Part 5 (2/2)
These women are warriors, but never go out with the parties, remaining always behind to protect the villages. They also live alone, are dreaded, but not loved. The Indian hates anything or any body that usurps power, or oversteps those bounds which appear to him as natural and proper, or who does not fulfil what he considers as their intended destiny.
The fine evenings of summer are devoted, by the young Indian, to courts.h.i.+p. When he has made his choice, he communicates it to his parents, who take the business into their hands. Presents are carried to the door of the fair one's lodge; if they are not accepted, there is an end to the matter, and the swain must look somewhere else; if they are taken in, other presents are returned, as a token of agreement. These generally consist of objects of women's workmans.h.i.+p, such as garters, belts, moccasins, &c.; then follows a meeting of the parents, which terminates by a speech from the girl's father, who mentions his daughter as the ”dove,” or ”lily,” or ”whisper of the breeze,” or any other pretty Indian name which may appertain to her. She has been a good daughter, she will be a dutiful wife, her blood is that of a warrior's; she will bear n.o.ble children to her husband, and sing to them his great deeds, &c. The marriage day arrives at last; a meal of roots and fruits is prepared; all are present except the bridegroom, whose arms, saddles, and property are placed behind the fair one. The door of the lodge is open, its threshold lined with flowers; at sunset the young man presents himself, with great gravity of deportment. As soon as he has taken a seat near the girl, the guests begin eating, but in silence; but soon a signal is given by the mothers, each guest rises, preparatory to retiring. At that moment, the two lovers cross their hands, and the husband speaks for the first time, interrogatively:--”Faithful to the lodge, faithful to the father, faithful to his children?” She answers softly: ”Faithful, ever faithful, in joy and in sorrow, in life and in death”--”Penir, penir-asha, sartir nu cohta, lebeck nu tanim.” It is the last formula,--the ceremony is accomplished. This may seem very simple and ridiculous; to me it appeared almost sublime. Opinions depend upon habits and education.
The husband remains a whole year with his father-in-law, to whom belongs by right the produce of his hunting, both skins and flesh. The year expired, his bondage Is over, and he may if he wishes it, retire with his wife to his own father's, or construct a lodge for his own use. The hunter brings his game to his door, except when a heavy animal; there ends his task; the wife skins and cuts it; she dries the skin and cures the meat. Yet if the husband is a prime hunter, whose time is precious, the woman herself, or her female relations, go out and seek the game where It has been killed. When a man dies, his widow wears mourning during two or four years; the same case happens with the widower, only his duties are not so strict as that of a woman; and it often happens that, after two years, he marries his sister-in-law, if there is any.
The Indians think it a natural thing; they say that a woman will have more care of her sister's children than of those of a stranger. Among the better cla.s.ses of Indians, children are often affianced to each other, even at the age of a few months. These engagements are sacred, and never broken.
The Indians in general have very severe laws against murder, and they are pretty much alike among the tribes; they are divided into two distinct sections--murder committed in the nation and out of the nation.
When a man commits a murder upon his own people, he runs away from his tribe, or delivers himself to justice. In this latter case, the nearest relation of the victim kills him openly, in presence of all the warriors. In the first case, he is not pursued, but his nearest relation is answerable for the deed, and suffers the penalty, if by a given time he has not produced the a.s.sa.s.sin. The death Is instantaneous, from the blow of a tomahawk. Often the chief will endeavour to make the parties smoke the pipe of peace; if he succeeds, all ends here; If not, a victim must be sacrificed. It is a stern law, which sometimes brings with its execution many great calamities. Vengeance has often become hereditary, from generation to generation; murders have succeeded murders, till one of the two families has deserted the tribe.
It is, no doubt, owing to such circ.u.mstances that great families, or communities of savages bearing the same type and speaking the same tongue, have been subdivided into so many distinct tribes. Thus it has been with the Shoshones, whose emigrant families have formed the Comanches, the Apaches, and the Arrapahoes. The Tonquewas have since sprung from the Comanches, the Lepans and the Texas[11] (now extinct) from the Apaches, and the Navahoes from the Arrapahoes. Among the Nadowessies or Dacotahs, the subdivision has been still greater, the same original tribe having given birth to the Konsas, the Mandans, the Tetons, the Yangtongs, Sa.s.sitongs, Ollah-Gallahs, the Siones, the Wallah Wallahs, the Cayuses, the Black-feet, and lastly the Winnebagoes.
