Travels and Adventures of Monsieur Violet. Фредерик Марриет
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though always harmless in the western countries (except in some parts of the mountains on the Columbia, where the rattle-snake abounds), has ever been looked upon with dread by the Indians, who associate it with the evil spirit. When “Kishe Manito” (the good God) came upon earth, under the form of a buffalo, to alleviate the sufferings of the red man, “kinebec” (the serpent), the spirit of evil, gave him battle. This part of their creed alone would almost establish their Brahminic origin.
The “Medecine” inspires the Indian with awe and dread; he is respected, but he has no friends, no squaws, no children. He is the man of dark deeds, he that communes with the spirit of evil: he takes his knowledge from the earth, from the fissures of the rocks, and knows how to combine poisons; he alone fears not “Anim Teki” (thunder). He can cure disease with his spells, and with them he can kill also; his glance is that of the snake, it withers the grass, fascinates birds and beasts, troubles the brain of man, and throws in his heart, fear and darkness.
The Shoshone women, as well as the Apache and Arrapahoe, all of whom are of the Shoshone race, are very superior to the squaws of the Eastern Indians. They are more graceful in their forms, and have more personal beauty. I cannot better describe them than by saying that they have more similitude to the Arabian women than any other race. They are very clean in their persons and in their lodges; and all their tribes having both male and female slaves, the Shoshone wife is not broken down by hard labour, as are the squaws of the eastern tribes; to their husbands they are most faithful, and I really believe that any attempt upon their chastity would prove unavailing. They ride as bravely as the men, and are very expert with the bow and arrow. I once saw a very beautiful little Shoshone girl, about ten years old, the daughter of a chief, when her horse was at full speed, kill, with her bow and arrow, in the course of a minute or two, nine out of a flock of wild turkeys which she was in chase of.
Their dress is both tasteful and chaste. It is composed of a loose shirt, with tight sleeves, made of soft and well-prepared doe-skin, almost always dyed blue or red; this shirt is covered from the waist by the toga, which falls four or six inches below the knee, and is made either of swan-down, silk, or woollen stuff; they wear leggings of the same material as the shirt, and cover their pretty little feet with beautifully-worked mocassins; they have also a scarf, of a fine rich texture, and allow their soft and long raven hair to fall luxuriantly over their shoulder, usually ornamented with flowers, but sometimes with jewels of great value; their andes and wrists are also encircled by bracelets; and indeed to see one of these young and graceful creatures, with her eyes sparkling and her face animated with the exercise of the chase, often recalled to the mind a nymph of Diana, as described by Ovid.
(The Comanches women very much resemble the common squaws, being short and broad in figure. This arises from the Comanches secluding the women, and not permitting them air and exercise.)
Though women participate not in the deeper mysteries of religion, some of them are permitted to consecrate themselves to this divinity, and to make vows of chastity, as the vestals of Paganism or the nuns of the Catholic convents. But there is no seclusion. They dress as men, covered with leather from head to foot, a painting of the sun on their breasts. 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 courtship. When he has made his choice, he communicates it to his parents, who take the business into their bands. 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 workmanship, such as garters, belts, mocassins, etcetera; 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 noble children to her husband, and sing to them his great deeds, etcetera, etcetera. 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 beg in 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 nú cohta, lebeck nú 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 male 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 classes 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 assassin. 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 me of the two families has deserted the tribe.
It is, no doubt, owing to such circumstances 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 from the Apaches, and the Navahoes from the Arrapahoes. The Texas are now extinct. Formerly there was a considerable tribe of Indians, by the name of Texas, who have all disappeared, from continual warfare. Among the Nadowessies or Dahcotahs, the subdivision has been still greater, the same original tribe having given birth to the Konsas, the Mandans, the Tetons, the Yangtongs, Sassitongs, Ollah-Gallahs, the Siones, the Wallah Wallahs, the Cayuses, the Black-feet, and lastly the Winnebagoes.
The Algonquin species, or family, produced twenty-one different tribes; the Micmacs, Etchemins, Abenakis, Sokokis, Pawtucket, Pokanokets, Narragansets, Pequods, Mohegans, Lenilenapes, Nanticokes, 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