The Delight Makers Part 28

Topanashka became silent again, and both Say and Hayoue observed the proper decorum by fastening their glances on the floor in silence. Then the old man raised his head, and spoke slowly and in solemn tones,--

"It is well; all you have said to me is well, my children. The daughter of my hanutsh is a good girl, she is a handsome girl, she is a strong girl. Therefore she is as a woman ought to be. Okoya is like her; they belong to each other; and it is wise for a son of Tanyi to wed a daughter of Tyame. The body must be as the heart; each must suit the heart and the body of the other, and since the two go with each other it is a sign that they are fitted to live together. But the hearts of men must abide by what Those Above"--he pointed upward--"command, and before we decide we should ascertain how the Shiuana are disposed."

Here Say interrupted him, and suggested,--

"When he was coming to speak to me the rainbow stood in the skies. Is not that a sign that the Shiuana are with my child?"

Topanashka smiled a kind, benignant smile, and said,--

"It is right to think thus, sa uishe, but remember that the rainbow is a messenger to a great many and for many purposes. As long as we have not asked the Shiuana themselves, we cannot say; we do not know whether they approve or not. I shall therefore go to the yaya of our tribe and ask them to pray to Those Above that they may let them know if what we now treat of is good or not. For as long as P[=a]yatyama himself does not connect the paths of the two young people all our doings are in vain. In the meantime do not hinder Okoya from seeing the girl; and when I come to you with the answer from Those Above, and that answer is favourable, then, Say, go you to the people of the Eagle and say to them, 'My son asks for your daughter in order that your numbers may be increased.' I myself like to see the blood of my children flow in that of mine own."

Hayoue and his sister-in-law looked at each other in mute admiration at this speech, which to them appeared so wise, so thoroughly appropriate.

Topanashka went on,--

"You have told me that Mitsha is the child of Tyope. That, it is true, is not good. But if Okoya is strong and if Mitsha is true to him what can Tyope do? He belongs to his hanutsh, his daughter to hers; and the people of Tyame have no faith in those of Shyuamo, for they mistrust them. But warn the mot[=a]tza; tell him to be prudent; for Tyope is cunning,--as cunning as shutzuna and as treacherous as the wildcat, and my grandson is young. But let them go together, for I am glad to see Tyame and Tanyi become one often."

"[=A]-[=a]!" was the admiring and affirmative e.j.a.c.u.l.a.t.i.o.n of both his listeners. Every word he had spoken was according to their convictions, and besides, whatever he said was law to them. Hayoue rose, breathed on the hand of the old man, said "tro uashatze, umo," and left. After his departure Topanashka also rose, but before crossing the threshold he whispered to Say,--

"They found nothing?"

"Nothing."

"Was Tyope along?"

"He was."

"In that case they may accuse you as much as they please, they cannot do you any harm."

"But who could have told them?"

"That I do not know and cannot know; but rest easy, you are safe." With these words he left the dwelling and returned to his own abode, where his deaf consort was already asleep. The fire had gone out; it was dark in his humble home; still Topanashka did not go to rest, but sat down in a corner and mused. He felt happy in the thought that Okoya and Mitsha might become united; it caused him pleasure that his grandson should wed a child of his own clan. Still with his strong attachment to the faith, or creed, in which he was born, he would not yield to his own wishes until the will of the higher powers was ascertained. To that end he was resolved to apply to the leading shamans of the tribe. In order, however, that the Shiuana might look favourably upon his request, he determined upon doing penance himself during four consecutive days.

Until this was performed he would not even speak to the medicine-men.

The self-sacrifice he thus imposed was to be light, and not a formal fast. It limited itself to a much less substantial nourishment, and to a shorter rest during the hours of night.

FOOTNOTES:

[Footnote 10: In the symbolical paintings of the Pueblos, the rainbow is represented usually as a tri-coloured arch with a head and arms at one end and with feet at the other. It is a female deity.]

CHAPTER X.

