FEASTS, FASTS, AND FACTS.
This chapter is to be a faithful description of mystery, hocus-pocus,
_vou-doo_, and Indian superstition, concrete and abstract. The entire
ceremonial of Indian worship has for its groundwork the basest and most
groveling superstition. All events in any way out of the ordinary run of
human affairs are directly traced to the Good or Evil Spirit.
If their affairs are in any way confused, or do their war parties come
to grief, the misfortune is laid at the door of O-kee-hee-de (the Evil
Spirit), and when fortune smiles upon them, and bountiful harvests,
game, scalps, and victories are theirs, it is directly attributable to
the influence of the Great Spirit.
An infant's knowledge begins by the inculcation of this proposition, and
during its lifetime, existence is enjoyable or the reverse, according as
the Good or Evil Spirit smiles on him. In this fact is displayed the
resemblance between a savage _fetich_ and the ideal Christian religion.
It is the distinction that exists between the bud and full-blown
flower,--a wild, barbarous groping after the perfected civilized idea.
The Indian has his ideas of a heaven and a purgatory, but they are
carnal and material. As he lives in this world, so he proposes to exist
in the world hereafter. The happy hunting grounds are merely a
repetition of his present life, only in those blissful elysian fields a
Good Spirit wills that game shall always be in abundance, and hunting
facilities inexhaustible. Contrary to the faith that obtains among
Christians, the Indian maintains that the Good Spirit inhabits the
realms of the Evil Spirit, while his opposite, the Evil One, haunts the
domains of the blest. This curious, not to say absurd state of affairs,
is accounted for in the following manner:
It is maintained that an Indian suffers for his crimes only for a length
of time commensurate with the sins committed. Hence, while professing
their conviction in a future administration of rewards and punishments,
they also maintain that a very Judas of his tribe will, after expiating
his sins, enjoy the fullest delights of his more upright companions.
Thus it becomes very necessary, in their opinion, that the Good Spirit
should meet them in purgatory, and by word and act increase their
sufferings and bring them to a realizing sense of the power of him whom
they have offended; while, on the other hand, the Bad Spirit roams
through their Paradise still tempting the happy. Those who have gone to
the regions of punishment, they believe will be tortured for a time
proportioned to their offences, and then, being transferred to the land
of the happy, they are again liable to the temptations of the Evil
Spirit, and answerable again at a future time for their new offences. It
will be seen that this scheme of salvation is rather crude and not as
satisfactory in its details as one might desire.
In regard to the topographical positions of these two places--heaven and
hell--little can be ascertained. As near as I could learn, the offenders
inhabited a county lying far to the north, where snow and ice were the
minor concomitants of a bleak and barren land; whilst they suppose the
happy hunting grounds to be in the region of perpetual sunshine, where
every prospect is of the most charming character, and only the keenest
enjoyment is experienced; where buffaloes and other Indian luxuries
abound.
To such lengths was superstition carried, that the young warriors of the
tribe deemed no tortures, however brutal or sanguinary, too severe that
would by their endurance gain them the admittance to this favored
region; and to this end, annual feasts and religious ceremonies were
instituted, that the appalling cruelty of the rites might well make the
stoutest heart tremble, and the most valiant spirit quake with fear.
The Apaches were now on the eve of one of these festivals, and those who
aspired to be considered as braves, and to establish a reputation for
endurance under pain and suffering, were making minute and careful
preparations to endure the infliction creditably.
There was to be a series of performances under the sole supervision of
one grand master of ceremonies. This worthy was the head medicine of the
nation, and was looked up to with a species of veneration verging upon
adoration. The rites were to be inaugurated by a grand dance in the open
air. The ground selected for this performance was immediately in front
of the medicine lodge, and embraced an area of about half an acre.
Previous to the inception of the ceremonies, a number of the women were
set at work with large wooden mallets, pounding the turf, which was done
in order to make the ground hard, smooth and level. As soon as this was
accomplished, a curb was erected in the centre of the space by driving
stakes in the ground in the form of a circle, just leaving sufficient
space between each one to admit of a free passage of air. The curb rose
to a height of about three feet, the top being covered by stretching a
buffalo robe over the stakes. Within this enclosure was placed a small
stone altar, on which burned the sacred flame. Under no circumstances
was the flame allowed to be extinguished. In the event of its ceasing to
burn, it would have been considered an ill omen, and in order to
propitiate the Good Spirit, it would have become necessary to sacrifice
a female captive.
All was now in readiness, and on the following morning Mahtocheega and
the chiefs of the nation assembled in the medicine lodge preparatory to
commencing the "death dance." Sixteen young men participated in the
dance. They stood to one side in a group, isolated from the crowd. They
were decked out in the most gorgeous trappings, each one personating
some animal which they imitated as closely as possible, both in action
and sound.
