Kitabı oku: «The Flute of the Gods», sayfa 2
CHAPTER III
OF THE JOURNEY OF TAHN-TÉ
The journey of Tahn-té to his mother’s land of the East was the wonder journey of the world! There were medicine-men of Ah-ko for their guides, and the people were many who went along, so no one was afraid of the Navahu of the hill land.
And a new name was given to his mother. Ho-tiwa gave her the name, and put on her head the water of the pagan baptism to wash away that which had been. The new name was S[=aa] – hanh-que-ah and it meant the “Woman who has come out from the mists of a Shadow or Twilight Land.” And they all called her by that name, and the men of Ah-ko regarded her with awe and with respect, and listened in silence when she spoke.
For the first time the boy saw beyond the sands of the desert, and in the high lands touched the running water of living springs, and scattered meal on it with his prayers, and bathed in the stream where green stems of rushes grew, and braided for himself a wreath of the tasselled pine.
“Ai-ai!” said his mother softly,–“to the people of my land the pine is known as the first tree to come from the Mother Earth at the edge of the ice robe on her bosom. So say the ancients, and for that reason is it sacred to the gods–and to the sacrifices of gods. Have you, my son, woven a crown of sacrifice?”
But Tahn-té laughed, and thrust in it the scarlet star blossom growing in the timber lands of the Navahu.
“If I am made sacrifice I will have a blood strong, living reason,” he said, with the gay insolence of a young god walking on the earth.
But the older men did not smile at the bright picture he made with the blood-red stars in the green of his crown. They knew that even untried youth may speak prophet words, and they made prayers that the wise woman of the twilight land might not see the day when her son became that which he had spoken.
He carried with him a strange burden:–an urn or jar of ancient days dug from one of the buried cities of the Hopi deserts. On it was the circle of the plumed serpent, and the cross of red and of white. It was borne on his back by a netted band of the yucca fibre around his brow, and in it were young peach trees, and pear trees–the growing things of the mystic seeds given to the medicine-men of the Hopi the day of the boy’s birth.
Seeds also were being carried, but it was the wish of the mother that her son carry the growing things into the great valley of the river P[=o] – s[=o]n-gé.
Even into the great rift of the earth called Tzé-ye did he carry it, where the cliff homes of the Ancient Others lined the sides of the cañon and the medicine-men of Ah-ko spoke in hushed tones because of the echoing walls, and of the strong gods who had dwelt there in the days before men lived and died.
“The dead of the Ancient ones are hidden in many hollow places of the stone,” explained one of the men who spoke the language of Te-hua people. “And it is good medicine for the man who can walk between these walls where the Divine Ones of old made themselves strong. You do not fear?”
“I do not fear,” said S[=aa] – hanh-que-ah, the woman of the twilight, “and my son does not fear. Before he was born to the light of the Sun Father, I made the trail from the level land of the west where the snow is, to the deep heart of the world where the plants have blossoms in winter time, and the birds sing for summer. Beside it this deep step down from the world above is like the thickness of your finger against the height of a tall man.”
The men stared at her in wonder, and Tahn-té listened, but could not speak when the older men were silent.
“There is such a place,” said the oldest of the men. “It is to the sunset. The water comes strong there, and it is a place of the gods, as this place is. And you have seen it with your eyes?”
“I have seen it, and the water that is so strong looks from the top like this reed of this ancient dwelling place,” said S[=aa] – hanh-que-ah, and she pointed to the waving slender lattice grass of the cañon.
“I have heard of it, but our people do not cross it in these days,” said the old man. “Our friends the Te-huas cross it–and cross a desert beyond when they go to the Love Dance of the Chinig-Chinik who live by the sunset sea. In my youth I thought to go, but old age is here and I have not yet seen it.” Then after an interval of thoughtful silence he said:–“You have crossed that river in the heart of the world–I did not know that women went to the Love Dance.”
“I can not tell you. I also do not know,” said S[=aa] – hanh-que-ah quietly, and the boy saw that the eyes of all the men were directed strangely to his mother. “I do not belong to the Order from which the people are sent to the Dance of Love or the Dance of Death. My eyes have not seen the waters of the sunset sea.”
