Unknown Mexico Part 8

The women's toilet is just as simple. A scrimpy woollen skirt is tied around the waist with a girdle, and over the shoulders is worn a short tunic, with which, however, many dispense when at home in the barranca. The women, too, have blankets, though with them they are not so much the rule as with the men. Still, mothers with babies always wear blankets, to support the little ones in an upright position on their backs, the blanket being tightly wrapped around mother and child. The women nowadays generally wear sandals of the usual Mexican cowhide pattern, like the men; but there is ample evidence to prove that such was not the case in former times.

The people are, for Indians, not especially fond of ornaments, and it is a peculiar fact that mirrors have no special attraction for them. They do not like to look at themselves. The women often wear ear-ornaments made of triangular pieces of sh.e.l.l attached to bead strings, or deck themselves with strings of gla.s.s beads, of which the large red and blue ones are favourites; and necklaces made from the seed of the _Coix Lachryma-Jobi_ are used by both s.e.xes, chiefly for medicinal purposes. The men wear only single strings of these seeds, while the necklaces of the women are wound several times around the neck. The shaman, or medicine-man--a priest and doctor combined--is never without such a necklace when officiating at a feast. The seed is believed to possess many medicinal qualities, and for this reason children, too, often wear it.

Peasant women in Italy and Spain use the same seed as a protection against evil, and even American women have been known to put strings of them on teething children as a soothing remedy.

An important fact I established is that the Indians in the barrancas, in this part of the country, use something like trincheras for the cultivation of their little crops. To obtain arable land on the mountain slopes the stones are cleared from a convenient spot and utilised in the construction of a wall below the field thus made. The soil is apt to be washed away by heavy rains, and the wall not only prevents what little earth there is on the place from being carried off, but also catches what may come from above, and in this way secures sufficient ground to yield a small crop. Fields thus made can even be ploughed. On the slopes of one arroyo I counted six such terraces, and in the mountainous country on the Rio Fuerte, toward the State of Sinaloa, chile, beans, squashes, _Coix Lachryma-Jobi_, and bananas are raised on trincheras placed across the arroyos that run down the hills. There they have the form of small terraces, and remind one of similar ones found farther north as ancient ruins, to such an extent that one might suppose that the Tarahumares have made use of the relics of antiquity. Mr. Hartman in one long arroyo thereabouts observed four at some distance from one another. They were from four to ten feet high, and as broad as the little arroyo itself, some eight to sixteen feet.

Chapter VIII

The Houses of the Tarahumares--American Cave-dwellings of To-day--Frequent Changes of Abode by the Tarahumare--The Patio or Dancing Place--The Original Cross of America--Tarahumare Storehouses.

The houses we saw on this excursion were of remarkable uniformity, and as the people have had very little, if any, contact with the whites, it is reasonable to infer that these structures are original with them. On a sloping mesa six families were living in such buildings not far from one another.

These houses have a frame of four forked poles, planted firmly into the ground, to form a square or rectangle. Two joists are laid over them parallel to each other. Under one of them, in the front of the house, is the doorway. The joists support the fiat roof of loose pine boards, laid sometimes in a double layer. The rear joist is often a foot or so lower than the front one, which causes the roof to slant towards the back. The boards may simply be logs split in two and with the bark taken off. The walls are made by leaning boards, ends up, against the roof, while the door consists of a number of boards, which are removed or replaced according to convenience. In most instances the doorway is protected from the outside against wind and weather by a lean-to. Access to the house is gained sideways, even where a small vestibule is built, extra poles being driven in the ground to support the porch-roof boards.

While this style of architecture may be said to be typical throughout the Tarahumare country, there are many variations. Generally attempts are made to construct a more solid wall, boards or poles being laid lengthwise, one on top of the other, and kept in place by sliding the ends between double uprights at the corners. Or they may be placed ends up along the side of the house; or regular stone walls may be built, with or without mud for mortar. Even in one and the same house all these kinds of walls may be observed. A type of house seen throughout the Tarahumare country, as well as among the pagan Tarahumares in the Barranca de Cobre, is shown in the ill.u.s.tration.

It is also quite common to see a frame work of only two upright poles connected with a horizontal beam, against which boards are leaning from both sides, making the house look like a gable roof set on the ground. There are, however, always one or more logs laid horizontally and overhung by the low eaves of the roof, while the front and rear are carelessly filled in with boards or logs, either horizontally or standing on ends. In the hot country this style of house may be seen thatched with palm-leaves, or with gra.s.s.

