The Zane Grey Megapack, page 352
The first Indians to put in an appearance were a flock of children, half naked, with tangled manes of raven-black hair and skin like gold bronze. They appeared bold and shy by turns. Then a little, sinewy man, old and beaten and gray, came out of the principal hogan. He wore a blanket round his bent shoulders. His name was Hosteen Doetin, and it meant gentle man. His fine, old, wrinkled face lighted with a smile of kindly interest. His squaw followed him, and she was as venerable as he. Shefford caught a glimpse of the shy, dark Glen Naspa, Nas Ta Bega’s sister, but she did not come out. Other Indians appeared, coming from adjacent hogans.
Nas Ta Bega turned the mustangs loose among those Shefford had noticed, and presently there rose a snorting, whistling, kicking, plunging melee. A cloud of dust hid them, and then a thudding of swift hoofs told of a run through the cedars. Joe Lake began picking over stacks of goat-skins and bags of wool that were piled against the hogan.
“Reckon we’ll have one grand job packing out this load,” he growled. “It’s not so heavy, but awkward to pack.”
It developed, presently, from talk with the old Navajo, that this pile was only a half of the load to be packed to Kayenta, and the other half was round the corner of the mountain in the camp of Piutes. Hosteen Doetin said he would send to the camp and have the Piutes bring their share over. The suggestion suited Joe, who wanted to save his burros as much as possible. Accordingly, a messenger was despatched to the Piute camp. And Shefford, with time on his hands and poignant memory to combat, decided to recall his keen interest in the Navajo, and learn, if possible, what the Indian’s life was like. What would a day of his natural life be?
In the gray of dawn, when the hush of the desert night still lay deep over the land, the Navajo stirred in his blanket and began to chant to the morning light. It began very soft and low, a strange, broken murmur, like the music of a brook, and as it swelled that weird and mournful tone was slowly lost in one of hope and joy. The Indian’s soul was coming out of night, blackness, the sleep that resembled death, into the day, the light that was life.
Then he stood in the door of his hogan, his blanket around him, and faced the east.
Night was lifting out of the clefts and ravines; the rolling cedar ridges and the sage flats were softly gray, with thin veils like smoke mysteriously rising and vanishing; the colorless rocks were changing. A long, horizon-wide gleam of light, rosiest in the center, lay low down in the east and momentarily brightened. One by one the stars in the deep-blue sky paled and went out and the blue dome changed and lightened. Night had vanished on invisible wings and silence broke to the music of a mockingbird. The rose in the east deepened; a wisp of cloud turned gold; dim distant mountains showed dark against the red; and low down in a notch a rim of fire appeared. Over the soft ridges and valleys crept a wondrous transfiguration. It was as if every blade of grass, every leaf of sage, every twig of cedar, the flowers, the trees, the rocks came to life at sight of the sun. The red disk rose, and a golden fire burned over the glowing face of that lonely waste.
The Navajo, dark, stately, inscrutable, faced the sun—his god. This was his Great Spirit. The desert was his mother, but the sun was his life. To the keeper of the winds and rains, to the master of light, to the maker of fire, to the giver of life the Navajo sent up his prayer:
Of all the good things of the Earth let me always have plenty.
Of all the beautiful things of the Earth let me always have plenty.
Peacefully let my horses go and peacefully let my sheep go.
God of the Heavens, give me many sheep and horses.
God of the Heavens, help me to talk straight.
Goddess of the Earth, my Mother, let me walk straight.
Now all is well, now all is well, now all is well, now all is well.
Hope and faith were his.
A chief would be born to save the vanishing tribe of Navajos. A bride would rise from a wind—kiss of the lilies in the moonlight.
He drank from the clear, cold spring bubbling from under mossy rocks. He went into the cedars, and the tracks in the trails told him of the visitors of night. His mustangs whistled to him from the ridge-tops, standing clear with heads up and manes flying, and then trooped down through the sage. The shepherd-dogs, guardians of the flocks, barked him a welcome, and the sheep bleated and the lambs pattered round him.
