Kitabı oku: «The Land of Little Rain», sayfa 3
SHOSHONE LAND
It is true I have been in Shoshone Land, but before that, long before, I had seen it through the eyes of Winnenap´ in a rosy mist of reminiscence, and must always see it with a sense of intimacy in the light that never was. Sitting on the golden slope at the campoodie, looking across the Bitter Lake to the purple tops of Mutarango, the medicine-man drew up its happy places one by one, like little blessed islands in a sea of talk. For he was born a Shoshone, was Winnenap´; and though his name, his wife, his children, and his tribal relations were of the Paiutes, his thoughts turned homesickly toward Shoshone Land. Once a Shoshone always a Shoshone. Winnenap´ lived gingerly among the Paiutes and in his heart despised them. But he could speak a tolerable English when he would, and he always would if it were of Shoshone Land.
He had come into the keeping of the Paiutes as a hostage for the long peace which the authority of the whites made interminable, and, though there was now no order in the tribe, nor any power that could have lawfully restrained him, kept on in the old usage, to save his honor and the word of his vanished kin. He had seen his children’s children in the borders of the Paiutes, but loved best his own miles of sand and rainbow-painted hills. Professedly he had not seen them since the beginning of his hostage; but every year about the end of the rains and before the strength of the sun had come upon us from the south, the medicine-man went apart on the mountains to gather herbs, and when he came again I knew by the new fortitude of his countenance and the new color of his reminiscences that he had been alone and unspied upon in Shoshone Land.
To reach that country from the campoodie, one goes south and south, within hearing of the lip-lip-lapping of the great tideless lake, and south by east over a high rolling district, miles and miles of sage and nothing else. So one comes to the country of the painted hills, – old red cones of craters, wasteful beds of mineral earths, hot, acrid springs, and steam jets issuing from a leprous soil. After the hills the black rock, after the craters the spewed lava, ash strewn, of incredible thickness, and full of sharp, winding rifts. There are picture writings carved deep in the face of the cliffs to mark the way for those who do not know it. On the very edge of the black rock the earth falls away in a wide sweeping hollow, which is Shoshone Land.
South the land rises in very blue hills, blue because thickly wooded with ceanothus and manzanita, the haunt of deer and the border of the Shoshones. Eastward the land goes very far by broken ranges, narrow valleys of pure desertness, and huge mesas uplifted to the sky-line, east and east, and no man knows the end of it.
It is the country of the bighorn, the wapiti, and the wolf, nesting place of buzzards, land of cloud-nourished trees and wild things that live without drink. Above all, it is the land of the creosote and the mesquite. The mesquite is God’s best thought in all this desertness. It grows in the open, is thorny, stocky, close grown, and iron-rooted. Long winds move in the draughty valleys, blown sand fills and fills about the lower branches, piling pyramidal dunes, from the top of which the mesquite twigs flourish greenly. Fifteen or twenty feet under the drift, where it seems no rain could penetrate, the main trunk grows, attaining often a yard’s thickness, resistant as oak. In Shoshone Land one digs for large timber; that is in the southerly, sandy exposures. Higher on the table-topped ranges low trees of juniper and piñon stand each apart, rounded and spreading heaps of greenness. Between them, but each to itself in smooth clear spaces, tufts of tall feathered grass.
This is the sense of the desert hills, that there is room enough and time enough. Trees grow to consummate domes; every plant has its perfect work. Noxious weeds such as come up thickly in crowded fields do not flourish in the free spaces. Live long enough with an Indian, and he or the wild things will show you a use for everything that grows in these borders.
The manner of the country makes the usage of life there, and the land will not be lived in except in its own fashion. The Shoshones live like their trees, with great spaces between, and in pairs and in family groups they set up wattled huts by the infrequent springs. More wickiups than two make a very great number. Their shelters are lightly built, for they travel much and far, following where deer feed and seeds ripen, but they are not more lonely than other creatures that inhabit there.