The dwelling may also consist only of a roof resting on four uprights (_jacal_); or it may be a mere shed. There are also regular log-cabins encountered with locked corners, especially among the southern Tarahumares. Finally, when a Tarahumare becomes civilised, he builds himself a house of stone and mud, with a roof of boards, or thatch, or earth.

It is hardly possible to find within the Tarahumare country two houses exactly alike, although the main idea is always easily recognised. The dwellings, though very airy, afford sufficient protection to people who are by no means sensitive to drafts and climatic changes. The Tarahumares do not expect their houses to be dry during the wet season, but are content when there is some dry spot inside. If the cold troubles them too much, they move into a cave. Many of the people do not build houses at all, but are permanent or transient cave-dwellers. This fact I thoroughly investigated in subsequent researches, extending over a year and a half, and covering the entire width and breadth of the Tarahumare country.

In this land of weather-worn porphyry and inter-stratified sandstone, natural caves are met with everywhere, in which the people find a convenient and safe shelter. Although it may be said that houses are their main habitations, still the Tarahumares live in caves to such an extent that they may be fitly called the American cave-dwellers of the present age.

Caves were man's first abode, and they are found in certain geological formations in all parts of the globe. Human imagination always peopled the deep, dark caverns with terrible monsters guarding treasures, and legends and fairy tales still cling about many of them. Shallow caves, however, have from the earliest time attracted man to seek shelter in them, just as the animals took refuge in them against the inclemency of the weather. Prehistoric man in Europe was a cave-dweller, and modern investigations have given us a clear and vivid picture of the life of the ancient race, who existed in France while the mammoth and the reindeer were roaming over the plains of western Europe.

As civilisation advanced, under changing climatic conditions, and as man began to improve his tools and implements, he deserted the caves and preferred to live in houses of his own building. But a long time after the caves had been abandoned as abodes of the living, they were still used for interring the dead. Do we not remember the story told in Genesis, how Abraham bought for 400 shekels a cave from Ephron that he might bury Sarah there and have a family tomb?

The cave-dwellers of France vanished many thousand years ago; but there are yet in several parts of the globe, for instance, in Tunis and in Central Africa, races who still adhere to the custom of living in caves, although their condition of life is different from that of the antediluvian cave-dwellers.

In Mexico the cave-dwellers are in a transitory state, most of them having adopted houses and sheds; but many of them are still unable to perceive why they should give up their safe and comfortable natural shelters for rickety abodes of their own making. Padre Juan Fonte, the pioneer missionary to the Tarahumares, who penetrated into their country eighteen leagues from San Pablo, toward Guachochic, speaks of the numerous caves in that country and relates that many of them were divided into small houses. Other records, too, allude to the existence of cave-dwellers in that part of the Sierra Madre. Still, the fact of there being cave-dwellers to-day in Mexico was until recently known only to the Mexicans living in their neighbourhood, who regard this condition of things as a matter of course.

While most of the Tarahumares live permanently on the highlands, a great many of them move for the winter down into the barranca, on account of its warmer temperature, and, if they have no house, they live wherever they find a convenient shelter, preferably a cave; but for want of better accommodations they content themselves with a rock shelter, or even a spreading tree, This would suit them well enough were it not that, at least in recent years, there has not been rain enough in the barrancas to enable the people to raise there the corn they need. They therefore go back to the highlands in March, because in the higher alt.i.tudes rainfall can be depended upon with more certainty. The general custom among the Indians living near to a barranca is to plant two crops of corn; one in early March on the crest, and the other one in June, at the beginning of the rainy season, down in the barranca, and after having harvested at both places they retire to their winter quarters to enjoy themselves. Sometimes the cave of a family is not more than half a mile from their house, and they live alternately in one or the other abode, because the Tarahumares still retain their nomadic instincts, and even those living permanently on the highlands change their domicile very frequently. One reason is that they follow their cattle; another that they improve the land by living on it for a while; but there are still other reasons for moving so much about, which are known only to themselves. In summer many people leave their caves on account of the scorpions, tarantulas, and other pests that infest them.

