THE LAST THUNDER SONG

IT is an ancient custom to paint tragedy in blood tints. This is because men were once merely animals, and have not as yet been able to live down their ancestry. Yet the stroke of a dagger is a caress beside the throb of hopeless days.

Life can ache; the living will tell you this. But the dead make no complaint.

There is no greater tragedy than the fall of a dream! Napoleon dreamed; so did a savage. It is the same. I know of the scene of a great tragedy. Very few have recognised it as such; there was so little noise along with it. It happened at the Omaha Agency, which is situated on the Missouri River some seventy miles above Omaha.

The summer of 1900 debilitated all thermal adjectives. It was not hot; it was Saharical! It would hardly have been hyperbole to have said that the Old Century lay dying of a fever. The untilled hills of the reservation thrust themselves up in the August sunshine like the emaciated joints of one bedridden. The land lay as yellow as the skin of a fever patient, except in those rare spots where the melancholy corn struggled heartlessly up a hillside, making a blotch like a bedsore!

The blood of the prairie was impoverished, and the sky would give no drink with which to fill the dwindling veins. When one wished to search the horizon for the cloud that was not there, he did it from beneath an arched hand. The small whirlwinds that awoke like sudden fits of madness in the sultry air, rearing yellow columns of dust into the sky—these alone relieved the monotony of dazzle.

Every evening the clouds rolled flashing about the horizon and thundered back into the night. They were merely taunts, like the holding of a cool cup just out of reach of a fevered mouth; and the clear nights passed, bringing dewless dawns, until the ground cracked like a parched lip!

The annual Indian powwow was to be ended prematurely that year, for the sun beat uninvitingly upon the flat bottom where the dances were held, and the Indians found much comfort in the shade of their summer tepees. But when it was noised about that, upon the next day, the old medicine-man Mahowari (Passing Cloud) would dance potent dances and sing a thunder song with which to awaken the lazy thunder spirits to their neglected duty of rain-making, then the argument of the heat became feeble.

So the next morning, the bronze head of every Indian tepeehold took his pony, his dogs, his squaw, and his papooses of indefinite number to the powwow ground. In addition to these, the old men carried with them long memories and an implicit faith.

The young men, who had been away to Indian school, and had succeeded to some extent in stuffing their brown skins with white souls, carried with them curiosity and doubt, which, if properly united, beget derision.

The old men went to a shrine; the young men went to a show. When a shrine becomes a show, the World advances a step. And that is the benevolence of Natural Law!

About the open space in which the dances were held, an oval covering had been built with willow boughs, beneath which the Indians lounged in sweating groups. Slowly about the various small circles went the cumbersome stone pipes.

To one listening, drowsed with the intense sunshine, the buzzle and mutter and snarl of the gossiping Omahas seemed the grotesque echoes from a vanished age. Between the fierce dazzle of the sun and the sharply contrasting blue shade, there was but a line of division; yet a thousand years lay between one gazing in the sun and those dozing in the shadow. It was as if God had flung down a bit of the Young World’s twilight into the midst of the Old World’s noon. Here lounged the masterpiece of the toiling centuries—a Yankee. There sat the remnant of a race as primitive as Israel. Yet the white man looked on with the contempt of superiority.

Before ten o’clock everybody had arrived and his family with him. A little group, composed of the Indian Agent, the Agency Physician, the Mission Preacher, and a newspaper man, down from the city for reportorial purposes, waited and chatted, sitting upon a ragged patch of available shadow.

“These Omahas are an exceptional race,” the preacher was saying in his ministerial tone of voice; “an exceptional race!”

The newspaper man mopped his face, lit a cigarette and nodded assent with a hidden meaning twinkling in his eye.

“Quite exceptional!” he said, tossing his head in the direction of an unusually corpulent bunch of steaming, sweating, bronze men and women. “God, like some lesser master-musicians, has not confined himself to grand opera, it seems!”

He took a long pull at his cigarette, and his next words came out in a cloud of smoke.

“This particular creation savours somewhat of opera bouffe!”

With severe unconcern the preacher mended the broken thread of his discourse. “Quite an exceptional race in many ways. The Omaha is quite as honest as the white man.”

“That is a truism!” The pencil-pusher drove this observation between the minister’s words like a wedge.

