offspring.
All creatures had the power of speech and were gifted with reason.
There were two tribes of creatures: the birds or the feathered tribe and
the beasts. The former were organized under their chief, the eagle.
These tribes often held councils, and the birds wanted light admitted.
This the beasts repeatedly refused to do. Finally the birds made war
against the beasts.
The beasts were armed with clubs, but the eagle had taught his tribe to
use bows and arrows. The serpents were so wise that they could not all
be killed. One took refuge in a perpendicular cliff of a mountain in
Arizona, and his eye (changed into a brilliant stone) may be seen in
that rock to this day. The bears, when killed, would each be changed
into several other bears, so that the more bears the feathered tribe
killed, the more there were. The dragon could not be killed, either, for
he was covered with four coats of horny scales, and the arrows would not
penetrate these. One of the most hideous, vile monsters (nameless) was
proof against arrows, so the eagle flew high up in the air with a round,
white stone, and let it fall on this monster's head, killing him
instantly. This was such a good service that the stone was called
sacred. (A symbol of this stone is used in the tribal game of Kah.[1])
They fought for many days, but at last the birds won the victory.
After this war was over, although some evil beasts remained, the birds
were able to control the councils, and light was admitted. Then mankind
could live and prosper. The eagle was chief in this good fight:
therefore, his feathers were worn by man as emblems of wisdom, justice,
and power.
Among the few human beings that were yet alive was a woman who had been
blessed with many children, but these had always been destroyed by the
beasts. If by any means she succeeded in eluding the others, the dragon,
who was very wise and very evil, would come himself and eat her babes.
After many years a son of the rainstorm was born to her and she dug for
him a deep cave. The entrance to this cave she closed and over the spot
built a camp fire. This concealed the babe's hiding place and kept him
warm. Every day she would remove the fire and descend into the cave,
where the child's bed was, to nurse him; then she would return and
rebuild the camp fire.
Frequently the dragon would come and question her, but she would say, "I
have no more children; you have eaten all of them."
When the child was larger he would not always stay in the cave, for he
sometimes wanted to run and play. Once the dragon saw his tracks. Now
this perplexed and enraged the old dragon, for he could not find the
hiding place of the boy; but he said that he would destroy the mother if
she did not reveal the child's hiding place. The poor mother was very
much troubled; she could not give up her child, but she knew the power
and cunning of the dragon, therefore she lived in constant fear.
Soon after this the boy said that he wished to go hunting. The mother
would not give her consent. She told him of the dragon, the wolves, and
the serpents; but he said, "To-morrow I go."
At the boy's request his uncle (who was the only man then living) made a
little bow and some arrows for him, and the two went hunting the next
day. They trailed the deer far up the mountain and finally the boy
killed a buck. His uncle showed him how to dress the deer and broil the
meat. They broiled two hind quarters, one for the child and one for his
uncle. When the meat was done they placed it on some bushes to cool.
Just then the huge form of the dragon appeared. The child was not
afraid, but his uncle was so dumb with fright that he did not speak or
move.
The dragon took the boy's parcel of meat and went aside with it. He
placed the meat on another bush and seated himself beside it. Then he
said, "This is the child I have been seeking. Boy, you are nice and
fat, so when I have eaten this venison I shall eat you." The boy said,
"No, you shall not eat me, and you shall not eat that meat." So he
walked over to where the dragon sat and took the meat back to his own
seat. The dragon said, "I like your courage, but you are foolish; what
do you think you could do?" "Well," said the boy, "I can do enough to
protect myself, as you may find out." Then the dragon took the meat
again, and then the boy retook it. Four times in all the dragon took the
meat, and after the fourth time the boy replaced the meat he said,
"Dragon, will you fight me?" The dragon said, "Yes, in whatever way you
like." The boy said, "I will stand one hundred paces distant from you
and you may have four shots at me with your bow and arrows, provided
that you will then exchange places with me and give me four shots."
"Good," said the dragon. "Stand up."
[Illustration: DRESSED AS IN DAYS OF OLD]
Then the dragon took his bow, which was made of a large pine tree. He
took four arrows from his quiver; they were made of young pine tree
saplings, and each arrow was twenty feet in length. He took deliberate
aim, but just as the arrow left the bow the boy made a peculiar sound
and leaped into the air. Immediately the arrow was shivered into a
thousand splinters, and the boy was seen standing on the top of a bright
rainbow over the spot where the dragon's aim had been directed. Soon the
rainbow was gone and the boy was standing on the ground again. Four
times this was repeated, then the boy said, "Dragon, stand here; it is
my time to shoot." The dragon said, "All right; your little arrows
cannot pierce my first coat of horn, and I have three other coats--shoot
away." The boy shot an arrow, striking the dragon just over the heart,
and one coat of the great horny scales fell to the ground. The next shot
another coat, and then another, and the dragon's heart was exposed.