In front of the entrance to the cave there is generally a wall of stone, or of stone and mud, raised to the height of a man's chest, as a protection against wind and weather, wild beasts, etc. The cave is fitted up just like the houses, with grinding stone, earthen jars and bowls, baskets, gourds, etc, The fire is always in the middle, without hearth or chimney, and the jars in which the food is cooked rest on three stones. A portion of the ground is levelled and made smooth for the family to sleep on. As often as not there are skins spread out on the floor. Sometimes the floor s.p.a.ce is extended by an artificial terrace in front of the cave. In a few cases the floor is plastered with adobe, and I have seen one cave in which the sides, too, were dressed in the same way. Generally there are one or two store-houses in the caves, and these const.i.tute the chief improvement. Of course, there are a good many caves where there are no storehouses; still they are the striking feature of the cave. A few times I found walls of stone and mud erected inside of the cave, breast high, to part.i.tion off one or two rooms for the use of the family, as well as for the goats and sheep. Often, inclosures are built of wooden fences for the domesticated animals and occupy the greater part of the cave.

The largest inhabited cave I have seen was nearly a hundred feet in width and from twenty to forty feet in depth. If caves are at all deep, the Indians live near the mouth. They never excavate caves, nor do they live in dug-outs. I heard of one arroyo, where six inhabited caves, only thirty or fifty yards apart, can be seen at one time; but this is a rare case. Generally they are farther apart, maybe a hundred yards to a mile, or more; and that suits the Tarahumares very well, each family preferring to live by itself.

In one place I saw a cave, or rather a shelter under a big boulder, utilised as a dwelling; and here a kind of parapet had been built of stone gravel, terrace fas.h.i.+on, to enlarge the area of the cave floor.

Inhabited caves are never found in inaccessible places, as is the case with cliff-dwellings in the southwestern part of the United States. Where caves are difficult of access, the Indians may place a wooden ladder, or rather, a notched tree trunk, which is the national style of staircase. Once I saw steps cut into the soft "rock"

(solidified volcanic ash), leading up to a dwelling. There was also a kind of settee cut out of the cave-wall.

Many of the caves are remarkably symmetrical in shape, and naturally quite comfortable. Caves may be found in the arroyos in the highlands, as well as in the barrancas. If I were to designate a region where they are more plentiful than elsewhere, I should mention the country from Carichic towards Urique, and also to the north and west of Norogachic. Many caves have within the memory of man been permanently abandoned, owing to the occupancy of the land by the Mexicans, as the Indians dislike to be near the whites.

The Tarahumares are not the only tribe still clinging to caves. As we have seen, the Pimas, too, are, to a limited extent, cave-dwellers, and the same is the case with the northern Tepehuanes, as well as with the allied Huarogios in their small area.

Are these cave-dwellers related to the ancient cliff-dwellers in the southwestern part of the United States and northern Mexico? Decidedly not. Their very aversion to living more than one family in a cave and their lack of sociability mark a strong contrast with the ancient cliff-dwellers, who were by nature gregarious. The fact that the people live in caves is in itself extremely interesting, but this alone does not prove any connection between them and the ancient cliff-dwellers. Although the Tarahumare is very intelligent, he is backward in the arts and industries. It is true that the women weave admirable designs in girdles and blankets, but this seems to be the utmost limit of their capabilities. In the caves they sometimes draw with ochre clumsy figures of animals and women, and on some rocks may be seen outlines of feet scratched with stone "in order to leave their imprint in this world when they die." Tarahumare pottery is exceedingly crude as compared with the work found in the old cliff-dwellings, and its decoration is infantile as contrasted with the cliff-dwellers' work. The cliff-dwellers brought the art of decoration to a comparatively high state, as shown in the relics found in their dwellings. But the cave-dweller of to-day shows no suggestion of such skill. Moreover, he is utterly devoid of the architectural gift which resulted in the remarkable rock structures of the early cliff-dwellers. These people as far as concerns their cave-dwelling habits cannot be ranked above troglodytes.

The Tarahumare never lives all his life in one house or cave; nor will he, on the other hand, leave it forever. He rarely stays away from it for more than two or three years. A family, after inhabiting a house for a time may suddenly decide to move it, even if it is built of stone. The reason is not always easy to tell. One man moved his house because he found that the sun did not strike it enough. After a death has occurred in a dwelling, even though it was that of a distant relative incidentally staying with the family, the house is destroyed, or the cave permanently abandoned; and many other superst.i.tious apprehensions of one kind or another may thus influence the people. Very often a man moves for the sake of benefiting the land, and after tearing down his house he immediately plants corn on the spot on which the house stood. A family may thus change its abode several times a year, or once a year, or every other year. The richest man in the Tarahumare country, now dead, had five caves, and moved as often as ten times in one year.

