by J. T. Edson
Alarmed by the prospect, Becky tried to sit up. Gentle hands raised and supported her shoulders. Somebody wiped away the sweat with a piece of cloth. With her vision restored, her gaze focused upon something small and reddish which writhed and squalled in the hands of the medicine woman.
‘I—Is it all right?’ the brunette gasped, speaking in English.
‘It’s a fine healthy girl, Woman Of Spirit!’ the medicine women replied before Annie Wishart could supply the information in the same language, guessing what the question had been and using the name by which Becky was known to the Pahuraix.
‘A girl!’ the brunette gasped. Taking the baby, she looked at it. From the first moment she had realized she was pregnant, she had wondered how she would react to the sight of a child which was illegitimate—even unacceptable—by the standards under which she had been raised. Feeling and watching its movements, she realized she did not care how its birth might be regarded by others. It was her first born and she loved it. Wanting to express her gratitude to the woman who more than anybody else had helped her adjust to her new way of life, before lowering the baby to suckle at a breast, she went on in tones of rapturous delight, ‘Hello, Annie Singing Bear!’
Part Two – The Finished Product
Ten – Should-Be-A-Boy
Like any healthy child born in a Comanche village, Annie Singing Bear was given the care and treatment befitting a valuable addition to the Pahuraix band. During her first days, she was kept swaddled by robes in the tipi where Becky Ingraham—the Nemenuh did not use surnames and she was known among them as ‘Woman Of Spirit’—was lying-in to recover from the rigors of the birth. From the beginning, not only did the baby receive constant loving attention from her mother, but the distaff members of her father’s family, Annie Wishart and other women friends supplied it too. What was more, although he would have preferred a boy for his first-born, Singing Bear lavished just as much affection upon her and did everything he could to ensure her well-being.
When Becky was able to get up and about, Annie spent the next period of her life on a ‘papoose board’—which could be stood up out of harm’s way, or carried easily on her mother’s back—during the hours of daylight. xix Until attaining a size and weight which precluded the former, she was transported either by her mother when moving around on foot or suspended from a saddle or travois pole if the band were on the move. No matter whether in camp or travelling, particularly when the return of cold weather caused her to be wrapped inside the cradle by a cocoon of blankets with just a small hole left to allow her to breathe and through which only her peering eyes were visible, removing her from the container to keep her clean after she had carried out her bodily functions would have been a laborious and time consuming task. It was avoided by inserting a draining tube between her legs and out of the container at the front and having her excrement caught in soft, dry moss. Despite these precautions, she still got wet and messy. However, before being transferred to sleep in her ‘night cradle’, xx she was thoroughly washed, greased and powdered with the pulverized dry rot of cottonwood which experience had proved was of all the material available most suitable for the task.
Almost ten months elapsed before Annie was allowed liberty to experience the exploratory pleasures of crawling about on the floor of the tipi. From then until she was able to walk without needing constant supervision, she still continued to be returned to the papoose board or night cradle as conditions demanded. Nevertheless, despite the confinement, her education was commenced. The first lesson was that crying would not cause her whims to be gratified and soon, no matter what the conditions, she kept silent. As she grew older and more able to understand, she learned to do some things and avoid others which would not have been to her advantage. She was also taught that she could benefit by acting in a certain way, but not from another. Scolded by her parents when necessary and praised as deserved, she was never subjected to corporal punishment at either’s hands. On the occasions when such additional discipline was required, it was supplied by a female member of her father’s family, or one of her mother’s friends, all of whom took an active part in her upbringing and her mother performed a similar service for them.
In accordance with Comanche tradition, the next step in Annie’s education should have been learning the duties of a woman. She began conventionally enough by helping her mother to carry water and progressed to assisting in gathering wood. However, even while doing so, she started to show a greater propensity for masculine activities. More and more when the time came for her to perform such feminine chores, she would be found playing the games which were usually considered the province of boys. Another aspect also became increasingly noticeable.
Commencing shortly after her birth, like every Nemenuh since Ka Dih had seen fit to bring them into contact with the ‘god dog’ which changed them from comparatively harmless wanderers on foot to mounted warriors second to none, the girl had become used to the horses and their motions as a result of being carried strapped to a saddle, hanging on her mother’s back and, later, clinging to Becky or the mane of the animal carrying them. From these beginnings, she gained confidence, learned balance and graduated to riding by herself upon a gentle old packhorse at a somewhat earlier age than was usual for one of her sex. On reaching her fifth birthday, she was capable of handling the pony presented to her by her grandfather. Before two more years passed, she was as capable as any boy her age at sitting a colt bareback.
Nor did the attainment of masculine achievements end with riding!
