It is true I have been in Shoshone Land, but before that, long before, I had seen it through the eyes of Winnenap' in a rosy mist of reminiscence, and must always see it with a sense of intimacy in the light that never was. Sitting on the golden slope at the campoodie, looking across the Bitter Lake to the purple tops of Mutarango, the medicine-man drew up its happy places one by one, like little blessed islands in a sea of talk. For he was born a Shoshone, was Winnenap'; and though his name, his wife, his children, and his tribal relations were of the Paiutes, his thoughts turned homesickly toward Shoshone Land. Once a Shoshone always a Shoshone. Winnenap' lived gingerly among the Paiutes and in his heart despised them. But he could speak a tolerable English when he would, and he always would if it were of Shoshone Land.
He had come into the keeping of the Paiutes as a hostage for the long peace which the authority of the whites made interminable, and, though there was now no order in the tribe, nor any power that could have lawfully restrained him, kept on in the old usage, to save his honor and the word of his vanished kin. He had seen his children's children in the borders of the Paiutes, but loved best his own miles of sand and rainbow-painted hills.
Professedly he had not seen them since the beginning of his hostage; but every year about the end of the rains and before the strength of the sun had come upon us from the south, the medicine-man went apart on the mountains to gather herbs, and when he came again I knew by the new fortitude of his countenance and the new color of his reminiscences that he had been alone and unspied upon in Shoshone Land.
To reach that country from the campoodie, one goes south and south, within hearing of the lip-lip-lapping of the great tideless lake, and south by east over a high rolling district, miles and miles of sage and nothing else. So one comes to the country of the painted hills,--old red cones of craters, wasteful beds of mineral earths, hot, acrid springs, and steam jets issuing from a leprous soil. After the hills the black rock, after the craters the spewed lava, ash strewn, of incredible thickness, and full of sharp, winding rifts. There are picture writings carved deep in the face of the cliffs to mark the way for those who do not know it. On the very edge of the black rock the earth falls away in a wide sweeping hollow, which is Shoshone Land.
South the land rises in very blue hills, blue because thickly wooded with ceanothus and manzanita, the haunt of deer and the border of the Shoshones. Eastward the land goes very far by broken ranges, narrow valleys of pure desertness, and huge mesas uplifted to the sky-line, east and east, and no man knows the end of it.
It is the country of the bighorn, the wapiti, and the wolf, nesting place of buzzards, land of cloud-nourished trees and wild things that live without drink. Above all, it is the land of the creosote and the mesquite. The mesquite is God's best thought in all this desertness. It grows in the open, is thorny, stocky, close grown, and iron-rooted. Long winds move in the draughty valleys, blown sand fills and fills about the lower branches, piling pyramidal dunes, from the top of which the mesquite twigs flourish greenly. Fifteen or twenty feet under the drift, where it seems no rain could penetrate, the main trunk grows, attaining often a yard's thickness, resistant as oak. In Shoshone Land one digs for large timber; that is in the southerly, sandy exposures.
Higher on the table-topped ranges low trees of juniper and pinon stand each apart, rounded and spreading heaps of greenness.
Between them, but each to itself in smooth clear spaces, tufts of tall feathered grass.
This is the sense of the desert hills, that there is room enough and time enough. Trees grow to consummate domes; every plant has its perfect work. Noxious weeds such as come up thickly in crowded fields do not flourish in the free spaces. Live long enough with an Indian, and he or the wild things will show you a use for everything that grows in these borders.
The manner of the country makes the usage of life there, and the land will not be lived in except in its own fashion. The Shoshones live like their trees, with great spaces between, and in pairs and in family groups they set up wattled huts by the infrequent springs. More wickiups than two make a very great number. Their shelters are lightly built, for they travel much and far, following where deer feed and seeds ripen, but they are not more lonely than other creatures that inhabit there.
The year's round is somewhat in this fashion. After the pinon harvest the clans foregather on a warm southward slope for the annual adjustment of tribal difficulties and the medicine dance, for marriage and mourning and vengeance, and the exchange of serviceable information; if, for example, the deer have shifted their feeding ground, if the wild sheep have come back to Waban, or certain springs run full or dry. Here the Shoshones winter flockwise, weaving baskets and hunting big game driven down from the country of the deep snow. And this brief intercourse is all the use they have of their kind, for now there are no wars, and many of their ancient crafts have fallen into disuse. The solitariness of the life breeds in the men, as in the plants, a certain well-roundedness and sufficiency to its own ends. Any Shoshone family has in itself the man-seed, power to multiply and replenish, potentialities for food and clothing and shelter, for healing and beautifying.
When the rain is over and gone they are stirred by the instinct of those that journeyed eastward from Eden, and go up each with his mate and young brood, like birds to old nesting places.