[Footnote 11: Formerly there was a considerable tribe of Indians, by the name of Texas, who have all disappeared, from continual warfare.]
The Algonquin species, or family, produced twenty-one different tribes: the Micmacs, Etchemins, Abenakis, Sokokis, Pawtuckets, Pokanokets, Narragansets, Pequods, Mohegans, Lenilenapes, Nantic.o.kes, Powatans, Shawnees, Miamis, Illinois, Chippewas, Ottawas, Menomonies, Sacs, Foxes, and the Kickapoos, which afterwards subdivided again into more than a hundred nations.
But, to return to the laws of murder:--It often happens that the nephew, or brother of the murderer, will offer his life in expiation. Very often these self-sacrifices are accepted, princ.i.p.ally among the poorer families, but the devoted is not put to death; he only loses his relations.h.i.+p and connection with his former family; he becomes a kind of slave or bondsman for life in the lodges of the relations of the murdered.
Sometimes, too, the guilty man's life is saved by a singular and very ancient law; it, however, happens but rarely. If the murdered leaves a widow with children, this widow may claim the criminal as her own, and he becomes her husband nominally, that is to say, he must hunt and provide for the subsistence of the family.
When the murderer belongs to a hostile tribe, war is immediately declared; if, on the contrary, he belongs to a friendly nation, the tribe will wait three or four months till the chiefs of that nation come to offer excuses and compensation. When they do this, they bring presents, which they leave at the door of the council lodge, one side of which is occupied by the relations of the victims, the other by the chiefs and warriors of the tribe, and the centre by the amba.s.sadors. One of these opens the ceremony by p.r.o.nouncing a speech of peace, while another offers the pipe to the relations. If they refuse it, and the great chief of the tribe entertains a particular regard for the other nation, he rises and offers himself to the relations the calumet of conciliation. If refused still, all the children and babes of the murdered one's family are called into the lodge, and the pipe pa.s.sed a third time in that part of the lodge. Then if a child even two or three months old touches it, the Indians consider the act as a decision of the great Master of Life, the pipe goes round, the presents are carried in, and put at the feet of the plaintiffs. When on the contrary, the calumet pa.s.ses untouched, the murderer's life alone can satisfy the tribe.
When the chiefs of the tribe of the murderer leave their village to come and offer excuses, they bring with them the claimed victim, who is well armed. If he is held in high estimation, and has been a good warrior and a good man, the chiefs of his tribe are accompanied by a great number of their own warriors, who paint their faces before entering the council lodge; some in black with green spots, some all green (the pipe of peace is always painted green).
The relations of the murdered man stand on one side of the lodge, the warriors of the other tribe opposite to them. In the centre is the chief, who is attended by the bearer of the pipe of peace on one side of him, and the murderer on the other. The chief then makes a speech, and advances with the pipe-bearer and the murderer towards the relatives of the deceased; he entreats them, each man separately, to smoke the pipe which is offered by the pipe-bearer, and when refused, offered to the next of the relatives.
During this time the murderer, who is well armed, stands by the chiefs side, advancing slowly, with his arrow or his carbine pointed, ready to fire at any one of the relations who may attempt to take his life before the pipe has been refused by the whole of them. When such is the case, if the chiefs want peace, and do not care much for the murderer, they allow him to be killed without interference; if, on the contrary, they value him and will not permit his death, they raise the war-whoop, their warriors defend the murderer's life, and the war between the two tribes may be said to have commenced.
Most usually, however, the pipe of peace is accepted, in preference to proceeding to such extremities.
I will now mention the arms and accoutrement of the Shoshone warriors, observing, at the same time, that my remarks refer equally to the Apaches, the Arrapahoes, and the Comanches, except that the great skill of the Shoshones turns the balance in their favour. A Shoshone is always on horseback, firmly sitting upon a small and light saddle of his own manufacture, without any stirrups, which indeed they prefer not to have, the only Indians using them being chiefs and celebrated warriors, who have them as a mark of distinction, the more so that a saddle and stirrups are generally trophies obtained in battle from a conquered enemy.
They have too good a taste to ornament their horses as the Mexicans, the Crows, or the Eastern Indians do; they think that the natural grace and beauty of the animal are such that anything gaudy would break its harmony; the only mark of distinction they put upon their steeds (and the chiefs only can do so) is a rich feather or two, or three quills of the eagle, fixed to the rosette of the bridle, below the left ear; and as a Shoshone treats his horse as a friend, always petting him, cleaning him, never forcing or abusing him, the animal is always in excellent condition, and his proud eyes and majestic bearing present to the beholder the beau ideal of the graceful and the beautiful. The elegant dress and graceful form of the Shoshone cavalier, harmonizes admirably with the wild and haughty appearance of the animal.
