Besides continual hostilities with Mexico and Texas, the Comanches are at war with most of the Indians of the Mexican interior, as also with the tribes of the more northern prairies—and particularly the Arrapahoes and Chayennes, with whom they have many bloody rencounters.[219] But they generally remain on friendly terms with the petty tribes of the south, whom, indeed, they seem to hold as their vassals.
As these Indians always go to war on horseback, several days are often spent previous to a campaign in equestrian exercises and ceremonies, which seem partly to supply the place of the war-dance of other tribes; though they sometimes join in preparatory dances also. It is not an unusual custom, when a campaign is in agitation, for a band of about twenty Comanche maidens to chant, for three nights in succession, the victories of their ancestors, the valor of their brothers and cotemporaries, and the individual prowess of all such young warriors as they consider should engage in {316} the contemplated enterprise: and all those designated by the serenading band are held as drafted for the [p350] campaign. Fired by the encomiums and excitations of the 'fair cantatrices,' they fly at once to the standard of their favorite chief: and the ceremony is concluded by a war-dance.
Upon their return from a successful expedition, the 'war-worn corps' halts on some elevation at a distance from the village, and a herald is sent forward to announce their arrival. Thereupon, one of their most respectable and aged matrons issues forth to receive them, carrying with her a very long-handled lance kept for the purpose. On the top of this the victorious Indians fasten all the scalps they may have taken, so arranged that each shall be conspicuous. The matron squaw then approaches the wigwams, holding her scalp-garnished lance high in the air, and chanting some favorite war-legend. She is soon joined by other squaws and Indian lasses, who dance around as the procession moves through the entire circuit of the village. If the victory has been brilliant, the dancing and feasting are apt to be kept up for several days, all parties joining in the general jubilee.
If the conquerors bring any prisoners with them, these have to encounter the scourgings and insults of the squaws and children. Each seems entitled to a blow, a kick, a pinch, a bite, or whatever simple punishment they may choose to inflict upon the unfortunate captives. This done, they are delivered {317} over to the captors as slaves, and put to the service and drudgery of the camp.
After their first entrance it seems rare for them to treat their captives with much cruelty: though an instance was related to me by some Mexican prisoners, of a very barbarous massacre which they witnessed during their captivity. Two white men, supposed to be Texans, were tied to a stake, and a number of their marksmen, retiring to a distance and using the naked bodies of their victims [p351] as targets, began wantonly to fire at them, and continued their horrid sport, until some fatal balls put an end to their sufferings! The capture of these had probably been attended with some aggravating circumstances, which induced the savages to resort to this cruel method of satiating their revenge.
If a campaign has been unsuccessful, the warriors separate upon their return, and drop into the village one by one. Nothing is now heard for several days, but the wailings and howlings of the bereft relatives and friends. They will also scarify their arms and legs, and subject themselves to other carnal mortifications of the most powerful character. On these occasions their previous captives, and particularly such as may belong to the nation of their victorious enemy, are sure to be roughly treated, and sometimes massacred by the enraged relatives of the slain.
When a Comanche dies, a similar course of mourning is practised; and he is usually wrapped in his best blankets or robes, and interred {318} with most of his 'jewelry' and other articles of esteem; accompanying which, it is said, an awl and some moccasin leather is generally added, as a provision, it would appear, for his use during his long journey to the 'happy hunting ground' beyond the grave. They also kill the favorite horses of the deceased, which are often buried by his side, doubtless with the same object.
The religious notions of the Comanches resemble, in most particulars, those of the other prairie tribes; yet they appear to have an occasional peculiarity. Some say the dry buffalo head or cranium is their idol. True it is that they show it great reverence, and use it in many of their mystic ceremonies. The Pawnees also hold these buffalo heads, with which the plains are strewed, in great reverence; and usually for many leagues around, these skulls are set up facing towards their villages, in the belief that the herds [p352] of buffalo will thus be conducted by them into their neighborhood.[220] Of the Comanches the sun is no doubt the principal deity. When preparing for a campaign, it is said they do not fail to place their arms betimes every morning on the east side of their lodges, that they may receive the blessing of the fountain of light at his first appearance. This indeed seems the usual time for offering their devotions to the sun, of many tribes of the American aborigines.
FOOTNOTES:
[205] This seems to have been of ancient and general use among the savages of North America. "I must speak here of the Calumet," remarks Father Marquette, "the most mysterious thing in the world. The sceptres of our kings are not so much respected; for the savages have such a deference for this pipe, that one may call it the god of peace and war, and the arbiter of life and death. One, with this calumet, may venture amongst his enemies, and in the hottest engagement they lay down their arms before this sacred pipe." The deference is perhaps not so great at the present day, though the 'pipe of peace' is still very much respected. Even the ashes from the calumet seem to be held sacred; for, usually after smoking, the pipe is emptied in some corner of the lodge specially allotted for the purpose. But as they have generally learned that smoking is not practised by the whites on these occasions, it is now not commonly held important for us to smoke with them; but presents are expected instead. Anciently, however, they were more strict; for, in another place, the same author (in 1673) relates:—"As soon as we sat down, they presented us, according to custom, their calumet, which one must needs accept, for else he should be lookt upon as an enemy, or a meer brute; however, it is not necessary to smoak, and provided one puts it to his mouth, it is enough."—Gregg.