Geronimo's Story of His Life Part 3

To the west of our country ranged the Chi-e-a-hen Apaches. They had two chiefs within my time, Co-si-to and Co-da-hoo-yah. They were friendly, but not intimate with our tribe.

South of us lived the Cho-kon-en (Chiricahua) Apaches, whose chief in the old days was Co-chise, and later his son, Naiche. This tribe was always on the most friendly terms with us. We were often in camp and on the trail together. Naiche, who was my companion in arms, is now my companion in bondage.

To the south and west of us lived the Ned-ni Apaches. Their chief was Whoa, called by the Mexicans Capitan Whoa. They were our firm friends.

The land of this tribe lies partly in Old Mexico and partly in Arizona.[3] Whoa and I often camped and fought side by side as brothers.

My enemies were his enemies, my friends his friends. He is dead now, but his son Asa is interpreting this story for me.

Still the four tribes (Bedonkohe, Chokonen, Chihenne, and Nedni), who were fast friends in the days of freedom, cling together as they decrease in number. Only the destruction of all our people would dissolve our bonds of friends.h.i.+p.

[Ill.u.s.tration: NAICHE (Natches), son of Cohise. Hereditary chief of the Chiricahua Apaches. Naiche was Geronimo's lieutenant during the protracted wars in Arizona.]

We are vanis.h.i.+ng from the earth, yet I cannot think we are useless or Usen would not have created us. He created all tribes of men and certainly had a righteous purpose in creating each.

For each tribe of men Usen created He also made a home. In the land created for any particular tribe He placed whatever would be best for the welfare of that tribe.

When Usen created the Apaches He also created their homes in the West.

He gave to them such grain, fruits, and game as they needed to eat. To restore their health when disease attacked them He made many different herbs to grow. He taught them where to find these herbs, and how to prepare them for medicine. He gave them a pleasant climate and all they needed for clothing and shelter was at hand.

Thus it was in the beginning: the Apaches and their homes each created for the other by Usen himself. When they are taken from these homes they sicken and die. How long[4] will it be until it is said, there are no Apaches?

FOOTNOTES:

[3] The boundary lines established at different times between Mexico and the United States did not conform to the boundary lines of these Apache tribes, of course, and the Indians soon saw and took advantage of the international questions arising from the conflicting interests of the two governments.

[4] The Apache Indians held prisoners of war are greatly decreasing in numbers. There seems to be no particular cause, but nevertheless their numbers grow smaller.

CHAPTER III

EARLY LIFE

I was born in No-doyohn Canon, Arizona, June, 1829.

In that country which lies around the headwaters of the Gila River I was reared. This range was our fatherland; among these mountains our wigwams were hidden; the scattered valleys contained our fields; the boundless prairies, stretching away on every side, were our pastures; the rocky caverns were our burying places.

I was fourth[5] in a family of eight children--four boys and four girls. Of that family, only myself, my brother, Porico (White Horse), and my sister, Nah-da-ste, are yet alive. We are held as prisoners of war in this Military Reservation (Fort Sill).

As a babe I rolled on the dirt floor of my father's tepee, hung in my tsoch (Apache name for cradle) at my mother's back, or suspended from the bough of a tree. I was warmed by the sun, rocked by the winds, and sheltered by the trees as other Indian babes.

When a child my mother taught me the legends of our people; taught me of the sun and sky,' the moon and stars, the clouds and storms. She also taught me to kneel and pray to Usen for strength, health, wisdom, and protection. We never prayed against any person, but if we had aught against any individual we ourselves took vengeance. We were taught that Usen does not care for the petty quarrels of men.

[Ill.u.s.tration: LAST OF THE BEDONKOHE APACHE TRIBE

TUKLONNEN NADESTE NAH-TA-NEAL PORICO (White Horse)]

My father had often told me of the brave deeds of our warriors, of the pleasures of the chase, and the glories of the warpath.

With my brothers and sisters I played about my father's home. Sometimes we played at hide-and-seek among the rocks and pines; sometimes we loitered in the shade of the cottonwood trees or sought the shudock (a kind of wild cherry) while our parents worked in the field. Sometimes we played that we were warriors. We would practice stealing upon some object that represented an enemy, and in our childish imitation often perform the feats of war. Sometimes we would hide away from our mother to see if she could find us, and often when thus concealed go to sleep and perhaps remain hidden for many hours.

When we were old enough to be of real service we went to the field with our parents: not to play, but to toil. When the crops were to be planted we broke the ground with wooden hoes. We planted the corn in straight rows, the beans among the corn, and the melons and pumpkins in irregular order over the field. We cultivated these crops as there was need.