“Then you did not go beyond the river in the heart of the rocks?” asked the old man. “You did not cross over?”
“I did cross over. I have seen the sands of that far desert of which you speak. I have seen the trees of which one leaf will cover a man from the sun, and more leaves will make a cover for a dwelling. I have seen the water run there at the roots of those trees as this water runs in the shadow of this rock, and–ai!–ai-ah! I have seen it sink in the sands when it was needed most–and have heard it gurgle its ghost laugh beneath the hot trail where the desert lost one wandered.”
Her head bent forward and her hands covered her eyes. The boy wanted to ask where this place was of which he was hearing so much for the first time. What was there in the wonderful journey of the wise woman to make the tears come and her voice tremble? But the old Shaman of Ah-ko reached out his hand and touched her bent head.
“It is true, my daughter of the Te-hua, that the Snake priest of the Hópitû told in council that high medicine was yours. Yet all he could not tell me. You have lived much, oh woman! Yet your heart is not hard, and your thoughts run clear as the snow water of the high hills. It is well that you have come with us, and that you have talked with us. When the hidden water mocks with laughter so far beneath the desert sand that no man lives to reach it:–then it is that men die beside the place their bleeding hands dig deep. You have heard that laughter, and have lived, and have brought back your child out of the sands of death. It has given you the medicine for your son that is strong medicine. You have lived to walk with us and that is well.”
“Yes, thanks this day, it is well,” said the other men.
At Ah-ko, “the city of the white rock,” the silent, shy Medicine-Woman of the Twilight and her son were feasted like visiting rulers of a land.
To his wonder they sang songs of thanks that the gods had let her come to them once again, and they asked that she make prayers with them.
The woman with whom the rain and the sweet fruit had come to the far desert was a woman to be feasted and propitiated–all the more that she disclaimed aught of the divine for herself; but when they spoke of her son she was silent. His life was his own in which to prove what he might be.
Here he saw no girls with the head bands for their burden of water bottles as in Tusayan. He saw instead the beautifully poised vases on the heads of the women while they paced evenly over the rock of the mesa or the treacherous sand hills, and the great walled reservoir of shining green water was a constant source of delight to him. Eight times the height of a man was the depth of it, and at the very bottom in an unseen crevice was the living spring pulsing out its heart for the long line of women who brought their decorated jars to be filled.
The evening of their arrival he found his mother there in the shadow of the high rock walls.
“Are you sad, my mother, that you walk alone and sit in the shadow?” he asked, but she shook her head.
“I come because this place of the deep water is precious to me,” she said. “Make your prayer here, my son, make your prayer for the people who thirst in the desert of this earth life. There are many deserts to cross, and the enchanted hills and the enchanted wells of content are but few on the trail.”
He made the prayer, and scattered the sacred pollen of the corn to the four ways, and again took up his query.
“The enchanted mesa Kat-zi-mo I have seen and already the men have told me its story,” he said. “But of this well there is no story except that in the ages ago the water was brought high with the wall, and when the Apache enemies came, the people could not starve for water even while the fighters fought a long time. That is all the story–there is no magic in that.”
“There is always magic in the waters of the desert,” and the Woman of the Twilight. “One other time I drank of the water of this well. It was enchanted that time, for every moving light and shadow on its face have I remembered all the days and all the nights. Give me to drink of it now with your own hands, and it will be then precious for two reasons.”
He did as she said, and wanted to ask of that other time and could not.
“Thanks this day, thanks for my son,” she said and sprinkled water to the four ways and drank. “Not again shall I see you–oh joy place in the desert! Give your magic to my son that he may carry it to the free running water of his own land!”
In Tusayan his mother had been to him Mo-wa-thé, the pottery maker who made the finest of all vessels, but on the wonder trail in the new lands he found that she was strangely learned. And when she spoke of the place of the well on the high mesa and said it was precious for magic there, he walked silent and awed beside her, for the magic world held the Great Mystery, and only through prayer must it be spoken.
