Empire Of The Summer Moon Quotes

Forty years ago my mother died," he said. "She captured by Comanches, nine years old. Love Indian and wild life so well, no want to go back to white folks. All same people anyway, God say. I love my mother.

Worst of all was the blizzard. People from the east or west coasts of America may think they have seen a blizzard. Likely they have not. It is almost exclusively a phenomenon of the plains, and got its name on the plains. It entailed wind-driven snow so dense and temperatures so cold that anyone lost in them on the shelterless plains was as good as dead.

In a fight with Comanches, dismounting on open ground was like signing your own death warrant. Men on foot against mounted men moving 20-30 miles per hour who could shoot twelve arrows in the time it took to reload a rifle and fire it once was not a fair fight.

I can’t say that I admired the music of the wolf at any time, but it certainly never had a more unmusical sound than on that occasion, and when I saw that even an Indian’s ears were uncertain whether it was a wolf or a Comanche, I felt the cold chills creeping over me.

Quahadis were the hardest, fiercest, least yielding component of a tribe that had long had the reputation as the most violent and warlike on the continent; if they ran low on water, they were known to drink the contents of a dead horse’s stomach, something even the toughest Texas Ranger would not do.

The last part anyone wanted, the last part civilized. The land alone stood a good chance of killing you. The fact that it was inhabited by Comanches and other mounted Indians made death something of a certainty.

Abandoned by the Spanish, thousands of mustangs ran wild into the open plains that resembled so closely their ancestral Iberian lands. Because they were so perfectly adapted to the new land, they thrived and multiplied. They became the foundation stock for the great wild mustang herds of the Southwest. This event has become known as the Great Horse Dispersal.

The first generations of Comanches in captivity never really understood the concept of wealth, of private property. The central truth of their lives was the past, the dimming memory of the wild, ecstatic freedom of the plains, of the days when Comanche warriors in black buffalo headdresses rode unchallenged from Kansas to northern Mexico, of a world without property or boundaries. What Quanah had that the rest of his tribe in the later years did not was that most American of human traits: boundless optimism.

The greatest threat of all to their identity, and to the very idea of a nomadic hunter in North America, appeared on the plains in the late 1860s. These were the buffalo men. Between 1868 and 1881 they would kill thirty-one million buffalo, stripping the plains almost entirely of the huge, lumbering creatures and destroying any last small hope that any horse tribe could ever be restored to its traditional life. There was no such thing as a horse Indian without a buffalo herd. Such an Indian had no identity at all.

In one sense, the Parkers are the beginning and end of the Comanches in U.S. history.

There was far too much bad medicine in the South. They

spirits lived everywhere, in rocks, trees, and in animals. The main idea of their religion was to find a way to harness the powers of these spirits.

before going into battle the men would drink water every morning until they vomited; taboos included never allowing a human shadow to fall across cooking food.

In 1864, Kit Carson had led a large force of federal troops from Santa Fe

I have sergested the propriaty of your coming to see me before I commence the construction of thes arms . . . Get from the department an order to cum to New York & direct in the construction of thees arms with the improvements you sergest.63 Thus

In roughly that same time period, while General George Armstrong Custer achieved world fame in failure and catastrophe, Mackenzie would become obscure in victory. But it was Mackenzie, not Custer, who would teach the rest of the army how to fight Indians. As he moved his men across the broken, stream-crossed country, past immense herds of buffalo and prairie-dog towns that stretched to the horizon, Colonel Mackenzie did not have a clear idea of what he was doing, where precisely he was going, or how to fight Plains Indians in their homelands. Neither did he have the faintest idea that he would be the one largely responsible for defeating the last of the hostile Indians. He was new to this sort of Indian fighting, and would make many mistakes in the coming weeks. He would learn from them. For now, Mackenzie was the instrument of retribution. He had been dispatched to kill Comanches in their Great Plains fastness because, six years after the end of the Civil War, the western frontier was an open and bleeding wound, a smoking ruin littered with corpses and charred chimneys, a place where anarchy and torture killings had replaced the rule of law, where Indians and especially Comanches raided at will. Victorious in war, unchallenged by foreign foes in North America for the first time in its history, the Union now found itself unable to deal with the handful of remaining Indian tribes that had not been destroyed, assimilated, or forced to retreat meekly onto reservations where they quickly learned the meaning of abject subjugation and starvation. The hostiles were all residents of the Great Plains; all were mounted, well armed, and driven now by a mixture of vengeance and political desperation. They were Comanches, Kiowas, Arapahoes, Cheyennes, and Western Sioux. For Mackenzie on the southern plains, Comanches were the obvious target: No tribe in the history of the Spanish, French, Mexican, Texan, and American occupations of this land had ever caused so much havoc and death. None was even a close second.

