Collected Works of Zane Grey

by Zane Grey

  CHAPTER VIII

  THAT YEAR THE summer rains came late — just in time to save the upland country from severe drought. Nophaie’s people all attributed the coming of the black thunderstorms and the down-dropping veils of moisture and the rainbows curving over the desert, to the efficacy of their dancing prayers. But Nophaie could not believe this.

  Up under the brow of Nothsis Ahn these rains were cold even in August. Sometimes sleet fell, pattering on the sage, whitening the flat rocks and patches of red earth, and crusting the woolly backs of the sheep. Maahesenie, who tended the flock during Nophaie’s frequent absences, was exposed to these cold rains. Indian as he was, he did not seek shelter. The rain was good, even if it was cold. And when Nophaie returned from Kaidab he found his only relative seriously ill of a malady that had grown with the years.

  Tending the flock in the rain and sleeping in wet clothes had brought Maahesenie’s rheumatism in more severe form. Nophaie feared that he had come home too late. Maahesenie, relieved of his responsibility, went to his bed a very sick man. At that altitude the nights were cold, and even in daylight Maahesenie’s bed in the hogan was not nearly so warm as it should have been. Nophaie made a warm and comfortable bed of sheepskins and blankets, but his sick relative would not stay in it. The bed he had always been used to was what he wanted. Nophaie had brought him blankets from Kaidab. And the first Pahute who passed got these blankets in a trade for some tobacco. Nophaie undertook to instruct his sick and contrary relative.

  “Maahesenie, you have what white medicine men call rheumatism. It is a disease of the blood, affecting joints and muscles, and is caused by exposure to cold and wet. You must keep very warm and dry.”

  Maahesenie looked at Nophaie as at a younger man who spoke idly of things he did not understand.

  “Maahesenie is victim of the Evil Spirit,” replied the Indian. “Maahesenie thought evil thoughts. A whirlwind, traveling from right to left, which is the wrong way, struck Maahesenie when he did not know the prayer to say. And it caused his body to be twisted. Maahesenie must have medicine to straighten him. Maahesenie must smoke the medicine in a jet pipe which the medicine man carries in his medicine bag.”

  Therefore Nophaie had to ride forth across the uplands to fetch a medicine man of the tribe. This old Indian accompanied Nophaie, but held no communion with him. Plain indeed was the fact that he would rather have been alone in the hogan with Maahesenie to administer to him. He gave Maahesenie the jet pipe to smoke, and when that custom had been observed he took some salt from his medicine bag, and wetting this in his mouth he mixed it with the ashes from the pipe. Then he proceeded to rub this upon Maahesenie and to massage him, meanwhile chanting what Nophaie recognized as the Wind Chant. Nophaie approved of the massaging, and it reminded him of how the football trainers used to work over him. Well he knew what was good for sore muscles.

  The medicine man’s next treatment was to procure flat rocks from the stream outside, and to pour different colored sands from his medicine bag upon these rocks. He was a wonderful artist. These maneuvers in sand soon took the form of symmetrical figures, over which the medicine man mumbled impressive and weird incantation. This done, he brushed the sand from the rocks, and gathering his effects together he left the hogan and went on his way.

  Nophaie was not amazed to see Maahesenie very much better and able to get up. Probably if he had been a young man the treatment would have made him well. But he was old, and used up, and no faith could wholly banish disease. Next day he again fell victim to ague, to the slow twisting knot of his muscles. He gave up then and in somber and silent stoicism awaited the end. Nophaie divided his time between Maahesenie and the sheep.

  One day nearly a month after Maahesenie had been stricken a Pahute rode into camp with a letter for Nophaie. The Indian had ridden from Kaidab in ten hours. Nophaie took the letter, which had been typewritten, and was without address or signature. Yet, singular at first glance as this seemed, he knew who had written it and that it was important. Rewarding the Indian courier and asking him to stay, Nophaie repaired to the solitude of his favorite cedar and spread out the letter.

  I have ridden three times to our meeting-place, once each week on the day set, and have been disappointed, and worried and distressed that you did not come.