The year’s round is somewhat in this fashion. After the piñon harvest the clans foregather on a warm southward slope for the annual adjustment of tribal difficulties and the medicine dance, for marriage and mourning and vengeance, and the exchange of serviceable information; if, for example, the deer have shifted their feeding ground, if the wild sheep have come back to Waban, or certain springs run full or dry. Here the Shoshones winter flockwise, weaving baskets and hunting big game driven down from the country of the deep snow. And this brief intercourse is all the use they have of their kind, for now there are no wars, and many of their ancient crafts have fallen into disuse. The solitariness of the life breeds in the men, as in the plants, a certain well-roundedness and sufficiency to its own ends. Any Shoshone family has in itself the man-seed, power to multiply and replenish, potentialities for food and clothing and shelter, for healing and beautifying.
When the rain is over and gone they are stirred by the instinct of those that journeyed eastward from Eden, and go up each with his mate and young brood, like birds to old nesting places. The beginning of spring in Shoshone Land – oh the soft wonder of it! – is a mistiness as of incense smoke, a veil of greenness over the whitish stubby shrubs, a web of color on the silver sanded soil. No counting covers the multitude of rayed blossoms that break suddenly underfoot in the brief season of the winter rains, with silky furred or prickly viscid foliage, or no foliage at all. They are morning and evening bloomers chiefly, and strong seeders. Years of scant rains they lie shut and safe in the winnowed sands, so that some species appear to be extinct. Years of long storms they break so thickly into bloom that no horse treads without crushing them. These years the gullies of the hills are rank with fern and a great tangle of climbing vines.
Just as the mesa twilights have their vocal note in the love call of the burrowing owl, so the desert spring is voiced by the mourning doves. Welcome and sweet they sound in the smoky mornings before breeding time, and where they frequent in any great numbers water is confidently looked for. Still by the springs one finds the cunning brush shelters from which the Shoshones shot arrows at them when the doves came to drink.
Now as to these same Shoshones there are some who claim that they have no right to the name, which belongs to a more northerly tribe; but that is the word they will be called by, and there is no greater offense than to call an Indian out of his name. According to their traditions and all proper evidence, they were a great people occupying far north and east of their present bounds, driven thence by the Paiutes. Between the two tribes is the residuum of old hostilities.
Winnenap´, whose memory ran to the time when the boundary of the Paiute country was a dead-line to Shoshones, told me once how himself and another lad, in an unforgotten spring, discovered a nesting place of buzzards a bit of a way beyond the borders. And they two burned to rob those nests. Oh, for no purpose at all except as boys rob nests immemorially, for the fun of it, to have and handle and show to other lads as an exceeding treasure, and afterwards discard. So, not quite meaning to, but breathless with daring, they crept up a gully, across a sage brush flat and through a waste of boulders, to the rugged pines where their sharp eyes had made out the buzzards settling.
The medicine-man told me, always with a quaking relish at this point, that while they, grown bold by success, were still in the tree, they sighted a Paiute hunting party crossing between them and their own land. That was mid-morning, and all day on into the dark the boys crept and crawled and slid, from boulder to bush, and bush to boulder, in cactus scrub and on naked sand, always in a sweat of fear, until the dust caked in the nostrils and the breath sobbed in the body, around and away many a mile until they came to their own land again. And all the time Winnenap´ carried those buzzard’s eggs in the slack of his single buckskin garment! Young Shoshones are like young quail, knowing without teaching about feeding and hiding, and learning what civilized children never learn, to be still and to keep on being still, at the first hint of danger or strangeness.