We are the music makers, And we are the dreamers of dreams, Wandering by lone sea-breakers, And sitting by desolate streams; — World-losers and world-forsakers, On whom the pale moon gleams: Yet we are the movers and shakers Of the world for ever, it seems. With wonderful deathless ditties We build up the world's great cities, And out of a fabulous story We fashion an empire's glory: One man with a dream, at pleasure, Shall go forth and conquer a crown; And three with a new song's measure Can trample a kingdom down. We, in the ages lying, In the buried past of the earth, Built Nineveh with our sighing, And Babel itself in our mirth; And o'erthrew them with prophesying To the old of the new world's worth; For each age is a dream that is dying, Or one that is coming to birth. A breath of our inspiration Is the life of each generation; A wondrous thing of our dreaming Unearthly, impossible seeming — The soldier, the king, and the peasant Are working together in one, Till our dream shall become their present, And their work in the world be done. They had no vision amazing Of the goodly house they are raising; They had no divine foreshowing Of the land to which they are going: But on one man's soul it hath broken, A light that doth not depart; And his look, or a word he hath spoken, Wrought flame in another man's heart. And therefore to-day is thrilling With a past day's late fulfilling; And the multitudes are enlisted In the faith that their fathers resisted, And, scorning the dream of to-morrow, Are bringing to pass, as they may, In the world, for its joy or its sorrow, The dream that was scorned yesterday. But we, with our dreaming and singing, Ceaseless and sorrowless we! The glory about us clinging Of the glorious futures we see, Our souls with high music ringing: O men! it must ever be That we dwell, in our dreaming and singing, A little apart from ye. For we are afar with the dawning And the suns that are not yet high, And out of the infinite morning Intrepid you hear us cry — How, spite of your human scorning, Once more God's future draws nigh, And already goes forth the warning That ye of the past must die. Great hail! we cry to the comers From the dazzling unknown shore; Bring us hither your sun and your summers; And renew our world as of yore; You shall teach us your song's new numbers, And things that we dreamed not before: Yea, in spite of a dreamer who slumbers, And a singer who sings no more.

keeping up their warsongs until they were all hushed in death. Being surrounded by horsemen, ready to cut them down if they left the thicket, and unable to use their arrows with much effect in their situation their fate was inevitable—they saw it and met it like heroes.

Fifteen PEACE, AND OTHER HORRORS

In 1871 the buffalo still roamed the plains: Earlier that year a herd of four million had been spotted near the Arkansas River in present-day southern Kansas. The main body was fifty miles deep and twenty-five miles wide.7 But the slaughter had already begun. It

He claimed to have fought four hundred to six hundred warriors, which is in retrospect completely implausible, then later to have tracked a village containing as many as three thousand people. The latter is purely impossible.

As the Apaches expected, it also brought Comanches, riding hard under a full moon. (So many raids were made by moonlight that in Texas a full, bright spring or summer moon is still known as a Comanche Moon.)

unchallenged military masters of the south plains. They did not need elaborate religious rituals or complex social

Thus was the nation entirely recast. Its singularity of purpose, its raw and conquistador-like desire to possess and dominate all lands it touched and to dispossess or destroy all of its aboriginal peoples, its burgeoning will to power could now stretch, untrammeled, from sea to shining sea. It was manifest destiny made manifest.

in Texas a full, bright spring or summer moon is still known as a Comanche Moon.)

mestizos.