He knew that his lot was more fortunate than that of any other boy alive, an the long trail where each night around the camp fire the men told tales of the Ancient days when gods walked on the earth and taught wisdom to the people. Each tribe had its own sacred truths given by its own gods, and he was learning of many. In the great cañon of Tzé-ye–the abiding place of the Navahu Divine Ones, he had heard with awe of the warrior boy gods who were born of the Sun and of the Goddess Estsan-atlehi and set out to slay the terrific giants of evil in the world. But the medicine-men of Ah-ko were quite sure that the Ancient Ones of their own race had proof that the Supreme Power is a master mind in a woman’s form. It is the thing which thinks and creates, and her twin sister is the other mind which only remembers. Prayers must not be said to the goddess who only remembers–but many prayers belong to the goddess who creates. And the most belovéd of all is the goddess E-yet-e-ko (Mother Earth) who nourishes them all their days. He learned that they planted their corn and their cotton by the stars and the plum blossoms, in the way his mother said they did by the river of her land, also that the great bear of the stars was called by them the great animal of cold weather, and that the Sun had eight children, or wandering stars in the sky.
He heard many more things, but the wisdom of it was too deep for a boy to know, and the words of the symbols were new, and not for his understanding. How big–how very big the world of the Tusayan desert had seemed to him as he stood on the mesa of Wálpi and looked to the south where old Awatabi (the high place of the Bow) stood in its pride, and rugged Mishongnavi with her younger sister Shupaulevi against the sky, so beautiful, that the sacred mountain Dok-os-lid of the far away, looks sometimes like a cloud back of those villages, and sometimes like the shell of the big water from which its name was taken.
But all those wonderful Hopi mesas with their fortresses on each, were within the running time of a morning, and not in any of them were there forests or living streams, or strange new things. Only the clouds and the shadow of the clouds on the sand,–or the sun and the glory of the sun on the world, made the heart leap with the beauty of the land of the Hopi people. But here were new things each day.
When the boys of Ah-ko in friendly rivalry ran races and leaped great spaces, and shot arrows into a melon with him–and then ate the melon!–they asked how many years he had lived and he laughed and did not know.
“I had so many,” he said holding up the fingers of both hands and pointing to his eyes,–“When I followed your men down the trail from Wálpi in Hopi land. But I have seen so much, and lived so much that I must be very old now!”
This the boys thought a great jest, and said since he was old he could not run races, or see straight to shoot, and he must let himself be beaten. But the boys who tried to beat him were laughed at by the old men who watched, and he was given a very fine bow to take on his journey, and never any boy crossed those lands so joyously as he who carried all the way the growing sprouts of the new trees.
And at Ah-ko a little tree from the urn, and some of the seeds were given, but the winter to come was a hard winter, and the ice killed them, so the fruit from the strange far-off trails was not for Ah-ko.
They had rested, and were about to depart, when Tahn-té, watching with other boys the war between two eagles poised high above the enchanted mesa, saw on the plain far below the figure of an Indian runner, his body a dark moving line against the yellow bloom spread like a great blanket of flowers from Mount Spin-eh down and across the land.
He only watched because the man ran well–almost as well as a Hopi–and did not see in the glistening bronze body the herald of a new day in the land.
At the edge of the cliff they watched to see him appear and disappear in the length of the great stairway of the fortress. Some day each boy among them would also be a runner in his turn for ceremonial reasons, and it is well to note how the trusted men make the finish.
It is not easy to run up the two hundred foot wall of Ah-ko at the end of a long trail, but this man, conscious of watchers, leaped the last few steps and stood among them. Only an instant he halted, in surprise face to face with the boy Tahn-té who stood nude and fair beside dark companions.
Tahn-té was accustomed to the curious regard of strangers who visited the country of Tusayan. He had heard so often that he was a child of the sky that this explanation of his fairer skin seemed to him a very clear and logical explanation of the case.
But after the runner had been listened to by the governor and fed, and a herald from the terraced housetop had called aloud the startling message brought by him to the people of Ah-ko, the boy went away from the other boys, and wrinkled his brows in boyish thought, and stared across to the ancient crater of Se-po-chineh until his mother sought him, and found him.
“You are weary, my son, that you come alone from the others?”
“The others only talk yet tell nothing,” he said gloomily, “and of that which the runner tells I wish to hear much. You hear what he says of white men like gods who come from the south searching for the blue stones and the stone of the sun fire, and taming strange beasts to carry them on their way?”