As for food, that appears to be chiefly a matter of being willing. Desert Indians all eat chuck-wallas, big black and white lizards that have delicate white flesh savored like chicken. Both the Shoshones and the coyotes are fond of the flesh of Gopherus agassizii, the turtle that by feeding on buds, going without drink, and burrowing in the sand through the winter, contrives to live a known period of twenty-five years. It seems that most seeds are foodful in the arid regions, most berries edible, and many shrubs good for firewood with the sap in them. The mesquite bean, whether the screw or straight pod, pounded to a meal, boiled to a kind of mush, and dried in cakes, sulphur-colored and needing an axe to cut it, is an excellent food for long journeys. Fermented in water with wild honey and the honeycomb, it makes a pleasant, mildly intoxicating drink.
Next to spring, the best time to visit Shoshone Land is when the deer-star hangs low and white like a torch over the morning hills. Go up past Winnedumah and down Saline and up again to the rim of Mesquite Valley. Take no tent, but if you will, have an Indian build you a wickiup, willows planted in a circle, drawn over to an arch, and bound cunningly with withes, all the leaves on, and chinks to count the stars through. But there was never any but Winnenap´ who could tell and make it worth telling about Shoshone Land.
And Winnenap´ will not any more. He died, as do most medicine-men of the Paiutes.
Where the lot falls when the campoodie chooses a medicine-man there it rests. It is an honor a man seldom seeks but must wear, an honor with a condition. When three patients die under his ministrations, the medicine-man must yield his life and his office. Wounds do not count; broken bones and bullet holes the Indian can understand, but measles, pneumonia, and smallpox are witchcraft. Winnenap´ was medicine-man for fifteen years. Besides considerable skill in healing herbs, he used his prerogatives cunningly. It is permitted the medicine-man to decline the case when the patient has had treatment from any other, say the white doctor, whom many of the younger generation consult. Or, if before having seen the patient, he can definitely refer his disorder to some supernatural cause wholly out of the medicine-man’s jurisdiction, say to the spite of an evil spirit going about in the form of a coyote, and states the case convincingly, he may avoid the penalty. But this must not be pushed too far. All else failing, he can hide. Winnenap´ did this the time of the measles epidemic. Returning from his yearly herb gathering, he heard of it at Black Rock, and turning aside, he was not to be found, nor did he return to his own place until the disease had spent itself, and half the children of the campoodie were in their shallow graves with beads sprinkled over them.
It is possible the tale of Winnenap´’s patients had not been strictly kept. There had not been a medicine-man killed in the valley for twelve years, and for that the perpetrators had been severely punished by the whites. The winter of the Big Snow an epidemic of pneumonia carried off the Indians with scarcely a warning; from the lake northward to the lava flats they died in the sweat-houses, and under the hands of the medicine-men. Even the drugs of the white physician had no power.
After two weeks of this plague the Paiutes drew to council to consider the remissness of their medicine-men. They were sore with grief and afraid for themselves; as a result of the council, one in every campoodie was sentenced to the ancient penalty. But schooling and native shrewdness had raised up in the younger men an unfaith in old usages, so judgment halted between sentence and execution. At Three Pines the government teacher brought out influential whites to threaten and cajole the stubborn tribes. At Tunawai the conservatives sent into Nevada for that pacific old humbug, Johnson Sides, most notable of Paiute orators, to harangue his people. Citizens of the towns turned out with food and comforts, and so after a season the trouble passed.
But here at Maverick there was no school, no oratory, and no alleviation. One third of the campoodie died, and the rest killed the medicine-men. Winnenap´ expected it, and for days walked and sat a little apart from his family that he might meet it as became a Shoshone, no doubt suffering the agony of dread deferred. When finally three men came and sat at his fire without greeting he knew his time. He turned a little from them, dropped his chin upon his knees, and looked out over Shoshone Land, breathing evenly. The women went into the wickiup and covered their heads with their blankets.
So much has the Indian lost of savageness by merely desisting from killing, that the executioners braved themselves to their work by drinking and a show of quarrelsomeness. In the end a sharp hatchet-stroke discharged the duty of the campoodie. Afterward his women buried him, and a warm wind coming out of the south, the force of the disease was broken, and even they acquiesced in the wisdom of the tribe. That summer they told me all except the names of the Three.
