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Additional info for Great River: The Rio Grande in North American History (Fourth Revised Edition) (Volume 1, Indians and Spain. Volume 2, Mexico and the United States)

Example text

For several days before, those who were going to take part made sure to vomit many times a day. The dancing ground was swept clean. If there was any refuse about the houses it was taken away. Thoughts were put in order too. Some of the figures in the dance were going to be the clowns, the spirits who mocked and scolded humanity, whose very thoughts they could see. And above all, there would be certain masked figures who came there from the other world. All the women knew that these were gods themselves—the spirits of rain and growth— who wore wooden coverings on their heads, trimmed with downy feathers, painted to represent the deities of the sky.

Who knew how much this was accidental, and how much devised by the Indian in his sense of propriety in the natural world, his reverence for all its aspects, and his general application in imitative symbols of all the living and enduring forms he knew about him? Even where his town stood above the river, the river dictated his farming methods; for the irrigation ditch leading from the river to the fields below the town was in itself but a tiny river in form, with the same general laws of flow, and reach, and structure as the big river.

In the morning again he arose and again the people saw him with joy. What they saw was not the sun himself but a large mask that covered his whole body. By his light everyone saw that the world was large and beautiful. The sun saw and knew, like any other person. THE STUFF OF L I F E 25 And others said that he walked through the sky dressed in white deerskin which flashed with countless beads. His face, hidden by a mask, was beautiful. They said he was the father of the twin boys, Masewi and Oyoyewi, the young gods of war, who protected the people by killing their enemies.

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