In the hogan by the warm, red fire his women baked his bread and cooked his meat. And he satisfied his hunger. Then he took choice meat to the hogan of a sick relative, and joined in the song and the dance and the prayer that drove away the evil spirit of illness. Down in the valley, in a sandy, sunny place, was his corn-field, and here he turned in the water from the ditch, and worked awhile, and went his contented way.
He loved his people, his women, and his children. To his son he said: “Be bold and brave. Grow like the pine. Work and ride and play that you may be strong. Talk straight. Love your brother. Give half to your friend. Honor your mother that you may honor your wife. Pray and listen to your gods.”
Then with his gun and his mustang he climbed the slope of the mountain. He loved the solitude, but he was never alone. There were voices on the wind and steps on his trail. The lofty pine, the lichened rock, the tiny bluebell, the seared crag—all whispered their secrets. For him their spirits spoke. In the morning light Old Stone Face, the mountain, was a red god calling him to the chase. He was a brother of the eagle, at home on the heights where the winds swept and the earth lay revealed below.
In the golden afternoon, with the warm sun on his back and the blue canyon at his feet, he knew the joy of doing nothing. He did not need rest, for he was never tired. The sage-sweet breath of the open was thick in his nostrils, the silence that had so many whisperings was all about him, the loneliness of the wild was his. His falcon eye saw mustang and sheep, the puff of dust down on the cedar level, the Indian riding on a distant ridge, the gray walls, and the blue clefts. Here was home, still free, still wild, still untainted. He saw with the eyes of his ancestors. He felt them around him. They had gone into the elements from which their voices came on the wind. They were the watchers on his trails.
At sunset he faced the west, and this was his prayer:
Great Spirit, God of my Fathers,
Keep my horses in the night.
Keep my sheep in the night.
Keep my family in the night.
Let me wake to the day.
Let me be worthy of the light.
Now all is well, now all is well,
Now all is well, now all is well.
And he watched the sun go down and the gold sink from the peaks and the red die out of the west and the gray shadows creep out of the canyon to meet the twilight and the slow, silent, mysterious approach of night with its gift of stars.
Night fell. The white stars blinked. The wind sighed in the cedars. The sheep bleated. The shepherd-dogs bayed the mourning coyotes. And the Indian lay down in his blankets with his dark face tranquil in the starlight. All was well in his lonely world. Phantoms hovered, illness lingered, injury and pain and death were there, the shadow of a strange white hand flitted across the face of the moon—but now all was well—the Navajo had prayed to the god of his Fathers. Now all was well!
* * * *
And this, thought Shefford in revolt, was what the white man had killed in the Indian tribes, was reaching out now to kill in this wild remnant of the Navajos. The padre, the trapper, the trader, the prospector, and the missionary—so the white man had come, some of him good, no doubt, but more of him evil; and the young brave learned a thirst that could never be quenched at the cold, sweet spring of his forefathers, and the young maiden burned with a fever in her blood, and lost the sweet, strange, wild fancies of her tribe.
* * * *
Joe Lake came to Shefford and said, “Withers told me you had a mix-up with a missionary at Red Lake.”
“Yes, I regret to say,” replied Shefford.
“About Glen Naspa?”
“Yes, Nas Ta Bega’s sister.”
“Withers just mentioned it. Who was the missionary?”
“Willetts, so Presbrey, the trader, said.”
“What’d he look like?”
Shefford recalled the smooth, brown face, the dark eyes, the weak chin, the mild expression, and the soft, lax figure of the missionary.
“Can’t tell by what you said,” went on Joe. “But I’ll bet a peso to a horse-hair that’s the fellow who’s been here. Old Hosteen Doetin just told me. First visits he ever had from the priest with the long gown. That’s what he called the missionary. These old fellows will never forget what’s come down from father to son about the Spanish padres. Well, anyway, Willetts has been here twice after Glen Naspa. The old chap is impressed, but he doesn’t want to let the girl go. I’m inclined to think Glen Naspa would as lief go as stay. She may be a Navajo, but she’s a girl. She won’t talk much.”
“Where’s Nas Ta Bega?” asked Shefford.
“He rode off somewhere yesterday. Perhaps to the Piute camp. These Indians are slow. They may take a week to pack that load over here. But if Nas Ta Bega or someone doesn’t come with a message today I’ll ride over there myself.”