  To-day I met Withers at the trading post and he told me Maahesenie was dying. I am very sorry, yet relieved in that I now know what has detained you. Withers said he would wait while I wrote this letter to you and take it to Kaidab and send it to you by special messenger. He is very kind and good. You may trust him in every way. So I am writing here in the trader’s office, pretending the letter is for Mrs. Withers. Believe me caution is imperative. I am already deeply involved in the secret underhand workings of this dreadful place.

  Do not send me any more letters through the mail. If you cannot come to meet me — and I’ll ride out every week on the day we set — do not send messages unless in care of Withers. It is not safe. My mail from the East has been opened. I doubt not that my letters home have been opened. Some of them were never received by my aunt and friends. At first I put this down to the idle curiosity and jealousy of busy-bodies or of the clerk in the post-office. He had done me the honor to press his attentions upon me, which I didn’t accept. But I know now that he is merely a tool of Blucher. No letter of importance sent East to government or missionary board would ever get by this agent, unless favorable to him and Morgan. I suspected this, and fortunately I have written nothing home except my own personal interests, mostly concerning people there.

  Two weeks ago Blucher asked me to do office work for him several hours each day after my regular duty at the school. I thought it policy to oblige him, but I insisted on one afternoon for myself, which of course is the time I am to meet you. Blucher apparently thinks well of me. I heard him arguing with Morgan. He called me a tow-headed doll and laughed at Morgan’s advice to watch me. He said I minded my own business and did not hobnob with the men or gossip with the women. Then he heard me set Friel right. You remember the annoyance this Friel caused me. As for Morgan, the Indians hate him. Never in a hundred years would they believe one word he preaches or says. How can a man lie to the Indians, cheat them in money deals, steal their water and land, and expect to convert them to Christianity?

  This duty in Blucher’s office has been prolific of much information for me. I see, hear, and read a great deal more than my work calls for. I feel justified in this. I am out here in your interest. Blucher is German. He is deeply concerned over the war in Europe. He hates England and he hates America. I know how to serve him to my own interest. But Morgan is suspicious of every one. He really is in control here. He boasts of having put the “steam roller” under former superintendents of this reservation. How he has power to do this I have begun to find out. When any new government employee or missionary comes here Morgan loses no time in his peculiar politics. By his lies and persuasions he influences the newcomer to his side, and if he is successful, which he usually is, he proceeds at once to lay some kind of a trap for that person. A frame-up you know, instigated by him and carried out by his henchmen. If he fails, then he at once takes violent hatred of this interloper and begins the same kind of cunning to have him or her ousted. He really has something he can use against Blucher. That would not be difficult for an intelligent person to find. For instance, the half-breed Noki Indian, Sam Ween, is Blucher’s interpreter. Blucher pays Sam twenty dollars a month, when he pays him at all. I asked Sam. And I saw in government papers the amount appropriated by the government for Blucher’s interpreter. But Morgan has something more on Blucher than the little matter of stealing from Uncle Sam.

  All of which leads to the point of this letter. Morgan’s most important emissary is Miss Herron, the matron of the Indian girls. I have won the love and trust of Gekin Yashi. She is not only the little beauty her name signifies but she is sweet and good. I have talked much with her, and though very shy and afraid she tells me her troubles. Miss Herro
n hates her. And my interest in Gekin Yashi has incurred Miss Herron’s enmity toward me.

  Now the situation as regards Gekin Yashi is this. Morgan talks religion to her, and to us teachers he speaks of Gekin Yashi’s intelligence and that he could soon make a Christian of her. But it seems to me Morgan’s interest in Gekin Yashi is not only to make a Christian of her.

  Do etin, the father of Gekin Yashi, will not allow her to go to Morgan’s house or chapel. There is no rule to enforce this, and both Morgan and Blucher are angry at Do etin. Morgan has influenced Blucher to have a rule enforced whereby Indian girls are compelled to go to Morgan’s chapel to hear him preach. This rule, I understand, is about to go into effect. I fear it will cause trouble among the Indians.

  But the rule will come and Morgan will have his way. Gekin Yashi is so afraid of Morgan that she actually shakes when I speak of him. The only way I can see to save Gekin Yashi is for you to steal her away from this school and hide her in one of those wild canyons until Morgan forgets her. This may save Gekin Yashi, but not the next pretty little Indian girl who will be unfortunate enough to fall into a like situation. You understand, of course, that you incur risk in attempting such a plan. Risk of your life! Risk not only of jail, but of your life! Mine may be a foolish plan, for it is certain that Indians in Morgan’s employ could track you wherever you hid Gekin Yashi. But I could not think of any other plan.

