Dawn Over Doomsday ac-4

by Jaspre Bark

  "Then he took me to a rock and he told me to climb it. It wasn't much of a rock to begin with but with every handhold and foothold I found, the rock grew a hundred feet taller until I cried out in despair that I would never reach the summit. Not even in a hundred lifetimes.

  "A great laughter came from below. It was Coyote's laughter, and as it travelled up the face of the ever-growing rock it seemed to lift me up, reminding me that I was trying to conquer the rock, as the white man tries to own and conquer the land, because I was afraid of it. If I were to stop fearing the rock it would lift me up and carry me to the summit. I did this and within two steps I was at the top.

  "The rock was now higher than all the world and I realised it was Tunkashila, the first land to break above the waters, called by my ancestors: 'Grandfather Rock'. I was so high that I was seen by First Man, son of night and the blue sky and also by First Woman, daughter of daybreak and the scarlet sky of sunset. They smiled when they saw me, as though they had been waiting for me to arrive so they could begin the ceremony. They took the sky in their hands and parted it as if they were opening the flaps of a teepee.

  "Beyond the sky I saw a great light spilling out. This light was the source of all life. It was the force that pushes the corn up through the earth and the child out of the mother's womb. It was the purest form of love, that gives the gift of life to all creatures of land and sea and asks for nothing in return, except that we be mindful of each other. This light was the Great Spirit.

  "I was afraid to be seen by this light. I felt ashamed and unworthy to be touched by it. I wanted to dig the biggest hole in Grandfather Rock and hide in it. To cover myself over with dirt so that it might never know of me, for I had turned my back on my people. I had spat on their ways and disgraced their name. I had been trapped by the white man's drugs and his money and I had been put in a cage.

  "Tears of shame and self pity ran down my cheeks. I hoped that they would form a lake at my feet so I could drown myself. For here was the Great Spirit, of whom my people had spoken for generations. Whom I had spoken of in scorn and disbelief and yet here I was, humbled by the truth and made wretched.

  "Even still, the Great Spirit lifted me up and told me, with a patience more infinite than the rock I was standing on, that my shame was nothing more than vanity itself. No different from the disbelief I had clung to, and just as foolish. So I let it go.

  "I have no idea how long I spent with the Great Spirit. It felt as though a lifetime passed in the Great Spirit's world with every breath I drew in or let out. Yet only a heartbeat had passed in the world of man.

  "I learned many things in that time. The Great Spirit told me He had been waiting until I was at the lowest point in my life before he contacted me. Just as he had been waiting until our people were at their lowest point before he came to their aid.

  "Then the Great Spirit showed me our land before the white man came. When we were free to hunt and fish and tend our corn. Next he showed me how the white man came to our shores. Like a virus. Entering our land like bacteria. Only a tiny amount of them needed to enter our lands before the whole continent was overrun, spreading through our lands like a disease, destroying our way of life. Breaking their treaties and murdering our women and children.

  "But, the Great Spirit told me, our people would recover from this disease. We would not die from it. No matter how many churches the white man built. No matter how many times he proclaimed that his god alone was the only god of the world. The Great Spirit tends everything that lives on American soil. For He is that life and springs eternal from it. He was here before the white man came and He will be here after the white man has gone.

  "Then the Great Spirit showed me how a single ear of wheat fell from the hands of the first white settlers and grew to be a tall stalk. 'This is the white man who feeds from my soil,' he told me. 'And this is how I will withdraw the life so that the white man will no longer prosper here'. And the Great Spirit withdrew his life from the soil around the roots of the wheat and it withered and died. Then He showed me a famine strike the roots of fields all across the country. 'And so shall the white man fall,' the Great Spirit told me.

  "Finally the Great Spirit showed me a bundle of wheat. It was tied together with twine and it rested on a single stalk of corn which was bending beneath the weight. Pressed to the ground and nearly broken. He told me that the white man had not beaten the human beings because of his lies, or his brutality. The white man had beaten the human beings because, while we prided ourselves on the independence of our tribes, the white man came together to found a nation. One stalk of wheat cannot break a stalk of corn, but a bundle can bring it low.