Since it appears that we make our own heaven here, no doubt we shall have a hand in the heaven of hereafter; and I know what Winnenap´’s will be like: worth going to if one has leave to live in it according to his liking. It will be tawny gold underfoot, walled up with jacinth and jasper, ribbed with chalcedony, and yet no hymn-book heaven, but the free air and free spaces of Shoshone Land.
JIMVILLE
A BRET HARTE TOWN
When Mr. Harte found himself with a fresh palette and his particular local color fading from the West, he did what he considered the only safe thing, and carried his young impression away to be worked out untroubled by any newer fact. He should have gone to Jimville. There he would have found cast up on the ore-ribbed hills the bleached timbers of more tales, and better ones.
You could not think of Jimville as anything more than a survival, like the herb-eating, bony-cased old tortoise that pokes cheerfully about those borders some thousands of years beyond his proper epoch. Not that Jimville is old, but it has an atmosphere favorable to the type of a half century back, if not “forty-niners,” of that breed. It is said of Jimville that getting away from it is such a piece of work that it encourages permanence in the population; the fact is that most have been drawn there by some real likeness or liking. Not however that I would deny the difficulty of getting into or out of that cove of reminder, I who have made the journey so many times at great pains of a poor body. Any way you go at it, Jimville is about three days from anywhere in particular. North or south, after the railroad there is a stage journey of such interminable monotony as induces forgetfulness of all previous states of existence.
The road to Jimville is the happy hunting ground of old stage-coaches bought up from superseded routes the West over, rocking, lumbering, wide vehicles far gone in the odor of romance, coaches that Vasquez has held up, from whose high seats express messengers have shot or been shot as their luck held. This is to comfort you when the driver stops to rummage for wire to mend a failing bolt. There is enough of this sort of thing to quite prepare you to believe what the driver insists, namely, that all that country and Jimville are held together by wire.
First on the way to Jimville you cross a lonely open land, with a hint in the sky of things going on under the horizon, a palpitant, white, hot land where the wheels gird at the sand and the midday heaven shuts it in breathlessly like a tent. So in still weather; and when the wind blows there is occupation enough for the passengers, shifting seats to hold down the windward side of the wagging coach. This is a mere trifle. The Jimville stage is built for five passengers, but when you have seven, with four trunks, several parcels, three sacks of grain, the mail and express, you begin to understand that proverb about the road which has been reported to you. In time you learn to engage the high seat beside the driver, where you get good air and the best company. Beyond the desert rise the lava flats, scoriæ strewn; sharp-cutting walls of narrow cañons; league-wide, frozen puddles of black rock, intolerable and forbidding. Beyond the lava the mouths that spewed it out, ragged-lipped, ruined craters shouldering to the cloud-line, mostly of red earth, as red as a red heifer. These have some comforting of shrubs and grass. You get the very spirit of the meaning of that country when you see Little Pete feeding his sheep in the red, choked maw of an old vent, – a kind of silly pastoral gentleness that glozes over an elemental violence. Beyond the craters rise worn, auriferous hills of a quiet sort, tumbled together; a valley full of mists; whitish green scrub; and bright, small, panting lizards; then Jimville.
The town looks to have spilled out of Squaw Gulch, and that, in fact, is the sequence of its growth. It began around the Bully Boy and Theresa group of mines midway up Squaw Gulch, spreading down to the smelter at the mouth of the ravine. The freight wagons dumped their loads as near to the mill as the slope allowed, and Jimville grew in between. Above the Gulch begins a pine wood with sparsely grown thickets of lilac, azalea, and odorous blossoming shrubs.