“Yes, it is true, I hear,” she said.
“And you think it is magic? Is it that they are gods–or demons–or men like these men?”
“If they were gods would they not know where the stones of the sunlight are hidden in the earth?”
“Are they children of the moon or the sun, or the stars that they are white?” he demanded.
“It may be so,” she said very lowly, conscious that his gloomy eyes were trying to make her see what he felt, but she must not see, and she spoke with averted head.
Then he rose and stood erect and stretched out his arms their widest and surveyed himself with measuring gaze and a certain pride, but the other thought came back with its gloom and he laughed shortly with disdain of himself.
“I have felt stronger than all the boys–always! Do you know why that has been? I know now why–it was because I stood alone,–I was the only child of the light and I dreamed things of that. Now a man tells us there are many such people, and their magic is great, and my strength goes because of the many!”
His mother stroked his hand reassuringly. “Na-vin (my own),” she said steadily. “I have felt your dreams, and I also dream them. Fear no one born of the light or of the darkness, and when you are a man you will have all your strength–and more than your own strength.”
“You say that, my mother?”
She held her head erect now and looked straight and steadily into the eyes of her son.
“I say it!”
And he remembered that it was more than his mother who spoke, it was the Medicine Woman of the Twilight and of the strange places, and the far off thoughts.
He lifted her hand and breathed on it. “I am again Tahn-té,” he said, and smiled. “You make me find myself!”
CHAPTER IV
WHITE SEEKERS OF TREASURE
When Alvarado marched his band of adventurers into the pueblo Ua-lano to the sound of tom-toms and flutes of welcome, an Indian woman with a slender boy stood by the gate and watched the welcome of the strangers.
An exceedingly reckless, rakish lot they were–this flower of the Mexican forces who the Viceroy was only too willing should explore all lands, and seas, so they kept themselves away from the capitol.
The women and the children shrank back as the horses clattered in. Some laughed to cover their fear, others threw prayer meal, and their fright made the commander notice the blanketed figure of the woman whose eyes alone shone above the draperies held close, and who stared so keenly into each white face as they passed.
“Who is the dame in the mask of the blanket?” he asked of his host Chief Bigotes–the courteous barbarian who had crossed seventy leagues of the desert to ask that his village be honored by the god-like ones from the south.
Bigotes looked at her, did not know, but after inquiring came back and spoke.
“It is a strange thing but it is true,” said the interpreter, “she is called the One from the Twilight Land. She went as a girl from Te-hua to Ah-ko for study with the medicine people of one order there. One night it was as if she go into the earth, or up in the sky. No one ever see her any more. It was the year of the fire of the star across the sky. Now she comes from the west and so great a medicine woman is she that leading men are sent to guard her on the trail to the Te-hua people–and to guard her son.”
“Faith! Your strangers are a handsome pair. The boy would make a fine page in a civilized land. He is the fairest Indian I’ve seen.”
The boy knew that his mother and himself were objects of query, and stood stolid, erect and disdainful,–the stranger should see that all their clanking iron, their dominating swagger, and their trained animals could not make him move an eyelash of wonder.
But to his mother he said:
“They have much that we will need if we ever fight them; their clanking clothes and shields can break many arrows.”
“Why do you talk of fighting?”
“I do not know why. It is all I thought of as I looked at them.”
One thing interested him more than all else, and that was a man in a grey robe who carried a book, and turned the pages in absorbed meditation; sometimes his reading was half aloud, and Tahn-té slipped near each time he could, for to him it looked as if the man talked to the strange white paper.–He thought it must be some sort of high magic, and of all he saw in the new comers, he coveted most of the contents of those pages,–it was more wonderful than the clanging metal of their equipment.
A tiny elf-like girl followed Tahn-té as a lost puppy would, until he asked her name, and was told it was Yahn–that she lived in Povi-whah by the big river and that her mother was visiting some society of which she was a member,–that she was in the kiva and could not be seen for four days and nights, and in the coming of the beasts and the strangers, her caretaker had lost her, and the home where she had stayed last night she did not know.