A never absent feature of the Tarahumare habitation, be it house or cave, is a level, smooth place in front of it. This is the dancing place, or patio, on which he performs his religious exercises, and he may have more than one. The formation of the land may even oblige him to build terraces to obtain s.p.a.ce enough for his religious dances.

On this patio, which measures generally about ten yards in every direction, one, two, or three crosses are planted, as the central object of all ceremonies (except those in the cult of the sacred cactus hikuli [3]). The cross is generally about a foot high; sometimes it stands two feet above ground. It is made of two sticks of unequal length, preferably sticks of pine wood, tied together in the form of the Latin cross. I saw two crosses raised outside of a man's house, which were formed by the natural growth of small pine trees, and these were four feet high. The shamans, for their curing, use small crosses--three or four inches long.

It is a well-known fact that on their arrival in America the Spaniards to their amazement found Indians in possession of the cross. Omitting here the cross of Palenque, the symbol of a tree, the tree of life, it is safe to say that the original cross of most Mexican tribes is the Greek cross, though the Latin was also used. To them the former is of fundamental religious moment, as indicating the four corners of the world; but a word for cross, or anything corresponding to it, does not occur in the language of any of the tribes known to me. Nevertheless the cross (the Greek), to the Indian the symbol of a cosmic idea, is pecked on the rocks, or drawn on the sand, or made in corresponding strokes with medicine over the patient's body.

With the Tarahumare the cross is the pivot around which all his ceremonies and festivals move. He always dances to the cross, and on certain occasions he attaches strings of beads, ears of corn, and other offerings to it. It is used by the heathen as well as by the Christian Tarahumares. The question is whether this tribe has changed its form since its contact with the whites or whether the cross was originally like the one in use to-day. From many of the Tarahumares' utterances I incline to think that their cross represents a human figure with arms outstretched, and is an embodiment of Father Sun, the Perfect Man. When two crosses are placed on the patio, the smaller stands for the moon. This conception also explains the custom of setting up three crosses at the princ.i.p.al dance, the rutuburi, the third cross representing probably the Morning Star. Among Christianised natives the three crosses may come gradually to mean the Trinity.

On one occasion I saw a cross at least ten feet high with a cross beam only one foot long, raised next to two crosses of ordinary size, all standing on the patio of a well-to-do Indian, and the inference was easily drawn that the high cross was meant for Father Sun. The Northern Tepehuanes say that the cross _is_ Tata Dios, the Christianised Indian's usual designation of G.o.d.

The impression that the cross represents a human figure gains further probability by the fact that a cross is erected on the special patio of the dead, and I have noticed that this cross is moved in the course of the ceremonies to the princ.i.p.al dancing place "to see the dancing and drink tesvino," as the Indians explained it. Surely, this cross represented the dead.

On this page are seen the front and rear view of a cross which is of great interest, although its shape is evidently an exaggerated imitation of a Catholic cross or crucifix. I came upon it in the mountainous country east of Morelos, and the Tarahumares near the Ranch of Colorados presented it to me. It had apparently not been made long ago, and was painted with red ochre. The arms have been tied on in the usual fas.h.i.+on with a twine of fibre, the mode of fastening it appearing most distinctly on the back of the cross.

Seen from the front the designs on the head, or the uppermost part, represent the Morning Star, the dots being his companions, the other stars. But it is significant that this constellation is also called the "eyes" of the cross. The dots on the other side of the cross are also meant for stars, in order that, as the Indian explained to me, Tata Dios may see the stars where they are dancing; he lives in the stars--a belief evidently arising from Catholic influence. The human figures painted on the cross are intended to emphasise its meaning. The most important of these human-like contours are those directly below the junction of the arms with the vertical stem. They are evidently repet.i.tions of the main cross, the arms being expressed in the crude carvings. What the various pairs Of curved sidelines mean, I am unable to say.

What is of more importance to the Tarahumare than his dwelling is his store-house, which he always builds before his domicile. In fact, his personal comfort is made secondary even to that of his domestic animals. As a survival of the time when he had no house at all may be noted the fact that husband and wife, after having been away on a journey for several days or longer, do not on the first night after their return sleep in the house or cave, but at some convenient place near the store-house.