Squaw Gulch is a very sharp, steep, ragged-walled ravine, and that part of Jimville which is built in it has only one street, – in summer paved with bone-white cobbles, in the wet months a frothy yellow flood. All between the ore dumps and solitary small cabins, pieced out with tin cans and packing cases, run footpaths drawing down to the Silver Dollar saloon. When Jimville was having the time of its life the Silver Dollar had those same coins let into the bar top for a border, but the proprietor pried them out when the glory departed. There are three hundred inhabitants in Jimville and four bars, though you are not to argue anything from that.
Hear now how Jimville came by its name. Jim Calkins discovered the Bully Boy, Jim Baker located the Theresa. When Jim Jenkins opened an eating-house in his tent he chalked up on the flap, “Best meals in Jimville, $1.00,” and the name stuck.
There was more human interest in the origin of Squaw Gulch, though it tickled no humor. It was Dimmick’s squaw from Aurora way. If Dimmick had been anything except New Englander he would have called her a mahala, but that would not have bettered his behavior. Dimmick made a strike, went East, and the squaw who had been to him as his wife took to drink. That was the bald way of stating it in the Aurora country. The milk of human kindness, like some wine, must not be uncorked too much in speech lest it lose savor. This is what they did. The woman would have returned to her own people, being far gone with child, but the drink worked her bane. By the river of this ravine her pains overtook her. There Jim Calkins, prospecting, found her dying with a three days’ babe nozzling at her breast. Jim heartened her for the end, buried her, and walked back to Poso, eighteen miles, the child poking in the folds of his denim shirt with small mewing noises, and won support for it from the rough-handed folks of that place. Then he came back to Squaw Gulch, so named from that day, and discovered the Bully Boy. Jim humbly regarded this piece of luck as interposed for his reward, and I for one believed him. If it had been in mediæval times you would have had a legend or a ballad. Bret Harte would have given you a tale. You see in me a mere recorder, for I know what is best for you; you shall blow out this bubble from your own breath.
You could never get into any proper relation to Jimville unless you could slough off and swallow your acquired prejudices as a lizard does his skin. Once wanting some womanly attentions, the stage-driver assured me I might have them at the Nine-Mile House from the lady barkeeper. The phrase tickled all my after-dinner-coffee sense of humor into an anticipation of Poker Flat. The stage-driver proved himself really right, though you are not to suppose from this that Jimville had no conventions and no caste. They work out these things in the personal equation largely. Almost every latitude of behavior is allowed a good fellow, one no liar, a free spender, and a backer of his friends’ quarrels. You are respected in as much ground as you can shoot over, in as many pretensions as you can make good.
That probably explains Mr. Fanshawe, the gentlemanly faro dealer of those parts, built for the rôle of Oakhurst, going white-shirted and frock-coated in a community of overalls; and persuading you that whatever shifts and tricks of the game were laid to his deal, he could not practice them on a person of your penetration. But he does. By his own account and the evidence of his manners he had been bred for a clergyman, and he certainly has gifts for the part. You find him always in possession of your point of view, and with an evident though not obtrusive desire to stand well with you. For an account of his killings, for his way with women and the way of women with him, I refer you to Brown of Calaveras and some others of that stripe. His improprieties had a certain sanction of long standing not accorded to the gay ladies who wore Mr. Fanshawe’s favors. There were perhaps too many of them. On the whole, the point of the moral distinctions of Jimville appears to be a point of honor, with an absence of humorous appreciation that strangers mistake for dullness. At Jimville they see behavior as history and judge it by facts, untroubled by invention and the dramatic sense. You glimpse a crude equity in their dealings with Wilkins, who had shot a man at Lone Tree, fairly, in an open quarrel. Rumor of it reached Jimville before Wilkins rested there in flight. I saw Wilkins, all Jimville saw him; in fact, he came into the Silver Dollar when we were holding a church fair and bought a pink silk pincushion. I have often wondered what became of it. Some of us shook hands with him, not because we did not know, but because we had not been officially notified, and there were those present who knew how it was themselves. When the sheriff arrived Wilkins had moved on, and Jimville organized a posse and brought him back, because the sheriff was a Jimville man and we had to stand by him.