The Shoshone allows his well-combed locks to undulate with the wind, only pressed to his head by a small metal coronet, to which he fixes feathers or quills, similar to those put to his horse's rosette. This coronet is made either of gold or silver, and those who cannot afford to use these metals make it with swan-down or deer-skin, well-prepared and elegantly embroidered with porcupine quills; his arms are bare and his wrists encircled with bracelets of the same material as the coronet; his body, from the neck to the waist, is covered with a small, soft deer-skin s.h.i.+rt, fitting him closely without a single wrinkle; from the waist to the knee he wears a many-folded toga, of black, brown, red, or white woollen or silk stuff, which he procures at Monterey or St.
Francisco, from the Valparaiso and China traders; his leg from the ankle to the hip is covered by a pair of leggings of deer-skin, dyed red or black with some vegetable acids, and sewed with human hair, which hangs flowing, or in tresses, on the outward side; these leggings are fastened a little above the foot by other metal bracelets, while the foot is encased in an elegantly finished moca.s.sin, often edged with small beautiful round crimson sh.e.l.ls, no bigger than a pea, and found among the fossil remains of the country.
Round his waist, and to sustain the toga, he wears a sash, generally made by the squaws out of the slender filaments of the silk-tree, a species of the cotton-wood, which is always covered with long threads, impalpable, though very strong. These are wove together, and richly dyed. I am sure that in Paris or in London, these scarfs, which are from twelve to fifteen feet long, would fetch a large sum among the ladies of the haut ton. I have often had one of them shut up in my hand so that it was scarcely to be perceived that I had anything enclosed in my fist.
Suspended to this scarf, they have the knife on the left side and the tomahawk on the right. The bow and quiver are suspended across their shoulders by bands of swan-down three inches broad, while their long lance, richly carved, and with a bright copper or iron point, is carried horizontally at the side of the horse. Those who possess a carbine have it fixed on the left side by a ring and a hook, the b.u.t.t nearly close to the sash, and the muzzle protruding a little before the knee.
The younger warriors, who do not possess the carbine, carry in its stead a small bundle of javelins (the jerrid of the Persians), with which they are very expert, for I have often seen them, at a distance of ten feet, bury one more than two feet deep in the flanks of a buffalo. To complete their offensive weapons, they have the la.s.so, a leather rope fifty feet long, and as thick as a woman's little finger, hanging from the pommel of their saddles; this is a terrible arm, against which there is but little possibility of contending, even if the adversary possess a rifle, for the casting of the la.s.so is done with the rapidity of thought, and an attempt to turn round and fire would indubitably seal his fate: the only means to escape the fatal noose is to raise the reins of your horse to the top of your head, and hold any thing diagonally from your body, such as the lance, the carbine, or anything except the knife, which you must hold in your right hand, ready for use.
The chances then are: if the la.s.so falls above your head, it must slip, and then it is a lost throw, but if you are quick enough to pa.s.s your knife through the noose, and cut it as it is dragged back, then the advantage becomes yours, or, at least is equally divided, for then you may turn upon your enemy, whose bow, lance, and rifle, for the better management of his la.s.so, have been left behind, or too firmly tied about him to be disengaged and used in so short a time. He can only oppose you with the knife and tomahawk, and if you choose, you may employ your own la.s.so; in that case the position is reversed; still the conquest belongs to the most active of the two.
It often happens, that after having cut the la.s.so and turned upon his foe, an Indian, without diminis.h.i.+ng the speed of his horse, will pick up from the ground, where he has dropped it, his rifle or his lance; then, of course, victory is in his hands. I escaped once from being la.s.soed in that way. I was pursued by a Crow Indian; his first throw failed, so did his second and his third; on the fourth I cut the rope, and wheeling round upon him, I gave chase, and shot him through the body with one of my pistols. The noose at every cast formed such an exact circle, and fell with such precision, the centre above my head, and the circ.u.mference reaching from the neck to the tail of my horse, that if I had not thrown away my rifle, lance, bow, and quiver, I should immediately have been dragged to the ground. All the western Indians and Mexicans are admirably expert in handling this deadly weapon.
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