At the time of which we are speaking, the chief civil officer of the tribe at the Rito,--its tapop, or as he is now called, governor,--was an Indian whose name was Hoshkanyi Tihua.

Hoshkanyi Tihua was a man of small stature; his head was nearly round, or rather pear-shaped, for the lower jaw appeared to be broader than the forehead. The lips were thin and the mouth firmly set, the nose small and aquiline. The eyes had usually a pleasant expression, but when the little man got excited they sparkled in a manner that denoted not merely an irascible temper, but a disposition to become extremely venomous in speech and utterance. Hoshkanyi Tihua was nimble, and a good hunter. He seldom returned from a hunt without a supply of game. On such occasions he was always suitably welcomed by his wife, who suffered him to skin the animal and cut up the body. When that was performed she allowed her husband to go to rest, but not before; for Koay, Hoshkanyi's wife, was not so much his companion in life as his home-tyrant; and however valiant the little fellow might try to appear outside of his home, once under the immediate influence of that home's particular mistress he became as meek as a lamb. Koay was an unusually tall woman for an Indian,--she overtopped her husband by nearly a head; and the result of this anomalous difference in size was that Hoshkanyi felt very much afraid of her. Koay had a temper of her own, besides, which temper she occasionally displayed at the expense of the little tapop's bodily comfort. Among the Pueblo Indians the wife is by no means the slave only of the lord of creation.

Koshkanyi had somehow or other acquired the reputation of being an experienced warrior. Whether he really deserved that reputation or not was never accurately ascertained. At all events, he was the lucky possessor of one scalp, and that gave him prestige. There is no doubt that he acquired the trophy in a legitimate way; that is, he had not stolen it. Once upon a time a war-party of Navajos infested the avenues to the Rito. They succeeded in killing a defenceless Indian, who had wandered from the bottom of the gorge, and whom they found on the mesas somewhere wending his way back to the homes of his tribe. After the fact became known, a party went out to take revenge, and it so happened that there was deep snow, and the murderers could easily be trailed. On the top of what to-day is called the Potrero Viejo the avengers surprised the Navajos fast asleep. It was bitterly cold, and evil tongues affirmed that the Navajo whose scalp Hoshkanyi Tihua brought home had been frozen to death previous to the arrival of the hero from the Tyuonyi. However that may be, our governor returned with one scalp; and he was declared to be manslayer, and henceforth counted among the influential braves of his community.

Hoshkanyi Tihua was by no means silly. He possessed the valuable faculty of keeping his mouth closed and of holding his tongue under circ.u.mstances when it would be disadvantageous to him to speak. This faculty had been inculcated after long and earnest training by his great wife. Whenever there was no danger, Hoshkanyi proved very outspoken; but as soon as there was the slightest sign of active opposition he became extremely wise, and shrouded his views in a cloud of dignified gravity.

In addition to these qualities Hoshkanyi was the happy owner of an unlimited amount of personal vanity. His ambition had no definite object, provided some external authority was a.s.sociated with his person.

After having for a long time fulfilled the rather insignificant office of a.s.sistant to the governor of the tribe, his ambition at last became gratified with the announcement that after the governor's demise the Hotshanyi, or chief penitent, and his a.s.sociates had designated him as the inc.u.mbent of the office. So Hoshkanyi Tihua rose suddenly to the rank of one of the chief dignitaries of his commonwealth.

The choice thus made by the religious heads of the Queres did not satisfy everybody, but everybody was convinced that Those Above had spoken through the mediums to whose care the relations between mankind and the higher powers were specially committed. Everybody therefore accepted the nomination, and the council confirmed it at once. The majority of the clans opposed Hoshkanyi because he belonged to the Turquoise people, who were rendering themselves obnoxious to many by pretensions which they upheld by means of their number, and by their connection with the leader of the Koshare. The Turquoise clan was beginning to a.s.sert in tribal affairs an unusual influence,--one that really amounted to a pressure. Tyame and Tanyi particularly felt this growing power of Shyuamo at the expense of their influence. Of all the less numerous groups, Tzitz hanutsh was almost the only one who took the side of Tanyi under all circ.u.mstances, and this was due exclusively to the fact that the marriage of Zashue with Say Koitza bound the two clans together. Topanashka himself was a member of the Eagle clan, and through him the Water clan, feeble in numbers, enjoyed the support not only of Tanyi but also of Tyame hanutsh.