She knew only she was lost, and some boys had told her that the new kind of beasts ate little girls. She did not weep or call, but she tried to keep her little nude body out of sight behind Tahn-té if a horse or a mule turned its head in the direction she was.
So glad she was to be protected that she told him all her woes in the strange town. The greatest was that a dog had taken from her hand the roasted ear of corn she had been eating, and she wished Ka-yemo was there, he would have maybe killed the dog.
Inquiry disclosed the fact that Ka-yemo was not her brother; he lived in Provi-whah. Her own name was Yahn. No:–it was not a Te-hua name. It was Apache, for her mother was Apache–and the Te-hua men had caught her when they were hunting, and always her mother had told Yahn to stay close to the houses, for hunting enemies might bear her away into slavery–and Yahn was not certain but these men on the beasts might be hunters.
She was very tiny, and she spoke imperfectly, but shyness was not a part of her small personality, and she insisted on making herself understood. To Tahn-té she seemed like a boy rather than a girl, and he called her Pa-ah-dé which is the Te-hna word for “brother”–and later he gave her to his mother to keep her out of the way of the horses and the strange men.
And thus it was that Tahn-té, and Apache Yahn saw together the strange visitors from the south, and Yahn, though but a baby, thought they might be hunters whom it would be as well to hide from, and Tahn-té thought much of the coats of mail, and how lances could be made to pierce the joints.
He heard the name of the man with the black robe and the magic thing of white leaves from which he talked–or which talked to him!–it was “Padre”–there was also another name and it was “Luis.” It meant the same as “Father Ho-tiwa” or “Brother Tahn-té.”
To the man from whom the rakish Spanish soldiers bent the knee and removed the covering from the head, Tahn-té felt no antagonism as he did for the men who carried the arquebus and swords. The man who is called “Father” or the woman who is called “Mother” with the Indian people, is a person to whom respect is due, and through Bigote he had heard–by keeping quiet as a desert snake against a wall–that the man of the grey robe who was called “Father” was the great medicine-man of the white tribe. Through him the god of the white man spoke. In the leaves of the white book were recorded this god’s laws, and even these white men who were half gods, and had conquered worlds beyond the big water of the South, and of the East, bent their knees when the man of the robe spoke of the sacred things.
Of these things he spoke to his mother, and was amazed to learn that she knew of the white man’s gods, and the white men’s goddess. Never had she talked to him of this, and she did not talk to him much now. She only told him that all she knew would belong to him when the time came, and that the time seemed coming fast–but it was not yet. When he was older he could know.
When he talked to her of the many white pages in which the white god had written, she told him that much wisdom–and strong magic must be there. The white men had no doubt stolen for their earth-born god the birth story of Po-se-yemo, the god of her own people. But his magic had been great in that land across the seas and that people had written words of the earth-born god as had certain tribes of Mexico, and all that the god said and did had been written plainly as had been written the records of Quetzel-coatle of the South, and it was not good that their own tribe had not the written records of their gods.
“It may be that the time has come to make such records,” said Tahn-té, “our people should not be behind the other people.”
“We have no written words,”–said his mother;–“our head men who govern have only the deerskin writings of Ki-pah the wise, who lived long ago and did much for the people of Kah-po and Oj-ke, and the people of the river.”
“Of him I have not heard,” said Tahn-té–“was he a god?”
“No–no god, but he lived and worked as a god. He came to this land before the day of my grandfathers. When the time is come, the men of my father’s people will tell you the work he did in our valley, and what he said. So will tell you the old men of Provi-whah and the old men of Kah-po. He came to a land, not to one people, and on the deerskin he painted things never seen but by the wise men who know how to read it.”
The boy stared moodily into the sun swept court of Ua-lano. There were so many things in the world of which no one had ever told him!
“If I am very good, and say very many prayers, and wait on the gods very carefully, will the wise men of the medicine orders tell me of the deerskin records some day?” he demanded.
“Some day–it may be so,” she conceded.
“Good! I will think of that each day as the sun comes up!” he stated. “And the magic of the white man’s writings I will learn for myself. It is a thing which is not kept for sacred places, and no prayers are needed for that!”