Then the dragon trembled, but could not move. Before the fourth arrow
was shot the boy said, "Uncle, you are dumb with fear; you have not
moved; come here or the dragon will fall on you." His uncle ran toward
him. Then he sped the fourth arrow with true aim, and it pierced the
dragon's heart. With a tremendous roar the dragon rolled down the
mountain side--down four precipices into a cañon below.
Immediately storm clouds swept the mountains, lightning flashed, thunder
rolled, and the rain poured. When the rainstorm had passed, far down in
the cañon below, they could see fragments of the huge body of the dragon
lying among the rocks, and the bones of this dragon may still be found
there.
This boy's name was Apache. Usen[2] taught him how to prepare herbs for
medicine, how to hunt, and how to fight. He was the first chief of the
Indians and wore the eagle's feathers as the sign of justice, wisdom,
and power. To him, and to his people, as they were created, Usen gave
homes in the land of the west.
FOOTNOTES:
[1] See Chapter IV.
[2] Usen is the Apache word for God. It is used here because it implies
the attributes of deity that are held in their primitive religion.
"Apache" means "Enemy."
CHAPTER II
SUBDIVISIONS OF THE APACHE TRIBE
The Apache Indians are divided into six sub-tribes. To one of these, the
Be-don-ko-he, I belong.
Our tribe inhabited that region of mountainous country which lies west
from the east line of Arizona, and south from the headwaters of the Gila
River.
East of us lived the Chi-hen-ne (Ojo Caliente), (Hot Springs) Apaches.
Our tribe never had any difficulty with them. Victoria, their chief, was
always a friend to me. He always helped our tribe when we asked him for
help. He lost his life in the defense of the rights of his people. He
was a good man and a brave warrior. His son Charlie now lives here in
this reservation with us.
North of us lived the White Mountain Apaches. They were not always on
the best of terms with our tribe, yet we seldom had any war with them. I
knew their chief, Hash-ka-ai-la, personally, and I considered him a good
warrior. Their range was next to that of the Navajo Indians, who were
not of the same blood as the Apaches. We held councils with all Apache
tribes, but never with the Navajo Indians. However, we traded with them
and sometimes visited them.
To the west of our country ranged the Chi-e-a-hen Apaches. They had two
chiefs within my time, Co-si-to and Co-da-hoo-yah. They were friendly,
but not intimate with our tribe.
South of us lived the Cho-kon-en (Chiricahua) Apaches, whose chief in
the old days was Co-chise, and later his son, Naiche. This tribe was
always on the most friendly terms with us. We were often in camp and on
the trail together. Naiche, who was my companion in arms, is now my
companion in bondage.
To the south and west of us lived the Ned-ni Apaches. Their chief was
Whoa, called by the Mexicans Capitan Whoa. They were our firm friends.
The land of this tribe lies partly in Old Mexico and partly in
Arizona.[3] Whoa and I often camped and fought side by side as brothers.
My enemies were his enemies, my friends his friends. He is dead now, but
his son Asa is interpreting this story for me.
Still the four tribes (Bedonkohe, Chokonen, Chihenne, and Nedni), who
were fast friends in the days of freedom, cling together as they
decrease in number. Only the destruction of all our people would
dissolve our bonds of friendship.
[Illustration: NAICHE (Natches), son of Cohise. Hereditary chief of the
Chiricahua Apaches. Naiche was Geronimo's lieutenant during the
protracted wars in Arizona.]
We are vanishing from the earth, yet I cannot think we are useless or
Usen would not have created us. He created all tribes of men and
certainly had a righteous purpose in creating each.
For each tribe of men Usen created He also made a home. In the land
created for any particular tribe He placed whatever would be best for
the welfare of that tribe.
When Usen created the Apaches He also created their homes in the West.
He gave to them such grain, fruits, and game as they needed to eat. To
restore their health when disease attacked them He made many different
herbs to grow. He taught them where to find these herbs, and how to
prepare them for medicine. He gave them a pleasant climate and all they
needed for clothing and shelter was at hand.