In proposing for the vacant position of tapop a member of the Turquoise people, the chief penitents had in a measure acted discreetly. They certainly acted very impartially, or they considered that already one important office,--the office of maseua, or war-captain,--was held by a member of one of the most numerous hanutsh, Tyame. It appeared unwise to them to refuse to as large a cl.u.s.ter as Shyuamo an adequate representation in the executive powers of the community. So they chose Hoshkanyi, as a member of the Turquoise clan, and proposed him for the office of tapop, or civil chief. That more opposition was not made to this selection was due to two facts,--first, to the tacit acknowledgment on the part of all that it seemed fair to give Shyuamo a share in the tribal government, and second, to the equally tacit conviction that Hoshkanyi, while in appearance a man of determination and perspicacity, was in fact but a pompous and weak individual, ambitious and vain, and without the faculty of doing harm. In both these points public opinion at the Rito was right.

It will be seen from what has been said that there prevailed a strong desire on the part of the chief religious authorities to preserve a certain equilibrium between the components of the tribe. That anxiety to maintain an even balance of power was in itself evidence of danger that this equilibrium might be disturbed. The great penitents,--or as they are erroneously called to-day, caciques,--had not and could not have any clear conception of the condition of affairs in the government of their people. Men old, even prematurely old from the effects of the life of constant abnegation and self-sacrifice to which they had to resign themselves, excluded from listening to anything that was or might indicate strife and contention, they knew not what was going on under cover of apparent harmony. Theoretically and from the standpoint of their duty, which consisted in praying and suffering for the peace and happiness of the community, and thus securing these boons by means of more direct intercourse with Those Above, their choice was excellent.

Practically, it was the most dangerous step that could have been suggested and carried out.

They did not consider that instead of giving to Shyuamo a legitimate share in the government of the tribe, they virtually gave the Turquoise people a majority. For the latter had already two representatives of great influence. Tyope was delegate to the council, where he represented his clan; and the Koshare Naua, who also was a member of Shyuamo, not only belonged to the leading councilmen but was one of the religious heads! By adding Hoshkanyi as tapop it gave the Turquoise clan an unfair preponderance. For while Hoshkanyi was a weak man,--while he was mortally afraid of his inflexibly honest colleague, the maseua Topanashka, he was dependent upon Tyope and upon the chief of the Delight Makers, because both belonged to his clan. He very soon began to display an utter flexibility to the desires of the two last-mentioned individuals, to the disadvantage of those who did not coincide with their views.

This marked preponderance of Shyuamo in tribal affairs aroused apprehensions on the part of the other strong clans; it also caused the greater number of the weaker cl.u.s.ters to gravitate toward the growing element of power held by the Turquoise people. A schism was slowly and imperceptibly preparing itself among the people of the Rito. That schism was not the work of circ.u.mstances, it was being systematically prepared by two crafty men,--Tyope and the Koshare Naua.

[Ill.u.s.tration: Juanico: A member of the modern village-council]

In working at such a division these two men had in view well-defined objects. Their aim in itself was not absolutely illegitimate, since it foreshadowed what would be an inevitable necessity in the course of time. What rendered their doings reprehensible and positively odious were the means employed to hasten events. Their object was nothing less than to expel a part of the people, for the exclusive benefit of the remainder.

The extent of land that can be cultivated in the gorge of the Rito is small, and the tribe was growing in numbers. The time was sure to come when the crops would no longer be adequate for all. Furthermore, a positive danger threatened the people in their dwellings. The rock, being extremely friable, crumbled constantly; and now and then inhabited caves were falling a prey to the wear and tear of the material in which they had been excavated. As this slow decay was sure to continue, it was logical to expect that room must be found for the houseless outside.