Beginning by circling around the curb in a measured tramp to the sound
of the Indian drums and rattles, they gradually accelerated their pace
until they were going at full speed, meanwhile indulging in the most
frightful yells, groans, whoops, and cries. This was kept up without
intermission for, perhaps, fifteen minutes, when the medicine man
sounded a shrill blast on his whistle, and, as if by magic, the
performers dropped upon "all fours" and began to practice the
distinctive peculiarity of the animals they personated. Their actions
were a source of considerable amusement to the bystanders, and each
actor was applauded vociferously when by some particular gesture, or
trick, he faithfully portrayed the habits of the animal he represented.
Some of these actions were of a very gross, not to say revolting
character. In the heat of the excitement a wild scream startled the
bystanders, and soon the women were rushing in every direction,
seemingly in the most abject terror.
Pursuing them was a hideous monster entirely nude, his body being
blackened with charcoal and bear's grease until it shone like ebony; his
face was marked with a profusion of white rings about an inch in
diameter, and around his mouth were frightful indentures which closely
resembled canine teeth. In addition to his hideous appearance, he gave
the most frightful shrieks as he dashed through the crowd. This
unearthly creature carried in his hand a staff of about six feet in
length, with a red ball at the end of it, which he pushed along the
ground in front of him as he ran. All eyes, save those of the braves
engaged in the dance, were upon him as he dashed on in pursuit of the
women. They fled in the wildest disorder falling over each other in
their frantic endeavors to elude the monster's grasp.
The master of ceremonies now interfered, and advancing from his position
beside the chief, ran up to where the women were struggling with the
demon, and, thrusting his medicine pipe before the black monster, held
him immovable under its charm. This action enabled the females to get
safely out of his reach, and when free from danger, although their
hearts still beat with the excitement, they soon became calm, and,
seeing that he was ignominiously subjugated by the charm of the
all-potent pipe, indulged in the most extravagant laughter, and shouts
of applause at his sudden defeat, and at the ridiculous posture in which
he was held. They presented a striking picture as they stood there face
to face--the old man standing erect, his face tremulous with suppressed
emotion, while his eyes gleamed with rage and hatred. The evil spirit on
the other hand, cowed, and trembling, seemed transfixed with terror. At
intervals he would make an effort to break the spell, and darting to
one side attempt to break off in the direction of the prairie; but the
ever-vigilant chief was at his side in a twinkling and holding the
potent charm _to his nose_, reduce him to instant obedience. Thus they
stood, the one with his body painted black and representing the Evil
One, frowning everlasting vengeance on the other, who sternly gazed him
back with a look of exultation and contempt, as he held him in check and
powerless under the influence of his magic charm.
When the superior power of the chief had been fully tested and
acknowledged, and the women had been allowed ample time to remove
themselves to a safe distance and place innumerable barriers between
themselves and this fiendish monster, the pipe was gradually withdrawn
from before him, and he was once more allowed to follow the dictates of
his low and bestial mind. No sooner did he feel himself free from this
constraining influence than he dashed into the center of the group of
dancers, and attacking one of the young men who was dressed in the guise
of a buffalo, _hivung ee a wahkstia chee a nahks tammee ung s towa; ee
ung ee aht ghwat ee o nungths tcha ho a tummee osct no ah ughstom ah hi
en ah nohxt givi aht gahtch gun ne_.
After this performance he visited three others in succession, and
indulged in antics of a light character, that elicited shouts of
laughter and rounds of applause. The Indians considered the strict
observance of this particular ceremony as highly important, and
calculated to be of great benefit in attracting game to their vicinity
in the coming season.
During the scene Okeehede had become quite exhausted by his exercise,
and seemed to be anxiously looking around for some feasible means of
escape. The women had by this time overcome the fear which his entrance
had caused, and now gathered about him in shoals, poking him with bits
of stick, throwing stones at his body, and giving expression to their
dislike in various ways that suggested themselves on the spur of the
moment. At length, one more courageous than the rest gathered a handful
of yellow clay, and drawing quite near, awaited her opportunity when the
fiend's attention was directed to another quarter, then dashing up to
him, emptied the contents of her hands over his body. The change was
magical; the yellow clay was attracted and held by the grease with which
his body was besmeared, turning his color from black to bright yellow.
He seemed to become quite heartbroken at this signal disgrace, and
losing control of his feelings, commenced crying vehemently, when, as
quick as thought, a fearless young maiden made a frantic clutch at the
magic, ball-tipped wand. She was successful beyond her most sanguine
anticipations, and flew through the crowd, bearing the trophy high above
her head. The other women gathered around her, beseeching her to let
them break the wand, and thus end the spell. Their entreaties were at
last acceded to, and the stick was broken into fine bits, which were
hurled at their whilom owner. His power was now gone; his strength also,
and, gathering his energies for one grand and final effort, he plunged
headlong towards the prairie with a howling mob of women at his heels.