  "The Great Spirit cut the twine holding the bundle together. The wheat fell apart and the stalk of corn sprang back up to health. Before my eyes a thousand stalks of corn sprang up out of the earth and then a thousand more, all grown to full height. They were packed together tight enough for me to walk across the tops of the corn.

  The Great Spirit joined me and, as we walked, He told me that he was going to bring a plague to the white man and wipe him from our lands. I was to raise up a nation of Native Americans in their place. A United Tribal Nation in which all tribes were equal and worked together to reclaim our rightful place on the hunting grounds."

  Hiamovi paused for a moment to take a drink of water from his flask. His throat was dry from so much talking. The only sound was the crackle of burning wood and the wind in the distance. The whole audience waited eagerly for him to speak again.

  "I came to on the floor of my cell. I've no idea how much later that was. I couldn't hear a thing. No Sheriff shouting abuse. No activity in the other cells. Nothing.

  "I sat for hours in my cell without doing a thing. When I got too hungry I tried calling out. That didn't help me any. No-one answered.

  "After a night of hunger pangs, wondering if this was all some head-fuck on the Sheriff's part, I finally heard some activity in the front office. I started hollering as loud as I could. When I stopped and listened I heard a man cussing. Then he stopped swearing and broke down in tears. It was one of the Sheriff's men. I recognised his voice from when he had been stomping on my head.

  "He burst into corridor outside my cell and pulled his gun on me. He seemed crazy with grief. 'You,' he said. 'You brought this to town, I don't know how, but you did.' His arms shook as he took aim. Before he could squeeze the trigger he started to retch. He put his hand up to his mouth and blood and bile spilled out between his fingers.

  "He dropped down on all fours in front of my cell and threw up all over the floor. Again and again, unable to stop himself. Gallons of blood spilled from his mouth. He broke wind and the back of his pants were stained red.

  "He died right there in front of me. When the son-of-a-bitch had been beating on me I had wished him dead a hundred times over. Then I watched it happen and I vomited. I half expected to see blood. But it was just liquid and whatever was left of the last cheeseburger I ate.

  "I didn't know what was happening but I saw a chance to escape. I knotted the sheet from my bunk and used it to drag the Marshal's corpse over to my cell. I frisked his pockets for keys but didn't find any. So I took his gun and shot off the lock. It took five bullets, and I nearly lost a toe when one ricocheted but eventually I forced the door open.

  "I walked out of that place with one bullet in the Marshal's gun. I looked around the town and there were corpses everywhere. The whole town looked as though it had just dropped where it stood. People had been out posting mail, jogging or walking the dog when it had hit them. Some of the pets were now feeding off their dead owners. All around me was living, or rather dead, proof of what the Great Spirit had told me. His first promise had come to pass.

  "I took the Sheriff's car and drove into Billings. What I saw there was the same as every town I passed through. Nothing but white folk lying dead. The course that the rest of my life would take became clear to me in that moment. I'd met the Great Spirit, and He'd made good on His wor
d.

  "I made my way back to the reservation where I was raised and rejoiced to see so many of my kinsmen alive and well. I realised it was time to accept my destiny. I began preaching the Great Spirit's wisdom. I was living proof that He had come to redeem His people. I accepted the mantle of Chief and I took the name Hiamovi, a traditional Cheyenne name.

  "From these seeds the United Tribal Nation was born. Today our membership includes citizens from every tribe of this land. We have built a network that ships supplies from one side of the continent to the other. We have greatly expanded the territories enjoyed by the Native American and we have made them safe from looters.

  "We respect the autonomy and the individual customs of each tribe we help. We seek only to offer you the strength and security that comes from allying yourself to our cause. Your problems become our problems and our might becomes your might, if you join with us.

  "Our ambassadors have already visited you with supplies, medicine and other necessities. These are gifts. Tomorrow I will leave you to discuss our offer. My men will return in three moons to hear your decision."