  This is a long letter, my friend, and Withers is waiting. My personal messages must go until I see you, which I hope indeed will be soon.

  Nophaie pondered over this letter and reread it, only to become more somber and thoughtful. The plan suggested by Marian had occurred to him also, and now in the light of her revelation he decided he would risk stealing Gekin Yashi from the school. But he was tied here to the bedside of his dying relative and there appeared to be every reason to hurry to Mesa. It could not be done. Maahesenie was closer to him than Gekin Yashi.

  Nophaie waited, with his burdened heart growing heavier, and while shepherding the flock he resolved in mind plans to rescue Gekin Yashi and safely hide her. It would be easy to hide her from white men, but almost impossible from Indians. Yet he must try.

  Maahesenie died one night while Nophaie slept. Although he had expected this, the actual fact was a shock. More of Nophaie’s Indian nature came out in the presence of death. His people were all afraid of a dead man. And from this stiff ghastly mask of bronze the spirit had fled. Where had it gone? Where was it now? The mystery of death was as great as the mystery of life. Were not the strange beliefs and faiths of the Indian as credible as those of the white man? But here, in this solemn stirring moment, as in all the hours past, Nophaie felt aloof from the soul of this dead Indian.

  Nevertheless, Nophaie paid stern and strict observance to the burial custom of the tribe. Indians of his own tribe came to view Maahesenie, but left him for Nophaie to bury. The Pahutes who rode by that day halted to express their sympathy, and then rode on. Nophaie had forced upon him the fact that the Nopahs did not care to bury their dead. They shirked it whenever possible. Their burial ceremony lasted four days and they could not eat until it was over.

  Nophaie had assisted at the funeral services of several of the tribe. He knew what to do, though he could not recall most of the prayers and chants.

  First he dressed Maahesenie in his best garments and moccasins and silver. Then he set about the difficult labor of digging a grave with only an ax and sharpened cedar sticks for implements. He worked all one day at this, keeping the sheep near at hand.

  Next day Nophaie, according to the custom of the tribe, broke a hole in the hogan. The dead body of Maahesenie must not be taken through the door. And it must be carried in a perfectly straight line to the grave. Nophaie spent a long time over the accuracy of this line, until he believed it was as straight as eye of Indian could make it. Then he wrapped Maahesenie in his best blanket and carried him out and lowered him into the grave. Nophaie’s next duty was to cover the dead man and fill the hole level to the sage. Maahesenie’s saddle had then to be split and laid upon the grave. Likewise his kettle had to be broken and deposited there, and the other cooking utensils habitually used by him. This breaking was performed to liberate the spirits of these necessary utensils so that they could accompany Maahesenie to the Happy Hunting Ground under the earth. Following this ceremony Nophaie went out into the sage to bring in Maahesenie’s horses, three of which must be sacrificed. Rigidly as Nophaie desired to conform to the Indian’s rituals, he had to fight himself all the way. Maahesenie’s horses were not many and three of them were all Nophaie could find near at hand. They were young and beautiful and full of the joy of life. What a pity to kill them! Why kill them at all? The hardest task Nophaie had given himself since his arrival in the Indian country was to lead these three horses up to Maahesenie’s grave and there kill them. One of them even had to be bridled so that Maahesenie could easily catch him in the other world.

  Sunset of that day found Nophaie’s tasks ended, except to destroy or burn the hogan. He waived this last custom of the tribe, but he did not enter the hogan and never would again. He erected a brush shelter under the cedar where Marian had slept. Night found him alone, except for the shepherd dog, Taddy, and the sheep. Long into the dark hours did Nophaie lie awake. He was the last of his family and he would never have a child. The burden of his life pressed hard upon him then. The great breathing spirit of nature all around him was as true to him as any spirit the Indians might have worshiped. It was there — the mysterious power — the eternal thing — the infinite. Life went on. The soul left the body. Did it perish or live again in some other State? Nophaie could not answer that as an Indian. He must answer it as an atheist. That was the curse of his tragedy, the bitter gall of this cup he must drain. For since his advent on the desert his Indian soul and white man’s intelligence had merged in one beautiful thing and in one only — a love of all nature. Sage and mountain, the gleaming red walls and purple canyons; gahd, the cedar tree, and choe, the spruce; the bright faces of desert flowers — these were a part of his very being. He felt the spiritual power in the rocks and he gloried in the mighty sweep of the bow-winged eagle. His Indian nature made him singularly acute in all his sensorial perceptions, but he could not think in the Indian’s way.

