* * *
title : The Way to Rainy Mountain
author : Momaday, N. Scott.; Momaday, Al.
publisher : University of New Mexico
isbn10 | asin : 0826304362
print isbn13 : 9780826304360
ebook isbn13 : 9780585187907
language : English
subject Kiowa mythology, Kiowa Indians--Folklore.
publication date : 1998
lcc : E99.K5M64 1996eb
ddc : 398.2/089/974
subject : Kiowa mythology, Kiowa Indians--Folklore.
Page iii
The Way to Rainy Mountain
N. Scott Momaday
Illustrated by Al Momaday
UNIVERSITY OF NEW MEXICO PRESS
Page iv
Acknowledgments
The Introduction to this book first appeared in The Reporter for January 26, 1967. In slightly different form, it was incorporated in the text of my novel House Made of Dawn, published by Harper & Row in 1968.
I wish also to acknowledge my own book, The Journey of Tai-me, which is in a special sense the archetype of the present volume. The earlier work was produced in collaboration with D. E. Carlsen and Bruce S. McCurdy at the University of California, Santa Barbara, in a fine edition limited to 100 hand-printed copies.
Finally I should like here to thank those of my kinsmen who willingly recounted to me the tribal history and literature which informs this book.
© 1969 by the University of New Mexico Press
All rights reserved.
Library of Congress Catalog Card No. 69-19154.
ISBN 0-8263-0436-2.
University of New Mexico Press paperback edition, 1976
Fourteenth paperback printing, 1998
Page v
FOR AL AND NATACHEE
Page vii
Contents
Prologue
3
Introduction
5
The Setting Out
15
The Going On
43
The Closing In
65
Epilogue
85
Page 2
HEADWATERS
Noon in the intermountain plain:
There is scant telling of the marsh
A log, hollow and weather-stained,
An insect at the mouth, and moss
Yet waters rise against the roots,
Stand brimming to the stalks. What moves?
What moves on this archaic force
Was wild and welling at the source.
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Prologue
The journey began one day long ago on the edge of the northern Plains. It was carried on over a course of many generations and many hundreds of miles. In the end there were many things to remember, to dwell upon and talk about.
"You know, everything had to begin. . . ." For the Kiowas the beginning was a struggle for existence in the bleak northern mountains. It was there, they say, that they entered the world through a hollow log. The end, too, was a struggle, and it was lost. The young Plains culture of the Kiowas withered and died like grass that is burned in the prairie wind. There came a day like destiny; in every direction, as far as the eye could see, carrion lay out in the land. The buffalo was the animal representation of the sun, the essential and sacrificial victim of the Sun Dance. When the wild herds were destroyed, so too was the will of the Kiowa people; there was nothing to sustain them in spirit. But these are idle recollections, the mean and ordinary agonies of human history. The interim was a time of great adventure and nobility and fulfillment.
Tai-me came to the Kiowas in a vision born of suffering and despair. "Take me with you," Tai-me said, "and I will give you
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whatever you want." And it was so. The great adventure of the Kiowas was a going forth into the heart of the continent. They began a long migration from the headwaters of the Yellowstone River eastward to the Black Hills and south to the Wichita Mountains. Along the way they acquired horses, the religion of the Plains, a love and possession of the open land. Their nomadic soul was set free. In alliance with the Comanches they held dominion in the southern Plains for a hundred years. In the course of that long migration they had come of age as a people. They had conceived a good idea of themselves; they had dared to imagine and determine who they were.
In one sense, then, the way to Rainy Mountain is preeminently the history of an idea, man's idea of himself, and it has old and essential being in language. The verbal tradition by which it has been preserved has suffered a deterioration in time. What remains is fragmentary: mythology, legend, lore, and hearsayand of course the idea itself, as crucial and complete as it ever was. That is the miracle.
The journey herein recalled continues to be made anew each time the miracle comes to mind, for that is peculiarly the right and responsibility of the imagination. It is a whole journey, intricate with motion and meaning; and it is made with the whole memory, that experience of the mind which is legendary as well as historical, personal as well as cultural. And the journey is an evocation of three things in particular: a landscape that is incomparable, a time that is gone forever, and the human spirit, which endures. The imaginative experience and the historical express equally the traditions of man's reality. Finally, then, the journey recalled is among other things the revelation of one way in which these traditions are conceived, developed, and interfused in the human mind. There are on the way to Rainy Mountain many landmarks, many journeys in the one. From the beginning the migration of the Kiowas was an expression of the human spirit, and that expression is most truly made in terms of wonder and delight: "There were many people, and oh, it was beautiful. That was the beginning of the Sun Dance. It was all for Tai-me, you know, and it was a long time ago."