  Hiamovi stepped forward and lowered his voice. He was going for the clincher. His audience craned their necks.

  "I am of mixed parentage. My great grandfather was a Chief of the Crow tribe. His name was Plenty Coups. He lived in a time when we still carried the coup-stick. And when he threw his stick into the soil it meant that he, and those who stood with him, would fight to the death to protect the territory it staked out. It was a line you didn't dare cross.

  "Now is the time to plant our coup-sticks once again. To fight to the death to reclaim what is rightfully ours. To sweep the white man from these shores and redress the wrong done to our forefathers. To build a truly great future for our children with the blessing and protection of the Great Spirit!"

  Hiamovi's men let out a fierce war cry and leapt to their feet. All the young braves and most of the young squaws followed suit. Many of them danced on the spot, their voices raised in defiance of the white man and in praise of the Great Spirit. Even those among the Crow who came from the white man's world. They now identified so heavily with their adopted culture that they too railed against the injustice of how their new brothers and sisters had been once been treated.

  No-one else saw it, but the clouds of dusk parted over Hiamovi and the pure, bright light that was the Great Spirit spilled down on to the Crow tribe that danced to his words.

  Two days later Hiamovi sat cross-legged on the floor of a lodge near Yellowstone. Sitting with him, in a circle, were the other five members of the United Tribal Nation's inner council. A brave stood guard by the door.

  "We have tremendous support among the young and the recruits," said Cheveyo. By 'recruits' he meant those survivors who had been taken in by the tribes after The Cull. "Our numbers grow with every day that passes."

  Cheveyo was a Hopi chief of the Bear clan. As was now customary in the UTN, he had adopted a name that was traditional to his tribe. He was a cautious idealist whose counsel Hiamovi had come to respect. Cheveyo was ten years Hiamovi's senior and there was no greater devotee to the cause of the UTN.

  "Yes," said Hinto, a Dakota chief responsible for liaison and coordination of the North West tribes. "But rebellious youths and disaffected white men aren't going to win us the support of the whole tribal community. We need to sway the Elders to our cause. They're the key to the tribal councils. Without the tribal councils we don't have the endorsement and the support we need from any of the tribes."

  "It's the Elders that are causing us the most problems," said Amitola. A prominent Sioux, Amitola had proven his organisational skills running the UTN's supplies and communication network. "They're the most resistant to our agenda. They lived too long in the old world, when the white man ran things. They don't realise the extent of the change. They're scared of losing the power they have and they're scared of what the white man might do."

  "The white man's just as scared of what we might do," said Huyana, she was the daughter of the head matriarch of the Miwok. Huyana ran all the intelligence and information networks within the UTN. "That's what makes him dangerous. That's why the Elders need to join us and organise against the threat they pose."

  "The white man lives among us," said Onatah, an Iroquois Matriarch by birthright, she spoke on behalf of the women of the UTN. "We're all likely to have one as a grandchild if the Great Spirit sees fit to grant us a long enough life. This isn't a racial matter anymore. It comes down to lifestyle and belief. That's what matters to the tribes now."

  "That's why we have to emphasise our grass-roots campaign," said Cheveyo. "We're winning the hearts and the minds of the tribes. The Elders won't be able to hold out against the popular pressure of their own people. Sooner of later they'll be forced to ally themselves with us. Our greatest asset is our message and the man who delivers it." Cheveyo indicated Hiamovi, who nodded graciously. Cheveyo always looked to strengthen Hiamovi's position in these meetings and Hiamovi was appreciative of this.

  "We need to get Hiamovi to speak to more tribal gatherings," Cheveyo went on. "If they believe in him they believe in all of us. No one can fault him as a leader when he speaks. No one is a better embodiment of the principles of the UTN. And it's the principles we're founded on that will eventually inspire all the tribes to come together under one banner."

  "You won't win the tribes over by just making pretty speeches," said the brave standing by the door. Everyone turned to look at him. He was not the tallest of braves. He was maybe five-foot eight in height, five-nine at a push. He was stocky though, with a powerful upper body and sturdy, muscular legs.