  At dawn next morning Nophaie rode out into the sage on the trail to Mesa.

  A few miles from the eastern slope of Nothsis Ahn he sheered off the trail to visit a Pahute camp where he engaged a boy to tend his sheep during his absence. The Pahutes Were glad to see Nophaie and made him welcome. They were rich in sheep and horses; their wants were few; they lived, peaceful and contented, in the loneliness of their desert home. They never saw a white man, except on the infrequent trips to trading posts. Nophaie had forced upon him the beauty of their lives. If some of the older men saw the vision of the future and the doom of the Indian, they showed no sign of it. But Nophaie saw it, and rode on his way sad and pondering, wishing that he too could be as happy and self-sufficient as they.

  His route lay through the range of the prosperous old Nopah chief whom Withers had accused of salting wool. Etenia, the Wealthy, had words of sympathy for Nophaie’s loss of kin, and forgot his reason for discord. Nophaie did not tarry there long. He saw anew, however, the evidences of Etenia’s wealth — a stone hogan of imposing proportions, corrals, and cultivated fields, thousands of sheep and droves of horses, water in abundance, and all around the wide cedared rolling country hogans of his people. Etenia had all any Indian could wish for. Yet the only thing for which Nophaie envied him was that simple faith which had been handed down from his forefathers.

  Nophaie loped along the sage trail, with the cool fragrance of desert in his face, the wide green-clumped expanse of purple open to his eye. How immeasurably far apart he felt from the people who lived there! Every day brought more bitter proof. When he conversed with Indians he used their language, but when he thought, his ideas were expressed in his mind by words of English. For long
he had striven to conquer this. But it was impossible. Any slow, deliberate thought expressed in Indian words was intelligible to him, even natural, yet never did it convey the same meaning as the white man’s language. That was Nophaie’s tragedy — he had the instincts, the emotions, the soul of an Indian, but his thoughts about himself, his contemplation of himself and his people, were not those of the red man. As he saw the beauty of this wild, lonely land, and the rugged simplicity of the Indian, his marvelous endurance, his sustaining child-like faith in the supernatural and the immortal, so likewise he saw the indolence of this primitive people, their unsanitary ways of living, their absurd reverence for the medicine man, their peculiar lack of chastity, and a thousand other manifestations of ignorance as compared with the evolutionary progress of the white man, Indians were merely closer to the original animal progenitor of human beings.

  Nophaie did not easily yield the supremacy to the white man. There were many ways in which he believed an Indian superior. He thought of Maahesenie’s resignation to death and how he had lain down to meet it. “My son,” he had said to Nophaie, “do not stand over me to obstruct the sunlight. Go out with the sheep. My day is done. Leave me alone to die.”

  How incalculably more selfish and ignoble the custom of the white man! Nophaie remembered a time in the East, at Cape May, when he was playing baseball and living among white people — how a dying man was kept alive by nitrate of amyl five days after he should have been dead. Five days of intolerable anguish forced upon him by loving but misguided relatives! The Indian knew better than that. He had no fear of death. The mystic future held its promise. Life hereafter was a fulfilment of the present. The white man hated to let go his hold on material pleasures; the red man loved the belief of his spiritual metamorphosis.

  That day, as many times before, he came upon the Testing Stone, lying along the trail. It stood about two feet high and was bulky. This was the stone that made a brave of a boy. There were many stones like this one scattered over the Indian country, and boys of every family tugged and toiled over them, day after day and year after year, until that wonderful time came when they could lift and carry them. It took years to develop and gather such strength. When an Indian youth could lift that stone he had become a brave; when he could carry it he was a strong man. If he could carry it far he was a giant. This exercise explained to Nophaie why an Indian could carry a stump of a spruce or the whole of a cedar down the mountain side.