These store-houses are always well put together, though many of them are not large enough to accommodate a medium-sized dog, the Tarahumares preferring number to size. In them he stores what little property he has beyond that in actual use, chiefly corn and beans, some spare clothing and cotton cloth, hikuli, herbs, etc. The door of the house is made from one or more short boards of pine wood, and is either provided with an ingeniously constructed wooden lock, or the boards are simply plastered up with mud along the four edges. The Tarahumare rarely locks his house on leaving it, but he is ever careful to fasten the door of his storehouse securely, and to break open a store-house sealed up in the manner described is considered the most heinous crime known to the tribe. Mexicans have committed it and have had to pay for it with their lives.

The most common kind of store-house is from four to six feet high, round, and built of stones and mud, with a roof of pine boards, weighed down with earth and stones. Other store-houses of similar size are square and built of boards with corners interlocked. They, too, are covered with boards. These diminutive buildings are often seen inside of caves; or else they are erected in places difficult of access, on tops of boulders, for instance. Sometimes they are seen in lonely places, more often, however, near the dwellings; and the little round structures make a curious effect when erected on boulders in the vicinity of some hut, looking, as they do, like so many diminutive factory chimneys. They proclaim more clearly than anything else the fact that when the people reach that stage in their development in which they begin to till the soil, they soon become careful of the little property they have, in marked distinction to the savage and nomadic tribes, who are always lavish and improvident. I have seen as many as ten store-houses of the kind described, and once even fourteen near one dwelling, but generally one or two only are found near by.

Small caves, especially when difficult to reach and hidden from view, may be utilised as store-houses, and are then sealed up in the same way as the other varieties are. Sometimes regular log-houses are used.

Chapter IX

Arrival at Batopilas--Ascent from Batopilas to the Highlands of the Sierra--A Tarahumare who had been in Chicago--An Old-timer--Flight of Our Native Guide and its Disastrous Consequences--Indians Burn the Gra.s.s All Over the Country--Travelling Becomes too Difficult for the Animals--Mr. Taylor and I Go to Zapuri--Its Surroundings--The Pithaya in Season.

We continued our way toward the south, crossing Barranca de Cobre where it is 3,300 feet deep. The track we followed was fairly good, but led along several dangerous precipices, over which two burros rolled and were killed. The highest point we reached on the track over the highlands south of the barranca was 8,300 feet. There seemed to be a divide here, the climate being cool and moist, and the farthest ranges toward the south and west enveloped in mist and fog. Although Barranca de Batopilas is not as narrow and impressive as the barranca we had just left, still the mighty gap, as we looked into its hazy bottom from the highlands, presented an imposing, awe-inspiring sight.

Following the windings of the well-laid-out road we descended into the canon and made camp a few miles this side of the town of Batopilas. The silver mines here, which are old and famous, were discovered in the seventeenth century. I was cordially received by Mr. A. R. Shepherd, the well-known mining expert, whose courtesy and kindness were much appreciated by the members of the expedition.

My recent experience had convinced me that the only way to study the natives properly was to live among them for a length of time, and as such a thing was out of the question with so large a party as I still had with me, I made up my mind to discharge as soon as possible everybody and to remain alone.

The country was now suffering from a relentlessly scorching sun. The heat increased as the wet season approached, and, as the animals were getting weaker and weaker, I disposed here of about half of them, and the number of attendants and the amount of baggage were correspondingly reduced. On continuing the journey with the weak and hungry mules, we found the ascent of the southern side of Barranca de Batopilas quite laborious; but on the crest we enjoyed the fresh breeze, the more gratefully after the enervating heat in the bottom of the canon.

Thus we arrived at the village of Yoquibo (yoki = bluebird; ivo = mesa: bluebird on the mesa). Here I had to stop for a few days to reconnoitre the road. I was told that the gra.s.s had been burned by the Indians almost as far as the ranches of Guachochic, our main objective point. The Indians at that time (May) always burn the gra.s.s, and the entire country is wrapped in smoke. This, they think, is necessary to produce rain; smoke-clouds and rain-clouds, in their opinion, bringing about the same ultimate result. But it is exceedingly trying for travellers, man and beast. Only by accident is some little spot of gra.s.s spared here and there, and progress becomes almost an impossibility.