Aw-Aw-Tam Indian Nights Part 4

And all the different people that they had made talked, one after the other, but the Awawtam talked last.

And they all took to playing together, and in their play they kicked each other as the Maricopas do in sport to this day; but the Apaches got angry and said: "We will leave you and go into the mountains and eat what we can get, but we will dream good dreams and be just as happy as you with all your good things to eat."

And some of the people took up their residence on the Gila, and some went west to the Rio Colorado. And those who builded vahahkkees, or houses out of adobe and stones, lived in the valley of the Gila, between the mountains which are there now.

JUHWERTA MAHKAI'S SONG BEFORE THE FLOOD

My poor people, Who will see, Who will see This water which will moisten the earth!

THE SONG OF SUPERSt.i.tION MOUNTAINS

We are destroyed!

By my stone we are destroyed!

We are rightly turned into stone.

EE-EE-TOY'S SONG WHEN HE MADE THE WORLD SERPENTS

I know what to do; I am going to move the water both ways.

NOTES ON THE STORY OF THE FLOOD

In the Story of the Flood we are introduced to Indian marriage. Among the Pimas it was a very simple affair. There was no ceremony whatever. The lover usually selected a relative, who went with him to the parents of the girl and asked the father to permit the lover to marry her. Presents were seldom given unless a very old man desired a young bride. The girl was consulted and her consent was essential, her refusal final. If, however, all parties were satisfied, she went at once with her husband as his wife. If either party became dissatisfied, separation at once const.i.tuted divorce and either could leave the other. A widow or divorced woman, if courted by another suitor, was approached directly, with no intervention of relatives. Of course, on these terms there were many separations, yet all accounts agree that there was a good deal of fidelity and many life-long unions and cases of strong affection.

Polygamy was not unknown.

Grossman says that the wife was the slave of the husband, but it is difficult to see how a woman, free at any moment to divorce herself without disgrace or coercion, could be properly regarded as a slave. Certainly the men appear always to have done a large part of the hard work, and as far as I could see the women were remarkably equal and independent and respectfully treated, as such a system would naturally bring about. A man would be a fool to ill-treat a woman, whose love or services were valuable to him, if at any moment of discontent she could leave him, perhaps for a rival. The chances are that he would constantly endeavor to hold her allegiance by special kindness and favors.

But today legal marriage is replacing the old system.

So far as I saw the Pimas were very harmonious and kindly in family life.

The birds, gee-ee-sop and quotaveech, were pointed out to me by the Pimas, and as near as I could tell quotaveech was Bendire's thrasher, or perhaps the curve-bill thrasher. It has a very sweet but timid song. I did not succeed in identifying gee-ee-sop, but find these entries about him in my journal: "Aug. 5--I saw a little bird which I suppose to be a gee-ee-sop in a mezquite today, smaller and more slender than a vireo, but like one in action, but the tail longer and carried more like a brown thrasher, nearly white below, dark, leaden gray above, top of head and tail black." Again on Sept. 1: "What a dear little bird the gee-ee-sop is! Two of them in the oas-juh-wert-pot tree were looking at me a few minutes back. Dark slate-blue above and nearly white below, with beady black eyes and black, lively tails, tipped with white, they are very pretty, tame and confiding."

The faith of the Aw-aw-tam in witchcraft appears first in this story and afterwards is conspicuous in nearly all. Almost all diseases they supposed were caused by bewitching, and it was the chief business of the medicine-men to find out who or what had caused the bewitching. Sometimes people were accused and murders followed. This was the darkest spot in Piman life. Generally, however, some animal or inanimate object was identified. Grossman's account in the Smithsonian Report for 1871 is interesting. In the stories, however, witchcraft appears usually as the ability of the mahkai to work transformations in himself or others, in true old fairy-tale style.

Superst.i.tion Mountain derives its name from this story. It is a very beautiful and impressive mountain, with terraces of cliffs, marking perhaps the successive pausing places of the fugitives, and the huddled rocks on the top represent their petrified forms. Some of the older Indians still fear to go up into this mountain, lest a like fate befall them.

What beautiful poetic touches are the wetting of the woodp.e.c.k.e.r's tail, and the singing of the little birds to subdue the angry waters.

The resemblances to Genesis will of course be noted by all in these two first stories. Yet after all they are few and slight in any matter of detail.

In Ee-ee-toy's serpents, that pushed back the waters, there is a strong reminder of the Norse Midgard Serpent.

The making of the dolls in this story is one of the prettiest and most amusing spots in the traditions.

The waste and perspiration of Juhwerta Mahkai's skin again comes into play, but this time as a malign force instead of a beneficent one. It would also appear from this that the more intelligent Pimas had a glimmering of the fact that there were other causes than witchcraft for disease.

I have generally used the word Aw-aw-tam (Good People, or People of Peace) as synonymous with Pima, but it is sometimes used to embrace all Indians of the Piman stock and may be so understood in this story.

And perhaps this is as good a place as any to say a few descriptive words about these Pimas of Arizona, and their allies, who have from prehistoric times inhabited what the old Spanish historian, Clavigero, called "Pimeria," that is, the valleys of the Gila and Salt Rivers.