The result, the Walker Colt, was one of the most effective and deadly pieces of technology ever devised, one that would soon kill more men in combat than any sidearm since the Roman short sword.65

They are a lazy, dirty, lousy, deceitful, race,” said hunter Emmanuel Dubbs in 1874.

them entertained and supplied with a surfeit of horseflesh. But none to really worry about. Their source of food and sustenance, the buffalo, roamed the plains in record numbers and still ranged into every corner of Comancheria. The tribe’s low birth rates virtually guaranteed that their nomadic life following buffalo herds was infinitely sustainable. Their world was thus suspended in what seemed to be a perfect equilibrium, a balance of earth and wind and sun and sky that would endure forever. An empire under the bright summer moon. For those who witnessed the change at a very intimate and personal level, including Cynthia Ann and her husband, the speed with which that ideal world was dismantled must have seemed scarcely believable. She herself, the daughter of pioneers who were hammering violently at the age-old Comanche barrier that had defeated all other comers, now adopted into a culture that was beginning to die, was the emblem of the change. Somehow she and her husband, Peta Nocona, survived the cataclysm. As nomads, they moved constantly. One imagines her on one of these migrations, on horseback, moving slowly across the open grassy plain with hundreds of others, warriors in the vanguard, toward a wide, hazy horizon that would have looked to white men like unalloyed emptiness. There were the long trains of heavily packed mules and horses and the ubiquitous Comanche dogs. There were horses dragging travois that carried the huge tent poles and piled buffalo hides and scored the earth as they went along—perfectly parallel lines drawn on the prairie, merging and vanishing into the pale-blue Texas sky. All trailed by the enormous horse remuda, the source of their wealth. It must have been something to behold. Cynthia Ann lived a hard life. Women did all of the brutally hard work, including most of the work that went into moving camp. They did it from dawn till dark, led brief difficult lives, and did not complain about it; they did everything except hunt and fight. Her camp locations show just how far she roamed. Pah-hah-yuco’s camps were found in 1843 north of the Red River and south of modern-day Lawton, Oklahoma, on Cache Creek (the encampment was on a creek bank on the open prairie and stretched for half a mile).25 In 1844 he was camped on the Salt Plains of present-day north-central Oklahoma, on the Salt Fork of the Arkansas River,26 well north of the Washita, where Williams found him in 1846. In 1847 his band was spotted a hundred miles north of Austin, in rolling, lightly timbered prairie, camped in a village of one hundred fifty lodges,27 and again that same year in a village in the limestone hills and mesas west of Austin. She was identified as being with the Tennawish band in 1847, who often camped with the Penateka (with whom Pah-hah-yuco was often

Buffalo Hump had one of those Comanche names - there were a large number of them - that the prudish whites could not quite bring themselves to translate. His Nermernuh name, properly transliterated, was Po-cha-na-quar-hip, which meant “erection that won’t go down.” ...

For years after the American Revolution, the public opposed to the creation of police departments, fearing that they would become forces of repression... Only in the mid 19th century, after the growth of industrial cities and a rash of urban riots - after the dread of the so-called dangerous classes surpassed the dread of the state - did police departments emerge in the United States.

hard

extensions,

directions through the city picking

THERE IS HISTORY that is based on hard, documented fact; history that is colored with rumor, speculation, or falsehood; and history that exists in what might be termed the hinterlands of the imagination.

The only way the Indians could ever be in danger from these soldiers, observed one Texas Ranger, was if their ridiculous appearance and ungainly horsemanship caused the Indians to laugh themselves to death.26

Resting here until day breaks And shadows fall And darkness disappears Is Quanah Parker, the last chief of the Comanches.