As he struggled along his movements were impeded by every known device,
and at each fall he was set upon by the enraged and triumphant females,
who exulted in his ignominious downfall, supplementing their jeers with
blows from sticks, stones and whips, until he at length escaped by
diving into the underbrush that grew at the base of the hills, and
disappeared from view. The dance had by this time come to an end, and
preparations were made for the commencement of the cruelties which were
about to take place within the lodge.
The medicine chief, who acted as master of ceremonies, approached
Mahtocheega, and made a requisition for musicians, and after a brief
consultation he gave orders to have two of the female captives perform
this arduous and monotonous task. Zoe and myself were chosen, and we
were at once ushered within the sacred precincts of the lodge. We were
the only women who were permitted to view the scenes which I am about to
relate. Would to God I had been spared the revolting spectacle!
As we entered, the candidates for the cruelties were about taking their
places in spaces assigned them, as also the chiefs and doctors of the
tribe, whose duty it was to look on, bear witness to, and decide upon
the comparative degree of fortitude with which the young men sustain
themselves in this most excruciating ordeal. The chiefs situated
themselves on one side of the lodge, and opposite them were seated the
musicians. The medicine chief took up his position in the center of the
circle, near a small fire, with his big pipe in his hands. Gravely
filling it with k'neck k'nick, he lighted it at the flame, and began
puffing great clouds in the faces of the aspirants, that the Great
Spirit might give them strength to bear their tortures manfully.
Directly under the aperture in the roof of the lodge was a curious
arrangement of buffalo and human skulls, which were divided into two
parcels. Placed over them at an elevation of about five feet was a
delicate scaffold made of four posts, not larger than a willow rod. In
the crotches of these poles were placed lateral rods of about the same
thickness, and resting on these transversely were a number of still more
delicate sticks. On the center of this frame was a small stone altar,
from which issued the sacred fire. Immediately under the frame on the
ground was placed a knife and a bundle of splints, which were kept in
readiness for the infliction of the cruelties which I shall endeavor to
explain.
From the top of the lodge depended a number of cords, which, passing
through the roof, were held by men on the outside, who, on a given
signal, were to suspend the victims between heaven and earth.
An attendant now advanced to our side of the structure, bearing in his
arms two curious looking objects, which, on investigation, proved to be
sacks containing in each about two gallons of water. These were articles
of superstitious regard, and held in great veneration by the Indians.
They were constructed of the skin of the buffalo's neck, and most
elaborately sewed together in the form of a large tortoise, with a bunch
of eagle's quills appended to act the part of tail. Accompanying each
was a drumstick, and, with a few directions how to use it, he left us.
After a brief incantation, accompanied by more vigorous puffs at the big
pipe, the order was issued to remove the scaffold. The skulls were
placed on posts at the back of the lodge, and two stalwart savages took
up their positions in the center of the open space, one with the knife
in his hand, the other holding the splints.
One by one the candidates advanced; their frames were greatly emaciated
by the fasting, thirsting, and wakefulness to which they had subjected
themselves during four days. Placing themselves on their hands and feet,
or otherwise, as was best suited for the performance of the operation,
they were grasped roughly by the attendants, and an inch or more of
flesh taken up between the thumb and finger of the man who held the
knife.
The knife had been ground sharply on both sides, and then notched, so
that the effect of pushing it through the skin might be made as painful
as possible. As soon as the incision was made, the attendant ran a
skewer through the still quivering flesh. The cord was then lowered from
the roof and fastened to the splints, when, the signal being given, the
cords were tightened and the victim was suspended in mid-air. More
splints were passed through his shoulders, arms, thighs, and legs.
In some instances, they remained upon the ground until this painful
operation was completed. The time consumed in preparing the victims for
suspension was about five minutes. As the body dangled in mid-air, and
while the blood was streaming down the victim's sides, the bystanders
would grasp at the body, and hang upon the splints each man's shield,
bow, and quiver. In some instances, a buffalo's skull was attached to
his lower limbs, to prevent the struggling which would otherwise have
taken place, to the disadvantage of the sufferer.
When these were adjusted, the body was raised higher until the weight
swung clear. In this plight they became a fearful sight to look upon.
The flesh, to support their bodies with the additional weights attached
thereto, was raised some eight inches by the skewers, and their heads
sinking forward on their breasts, or thrown backward in a much more
frightful condition, was a sight that made one's blood curdle, and the
heart turn sick at the ghastly, bloody spectacle. The fortitude with
which the victims bore this torture almost surpasses belief. As the
knife was thrust through the flesh not a muscle moved, and some even
called attention to their faces, and challenged the judges to detect the
first symptom of weakness or faint-heartedness.