  He had no authority to speak at this meeting. Indignant, Hinto was about to reprimand the brave for addressing the council, but Hiamovi raised his hand. He wanted to hear what the brave had to say.

  "Principles are all well and good, but only a handful of people will fight and die for their principles," the brave said. "If you want the tribes to stand together side by side with you then you've got to terrify them. You've got to make them think that they, their families and their whole way of life is under threat. They need to believe that the only thing that can protect them from this threat is the UTN. Then they'll do anything to join you."

  "You don't found any kind of lasting powerbase on fear," said Cheveyo. "Fear turns to anger and when the people you're leading find out you've mislead them, that anger is turned on you."

  "It isn't misleading to say that our lodges and our tribes are under threat," said the brave, his face radiating defiance. "Every day our borders are attacked by one klan or another and our belongings stolen by scavs. You think that threat is going to go away if we all simply hold hands? The stronger we get the more of a target we become. We're not misleading our people when we tell them they ought to be afraid. Fear is what unites us."

  For the first time since he'd known Cheveyo, Hiamovi saw anger in his face. "Who are you to address the council in this way?" Cheveyo said. "What right do you have to speak to us of these things? Who do you think you are?"

  "I am Ahiga and I have the right of every man who's prepared to fight and die for the principles you're so fond of. Why don't you tell me what right you have to address this council? Because you maintain your power by flattering our leader with honeyed words. That is the Hopi way. A Navajo earns his standing through the truth of his actions."

  "How dare you!" Cheveyo sputtered. Ahiga's words had blindsided him. Hiamovi, and the rest of the council were well aware of the long standing feud between Navajo and Hopi. It went back centuries, to when the two tribes were forced onto reservations that bordered one another. There had been many bitter territorial disputes over the centuries. Disputes not even a devastating plague could resolve.

  "This is not the place for such divisive talk." Onatah said. "The UTN transcends all tribal disputes and differences. We are all brothers and sisters in the cause."

  Ahiga raised his hands in deference. "I beg the council's pardon, I don't w
ant to disrespect you or the UTN. I simply want to exercise my right as a loyal follower to have my voice heard."

  "You have no right to be heard by this council," said Cheveyo.

  "I have the right of challenge," said Ahiga. "You spoke of principles and their importance to the UTN. Isn't one of our principles that we uphold and honour the customs of all the tribes within our nation?"

  "Yes, but no tribe has a custom allowing foot soldiers to slander a council member."

  "No," said Ahiga. "The Cheyenne have a custom though, one that is shared by the Sioux and the Blackfoot. When a member of the tribal council is unfit to hold his seat another member of the tribe can replace him if he beats that council member in a fair contest of wills."

  "I am not unfit to be on the council," said Cheveyo. He looked around the rest of the council for support. "This is nonsense, let us end it now."

  "Your words prove you are unfit," said Ahiga. "You want us to build a powerbase and defend ourselves with nothing more than speeches. You want to put our leader in constant danger by forcing him to appear out in the open at all times, where any of our enemies could reach him. That's why I'm challenging you for your place on the council."

  Cheveyo had the look of one who has just woken to find the world has become a nightmare. He turned to the rest of the council and Hiamovi. "Are you going to let him continue? Do you not see what he is doing?"

  Before Hiamovi or the council could respond, Ahiga said: "Hiamovi, your people the Cheyenne have a rite called the Challenge of the Four Arrows. I ask your permission to challenge Cheveyo to this rite."

  All eyes turned to Hiamovi. He took a moment to consider the situation. He was impressed by Ahiga's impertinence. He liked the brave's courage in addressing the council so brazenly, in seizing the initiative. Hiamovi had an intuition, as he often had about these matters, that Ahiga would become important to his plans in the future. Cheveyo was an old friend however. Hiamovi had come to depend on the Hopi's wisdom, even if, in this instance, he agreed with Ahiga about Cheveyo's views.