Thus it was in the beginning: the Apaches and their homes each created
for the other by Usen himself. When they are taken from these homes
they sicken and die. How long[4] will it be until it is said, there are
no Apaches?
FOOTNOTES:
[3] The boundary lines established at different times between Mexico and
the United States did not conform to the boundary lines of these Apache
tribes, of course, and the Indians soon saw and took advantage of the
international questions arising from the conflicting interests of the
two governments.
[4] The Apache Indians held prisoners of war are greatly decreasing in
numbers. There seems to be no particular cause, but nevertheless their
numbers grow smaller.
CHAPTER III
EARLY LIFE
I was born in No-doyohn Cañon, Arizona, June, 1829.
In that country which lies around the headwaters of the Gila River I was
reared. This range was our fatherland; among these mountains our wigwams
were hidden; the scattered valleys contained our fields; the boundless
prairies, stretching away on every side, were our pastures; the rocky
caverns were our burying places.
I was fourth[5] in a family of eight children--four boys and four
girls. Of that family, only myself, my brother, Porico (White Horse),
and my sister, Nah-da-ste, are yet alive. We are held as prisoners of
war in this Military Reservation (Fort Sill).
As a babe I rolled on the dirt floor of my father's tepee, hung in my
tsoch (Apache name for cradle) at my mother's back, or suspended from
the bough of a tree. I was warmed by the sun, rocked by the winds, and
sheltered by the trees as other Indian babes.
When a child my mother taught me the legends of our people; taught me of
the sun and sky,' the moon and stars, the clouds and storms. She also
taught me to kneel and pray to Usen for strength, health, wisdom, and
protection. We never prayed against any person, but if we had aught
against any individual we ourselves took vengeance. We were taught that
Usen does not care for the petty quarrels of men.
[Illustration: LAST OF THE BEDONKOHE APACHE TRIBE
TUKLONNEN NADESTE NAH-TA-NEAL PORICO (White Horse)]
My father had often told me of the brave deeds of our warriors, of the
pleasures of the chase, and the glories of the warpath.
With my brothers and sisters I played about my father's home. Sometimes
we played at hide-and-seek among the rocks and pines; sometimes we
loitered in the shade of the cottonwood trees or sought the shudock (a
kind of wild cherry) while our parents worked in the field. Sometimes we
played that we were warriors. We would practice stealing upon some
object that represented an enemy, and in our childish imitation often
perform the feats of war. Sometimes we would hide away from our mother
to see if she could find us, and often when thus concealed go to sleep
and perhaps remain hidden for many hours.
When we were old enough to be of real service we went to the field with
our parents: not to play, but to toil. When the crops were to be planted
we broke the ground with wooden hoes. We planted the corn in straight
rows, the beans among the corn, and the melons and pumpkins in irregular
order over the field. We cultivated these crops as there was need.
Our field usually contained about two acres of ground. The fields were
never fenced. It was common for many families to cultivate land in the
same valley and share the burden of protecting the growing crops from
destruction by the ponies of the tribe, or by deer and other wild
animals.
Melons were gathered as they were consumed. In the autumn pumpkins and
beans were gathered and placed in bags or baskets; ears of corn were
tied together by the husks, and then the harvest was carried on the
backs of ponies up to our homes. Here the corn was shelled, and all the
harvest stored away in caves or other secluded places to be used in
winter.
We never fed corn to our ponies, but if we kept them up in the winter
time we gave them fodder to eat. We had no cattle or other domestic
animals except our dogs and ponies.
We did not cultivate tobacco, but found it growing wild. This we cut and
cured in autumn, but if the supply ran out the leaves from the stalks
left standing served our purpose. All Indians smoked[6]--men and women.
No boy was allowed to smoke until he had hunted alone and killed large
game--wolves and bears. Unmarried women were not prohibited from
smoking, but were considered immodest if they did so. Nearly all matrons
smoked.
Besides grinding the corn (by hand with stone mortars and pestles) for
bread, we sometimes crushed it and soaked it, and after it had fermented
made from this juice a "tis-win," which had the power of intoxication,
and was very highly prized by the Indians. This work was done by the
squaws and children. When berries or nuts were to be gathered the small
children and the squaws would go in parties to hunt them, and sometimes
stay all day. When they went any great distance from camp they took
ponies to carry the baskets.
I frequently went with these parties, and upon one of these excursions a
woman named Cho-ko-le got lost from the party and was riding her pony
through a thicket in search of her friends. Her little dog was following
as she slowly made her way through the thick underbrush and pine trees.