Already the Corn clan had been compelled to build a house in the bottom of the valley. All this further tended to curtail the s.p.a.ce for agriculture, and rendered a diminution of numbers prospectively imperative.

These facts had been recognized by Tyope, and he had talked with the Koshare Naua about them for some time past. They were the only persons who had thought of them, not so much deploring the necessity arising therefrom in the future as hailing them as welcome pretexts for their immediate personal aims. Neither Tyope nor the Naua had such high ambition as to aspire to a change of the basis of social organization.

Neither of them had any conception of government but what was purely tribal, but they both aspired to offices and dignities such as tribal organization alone knows. These seemed unattainable for them as long as there were other powerful clans at the Rito besides their own, whereas in case some of the former were expelled, it would leave vacant and at their disposal the positions which they coveted.

Tyope, for instance, looked forward to the dignity of head war-chief, or maseua; but as long as Topanashka lived he saw no chance for himself.

He therefore concocted with the young Navajo the sinister plan of murdering the old man. It was even uncertain, in presence of the two powerful clans of Tanyi and Tyame, whether after the death of Topanashka it would be possible for him to secure the succession. For the chief penitents, who selected officially the new inc.u.mbent, while they were in no manner accessible to outside influence, might consider the general tendency of affairs, and for the same reasons that they chose Hoshkanyi Tihua for tapop might determine upon appointing some member of Tanyi or Tyame as maseua. Tyope had foreseen such a contingency, and had therefore suggested to Nacaytzusle the propriety of converting the isolated murder into a butchery of the adult men as far as possible. His suggestion to surprise the Rito while the Koshare were at work in their estufa had a double aim,--in the first place it made it less dangerous for the Navajos, in the second it appointed a time when most of the men of the Turquoise clan were out of reach of an enemy. The blow must then fall upon the males of other clans, for the majority of the Koshare were from the people of Shyuamo. This plan was out of the question since the night when his negotiations with Nacaytzusle had come to such a disastrous termination. But Tyope had laid his wires in other directions also. Seeing that he could not reduce the numbers of the tribe by one fell blow, or that at least his endeavours might not succeed, he was devising in his peculiar underhand way means to create a disunion, and trying to secure for the time of the crisis a commanding position for his own clan.

As he could never have attempted all this alone, he needed an a.s.sociate, an accomplice. That accomplice he readily found in the old Koshare Naua.

In the same manner that Tyope aspired to the position of war-chief, the chief of the Delight Makers was coveting the rank of leading shaman, or medicine-man. Not the dignity of cacique,--for that position entailed too many personal sacrifices, and carried with it a life of seclusion and retirement that presented no redeeming features,--but the office of hishtanyi chayan, or princ.i.p.al medicine-man, was what the Naua desired to obtain. That position did not entail greater privations than the one which the old schemer occupied, but it secured for its inc.u.mbent much greater sway over the people, and placed him in the position to exert a degree of influence which was beyond the pale of Koshare magic. The Naua was working toward his end by ways and with means different from those employed by Tyope. His machinations were directed against the religious heads of the tribe, and he persisted in securing for the society of Delight Makers a prominence that lay outside of their real attributes.

Therefore Hayoue did not speak amiss when, in his interview with Okoya, he accused the Koshare, and princ.i.p.ally their leader, of attempting to usurp functions and rights belonging properly to the main official shamans, and thus secure for themselves undue advantages.

Tyope and the old Naua had found each other, in accordance with the proverb about birds of a feather. Their understanding was perfect, although it had been brought about gradually and without the formality of a conspiracy. Each worked in his own line and with his own means, and neither had any thought of going beyond what the tribal organization could give them. There was no idea of revolutionizing or even reforming the organization. Had one of them entertained such a thought the other would have become his bitterest enemy, for both were deeply imbued with the principles on which rested the existence of the society in which they had been born. All they aspired to was to eliminate a certain number of men or people, in order to secure with greater ease certain advantages. It was the survival of the fittest, as primitive society understands it and as refined society attempts to enact, though with more refined means.