“Joe, what do you think about this missionary?” queried Shefford, bluntly.
“Reckon there’s not much to think, unless you see him or find out something. I heard of Willetts before Withers spoke of him. He’s friendly with Mormons. I understand he’s worked for Mormon interests, someway or other. That’s on the quiet. Savvy? This matter of him coming after Glen Naspa, reckon that’s all right. The missionaries all go after the young people. What’d be the use to try to convert the old Indians? No, the missionary’s work is to educate the Indian, and, of course, the younger he is the better.”
“You approve of the missionary?”
“Shefford, if you understood a Mormon you wouldn’t ask that. Did you ever read or hear of Jacob Hamblin?… Well, he was a Mormon missionary among the Navajos. The Navajos were as fierce as Apaches till Hamblin worked among them. He made them friendly to the white man.”
“That doesn’t prove he made converts of them,” replied Shefford, still bluntly.
“No. For the matter of that, Hamblin let religion alone. He made presents, then traded with them, then taught them useful knowledge. Mormon or not, Shefford, I’ll admit this: a good man, strong with his body, and learned in ways with his hands, with some knowledge of medicine, can better the condition of these Indians. But just as soon as he begins to preach his religion, then his influence wanes. That’s natural. These heathen have their ideals, their gods.”
“Which the white man should leave them!” replied Shefford, feelingly.
“That’s a matter of opinion. But don’t let’s argue.… Willetts is after Glen Naspa. And if I know Indian girls he’ll persuade her to go to his school.”
“Persuade her!” Then Shefford broke off and related the incident that had occurred at Red Lake.
“Reckon any means justifies the end,” replied Joe, imperturbably. “Let him talk love to her or rope her or beat her, so long as he makes a Christian of her.”
Shefford felt a hot flush and had difficulty in controlling himself. From this single point of view the Mormon was impossible to reason with.
“That, too, is a matter of opinion. We won’t discuss it,” continued Shefford. “But—if old Hosteen Doetin objects to the girl leaving, and if Nas Ta Bega does the same, won’t that end the matter?”
“Reckon not. The end of the matter is Glen Naspa. If she wants to go she’ll go.”
Shefford thought best to drop the discussion. For the first time he had occasion to be repelled by something in this kind and genial Mormon, and he wanted to forget it. Just as he had never talked about men to the sealed wives in the hidden valley, so he could not talk of women to Joe Lake.
Nas Ta Bega did not return that day, but, next morning a messenger came calling Lake to the Piute camp. Shefford spent the morning high on the slope, learning more with every hour in the silence and loneliness, that he was stronger of soul than he had dared to hope, and that the added pain which had come to him could be borne.
Upon his return toward camp, in the cedar grove, he caught sight of Glen Naspa with a white man. They did not see him. When Shefford recognized Willetts an embarrassment as well as an instinct made him halt and step into a bushy, low-branched cedar. It was not his intention to spy on them. He merely wanted to avoid a meeting. But the missionary’s hand on the girl’s arm, and her uplifted head, her pretty face, strange, intent, troubled, struck Shefford with an unusual and irresistible curiosity. Willetts was talking earnestly; Glen Naspa was listening intently. Shefford watched long enough to see that the girl loved the missionary, and that he reciprocated or was pretending. His manner scarcely savored of pretense, Shefford concluded, as he slipped away under the trees.
He did not go at once into camp. He felt troubled, and wished that he had not encountered the two. His duty in the matter, of course, was to tell Nas Ta Bega what he had seen. Upon reflection Shefford decided to give the missionary the benefit of a doubt; and if he really cared for the Indian girl, and admitted or betrayed it, to think all the better of him for the fact. Glen Naspa was certainly pretty enough, and probably lovable enough, to please any lonely man in this desert. The pain and the yearning in Shefford’s heart made him lenient. He had to fight himself—not to forget, for that was impossible—but to keep rational and sane when a white flower-like face haunted him and a voice called.
