The Making of the Great West (Illustrated Edition). Samuel Adams DrakeЧитать онлайн книгу.
noon halt a large building was seen on the left. It was the remains of a three-story mud house, sixty feet square, and pierced for doors and windows. The walls were four feet thick. The whole interior of the building had been burned out and much defaced." Casa Grande is on a map of 1720; is on the Gila.
Folk Lore of the Pueblos.
While professing Christianity, the Pueblo Indians have mostly kept some part of the idolatrous faith of their fathers. Thus the two have become curiously blended in their worship. We often see the crucifix, or pictures of the Virgin hanging on the walls of their dwellings, but neither the coming of the whites, nor the zeal of missionaries could wholly eradicate the deeply grounded foundations of their ancient religion. The little we know about this belief, in its purity, comes to us chiefly in the form of legendary lore, although since the Zuñi have been studied1 with this object we have a much clearer conception of it than ever before.
By this uncertain light we find it to be a religion of symbols and mysteries, primarily founded upon the wondrous workings of nature for man's needs, and so embodying philosophy growing out of her varied phenomena. Therefore sun, moon, and stars, earth, sky, and sea, and all plants, animals, and men were supposed to bear a certain mystical relation to each other in the plan of the universe. Instead of one all-supreme being, the Zuñi worshipped many gods each of whom was supposed to possess some special attribute or power. Some were higher, some lower down in the scale of power.
The phenomena of nature, being more mysterious, were thought to be more closely related to the higher gods. If there was drought in the land, the priests prayed for rain from the housetops, as the Prophet Elijah did in the wilderness. Each year, in the month of June, they went up to the top of the highest mountain, which they called the "Mother of Rain," to perform some secret ceremony touching the coming harvest. And because rain seldom falls in this country, they made earnest supplication to water, as a beneficent spirit, who ascended and descended the heavens in their sight, and to the sun as the twin deity in whom lay the power of life and death,—to ripen the harvest or wither all living things away into dust.
Like the ancient Egyptians, of whom they constantly remind us, the Zuñi believed animals possessed certain mystic powers, not belonging to man, so investing them with a sacred character. Beasts of prey were supposed to have magic power over other animals, hence the bear stood higher in the Zuñi mythology than the deer or antelope. The Indians call this magic power medicine, but the Zuñi gave it form to his own mind—the substance of a thing unseen—by making a stone image of the particular animal he had chosen for his medicine, which he carried with him to war or the chase as a charm of highest virtue. We call this fetich-worship.
Each pueblo had one or more close, underground cells2 in which certain mysterious rites, connected, it is believed, with the worship of the people, were solemnized. We are told that, at Pecos, the priests kept watch night and day over a sacred fire, which was never suffered to go out for a single moment, for fear some calamity would instantly happen to the tribe. It is also said that when Pecos was assaulted and sacked by a hostile tribe, the priests kept their charge over the sacred fire while the tumult of battle raged about them. And when, at length, the tribe itself had nearly died out, the survivors took the sacred fire with them to another people, beyond the mountains, where it is kept burning as the symbol of an ever-living faith.
RUINS OF PECOS.
Another legend goes on to say that an enormous serpent was kept in a den in the temple of Pecos to which on certain occasions living men were thrown as a sacrifice. Both legends would seem to point to Pecos as a holy place, from which the priests gave out instruction to the people, as of old they did from the temples of the heathen gods.
The tradition of the origin of the Zuñi, as told by Mr. Cushing, is almost identical with that held by the Mandans of the Upper Missouri. Each says the race sprung from the earth itself, or rather that the first peoples lived in darkness and misery in the bowels of the earth, until at length they were led forth into the light of day by two spirits sent from heaven for their deliverance, as the Zuñi say, or by discovering a way out for themselves, as the Mandans say.3
A tradition of the Pimos4 Indians makes a beautiful goddess the founder of their race. It says that in times long past a woman of matchless beauty resided among the mountains near this place. All the men admired and paid court to her. She received the tributes of their devotion, grain, skins, etc., but gave no favors in return. Her virtue and her determination to remain secluded were equally firm. There came a drought which threatened the world with famine. In their distress the people applied to her, and she gave them corn from her stock, and the supply seemed endless. Her goodness was unbounded. One day as she was lying asleep a drop of rain fell upon her and produced conception. A son was the issue, who was the founder of the race that built these structures.
But Montezuma5 is the patriarch, or tutelary genius, whom all the Indians of New Mexico look to as their coming deliverer.
One tradition runs that Montezuma was a poor shepherd who tended sheep in the mountains. One day an eagle came to keep him company. After a time the eagle would run before Montezuma, and extend its wings, as if inviting him to seat himself on its back. When at last Montezuma did so, the eagle instantly spread its wings and flew away with him to Mexico where Montezuma founded a great people.
Ever since then the Indians have constantly watched for the second coming of Montezuma, and thenceforth the eagle was held sacred, and has become a symbol among them. He is to come, they say, in the morning, at sunrise, so at that hour people may be seen on the housetops looking earnestly toward the east, while chanting their morning prayers, for like the followers of Mahomet, these people chant hymns upon the housetops. Although beautiful and melodious these chants are described as being inexpressibly sad and mournful.
CEREUS GIGANTEA.
In person the people are well formed and noble looking. They are honest among themselves, hospitable to strangers, and unlike nomads, are wholly devoted to caring for their crops and flocks. They own many sheep. They raise corn, wheat, barley and fruit. One pueblo raises corn and fruit, another is noted for its pottery, while a third is known for its skill in weaving.
But after all, these Pueblo Indians are only barbarians of a little higher type than common. Whenever we look closely into their habits and manners, we are struck with the resemblances existing among the whole family of native tribes. If we assume them to have known a higher civilization they have degenerated. If we do not so assume, the observation of three centuries shows them to have come to a standstill long, long ago.
Pueblo Customs. When the harvest time comes the people abandon their villages in order to go and live among their fields, the better to watch over them while the harvest is being gathered in.
PUEBLO IDOLS.
Grain is threshed by first spreading it out upon a dirt floor made as hard as possible, and then letting horses tread it out with their hoofs. It is then winnowed in the wind.
The woman, who is grinding, kneels down before a trough with her stone placed before her in the manner of a laundress's wash-board. Over this stone she rubs another as if scrubbing clothes. The primitive corn-mill is simply a large concave stone into which another