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Introduction
A single knoll rises out of the plain in Oklahoma, north and west of the Wichita Range. For my people, the Kiowas, it is an old landmark, and they gave it the name Rainy Mountain. The hardest weather in the world is there. Winter brings blizzards, hot tornadic winds arise in the spring, and in summer the prairie is an anvil's edge. The grass turns brittle and brown, and it cracks beneath your feet. There are green belts along the rivers and creeks, linear groves of hickory and pecan, willow and witch hazel. At a distance in July or August the steaming foliage seems almost to writhe in fire. Great green and yellow grasshoppers are everywhere in the tall grass, popping up like corn to sting the flesh, and tortoises crawl about on the red earth, going nowhere in the plenty of time. Loneliness is an aspect of the land. All things in the plain are isolate; there is no confusion of objects in the eye, but one hill or one tree or one man. To look upon that landscape in the early morning, with the sun at your back, is to lose the sense of proportion. Your imagination comes to life, and this, you think, is where Creation was begun.
I returned to Rainy Mountain in July. My grandmother had died in the spring, and I wanted to be at her grave. She had lived
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to be very old and at last infirm. Her only living daughter was with her when she died, and I was told that in death her face was that of a child.
I like to think of her as a child. When she was born, the Kiowas were living the last great moment of their history. For more than a hundred years they had controlled the open range from the Smoky Hill River to the Red, from the headwaters of the Canadian to the fork of the Arkansas and Cimarron. In alliance with the Comanches, they had ruled the whole of the southern Plains. War was their sacred business, and they were among the finest
horsemen the world has ever known. But warfare for the Kiowas was preeminently a matter of disposition rather than of survival, and they never understood the grim, unrelenting advance of the U.S. Cavalry. When at last, divided and ill-provisioned, they were driven onto the Staked Plains in the cold rains of autumn, they fell into panic. In Palo Duro Canyon they abandoned their crucial stores to pillage and had nothing then but their lives. In order to save themselves, they surrendered to the soldiers at Fort Sill and were imprisoned in the old stone corral that now stands as a military museum. My grandmother was spared the humiliation of those high gray walls by eight or ten years, but she must have known from birth the affliction of defeat, the dark brooding of old warriors.
Her name was Aho, and she belonged to the last culture to evolve in North America. Her forebears came down from the high country in western Montana nearly three centuries ago. They were a mountain people, a mysterious tribe of hunters whose language has never been positively classified in any major group. In the late seventeenth century they began a long migration to the south and east. It was a journey toward the dawn, and it led to a golden age. Along the way the Kiowas were befriended by the Crows, who gave them the culture and religion of the Plains. They acquired horses, and their ancient nomadic spirit was suddenly free of the ground. They acquired Tai-me, the sacred Sun Dance doll, from that moment the object and symbol of their worship, and so shared in the divinity of the sun. Not least, they acquired the sense of destiny, therefore courage and pride. When they en-
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tered upon the southern Plains they had been transformed. No longer were they slaves to the simple necessity of survival; they were a lordly and dangerous society of fighters and thieves, hunters and priests of the sun. According to their origin myth, they entered the world through a hollow log. From one point of view, their migration was the fruit of an old prophecy, for indeed they emerged from a sunless world.
Although my grandmother lived out her long life in the shadow of Rainy Mountain, the immense landscape of the continental interior lay like memory in her blood. She could tell of the Crows, whom she had never seen, and of the Black Hills, where she had never been. I wanted to see in reality what she had seen more perfectly in the mind's eye, and traveled fifteen hundred miles to begin my pilgrimage.
Yellowstone, it seemed to me, was the top of the world, a region of deep lakes and dark timber, canyons and waterfalls. But, beautiful as it is, one might have the sense of confinement there. The skyline in all directions is close at hand, the high wall of the woods and deep cleavages of shade. There is a perfect freedom in the mountains, but it belongs to the eagle and the elk, the badger and the bear. The Kiowas reckoned their stature by the distance they could see, and they were bent and blind in the wilderness.