The woman of mystery regarded him strangely, yet spoke no word. The magic of the white conquerors was wonderful magic to her, yet she could not ask her son why he only spoke of them as ever beyond some wall which they must not cross,–and of their knowledge as strong knowledge, yet not sacred knowledge.
Between the woman and her son there was often a wall of silence. Even her love could not cross it. There were always spoken or unspoken questions which she left without answers. He was only learning this in the wonderful journey of the desert lands, and he asked fewer questions,–but looked at her more. And:–she knew that also!
The man of the talking white leaves, and the grey gown set in the center of the court a white cross, and all the soldiers knelt, and in front of the dwellings the brown people knelt also–which the Christians deemed a special dispensation that so many heathen had been brought so quickly to their knees at the mere sight of the holy symbol. And in the morning Father Luis decided he would baptize all of them, and have a high mass for the salvation of their souls. The boy who watched the book so closely, was, he felt sure, a convert at mere sight of the white leaves, and the heathen mother would no doubt clamor also for sanctification.
But in the early dusk of the morning the boy and his mother were on the trail for the home valley of the river P[=o] – s[=o]n-gé of which he had dreamed. With them were people of Kah-po, and people of Provi-whah and the Apache woman and her child Yahn. Yahn made some one carry her most of the hard trails, and talked much, and asked many things of the little growing trees in the old urn of ancient Tusayan.
And when they came in sight of the sacred mesa, Tuyo, a runner was sent ahead to tell the governor and the head men of the strange new people of the clanking iron at Ua-lano, and the wonderful and belated home-coming of the lost woman of many years’ mystery.
Because of this they were met at the edge of the mesa by many, and the Woman of the Twilight knelt and touched the feet of the governor and asked that the gate of the valley be open to her and to her son. And Tahn-té knelt also and offered the growing things.
“These are sacred things of which the Ruler must speak,” said the governor. “I am but for one short summer and winter, but the Ruler is for always. Of the new things to bear fruit we still speak in council,–also of the new people trading a new white god for blue stones, and painted robes.”
But Tahn-té knew that a welcome was theirs, for the governor would not have come outside the walls except it had been so, and the old man watched keenly the delight of the boy as the river of that land came clear before him spread at the foot of the wide table land, and the great plain below. Trees grew there, and between them the running water shone in the sun. The Black Mesa Tuyo, Mesa of the Hearts, arose from the water edge,–a great dark monument of mystic rites, and wondrous records of the time when it had been a breathing place for the Powers in the heart of the earth. The rocks were burned so red it always seemed that the fire was still under them. And south was the God-Maid mesa:–its outline as the face of a maid upturned to the sky.
Beyond the river stretched the yellow corn fields–the higher land like a rugged red skeleton from which the soil had been washed,–and beyond that was the great uplift of the pine-clad mountains where the springs never failed, and the deer were many.
Wild fowl fluttered and dove in the waters of the river, grey pigeons flew in little groups from the trail; as they walked, two men in canoes caught fish where a little stream joined the big water of P[=o] – s[=o]n-gé–in every direction the boy was conscious of a richer, fuller life than any he had yet seen. His mother was right–her people were a strong people! and their villages were many in the valleys of the river.
In Povi-whah the clan of the Arrow Stone people welcomed the Twilight Woman as their own, and the men and women who had journeyed with her from Ua-lano looked glad to have journeyed with her,–they had to answer many questions.
Tahn-té also had much practise in the Te-hua words when he tried to tell them what the peach was like, and what the pear was like, and the youth were skeptical as to peaches big as six plums.
A boy larger than he flipped with a willow wand at the urn with the little trees, and told him that in Provi-whah a boy was whipped if he lied too often!
“How many times may a boy lie and not be whipped?” asked Tahn-té, and the other boys laughed, and one stripling gave him a fillet of otter skin in approval, and said his name was Po-tzah, and that their clan was the same.
But the tiny Yahn who looked from face to face, and saw the anger in the face of the boy of the willow wand, caught the switch and brought it down with all the force of her two chubby arms on the nurslings brought from Hopi land.
Tahn-té caught her and lifted her beyond reach of the urn.
“I should have let the strange beasts of the iron men eat you,” he said. “You shall go hungry for peaches if you kill the trees!”