Their faces seemed to me to be of almost Caucasian regularity and rather of an English or Dutch cast, that is rather heavily moulded. The forehead is vertical and inclined to be square; and the chin, broad, heavy and full, comes out well to its line. The nose is straight, or a little irregular, or rounded, at the end, but not often very aquiline, never flat or wide-nostriled. The mouth is large but well shaped, with short, white, remarkably even teeth, seldom showing any canine projection. The whole face is a little heavy and square, but the cheek bones are not especially prominent. The eyes are level, frank and direct in glance, with long lashes and strong black brows. In the babies a slight uptilt to the eye is sometimes seen, like a j.a.panese, which indeed the babies suggest. The head of almost all adults is well-balanced and finely poised on a good neck.

Another type possesses more of what we call the Indian feature. The forehead retreats somewhat, so does the chin, while the upper lip is larger, longer, more convex and the nose, above is more aquiline, with wider nostrils. Consequently this face in profile is more convex thruout. The cheek-bones are much more prominent, too, and the head not generally so well-balanced and proportional.

While I have seen no striking beauty I believe the average good looks is greater than among white men, taken as they come.

The women as a rule, however, do not carry themselves gracefully, are apt to be too broad, fat and dumpy in figure, with too large waists, and often loose, ungracefully-moving hips. This deformity of the hips, for it almost amounts to that, I observe among Italian peasant women, too, and some negresses, and, I take it, is caused by carrying too heavy loads on the head at too early an age. There seems to be a settling down of the body into the pelvis, with a loose alternate motion of the hips. There are exceptions, of course, and I have seen those of stately figure and fine carriage. Sometimes the loose-hip motion appears in a man.

A slight tattooing appears on almost all Pima faces not of the last generation. In the women this consists of two blue lines running down from each corner of the mouth, under the chin, crossing, at the start, the lower lip, and a single blue line running back from the outer angle of each eye to the hair.

In the men it is usually a single zigzag blue line across the forehead.

The pigment used is charcoal.

The men are generally erect and of good figure, with good chests and rather heavy shoulders, the legs often a little bowed. Strange to say I never saw one who walked "pigeon-toed." All turned the toes out like white men. The hands are often small and almost always well-shaped; and the feet of good shape, too, not over large, with a well-arched instep.

Emory and his comrades found the Pimas wearing a kind of breech-cloth and a cotton serape only for garments; the women wearing only a serape tied around the waist and falling to the knee, being otherwise nude. Today the average male Pima dresses like a white workman, in hat, s.h.i.+rt, trousers and perhaps shoes, and his wife or daughter wears a single print gown, rather loose at the waist and ruffled at the bottom, which reaches only to the ankles. Both s.e.xes are commonly barefooted, but the old sandals, once universal, are still often seen. These gah-kai-gey-aht-k.u.m-soosk, or string-shoes, as the word means, were made in several different ways, and often projected somewhat around the foot as a protection against the frequent and formidable thorns of the country.

Sometimes a wilder or older Indian will be seen, even now, with only a breech-cloth on, and some apology for a garment on his shoulders.

The skin is often of a very beautiful rich red-bronze tint, or perhaps more like old mahogany.

Except the tattooing both s.e.xes are remarkable for their almost entire absense of any marked adornment or ornament of person. Even a finger-ring, or a ribbon on the hair, is not common, and the profuse bead-work and embroidery of the other tribes is never seen.

The exceedingly thick and intensely black hair was formerly worn very long, even to the waist, being banged off just over the eyes of the women and over the eyes and ears of the men and allowed to hang perfectly loose. But the women seldom wore as long hair as the men. This long hair is still sometimes seen and is exceedingly picturesque, especially on horseback, and it is a great pity so sightly a fas.h.i.+on should ever die out. I have seen Maricopas roll theirs in ringlets. Sometimes the men braided the hair into a cue, or looped up the ends with a fillet. But the Government discourages long and loose hair, and now most men cut it short, and women part theirs and braid it. Like all Indians, the men have scant beards, and the few whiskers that grow are shaved clean or resolutely pinched off with an old knife or pulled out by tweezers.

Their hair appears to turn gray as early as ours, tho I saw no baldness except on one individual. In old times (and even now to some extent) the hair was dressed with a mixture of mud and mezquite gum, at times, which was left on long enough for the desired effect and then thoroly washed off. This cleansed it and made it glossy and the gum dyed the gray hair quite a lasting, jet black, tho several applications might be needed.

Women still carry their ollas and other burdens on their heads and are exceedingly strong and expert in the art, balancing great and awkward weights with admirable dexterity.

The convenient and even beautiful gyih-haw (a word very difficult to p.r.o.nounce correctly), or burden basket, of the old time Pima woman, seems to have entirely disappeared. It was not only picturesque, but an exceedingly useful utensil.

The wawl-kote, or carrying-cradle for the baby, is obsolete, too, now. Strange to say, tho in shape like most pappoose-cradles, it was carried poised on the head, instead of slung on the back in the usual way.

The Pimas are fond of conversation and often come together in the evening and have long talks. Their voices are low, rapid, soft and very pleasant and they laugh, smile and joke a great deal. They are remarkable for calmness and evenness of temper and the expression of the face is nearly always intelligent, frank, and good-natured.