All at once a grizzly bear rose in her path and attacked the pony. She
jumped off and her pony escaped, but the bear attacked her, so she
fought him the best she could with her knife. Her little dog, by
snapping at the bear's heels and detracting his attention from the
woman, enabled her for some time to keep pretty well out of his reach.
Finally the grizzly struck her over the head, tearing off almost her
whole scalp. She fell, but did not lose consciousness, and while
prostrate struck him four good licks with her knife, and he retreated.
After he had gone she replaced her torn scalp and bound it up as best
she could, then she turned deathly sick and had to lie down. That night
her pony came into camp with his load of nuts and berries, but no rider.
The Indians hunted for her, but did not find her until the second day.
They carried her home, and under the treatment of their medicine men all
her wounds were healed.
[Illustration: WORK STOCK IN APACHE CORRAL]
The Indians knew what herbs to use for medicine, how to prepare them,
and how to give the medicine. This they had been taught by Usen in the
beginning, and each succeeding generation had men who were skilled in
the art of healing.
In gathering the herbs, in preparing them, and in administering the
medicine, as much faith was held in prayer as in the actual effect of
the medicine. Usually about eight persons worked together in making
medicine, and there were forms of prayer and incantations to attend each
stage of the process. Four attended to the incantations and four to the
preparation of the herbs.
Some of the Indians were skilled in cutting out bullets, arrow heads,
and other missiles with which warriors were wounded. I myself have done
much of this, using a common dirk or butcher knife.[7]
Small children wore very little clothing in winter and none in the
summer. Women usually wore a primitive skirt, which consisted of a piece
of cotton cloth fastened about the waist, and extending to the knees.
Men wore breech cloths and moccasins. In winter they had shirts and
leggings in addition.
Frequently when the tribe was in camp a number of boys and girls, by
agreement, would steal away and meet at a place several miles distant,
where they could play all day free from tasks. They were never punished
for these frolics; but if their hiding places were discovered they were
ridiculed.
FOOTNOTES:
[5] Four is a magic number with the Bedonkohe Apaches. The dragon had
four coats of scales; he took little Apache's meat four times; they (the
dragon and Apache) exchanged four shots--the dragon rolled down four
precipices. There are four moccasins used in the tribal game of Kah, and
only four plays that can be made. A boy must accompany the warriors four
times on the warpath before he can be admitted to the council.
Geronimo is the fourth of a family of four boys and four girls. He has
had four wives that were full-blood Bedonkohe Apaches, and four that
were part Bedonkohe Apache and part other Apache blood. Four of his
children have been killed by Mexicans and four have been held in bondage
by the U. S. Government. He firmly believes in destiny and in the magic
of the number four. Besides Geronimo, only four full-blood Bedonkohe
Apaches are now living. They are Porico (White Horse), Nah-da-ste,
Moh-ta-neal, and To-klon-nen.
[6] The Apaches did not smoke the peace pipe, unless it was proposed by
some other Indians. They had no large pipes; in fact, they usually
smoked cigarettes made by rolling the tobacco in wrappers of oak leaves.
[7] The only foundation for the statement, frequently made, that
Geronimo was a medicine man.
CHAPTER IV
TRIBAL AMUSEMENTS, MANNERS, AND CUSTOMS
To celebrate each noted event a feast and dance would be given. Perhaps
only our own people, perhaps neighboring tribes would be invited. These
festivities usually lasted for about four days. By day we feasted, by
night under the direction of some chief we danced. The music for our
dance was singing led by the warriors, and accompanied by beating the
esadadedne (buckskin-on-a-hoop). No words were sung--only the tones.
When the feasting and dancing were over we would have horse races, foot
races, wrestling, jumping, and all sorts of games (gambling).
Among these games the most noted was the tribal game of Kah (foot). It
is played as follows: Four moccasins are placed about four feet apart
in holes in the ground, dug in a row on one side of the camp, and on the
opposite side a similar parallel row. At night a camp fire is started
between these two rows of moccasins, and the players are arranged on
sides, one or any number on each side. The score is kept by a bundle of
sticks, from which each side takes a stick for every point won. First
one side takes the bone (a symbol of the white rock used by the eagle in
slaying the nameless monster--see Chapter I), puts up blankets between
the four moccasins and the fire so that the opposing team cannot observe
their movements, and then begin to sing the legends of creation. The
side having the bone represents the feathered tribe, the opposite side
represents the beasts. The players representing the birds do all the
singing, and while singing hide the bone in one of the moccasins, then
the blankets are thrown down. They continue to sing, but as soon as the
blankets are thrown down the chosen player from the opposing team,
armed with a war club, comes to their side of the camp fire and with his
club strikes the moccasin in which he thinks the bone is hidden. If he
strikes the right moccasin, his side gets the bone, and in turn
represents the birds, while the opposing team must keep quiet and guess
in turn. There are only four plays; three that lose and one that wins.