As was the case during Becky’s tomboy childhood, if Annie had been raised in the society and ways of her maternal kinfolks, every effort would have been made to turn her proclivity away from masculine activities. Instead of adopting such an attitude, having accepted as valid the pronouncement on the subject made by the band’s medicine man and woman, the Pahuraix had considered the deviation from normal behavior was ordained by Ka Dih. Therefore, they did not feel there was any stigma attached to it. Rather they had believed it was an honor that she was selected by the Great Spirit to follow the life-style—if not necessarily in a sexual sense—of a male. Nor had her mother raised any objections to the arrangement. Rather it had been welcomed by Becky as, if the predilection continued, one situation she had envisaged for the future might be forestalled even if not completely removed.
In keeping with the ways of the Comanche, due to her father being occupied by the duties of an active warrior, Annie’s education was put into the hands of her grandfather, Brother-To-The-Hawk. Thereafter, instead of receiving instruction suitable to a tuepet from the distaff side of the family, she started to acquire the same upbringing as would any tuinep’. Furthermore, in spite—or rather because—of its ‘medicine’ significance, not only was she allowed to discard feminine costume, her adoption of masculine attire was permitted to extend to the breechclout.
One other matter had arisen as a result of the drastic alteration to Annie’s way of life. Her name was changed to ‘Should-Be-A-Boy’—generally shortened to ‘Tuinep’’—and everybody waited to find out whether she could live up to the proud heritage of her father and grandfather. Although the latter had given up the honor, both had attained considerable fame as lance carriers.
Once the girl’s future had been settled, presenting her with a bow and some blunt arrows, Brother-To-The-Hawk had taught her how to shoot. Spending much time in practice, she hunted small birds and animals with the boys of her age. As she gained competence, she ranged farther from the camp in search of larger quarry. From the beginning, she was made to realize that hunting was a serious duty rather than a pleasurable pastime and how her ability might mean the difference between having food, shelter and clothing instead of suffering from starvation and exposure. As time went on, she progressed to attaining the necessary skills of hunting and the war trail. These had included all aspects of horse handling, living off the country, silent movement through any kind of cover, locating hidden perils, following tracks and beco
ming adept at concealment. Also taught was how to wield and make the most of every kind of weapon a warrior was able to select from.
Not all the training was by actual practice and participation. When the weather was unsuitable for outside activities, the girl and her male companions were told about tribal history, religious beliefs, traditions, legends and other essentials. Prominent in the instruction was the procedure to be carried out when a wrong inflicted by an enemy demanded personal vengeance be taken. This entailed swearing an oath to Ka-Dih, painting a red hand on the bare chest and riding out with the intention of only returning when the quest was completed. xxi They were also taught that there was no greater honor to be achieved than to become a lance carrier and uphold all doing so demanded.
To imbue Annie with the sense of pride and purpose which made the difference between remaining an average member of the community and becoming a warrior of renown, the ambition of every Nememuh boy, she was frequently told of achievements which had brought acclaim to members of her family. The story which impressed her most was how her father had saved her mother after having tracked down and, in spite of having along a three-horse relay, stalked the killers of his former wife without being detected, then counted coup on six of them.
The story of Singing Bear’s achievement helped Annie to understand why her mother and she differed in such ways as the color of their hair and build from the rest of the band. When she expressed concern over how this might affect her future, she was assured that having a parent who was white—particularly one as courageous and wise as Woman Of Spirit had proved to be—would not prevent her from achieving the ambition of every tuinep’ to become a name warrior. According to news which reached them, visits by members of other Comanche bands being a not infrequent occurrence, a Pehnane youngster named Cuchilo and also of mixed blood had attained such competence he had had two Give-Away dances in his honor before the age when he qualified to be a tuivitisi. xxii Not only did learning of his exploits give her an added inducement to succeed, she was to hear of him again and make his acquaintance at a later date. xxiii
For the next fifteen years, Annie’s life followed the course which would have been taken by a boy. Always on the move, she acquired competence in everything a warrior would need to know. However, having inherited her mother’s passion for learning, she also gained knowledge in subjects which none of her pure blood companions of either sex obtained. Nor did this stop with becoming fluent in English and passable in Spanish under the tuition of Becky, Annie Wishart and the Mexican captives. Seeing her mother obviously engrossed in one of several books which her father had brought back from a raid, meaning to have the leaves used as packing for a shield, her inborn curiosity caused her to inquire what made it so interesting. Being told the black markings on the white pages were used to convey information, she asked to be taught their secret and added reading and writing to her other accomplishments.
However, acquiring learning of white means of communication was an occupation of the late fall, winter and early spring. Once the weather started to improve, Tuinep’ and her masculine companions were allowed much freedom to do things which would help them with their future lives.
Throughout their pre-adolescent period, when not receiving instruction from their elders, Tuinep’ and boys of her age group went their own way. Unlike the girls, they were never expected to perform any of the menial tasks about the camp. Instead, they were left to their own devices and any discomfort caused to their elders as a result of their high spirits and mischievous activities was overlooked on the grounds that, ‘He is going to be a warrior and may die young in battle.’ It was a system which taught self-reliance, while also fostering a spirit of manly camaraderie which Annie absorbed regardless of her sex.