The cracking of hard hoofs on stones caused him to turn toward camp, and as he emerged from the cedar grove he saw three Indian horsemen ride into the cleared space before the hogans. They were superbly mounted and well armed, and impressed him as being different from Navajos. Perhaps they were Piutes. They dismounted and led the mustangs down to the pool below the spring. Shefford saw another mustang, standing bridle down and carrying a pack behind the saddle. Some squaws with children hanging behind their skirts were standing at the door of Hosteen Doetin’s hogan. Shefford glanced in to see Glen Naspa, pale, quiet, almost sullen. Willetts stood with his hands spread. The old Navajo’s seamed face worked convulsively as he tried to lift his bent form to some semblance of dignity, and his voice rolled out, sonorously: “Me no savvy Jesus Christ! Me hungry!… Me no eat Jesus Christ!”
Shefford drew back as if he had received a blow. That had been Hosteen Doetin’s reply to the importunities of the missionary. The old Navajo could work no longer. His sons were gone. His squaw was worn out. He had no one save Glen Naspa to help him. She was young, strong. He was hungry. What was the white man’s religion to him?
With long, swift stride Shefford entered the hogan. Willetts, seeing him, did not look so mild as Shefford had him pictured in memory, nor did he appear surprised. Shefford touched Hosteen Doetin’s shoulder and said, “Tell me.”
The aged Navajo lifted a shaking hand.
“Me no savvy Jesus Christ! Me hungry!… Me no eat Jesus Christ!”
Shefford then made signs that indicated the missionary’s intention to take the girl away. “Him come—big talk—Jesus—all Jesus.… Me no want Glen Naspa go,” replied the Indian.
Shefford turned to the missionary.
“Willetts, is he a relative of the girl?”
“There’s some blood tie, I don’t know what. But it’s not close,” replied Willetts.
“Then don’t you think you’d better wait till Nas Ta Bega returns? He’s her brother.”
“What for?” demanded Willetts. “That Indian may be gone a week. She’s willing to accompany the missionary.”
Shefford looked at the girl.
“Glen Naspa, do you want to go?”
She was shy, ashamed, and silent, but manifestly willing to accompany the missionary. Shefford pondered a moment. How he hoped Nas Ta Bega would come back! It was thought of the Indian that made Shefford stubborn. What his stand ought to be was hard to define, unless he answered to impulse; and here in the wilds he had become imbued with the idea that his impulses and instincts were no longer false.
“Willetts, what do you want with the girl?” queried Shefford, coolly, and at the question he seemed to find himself. He peered deliberately and searchingly into the other’s face. The missionary’s gaze shifted and a tinge of red crept up from under his collar.
“Absurd thing to ask a missionary!” he burst out, impatiently.
“Do you care for Glen Naspa?”
“I care as God’s disciple—who cares to save the soul of heathen,” he replied, with the lofty tone of prayer.
“Has Glen Naspa no—no other interest in you—except to be taught religion?”
The missionary’s face flamed, and his violent tremor showed that under his exterior there was a different man.
“What right have you to question me?” he demanded. “You’re an adventurer—an outcast. I’ve my duty here. I’m a missionary with Church and state and government behind me.”
“Yes, I’m an outcast,” replied Shefford, bitterly. “And you may be all you say. But we’re alone now out here on the desert. And this girl’s brother is absent. You haven’t answered me yet.… Is there anything between you and Glen Naspa except religion?”
“No, you insulting beggar?”
Shefford had forced the reply that he had expected and which damned the missionary beyond any consideration.
“Willetts, you are a liar!” said Shefford, steadily.
“And what are you?” cried Willetts, in shrill fury. “I’ve heard all about you. Heretic! Atheist! Driven from your Church! Hated and scorned for your blasphemy!”
Then he gave way to ungovernable rage, and cursed Shefford as a religious fanatic might have cursed the most debased sinners. Shefford heard with the blood beating, strangling the pulse in his ears. Somehow this missionary had learned his secret—most likely from the Mormons in Stonebridge. And the terms of disgrace were coals of fire upon Shefford’s head. Strangely, however, he did not bow to them, as had been his humble act in the past, when his calumniators had arraigned and flayed him. Passion burned in him now, for the first time in his life, made a tiger of him. And these raw emotions, new to him, were difficult to control.