“In his natural state he was much more so,” uninterruptedly continued the preacher; he was used to continuous discourse. “I have been told by many of the old men that in the olden times an Indian could leave his tepee for months at a time, and on his return would find his most valuable possessions untouched. I tell you, gentlemen, the Indian is like a prairie flower that has been transplanted from the blue sky and the summer sun and the pure winds into the steaming, artificial atmosphere of the hothouse! A glass roof is not the blue sky! Man’s talent is not God’s genius! That is why you are looking at a perverted growth.

“Look into an Indian’s face and observe the ruins of what was once manly dignity, indomitable energy, masterful prowess! When I look upon one of these faces, I have the same thoughts as, when travelling in Europe, I looked upon the ruins of Rome.

“Everywhere broken arches, fallen columns, tumbled walls! Yet through these as through a mist one can discern the magnificence of the living city. So in looking upon one of these faces, which are merely ruins in another sense. They were once as noble, as beautiful as——”

In his momentary search for an eloquent simile, the minister paused.

“As pumpkin pies!” added the newspaper man with a chuckle; and he whipped out his notebook and pencil to jot down this brilliant thought, for he had conceived a very witty “story” which he would pound out for the Sunday edition.

“Well,” said the Agency Physician, finally sucked into the whirlpool of discussion, “it seems to me that there is no room for crowing on either side. Indians are pretty much like white men; livers and kidneys and lungs, and that sort of thing; slight difference in the pigment under the skin. I’ve looked into the machinery of both species and find just as much room in one as the other for a soul!”

“And both will go upward,” added the minister.

“Like different grades of tobacco,” observed the Indian Agent, “the smoke of each goes up in the same way.”

“Just so,” said the reporter; “but let us cut out the metaphysics. I wonder when this magical cuggie is going to begin his humid evolutions. Lamentable, isn’t it, that, such institutions as rain prayers should exist on the very threshold of the Twentieth Century?”

“I think,” returned the minister, “that the Twentieth Century has no intention of eliminating God! This medicine-man’s prayer, in my belief, is as sacred as the prayer of any churchman. The difference between Wakunda and God is merely orthographical.”

“But,” insisted the cynical young man from the city, “I had not been taught to think of God as of one who forgets! Do you know what I would do if I had no confidence in the executive ability of my God?”

Taking the subsequent silence as a question, the young man answered: “Why, I would take a day off and whittle one out of wood!”

“A youth’s way is the wind’s way,” quoted the preacher, with a paternal air.

“And the thoughts of youth are long, long thoughts; but what is all this noise about?” returned the reporter.

A buzz of expectant voices had grown at one end of the oval, and had spread contagiously throughout the elliptical strip of shade. For with slow, majestic step the medicine-man, Mahowari, entered the enclosure and walked toward the centre. The fierce sun emphasised the brilliancy of the old man’s garments and glittered upon the profusion of trinkets, the magic heirlooms of the medicine-man. It was not the robe nor the dazzling trinkets that caught the eye of one acquainted with Mahowari. It was the erectness of his figure, for he had been bowed with years, and many vertical suns had shone upon the old man’s back since his face had been turned toward the ground. But now with firm step and form rigidly erect he walked.

Any sympathetic eye could easily read the thoughts that passed through the old man’s being like an elixir infusing youth. Now in his feeble years would come his greatest triumph! To-day he would sing with greater power than ever he had sung. Wakunda would hear the cry. The rains would come! Then the white men would be stricken with belief!

Already his heart sang before his lips. In spite of the hideous painting of his face, the light of triumph shone there like the reflection of a great fire.

Slowly he approached the circle of drummers who sat in the glaring centre of the ellipse of sunlight. It was all as though the First Century had awakened like a ghost and stood in the very doorway of the Twentieth!

When Mahowari had approached within a yard of the drums, he stopped, and raising his arms and his eyes to the cloudless sky, uttered a low cry like a wail of supplication. Then the drums began to throb with that barbaric music as old as the world; a sound like the pounding of a fever temple, with a recurring snarl like the warning of a rattlesnake.

Every sound of the rejoicing and suffering prairie echoes in the Indian’s drum.

With a slow, majestic bending of the knees and an alternate lifting of his feet, the medicine-man danced in a circle about the snarling drums. Then like a faint wail of winds toiling up a wooded bluff, his thunder song began.

The drone and whine of the mysterious, untranslatable words pierced the drowse of the day, lived for a moment with the echoes of the drums among the surrounding hills, and languished from a whisper into silence. At intervals the old man raised his face, radiant with fanatic ecstasy, to the meridian glare of the sun, and the song swelled to a supplicating shout.

