In early manhood Wixi had become fairly conscious of his own strength
and skill, as well as of his power to direct and improve the life of
his people. He had decided, however, to wait his time. The old men
would slowly give way or would “disappear.” Why quarrel? Besides, it
was not his nature to hurry. His patience was shown in still another
way, namely, by the fact that he was not yet married. According to
custom his parents should have chosen and purchased a wife for him;
but, having no parents, or at least only a mother who accepted his
assistance and submitted to his authority, the matter was left largely
to himself. He had indeed performed the acts that entitled him to a
wife. That is, he had carried presents of food, and skins for clothing
to the door of the girl he had chosen, and she had silently accepted
them. Still he did not bring her home, because she was not acceptable
in his own village, because she belonged to the neighboring village of
Kawina. She was none other than the girl to whom he owed his name, the
girl from whom he had wrested the stingaree.
Now the people of Kawina were not friends of the people of Akalan.
Nevertheless, Wixi had met Mahúdah again and again, both on the beach
and in the hill country, and, somehow, they had settled their quarrel
and were friends.
Wixi had waited and yet, contrary to his expectations, the sentiment
of his village people continued to harden against him. True, more and
more power and authority fell to him, but the stern opposition of
the old men was doing its work. Admired though he was by the younger
generation, none dared to stand by him openly. He was constantly
meeting the old men in council and they listened respectfully enough
to his words, but stood solidly against him whenever he suggested
departure from the ways of old.
* * * * *
One night in the council lodge at Akalan, the small blaze in the centre
reveals Wixi and about a dozen of the old men looking unusually stern
and solemn. The pipe is passing around the circle and the War Chief—the
youngest man present, barring Wixi—is stating the purpose of the
meeting.
“For many winters,” he is saying, his eyes averted to the roof, “for
many winters we have all been troubled about the future of our tribe.
We have not known what to do. The white man has come to the land. We
thought first he was Wasaka, and later that he was Chakalli. But he
is instead a powerful enemy. He has done us no harm. That is good. He
is killing our enemies, the Longhairs beyond the Mutsun waters to the
South. That is good, too. He has taken away some of our neighbors, the
Miwok. And that also is good. But some day, when the clouds float high
in the sky, he will discover the way into the Mutsun waters and then
why should he not kill and enslave us also?”
There is a nodding of grave heads all around and some exchange of
furtive glances, in part directed toward Wixi, who is seated alone
opposite the main group of elders.
“In these circumstances,” the speaker continues, this time looking
sharply in the direction of a very old man central in the group, “in
these circumstances some of us have thought it well to have Kakari, our
Peace Chief, tell us the ancient story of our people, so that together
we may judge from past experience what is best for the future.”
Every one present, including Wixi, nods his head, and the word is taken
up slowly and deliberately by the feeble old man, Kakari, the Peace
Chief.
“The story of the Mutsunes,” the old man begins, “is long. It would
take many nights to tell it all. I shall tell only two or three things
that happened and which will show us what the ‘Great Ones Above’ expect
us to do.”
“Yes, yes, what they expect us to do,” echo the hearers.
“Long ago,” the old man continues, “when the Mutsun people first came
to this water, they were poor. They came on foot from the far North.
They had no boats and they had no bow and arrow. Wasaka had brought
them fire and they had the digging-stick. That was all. Our people
first went to live at Old-Old Akalan. At that time the place was not
an island, it was a part of our own long Mutsun hill that shelters us
here on the west. And while they lived there Chakalli came. He came
from the ‘Great Ones Above’ and he brought with him the boat and the
bow and arrow and the pipe and many other things. These he gave to the
Mutsunes and he showed them also how they were to be used. But later,
Coyote came along and told them how to make different ones and to use
them differently. That made Chakalli angry and he struck at Old-Old
Akalan with his digging-stick, the lightning, and, missing the village,
knocked a big piece out of the hill beside it. This shook the ground
and when the piece, struck off the hill, fell into the Mutsun water,
over where it runs out to the big sea, the Mutsun water came up high
and ran through the hole made in our hill, and Old-Old Akalan became an
island. The piece knocked out of the hill also became an island, Mutsun
Island, where our young men rest and wait for the tide when they go out
to the big sea after abalones. Then Chakalli went away, but he did not
go back to the ‘Great Ones Above,’ for every now and then the earth
shakes and we know that somebody else has disobeyed instructions.”
Here old Kakari paused. It was becoming plain to Wixi why the meeting
had been called. But there was more for him to hear.
“After Chakalli went away,” went on Kakari, “the Mutsun people had to
move. The beach around the small island was not large enough to give
them the clams they needed. Moreover, the driftwood for the fire would
not lodge near the village as before. It all went through the new
channel made by Chakalli, and across to where now live our neighbors
the Earth People at Kawina. Some of it came up here. Therefore the
Peace Chief of that day—Walen was his name—advised the people to move
across to Kawina, but he himself remained with the ‘Old People’ at
Old-Old Akalan (i. e., he died), and with him were left all the things
that Chakalli had brought. To-morrow we shall sail over to Old-Old
Akalan to see them.
“The Mutsunes had made other boats, as well as bows, arrows, and
everything, all copied after those brought by Chakalli. And they had no
difficulty in sailing across the water to Kawina.
“All went well for a long time at Kawina. Then trouble came once more.
Coyote had brought a basket from the North, which he gave to the young
women of the Miwok people over across the water at Tamalpais. He told
them to boil food in it. They did so and liked it. Later on, the Miwok
people told some of the young men from Kawina, who were over there
looking for wood for new bows. Chakalli must have heard about it all,
for he struck the earth a fierce blow over near where the bearded men
came with the great white-winged ship. Chakalli’s blow made a long,
deep rent in the earth, and the big sea came in and filled it. You can
see it there to-day. At that time the water also came up, and drowned
many of the Mutsun people at Kawina, although they lived on a high
mound they had made, like the one we now live on. Only the top of the
mound was left above the water.
“Soon after that the Mutsun people left Kawina, or Old Akalan, as they
called the place. Many of them went east and south, making new homes
all around the Mutsun water. Our people alone came over here, where
they have been ever since. Those are the stories of Old-Old Akalan and
of Old Akalan.”
Old Kakari’s strength is being spent, and he leans back against the
wall. But presently he goes on: “After we came over here, all went well
again for a long time. Every one did as he was told by the elders,
and Chakalli was pleased. One day the earth shook again and the water
went away from around Kawina or Old Akalan. Our people thought it was
Chakalli making ready for their going back to live once more near the
‘Old People.’ But before they could move over, Coyote came down from
the North with some of the Earth People, who settled at Kawina. Coyote
brought with him also the cooking basket and the fishing net.”
At this point the anger and resentment of the listeners are expressed
by low growls and explosive breaths through set teeth. Wixi alone,
leaning forward with his elbows on his knees and his chin resting in
his hands, remains silent.
Old Kakari makes a last effort: “The Earth People, the Poma, belong in
the North. They do not belong here. Some of them speak our tongue, but
they are not our people. At first we made war upon them, but Coyote was
too clever for Chakalli. Yet though we are now at peace, we never marry
their women, nor they ours. We are neighbors, not friends. To-morrow we
shall go to see the proof of what I have told you. Katka (Be full of
crickets).” And with this formula of conclusion the Peace Chief ceased.
After a few moments of silence he leaned once more back against the
wall as if in deep sleep. No one spoke, but, one after another, the
listeners arose and left the council house. Outside, the night was
black and no sound was to be heard except the sigh of the breezes over
the marsh grass.