LITMIR.BIZ

      Apache Village

      "The girls and the women must likewise have new clothing, bearing the sacred symbol, ever in readiness. All their water bottles, burden baskets, and saddlebags must also bear the sign, and should any desire to ride horses, only the best, fleet and strong, branded upon the left buttock with the dáiita ílhnaha, may be taken. The permanent homes of all people living in bands under a chief must no longer be scattered, but must be built close together in long rows, that no time may be lost in assembling when our Great Father wills that you depart from this life to go to that where all is peace and plenty. Until that time, which is not far off, you must conduct yourselves as I have directed, discarding also all old medicine symbols for the new."

      The plain Greek cross and the crescent have been used by the Apache as decorative and religious symbols from early times, but this recent adaptation of the combined form came as a sudden wave.

      With an unusually strong personality, Das Lan had long been held in fear by those who knew him best, and with his story of the new messiah he soon became of great prominence in the tribe. Das Lan first made confidants of the leading spirits in the various bands, who in turn converted others to the new faith before public announcement was made. Having won the strongest men in the tribe through personal appeal to their vanity, the crafty Das Lan could now remain at home, enjoying the prosperous practice that grew out of his new cult.

      Throughout the reservation those most deeply affected by the messiah belief have been appointed spies over the others. If any persist in the use of old medicine paraphernalia, they are reported at once and harassed by threats of plague, sickness, ill-luck, disaster, and even death, which Das Lan claims to be able to cause or to dispel at pleasure. Once the threat is made, nothing unwelcome can happen to one under the ban that is not immediately attributed, by all the medicine-man's disciples, to the disfavor of the gods; and nothing more potent is necessary to convert the unbeliever, for there is no Indian reared in the wilds who is not steeped in the belief that his gods are all-powerful in both causing and eradicating every ill.

      About two years ago, on the Cibicu, a woman murdered her husband. She did not deny the act, but pleaded justification, alleging that her husband was guilty of unfatherly conduct toward his daughter. The local authorities were very sceptical of her defence, since the murdered man had always borne an excellent reputation among both Indians and whites; but no contradictory evidence could be adduced upon which to base an open trial, so the matter became quieted. After time had cancelled the crime in the mind of the guilty, it became known that the murder had been committed at the instigation of the scheming Das Lan, who found the deceased an obstacle to his prophetic assumptions, and under the guise of an order from Kútĕrastan had him despatched. Naturally fierce, strong, and bold, Das Lan has become more emboldened by his success as a prophet, and indirect threats of further crafty murders are sometimes uttered by the more fanatical members in each band when anyone presumes to defy his creed and will.

      In 1903, throughout the White Mountain reservation, the Government farmers found it difficult to persuade the Apache to plant the usual corn. The following winter found them with a scant food supply, and Government aid was neccessary to relieve suffering. The cause of the failure to plant, none of the officials then knew; but to his tribesmen Das Lan had prophesied the probable advent of the messiah at that time—so why plant corn?

      Another effect of Das Lan's prophecy is noted in the fact that although a few years ago the Apache houses were scattered far and wide, now there are many villages consisting of long straight rows of grass-thatched huts, bearing testimony to that deep-seated superstition which in the Apache apparently will never be eradicated.