Faster and faster the old man moved about the circle; louder and wilder grew the song. Those who watched from the shade were absorbed in an intense silence, which, with the drowse of the sultry day, made every sound a paradox! The old men forgot their pipes and sat motionless.

Suddenly, at one end of the covering, came the sound of laughter! At first an indefinite sound like the spirit of merriment entering a capricious dream of sacred things; then it grew and spread until it was no longer merriment, but a loud jeer of derision! It startled the old men from the intenseness of their watching. They looked up and were stricken with awe. The young men were jeering this, the holiest rite of their fathers!

Slower and slower the medicine-man danced; fainter and fainter grew the song and ceased abruptly. With one quick glance, Mahowari saw the shattering of his hopes. He glanced at the sky; but saw no swarm of black spirits to avenge such sacrilege. Only the blaze of the sun, the glitter of the arid zenith!

In that one moment, the temporary youth of the old man died out. His shoulders drooped to their wonted position. His limbs tottered. He was old again.

It was the Night stricken heart-sick with the laughter of the Dawn. It was the audacious Present jeering at the Past, tottering with years. At that moment, the impudent, cruel, brilliant youth called Civilisation snatched the halo from the grey hairs of patriarchal Ignorance. Light flouted the rags of Night. A clarion challenge shrilled across the years.

Never before in all the myriad moons had such a thing occurred. It was too great a cause to produce an effect of grief or anger. It stupefied. The old men and women sat motionless. They could not understand.

With uneven step and with eyes that saw nothing, Mahowari passed from among his kinsmen and tottered up the valley toward his lonesome shack and tepee upon the hillside. It was far past noon when the last of the older Omahas left the scene of the dance.

The greater number of the white men who had witnessed the last thunder dance of the Omahas went homeward much pleased. The show had turned out quite funny indeed. “Ha, ha, ha! Did you see how surprised the old cuggy looked? He, he, he!” Life, being necessarily selfish, argues from its own standpoint.

But as the minister rode slowly toward his home there was no laughter in his heart. He was saying to himself: “If the whole fabric of my belief should suddenly be wrenched from me, what then?” Even this question was born of selfishness, but it brought pity.

In the cool of the evening the minister mounted his horse and rode to the home of Mahowari, which was a shack in the winter and a tepee in the summer. Dismounting, he threw the bridle reins upon the ground, and raised the door flap of the tepee. Mahowari sat cross-legged upon the ground, staring steadily before him with unseeing eyes.

“How!” said the minister.

The old Indian did not answer. There was no expression of grief or anger or despair upon his face. He sat like a statue. Yet, the irregularity of his breathing showed where the pain lay. An Indian suffers in his breast. His face is a mask.

The minister sat down in front of the silent old man and, after the immemorial manner of ministers, talked of a better world, of a pitying Christ, and of God, the Great Father. For the first time the Indian raised his face and spoke briefly in English:

“God? He dead, guess!”

Then he was silent again for some time.

Suddenly his eyes lit up with a light that was not the light of age. The heart of his youth had awakened. The old memories came back and he spoke fluently in his own tongue, which the minister understood.

“These times are not like the old times. The young men have caught some of the wisdom of the white man. Nothing is sure. It is not good. I cannot understand. Everything is young and new. All old things are dead. Many moons ago, the wisdom of Mahowari was great. I can remember how my father said to me one day when I was yet young and all things lay new before me: ‘Let my son go to a high hill and dream a great dream’; and I went up in the evening and cried out to Wakunda and I slept and dreamed.

“I saw a great cloud sweeping up from under the horizon, and it was terrible with lightning and loud thunder. Then it passed over me and rumbled down the sky and disappeared. And when I awoke and told my people of my dream, they rejoiced and said: ‘Great things are in store for this youth. We shall call him the Passing Cloud, and he shall be a thunder man, keen and quick of thought, with the keenness and quickness of the lightning; and his name shall be as thunder in the ears of men.’ And I grew and believed in these sayings and I was strong. But now I can see the meaning of the dream—a great light and a great noise and a passing.”

The old man sighed, and the light passed out of his eyes. Then he looked searchingly into the face of the minister and said, speaking in English:

“You white medicine-man. You pray?”

The minister nodded.

Mahowari turned his gaze to the ground and said wearily:

“White God dead too, guess.”