Truly it was a fearful sight, and as the knife _ripped_ through the
flesh, it was more than I could bear, and, throwing down the drumstick,
I give way to the most violent grief. It was not until I was severely
admonished to continue my task, that I could sufficiently control my
emotion and resume the horrid thrum thrum of the monotonous music.
As soon as a victim was thoroughly suspended, a number of demons in
human guise clustered around him, devising means that would make this
exquisite agony more intense. One would advance with a long pole in his
hand and commence turning the bleeding body, slowly at first, but the
motion would be gradually accelerated until the victim would cry out in
bitterness of spirit and in tones the most lamentable and heart-rending
that the human voice is capable of producing; appealing to the Great
Spirit and beseeching him not to forsake his servant in this, his hour
of severest agony.
He is turned faster and faster. There is no hope for escape; not the
slightest respite, until by fainting he is relieved from his tormentors,
and left to hang, apparently a lifeless corpse. When it has been
ascertained that he is, as they term it, "entirely dead," his torture
ceases, and there hangs suspended by cords, all that remains of a form
that a few hours since was instinct with life and vigor. His medicine
bag, which he has clung to all through the trying ordeal with the
tenacity of despair, has dropped to the ground. Even this potent charm
deserts its owner in his hour of greatest need, when, if at any time,
its supposed supernatural protection should be most felt.
The signal is now given to the men on the outside of the lodge to lower
the body, and he is gently laid upon the ground. In this helpless
condition he lies, looking like some mass of putrefaction that has just
been removed from a charnel-house. During this time he is said to be in
the keeping of the Great Spirit, whom he trusts will protect, and
finally give him strength to get up and walk away. After lying some time
on the ground, an attendant removes the splints from the breasts and
shoulders, thereby disengaging him from the cords by which he has been
suspended, but the others, with the weights attached, are suffered to
remain imbedded in the bleeding wounds.
As soon as consciousness returns he attempts to move. No one is allowed
to assist him or offer him aid, as he is now in the enjoyment of one of
the most exalted privileges that Apaches can lay claim to--that of
trusting his life to the keeping of the Great Spirit. Presently he
crawls away, dragging his weights after him, which, as they clatter over
the hard earthen floor of the lodge, make a mournful accompaniment to
his groans and sobs. He creeps to another part of the lodge; where a
savage sits in grim silence awaiting his coming. In his hand is a
hatchet, and immediately in front of him is a dried buffalo skull. The
sufferer draws near, and, holding up the little finger of his left hand,
makes a short speech, and calling upon the Great Spirit to witness his
self-sacrifice, unflinchingly lays the doomed finger on the skull. One
quick, sharp stroke by the Indian who wields the hatchet and the finger
drops from the hand--a sacrifice to a fanatic's zeal.
No bandages are applied to the fingers, nor are any arteries taken up;
in fact, no attention whatever of a surgical character is paid to the
wounds, lacerations, and bruises. They are left for the "Great Spirit to
cure."
It is rather remarkable that the bleeding is not so profuse as might be
expected from the severity of the torture, and soon ceases, probably
from the fact of their extreme exhaustion and debility; the want of
sustenance and sleep, checks the natural circulation, and is at the same
time an admirable preparation for the tortures, and enables them to bear
the infliction without the same degree of pain that might, under other
circumstances, result in inflammation and death. During these cruel
scenes, the chiefs and dignitaries of the tribe are looking on unmoved,
and by taking mental notes of the way in which the victim bears this
terrible torture, decide who are the hardiest and stoutest hearted, who
can hang the longest by his flesh without fainting, and who will be the
soonest up after he is cut down. In this way they judge of the physical
capacity of the young braves to bear hunger, fatigue, and suffering; and
to those who acquit themselves the most worthily is entrusted the
leadership of "forlorn hopes," war parties resolved on desperate
enterprises, etc., etc.
This scene was enacted during a whole day, and in that time some forty
or fifty young men went through the agonies of suspension and
amputation. All the while the din and clatter was undiminished. Did we
but relax our efforts for a moment, a brawny savage was at our side, and
by word and blow commanded us to recommence.
What with the physical and mental fatigue caused by this continuous and
seemingly everlasting thrumming, joined to the horrid sights, sounds and
emotions to which we were subjected, and the revolting and bloody nature
of the drama, it seemed as if we were under the influence of a horrid
nightmare. As if we had suddenly been wafted away in the arms of some
hideous genii to realms of darkness, and were maliciously compelled to
be the unwilling spectators of scenes which even at this day, the bare
remembrance of, causes the blood to chill with horror and the frame to
vibrate with agony at their recollection. God grant that such cruelties
may soon disappear off the face of the earth, _together with the actors
and instigators of these horrible rites!_