When all the sticks are gone from the bundle the side having the largest
number of sticks is counted winner.
This game is seldom played except as a gambling game, but for that
purpose it is the most popular game known to the tribe. Usually the game
lasts four or five hours. It is never played in daytime.
After the games are all finished the visitors say, "We are satisfied,"
and the camp is broken up. I was always glad when the dances and feasts
were announced. So were all the other young people.
Our life also had a religious side. We had no churches, no religious
organizations, no sabbath day, no holidays, and yet we worshiped.
Sometimes the whole tribe would assemble to sing and pray; sometimes a
smaller number, perhaps only two or three. The songs had a few words,
but were not formal. The singer would occasionally put in such words as
he wished instead of the usual tone sound. Sometimes we prayed in
silence; sometimes each one prayed aloud; sometimes an aged person
prayed for all of us. At other times one would rise and speak to us of
our duties[8] to each other and to Usen. Our services were short.
When disease or pestilence abounded we were assembled and questioned by
our leaders to ascertain what evil we had done, and how Usen could be
satisfied. Sometimes sacrifice was deemed necessary. Sometimes the
offending one was punished.
If an Apache had allowed his aged parents to suffer for food or shelter,
if he had neglected or abused the sick, if he had profaned our religion,
or had been unfaithful, he might be banished from the tribe.
The Apaches had no prisons as white men have. Instead of sending their
criminals into prison they sent them out of their tribe. These
faithless, cruel, lazy, or cowardly members of the tribe were excluded
in such a manner that they could not join any other tribe. Neither could
they have any protection from our unwritten tribal laws. Frequently
these outlaw Indians banded together and committed depredations which
were charged against the regular tribe. However, the life of an outlaw
Indian was a hard lot, and their bands never became very large; besides,
these bands frequently provoked the wrath of the tribe and secured their
own destruction.
[Illustration: THE CONQUERED WEAPON]
When I was about eight or ten years old I began to follow the chase,
and to me this was never work.
Out on the prairies, which ran up to our mountain homes, wandered herds
of deer, antelope, elk, and buffalo, to be slaughtered when we needed
them.
Usually we hunted buffalo on horseback, killing them with arrows and
spears. Their skins were used to make tepees and bedding; their flesh,
to eat.
It required more skill to hunt the deer than any other animal. We never
tried to approach a deer except against the wind. Frequently we would
spend hours in stealing upon grazing deer. If they were in the open we
would crawl long distances on the ground, keeping a weed or brush before
us, so that our approach would not be noticed. Often we could kill
several out of one herd before the others would run away. Their flesh
was dried and packed in vessels, and would keep in this condition for
many months. The hide of the deer was soaked in water and ashes and the
hair removed, and then the process of tanning continued until the
buckskin was soft and pliable. Perhaps no other animal was more valuable
to us than the deer.
In the forests and along the streams were many wild turkeys. These we
would drive to the plains, then slowly ride up toward them until they
were almost tired out. When they began to drop and hide we would ride in
upon them and by swinging from the side of our horses, catch them. If
one started to fly we would ride swiftly under him and kill him with a
short stick, or hunting club. In this way we could usually get as many
wild turkeys as we could carry home on a horse.
There were many rabbits in our range, and we also hunted them on
horseback. Our horses were trained to follow the rabbit at full speed,
and as they approached them we would swing from one side of the horse
and strike the rabbit with our hunting club. If he was too far away we
would throw the stick and kill him. This was great sport when we were
boys, but as warriors we seldom hunted small game.
There were many fish in the streams, but as we did not eat them, we did
not try to catch or kill them. Small boys sometimes threw stones at them
or shot at them for practice with their bows and arrows. Usen did not
intend snakes, frogs, or fishes to be eaten. I have never eaten of them.
There were many eagles in the mountains. These we hunted for their
feathers. It required great skill to steal upon an eagle, for besides
having sharp eyes, he is wise and never stops at any place where he does
not have a good view of the surrounding country.
