CHAPTER XXII.
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.