Several years ago the issue of clothing ceased. This, too, may have been by the order of the Government, but the Apaches do not understand it.

If there is an Apache Fund, it should some day be turned over to the Indians, or at least they should have an account of it, for it is their earnings.

When General Miles last visited Fort Sill I asked to be relieved from labor on account of my age. I also remembered what General Miles had promised me in the treaty and told him of it. He said I need not work any more except when I wished to, and since that time I have not been detailed to do any work. I have worked a great deal, however, since then, for, although I am old, I like to work[50] and help my people as much as I am able.

FOOTNOTES:

[46] These are not the words of the Editor, but of Geronimo.

[47] They were in Alabama from May, 1888, to October, 1894.

[48] The Indians are not allowed to sell the cattle themselves. When cattle are ready for market they are sold by the officer in charge, part of the money paid to the Indians who owned them and part of it placed in a general (Apache) fund. The supplies, farming implements, etc., for the Apaches are paid for from this fund.

[49] The criticism of Lieutenant Purington is from Geronimo. The Editor disclaims any responsibility for it, as in all cases where individuals are criticised by the old warrior.

[50] Geronimo helps make hay and care for the cattle, but does not receive orders from the Superintendent of the Indians.

PART IV

THE OLD AND THE NEW

CHAPTER XX

UNWRITTEN LAWS OF THE APACHES

_Trials_

When an Indian has been wronged by a member of his tribe he may, if he does not wish to settle the difficulty personally, make complaint to the Chieftain. If he is unable to meet the offending parties in a personal encounter, and disdains to make complaint, anyone may in his stead inform the chief of this conduct, and then it becomes necessary to have an investigation or trial. Both the accused and the accuser are ent.i.tled to witnesses, and their witnesses are not interrupted in any way by questions, but simply say what they wish to say in regard to the matter.

The witnesses are not placed under oath, because it is not believed that they will give false testimony in a matter relating to their own people.

The chief of the tribe presides during these trials, but if it is a serious offense he asks two or three leaders to sit with him. These simply determine whether or not the man is guilty. If he is not guilty the matter is ended, and the complaining party has forfeited his right to take personal vengeance, for if he wishes to take vengeance himself, he must object to the trial which would prevent it. If the accused is found guilty the injured party fixes the penalty, which is generally confirmed by the chief and his a.s.sociates.

_Adoption of Children_

If any children are left orphans by the usage of war or otherwise, that is, if both parents are dead, the chief of the tribe may adopt them or give them away as he desires. In the case of outlawed Indians, they may, if they wish, take their children with them, but if they leave the children with the tribe, the chief decides what will be done with them, but no disgrace attaches to the children.

_"Salt Lake"_

We obtained our salt from a little lake in the Gila Mountains. This is a very small lake of clear, shallow water, and in the center a small mound arises above the surface of the water. The water is too salty to drink, and the bottom of the lake is covered with a brown crust. When this crust is broken cakes of salt adhere to it. These cakes of salt may be washed clear in the water of this lake, but if washed in other water will dissolve.

When visiting this lake our people were not allowed to even kill game or attack an enemy. All creatures were free to go and come without molestation.

_Preparation of a Warrior_

To be admitted as a warrior a youth must have gone with the warriors of his tribe four separate times on the warpath.

On the first trip he will be given only very inferior food. With this he must be contented without murmuring. On none of the four trips is he allowed to select his food as the warriors do, but must eat such food as he is permitted to have.

On each of these expeditions he acts as servant, cares for the horses, cooks the food, and does whatever duties he should do without being told. He knows what things are to be done, and without waiting to be told is to do them. He is not allowed to speak to any warrior except in answer to questions or when told to speak.

During these four wars he is expected to learn the sacred names of everything used in war, for after the tribe enters upon the warpath no common names are used in referring to anything appertaining to war in any way. War is a solemn religious matter.

If, after four expeditions, all the warriors are satisfied that the youth has been industrious, has not spoken out of order, has been discreet in all things, has shown courage in battle, has borne all hardships uncomplainingly, and has exhibited no color of cowardice, or weakness of any kind, he may by vote of the council be admitted as a warrior; but if any warrior objects to him upon any account he will be subjected to further tests, and if he meets these courageously, his name may again be proposed. When he has proven beyond question that he can bear hardships without complaint, and that he is a stranger to fear, he is admitted to the council of the warriors in the lowest rank. After this there is no formal test for promotions, but by common consent he a.s.sumes a station on the battlefield, and if that position is maintained with honor, he is allowed to keep it, and may be asked, or may volunteer, to take a higher station, but no warrior would presume to take a higher station unless he had a.s.surance from the leaders of the tribe that his conduct in the first position was worthy of commendation.

From this point upward the only election by the council in formal a.s.sembly is the election of the chief.

Old men are not allowed to lead in battle, but their advice is always respected. Old age means loss of physical power and is fatal to active leadership.

_Dances_

All dances are considered religious ceremonies and are presided over by a chief and medicine men. They are of a social or military nature, but never without some sacred characteristic.

_A Dance of Thanksgiving_

Every summer we would gather the fruit of the yucca, grind and pulverize it and mold it into cakes; then the tribe would be a.s.sembled to feast, to sing, and to give praises to Usen. Prayers of Thanksgiving were said by all. When the dance began the leaders bore these cakes and added words of praise occasionally to the usual tone sounds of the music.

[Ill.u.s.tration: CHIHUAHUA AND FAMILY]

_The War Dance_

After a council of the warriors had deliberated, and had prepared for the warpath, the dance would be started. In this dance there is the usual singing led by the warriors and accompanied with the beating of the "esadadene," but the dancing is more violent, and yells and war whoops sometimes almost drown the music. Only warriors partic.i.p.ated in this dance.

_Scalp Dance_

After a war party has returned, a modification of the war dance is held.

The warriors who have brought scalps from the battles exhibit them to the tribe, and when the dance begins these scalps, elevated on poles or spears, are carried around the camp fires while the dance is in progress. During this dance there is still some of the solemnity of the war dance. There are yells and war whoops, frequently accompanied by discharge of firearms, but there is always more levity than would be permitted at a war dance. After the scalp dance is over the scalps are thrown away. No Apache would keep them, for they are considered defiling.

_A Social Dance_

In the early part of September, 1905, I announced among the Apaches that my daughter, Eva, having attained womanhood, should now put away childish things and a.s.sume her station as a young lady. At a dance of the tribe she would make her debut, and then, or thereafter, it would be proper for a warrior to seek her hand in marriage. Accordingly, invitations were issued to all Apaches, and many Comanches and Kiowas, to a.s.semble for a grand dance on the green by the south bank of Medicine Creek, near the village of Naiche, former chief of the Chokonen Apaches, on the first night of full moon in September. The festivities were to continue for two days and nights. Nothing was omitted in the preparation that would contribute to the enjoyment of the guests or the perfection of the observance of the religious rite.

To make ready for the dancing the gra.s.s on a large circular s.p.a.ce was closely mowed.

The singing was led by Chief Naiche, and I, a.s.sisted by our medicine men, directed the dance.