The stumbling-blocks in the path of these intriguers were the chief penitents,--the cacique, or as their t.i.tles run, the Hotshanyi, or princ.i.p.al cacique, and his two a.s.sistants, the uishtyaka and the shaykatze. These men, selected for the purpose of doing penance for all and thus obtaining readier access to the ear of the immortal ones, were the official keepers of peace among the tribe. For the Indian feels that a house divided against itself cannot stand, and that the maintenance of harmony through a constant appeal to the higher powers is the most important feature in the life of his tribe. To discredit in an underhand way the caciques was the special aim of the Koshare Naua, and to direct the eyes of the people to his own achievements in religious magic,--in one word to place the power of the Koshare and their specific medicine on a higher plane than all that the official penitents might achieve. To do this was a very slow piece of work, and it had to be brought about in such a manner that n.o.body could suspect his object. But both Tyope and the aged scoundrel were working their plans with the utmost caution, and the religious heads of the tribe had not the slightest suspicion of what was going on against them.

The Tyuonyi, therefore, was quiet on the surface, but there were occasional ripples of that placid brook which earnest and thoughtful observers could not fail to notice. Hayoue, although very young, was one of these observers; but none saw more and penetrated deeper into the real state of affairs than Topanashka. He and the Hishtanyi Chayan, who to some extent was his trusty friend, felt that a tempest was coming.

Both saw that the disturbing powers were rooted in the society of the Koshare, that Tyope and the Naua must be the leading spirits. But how and to what ultimate end the machinations were intended escaped their penetration. For the same reason they could not come actively to the relief of the situation, as no overt action had as yet been committed which would justify an official movement against the conspirators.

Topanashka had for several days been keeping the informal fast upon which he had determined for the benefit of his grandson's wooing. It was a warm, pleasant afternoon. Since the rain which followed upon the ayash tyucotz the sky had been blue again as before; the season for daily showers had not yet commenced, and the people were in the corn-patches as busy as possible, improving the bright days in weeding and putting the ground in order. The bottom of the gorge therefore presented an active appearance. Men and women moved about the houses, in and out of the cave-dwellings, and in the fields. From the ta.s.selled corn that grew in these plots a tall figure emerged; it was Topanashka himself, and he directed his steps toward the cliffs at the lower end, where the Turquoise people dwelt. The old man moved as usual with a silent, measured step which would have appeared stately had not his head leaned forward. He was clad in a wrap of unbleached cotton, and a leather belt girded his loins. Around his neck a string of crystals of feldspar was negligently thrown; and a fetich of white alabaster, representing rudely the form of a panther, depended from the necklace hanging upon his breast.

The people of the Turquoise or Shyuamo resided on the lower range of cliffs, and formed the most easterly group of cave-dwellings on the Rito. Here the rocks are no longer absolutely perpendicular; they form steps; and the slope leading to them is overgrown with shrubbery, except where erosive action of wind, as well as of water or frost, has scooped out strange formations in advance of the main wall. These erosions are mostly regular cones, tent-shaped, between and behind which open chasms and deep rents like the one above which, as we recollect, lies the estufa of the Koshare. Topanashka walked toward the upper part of the cl.u.s.ter of dwellings of Shyuamo, where the ascending slope was spa.r.s.ely covered with brush. In front of one of the caves sat a woman.

She was unusually tall for an Indian, and neither young nor old. She appeared to be busy extracting the filaments from shrivelled leaves of the yucca, which had been dried by roasting, and afterward had been buried to allow the texture to decay. So engrossed was the woman by her task that only when the old man stood by her side, and asked, "Where is the tapop?" did she notice his presence.

Koay, for it was she, the towering consort of the governor of the Tyuonyi, did not condescend to reply in words to the inquiry of the war-captain. She resorted to a lazy pantomime by gathering her two lips to a snout-like projection and thrusting this protuberance forward in the direction of the doorway before which she was squatting. Then she resumed her occupation.