I have killed many bears with a spear, but was never injured in a fight
with one. I have killed several mountain lions with arrows, and one with
a spear. Both bears and mountain lions are good for food and valuable
for their skin. When we killed them we carried them home on our horses.
We often made quivers for our arrows from the skin of the mountain lion.
These were very pretty and very durable.
During my minority we had never seen a missionary or a priest. We had
never seen a white man. Thus quietly lived the Be-don-ko-he Apaches.
FOOTNOTE:
[8] The Apaches recognized no duties to any man outside their tribe. It
was no sin to kill enemies or to rob them. However, if they accepted any
favor from a stranger, or allowed him to share their comforts in any
way, he became (by adoption) related to the tribe and they must
recognize their duty to him.
CHAPTER V
THE FAMILY
My grandfather, Maco, had been our chief. I never saw him, but my father
often told me of the great size, strength, and sagacity of this old
warrior. Their principal wars had been with the Mexicans. They had some
wars with other tribes of Indians also, but were seldom at peace for any
great length of time with the Mexican towns.
Maco died when my father was but a young warrior, and Mangus-Colorado[9]
became chief of the Bedonkohe Apaches. When I was but a small boy my
father died, after having been sick for some time. When he passed away,
carefully the watchers closed his eyes, then they arrayed him in his
best clothes, painted his face afresh, wrapped a rich blanket around
him, saddled his favorite horse, bore his arms in front of him, and led
his horse behind, repeating in wailing tones his deeds of valor as they
carried his body to a cave in the mountain. Then they slew his horses,
and we gave away all of his other property,[10] as was customary in our
tribe, after which his body was deposited in the cave, his arms beside
him. His grave is hidden by piles of stone. Wrapped in splendor he lies
in seclusion, and the winds in the pines sing a low requiem over the
dead warrior.
After my father's death I assumed the care of my mother. She never
married again, although according to the customs of our tribe she might
have done so immediately after his death. Usually, however, the widow
who has children remains single after her husband's death for two or
three years; but the widow without children marries again immediately.
After a warrior's death his widow returns to her people and may be given
away or sold by her father or brothers. My mother chose to live with me,
and she never desired to marry again. We lived near our old home and I
supported her.
In 1846, being seventeen years of age, I was admitted to the council of
the warriors. Then I was very happy, for I could go wherever I wanted
and do whatever I liked. I had not been under the control of any
individual, but the customs of our tribe prohibited me from sharing the
glories of the warpath until the council admitted me. When opportunity
offered, after this, I could go on the warpath with my tribe. This
would be glorious. I hoped soon to serve my people in battle. I had long
desired to fight with our warriors.
Perhaps the greatest joy to me was that now I could marry the fair
Alope, daughter of No-po-so. She was a slender, delicate girl, but we
had been lovers for a long time. So, as soon as the council granted me
these privileges I went to see her father concerning our marriage.
Perhaps our love was of no interest to him; perhaps he wanted to keep
Alope with him, for she was a dutiful daughter; at any rate he asked
many ponies for her. I made no reply, but in a few days appeared before
his wigwam with the herd of ponies and took with me Alope. This was all
the marriage ceremony necessary in our tribe.
Not far from my mother's tepee I had made for us a new home. The tepee
was made of buffalo hides and in it were many bear robes, lion hides,
and other trophies of the chase, as well as my spears, bows, and
arrows. Alope had made many little decorations of beads[11] and drawn
work on buckskin, which she placed in our tepee. She also drew many
pictures on the walls of our home. She was a good wife, but she was
never strong. We followed the traditions of our fathers and were happy.
Three children came to us--children that played, loitered, and worked as
I had done.
[Illustration: APACHE PRINCESS
Daughter of Naiche, chief of the Chiricahua Apaches]
FOOTNOTES:
[9] Maco was chief of the Nedni Apaches. His son (Geronimo's father) had
married a Bedonkohe Apache (Geronimo's mother) and joined her tribe,
thereby losing his right to rule by heredity. By this it will be seen
Geronimo could not become chief by hereditary right, although his
grandfather was a chieftain. It is also shown that Geronimo's father
could not be chief, hence the accession of Mangus-Colorado.
[10] The Apaches will not keep any of the property of a deceased
relative. Their unwritten tribal laws forbid it, because they think that
otherwise the children or other relatives of one who had much property
might be glad when their father or relatives died.
[11] Beads were obtained from the Mexicans. The Apaches also got money
from the Mexicans, but deemed it of no value, and either gave it to
their children to play with or threw it away.
PART II
THE MEXICANS