When camp was set up in a new location, the youngsters sought out a nearby portion of the stream where they could play all day. Occasionally, they would be joined by girls. In which case, they would build shelters of various kinds and establish a village in miniature complete with a ‘chief’ and ‘families’ comprised of a ‘warrior’—with Annie always considered in that category—and his squaws. While the boys hunted to provide meat, the girls gathered berries, edible roots and eggs to supplement the meal.
However, with the approach of adolescence, such ‘family’ gatherings and other childish games were forgotten by Tuinep’ and her age group. Instead, they joined and took to roaming in gangs already formed by older boys. Racing on foot or horseback, attaining other forms of equestrian skill, hunting, swimming and wrestling occupied more and more of their time. Given instruction by her mother, including how to make the best use of a clenched fist as a means of winning a bare handed fight—a tactic never developed to any great degree by the Nemenuh, or any other Indian nation—Annie quickly acquired a reputation for her prowess at the latter.
As their fathers ‘raided’ for horses and other loot, the gangs stole food from around the camp. At nights, armed with ropes—in the skilful throwing of which they could compare favorably with any cowhand or Mexican vaquero—they cut out mounts from the herd, regardless of ownership, to joyride on across the open range. Should they be detected, they would dismount and scatter to avoid the humiliation of being captured. Such escapades were not encouraged by their elders, but neither was any attempt made to prohibit them from participating. It was considered a part of the training to fit them for their future services as warriors and their marauding activities provided a useful extra guard against enemies seeking to reach the village.
With the passing of time, Becky Ingraham had grown from a girl frequently experiencing misgivings about her new way of life to a mature woman who had accepted it was the only one she was likely to have in the future. Whatever slight hope had remained of escaping and returning to her own people ended with the birth of her first—only, as events proved—child. While she had accepted that Annie would almost certainly grow up as a Comanche, encouraging a working knowledge of the English language and passable standard of literacy had been precautions in case her summation proved incorrect.
Not only had the brunette accepted her situation, but being the kind of person she was, she had been successful in her desire to better it. Her natural intelligence and some of the things she had learned before meeting Singing Bear had served her well. Even before it had become obvious she could not provide him with the son he desired, in accordance with Comanche custom, he had taken three other wives. Being a successful warrior and consistently fortunate gambler, giving them high social standing in the community, he provided each with her own tipi. Furthermore, far from having been discarded, Becky was granted the special device—a decorative tongue-like appendage, which hung at the front and rear from the neck of her dress—indicating she was the pairaivo.
Reconciling herself to a marital situation which would have been regarded as abhorrent by her own family, Becky had performed her duties as senior wife in a way which won her the confidence, respect and affection of her subordinates. What was more, the discovery that her only child appeared to have been specially selected by Ka-Dih for some purpose as yet unknown, she was able to attain added prestige by becoming associated with the band’s spiritual advisers. From the medicine man and woman, she had acquired knowledge and wisdom which would not have been made available to an outsider lacking what was apparently a connection with the Great Spirit. All in all, regardless of her race, she had grown to be considered a person of worth and importance in the band.
There had been few contacts with her own people during the sixteen years Becky had spent amongst the Pahuraix. Nor had any of the white or half-breed traders who came to the village struck her as offering a means of leaving. In fact, after the first of them had come and gone, she had kept out of the way when others put in an appearance. Nevertheless, as Annie Wishart had no such inhibitions, she had learned something of events taking place in the outside world. Other information had been brought by visiting parties of Nemenuh.
Although members of other bands o
ccasionally told of conflict with ‘long knife blue coats’, who the brunette had guessed were members of the United States’ Cavalry, the Pahuraix never crossed their path. This was partly because their terrain was not yet close enough to the ever spreading white settlements to bring them to the attention of the Army. Furthermore, the commencement of the War Between the States had caused the withdrawal of Union troops and the Confederates had none to spare for hunting Indians who were causing no trouble. The only contact with the civil war raging further east had come when Singing Bear and other warriors were invited by a trader to attend a meeting of ail nations which was intended to persuade them to join together and drive the hated white man from the land. Nothing had come of the suggestion. The delegation had returned telling how a white haired, yet young looking, paleface giant had arrived and proved the medicine of the ‘devil gun’ supposed to help them attain victory was false. xxiv
Even with the cessation of hostilities, news of which filtered through to Becky, there were no drastic changes to the situation at first. However, there were growing references by visitors from various bands to large herds of the white man’s ‘spotted buffalo’—as the half wild longhorn cattle were known—being driven towards the north by ‘ride plenties’ possessing a fighting ability which made attacking them a hazardous proposition.
Oblivious of the misgivings her mother was now experiencing about the way in which the world in their vicinity was developing, just past her fifteenth birthday as the maternal side of her bloodline regarded the passage of time, Annie well justified the name, ‘Should-Be-A-Boy’. In appearance, apart from the color of her hair and certain aspects of her features, she looked like a typical Comanche rather than a Pahuraix. Giving no thought to a figure which was becoming increasingly feminine in its development, her hair style and attire was masculine from head to foot.