Our field usually contained about two acres of ground. The fields were never fenced. It was common for many families to cultivate land in the same valley and share the burden of protecting the growing crops from destruction by the ponies of the tribe, or by deer and other wild animals.

Melons were gathered as they were consumed. In the autumn pumpkins and beans were gathered and placed in bags or baskets; ears of corn were tied together by the husks, and then the harvest was carried on the backs of ponies up to our homes. Here the corn was sh.e.l.led, and all the harvest stored away in caves or other secluded places to be used in winter.

We never fed corn to our ponies, but if we kept them up in the winter time we gave them fodder to eat. We had no cattle or other domestic animals except our dogs and ponies.

We did not cultivate tobacco, but found it growing wild. This we cut and cured in autumn, but if the supply ran out the leaves from the stalks left standing served our purpose. All Indians smoked[6]--men and women.

No boy was allowed to smoke until he had hunted alone and killed large game--wolves and bears. Unmarried women were not prohibited from smoking, but were considered immodest if they did so. Nearly all matrons smoked.

Besides grinding the corn (by hand with stone mortars and pestles) for bread, we sometimes crushed it and soaked it, and after it had fermented made from this juice a "tis-win," which had the power of intoxication, and was very highly prized by the Indians. This work was done by the squaws and children. When berries or nuts were to be gathered the small children and the squaws would go in parties to hunt them, and sometimes stay all day. When they went any great distance from camp they took ponies to carry the baskets.

I frequently went with these parties, and upon one of these excursions a woman named Cho-ko-le got lost from the party and was riding her pony through a thicket in search of her friends. Her little dog was following as she slowly made her way through the thick underbrush and pine trees.

All at once a grizzly bear rose in her path and attacked the pony. She jumped off and her pony escaped, but the bear attacked her, so she fought him the best she could with her knife. Her little dog, by snapping at the bear's heels and detracting his attention from the woman, enabled her for some time to keep pretty well out of his reach.

Finally the grizzly struck her over the head, tearing off almost her whole scalp. She fell, but did not lose consciousness, and while prostrate struck him four good licks with her knife, and he retreated.

After he had gone she replaced her torn scalp and bound it up as best she could, then she turned deathly sick and had to lie down. That night her pony came into camp with his load of nuts and berries, but no rider.

The Indians hunted for her, but did not find her until the second day.

They carried her home, and under the treatment of their medicine men all her wounds were healed.

[Ill.u.s.tration: WORK STOCK IN APACHE CORRAL]

The Indians knew what herbs to use for medicine, how to prepare them, and how to give the medicine. This they had been taught by Usen in the beginning, and each succeeding generation had men who were skilled in the art of healing.

In gathering the herbs, in preparing them, and in administering the medicine, as much faith was held in prayer as in the actual effect of the medicine. Usually about eight persons worked together in making medicine, and there were forms of prayer and incantations to attend each stage of the process. Four attended to the incantations and four to the preparation of the herbs.

Some of the Indians were skilled in cutting out bullets, arrow heads, and other missiles with which warriors were wounded. I myself have done much of this, using a common dirk or butcher knife.[7]

Small children wore very little clothing in winter and none in the summer. Women usually wore a primitive skirt, which consisted of a piece of cotton cloth fastened about the waist, and extending to the knees.

Men wore breech cloths and moccasins. In winter they had s.h.i.+rts and leggings in addition.

Frequently when the tribe was in camp a number of boys and girls, by agreement, would steal away and meet at a place several miles distant, where they could play all day free from tasks. They were never punished for these frolics; but if their hiding places were discovered they were ridiculed.

FOOTNOTES:

[5] Four is a magic number with the Bedonkohe Apaches. The dragon had four coats of scales; he took little Apache's meat four times; they (the dragon and Apache) exchanged four shots--the dragon rolled down four precipices. There are four moccasins used in the tribal game of Kah, and only four plays that can be made. A boy must accompany the warriors four times on the warpath before he can be admitted to the council.

Geronimo is the fourth of a family of four boys and four girls. He has had four wives that were full-blood Bedonkohe Apaches, and four that were part Bedonkohe Apache and part other Apache blood. Four of his children have been killed by Mexicans and four have been held in bondage by the U. S. Government. He firmly believes in destiny and in the magic of the number four. Besides Geronimo, only four full-blood Bedonkohe Apaches are now living. They are Porico (White Horse), Nah-da-ste, Moh-ta-neal, and To-klon-nen.

[6] The Apaches did not smoke the peace pipe, unless it was proposed by some other Indians. They had no large pipes; in fact, they usually smoked cigarettes made by rolling the tobacco in wrappers of oak leaves.

[7] The only foundation for the statement, frequently made, that Geronimo was a medicine man.

CHAPTER IV