Descending eastward, the highland meadows are a stairway to the plain. In July the inland slope of the Rockies is luxuriant with flax and buckwheat, stonecrop and larkspur. The earth unfolds and the limit of the land recedes. Clusters of trees, and animals grazing far in the distance, cause the vision to reach away and wonder to build upon the mind. The sun follows a longer course in the day, and the sky is immense beyond all comparison. The great billowing clouds that sail upon it are shadows that move upon the grain like water, dividing light. Farther down, in the land of the Crows and Blackfeet, the plain is yellow. Sweet clover takes hold of the hills and bends upon itself to cover and seal the soil. There the Kiowas paused on their way; they had come to the place where they must change their lives. The sun is at home on the plains. Precisely there does it have the certain character of a god. When the Kiowas came to the land of the Crows, they could see the dark
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lees of the hills at dawn across the Bighorn River, the profusion of light on the grain shelves, the oldest deity ranging after the solstices. Not yet would they veer southward to the caldron of the land that lay below; they must wean their blood from the northern winter and hold the mountains a while longer in their view. They bore Tai-me in procession to the east.
A dark mist lay over the Black Hills, and the land was like iron. At the top of a ridge I caught sight of Devil's Tower upthrust against the gray sky as if in the birth of time the core of the earth had broken through its crust and the motion of the world was begun. There are things in nature that engender an awful quiet in the heart of man; Devil's Tower is one of them. Two centuries ago, because they could not do otherwise, the Kiowas made a legend at the base of the rock. My grandmother said:
Eight children were there at play, seven sisters and their brother. Suddenly the boy was struck dumb; he trembled and began to run upon his hands and feet. His fingers became claws, and his body was covered with fur. Directly there was a bear where the boy had been. The sisters were terrified; they ran, and the bear after them. They came to the stump of a great tree, and the tree spoke to them. It bade them climb upon it, and as they did so it began to rise into the air. The bear came to kill them, but they were just beyond its reach. It reared against the tree and scored the bark all around with its claws. The seven sisters were borne into the sky, and they became the stars of the Big Dipper.
From that moment, and so long as the legend lives, the Kiowas have kinsmen in the night sky. Whatever they were in the mountains, they could be no more. However tenuous their well-being, however much they had suffered and would suffer again, they had found a way out of the wilderness.
My grandmother had a reverence for the sun, a holy regard that now is all but gone out of mankind. There was a wariness in her, and an ancient awe. She was a Christian in her later years, but she had come a long way about, and she never forgot her birthright. As a child she had been to the Sun Dances; she had taken part in those annual rites, and by them she had learned the restoration of her people in the presence of Tai-me. She was about seven when
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Page 10
the last Kiowa Sun Dance was held in 1887 on the Washita River above Rainy Mountain Creek. The buffalo were gone. In order to consummate the ancient sacrificeto impale the head of a buffalo bull upon the medicine treea delegation of old men journeyed into Texas, there to beg and barter for an animal from the Goodnight herd. She was ten when the Kiowas came together for the last time as a living Sun Dance culture. They could find no buffalo; they had to hang an old hide from the sacred tree. Before the dance could begin, a company of soldiers rode out from Fort Sill under orders to disperse the tribe. Forbidden without cause the essential act of their faith, having seen the wild herds slaughtered and left to rot upon the ground, the Kiowas backed away forever from the medicine tree. That was July 20, 1890, at the great bend of the Washita. My grandmother was there. Without bitterness, and for as long as she lived, she bore a vision of deicide.
Now that I can have her only in memory, I see my grandmother in the several postures that were peculiar to her: standing at the wood stove on a winter morning and turning meat in a great iron skillet; sitting at the south window, bent above her beadwork, and afterwards, when her vision failed, looking down for a long time into the fold of her hands; going out upon a cane, very slowly as she did when the weight of age came upon her; praying. I remember her most often at prayer. She made long, rambling prayers out of suffering and hope, having seen many things. I was never sure that I had the right to hear, so exclusive were they of all mere custom and company. The last time I saw her she prayed standing by the side of her bed at night, naked to the waist, the light of a kerosene lamp moving upon her dark skin. Her long, black hair, always drawn and braided in the day, lay upon her shoulders and against her breasts like a shawl. I do not speak Kiowa, and I never understood her prayers, but there was something inherently sad in the sound, some merest hesitation upon the syllables of sorrow. She began in a high and descending pitch, exhausting her breath to silence; then again and againand always the same intensity of effort, of something that is, and is not, like urgency in the human voice. Transported so in the dancing light among the shadows of her room, she seemed beyond the r
each of
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time. But that was illusion; I think I knew then that I should not see her again.
Houses are like sentinels in the plain, old keepers of the weather watch. There, in a very little while, wood takes on the appearance of great age. All colors wear soon away in the wind and rain, and then the wood is burned gray and the grain appears and the nails turn red with rust. The windowpanes are black and opaque; you imagine there is nothing within, and indeed there are many ghosts, bones given up to the land. They stand here and there against the sky, and you approach them for a longer time than you expect. They belong in the distance; it is their domain.
The Way to Rainy Mountain Page 1