I said we had the church fair at the Silver Dollar. We had most things there, dances, town meetings, and the kinetoscope exhibition of the Passion Play. The Silver Dollar had been built when the borders of Jimville spread from Minton to the red hill the Defiance twisted through. “Side-Winder” Smith scrubbed the floor for us and moved the bar to the back room. The fair was designed for the support of the circuit rider who preached to the few that would hear, and buried us all in turn. He was the symbol of Jimville’s respectability, although he was of a sect that held dancing among the cardinal sins. The management took no chances on offending the minister; at 11.30 they tendered him the receipts of the evening in the chairman’s hat, as a delicate intimation that the fair was closed. The company filed out of the front door and around to the back. Then the dance began formally with no feelings hurt. These were the sort of courtesies, common enough in Jimville, that brought tears of delicate inner laughter.
There were others besides Mr. Fanshawe who had walked out of Mr. Harte’s demesne to Jimville and wore names that smacked of the soil, – “Alkali Bill,” “Pike” Wilson, “Three Finger,” and “Mono Jim;” fierce, shy, profane, sun-dried derelicts of the windy hills, who each owned, or had owned, a mine and was wishful to own one again. They laid up on the worn benches of the Silver Dollar or the Same Old Luck like beached vessels, and their talk ran on endlessly of “strike” and “contact” and “mother lode,” and worked around to fights and hold-ups, villainy, haunts, and the hoodoo of the Minietta, told austerely without imagination.
Do not suppose I am going to repeat it all; you who want these things written up from the point of view of people who do not do them every day would get no savor in their speech.
Says Three Finger, relating the history of the Mariposa, “I took it off’n Tom Beatty, cheap, after his brother Bill was shot.”
Says Jim Jenkins, “What was the matter of him?”
“Who? Bill? Abe Johnson shot him; he was fooling around Johnson’s wife, an’ Tom sold me the mine dirt cheap.”
“Why didn’t he work it himself?”
“Him? Oh, he was laying for Abe and calculated to have to leave the country pretty quick.”
“Huh!” says Jim Jenkins, and the tale flows smoothly on.
Yearly the spring fret floats the loose population of Jimville out into the desolate waste hot lands, guiding by the peaks and a few rarely touched water-holes, always, always with the golden hope. They develop prospects and grow rich, develop others and grow poor but never embittered. Say the hills, It is all one, there is gold enough, time enough, and men enough to come after you. And at Jimville they understand the language of the hills.
Jimville does not know a great deal about the crust of the earth, it prefers a “hunch.” That is an intimation from the gods that if you go over a brown back of the hills, by a dripping spring, up Coso way, you will find what is worth while. I have never heard that the failure of any particular hunch disproved the principle. Somehow the rawness of the land favors the sense of personal relation to the supernatural. There is not much intervention of crops, cities, clothes, and manners between you and the organizing forces to cut off communication. All this begets in Jimville a state that passes explanation unless you will accept an explanation that passes belief. Along with killing and drunkenness, coveting of women, charity, simplicity, there is a certain indifference, blankness, emptiness if you will, of all vaporings, no bubbling of the pot, – it wants the German to coin a word for that, – no bread-envy, no brother-fervor. Western writers have not sensed it yet; they smack the savor of lawlessness too much upon their tongues, but you have these to witness it is not mean-spiritedness. It is pure Greek in that it represents the courage to sheer off what is not worth while. Beyond that it endures without sniveling, renounces without self-pity, fears no death, rates itself not too great in the scheme of things; so do beasts, so did St. Jerome in the desert, so also in the elder day did gods. Life, its performance, cessation, is no new thing to gape and wonder at.
Here you have the repose of the perfectly accepted instinct which includes passion and death in its perquisites. I suppose that the end of all our hammering and yawping will be something like the point of view of Jimville. The only difference will be in the decorations.
