■■■■ ■■■■■■■■■■ ■■■■ 1st

Edition ■■■
Visit to download the full and correct content document:
https://ebookstep.com/download/ebook-50573602/
More products digital (pdf, epub, mobi) instant
download maybe you interests ...

Asuhan Kebidanan Pada Kehamilan Buku Ajar Bd Yulizawati

Sst M Keb Dr Detty Iryani M Kes M Pd Ked Aif Bd Lusiana
Elsinta B Sst M Keb Aldina Ayunda Insani S Keb Bd M Keb
Feni Andriani S Keb Bd M Keb
https://ebookstep.com/product/asuhan-kebidanan-pada-kehamilan-
buku-ajar-bd-yulizawati-sst-m-keb-dr-detty-iryani-m-kes-m-pd-ked-
aif-bd-lusiana-elsinta-b-sst-m-keb-aldina-ayunda-insani-s-keb-bd-
m-keb-feni-andriani-s-keb-bd-m-keb/

Mon tour du monde en 80 jours 1st Edition Yannick

Bestaven

https://ebookstep.com/product/mon-tour-du-monde-en-80-jours-1st-
edition-yannick-bestaven/

Mon tour du monde en 80 tortues 1st Edition Bernard

Devaux

https://ebookstep.com/product/mon-tour-du-monde-
en-80-tortues-1st-edition-bernard-devaux/

99 nombres de Dios David Steindl Rast

https://ebookstep.com/product/99-nombres-de-dios-david-steindl-
rast/
Os 99 namorados de Micah Summers 1st Edition Adam Sass

https://ebookstep.com/product/os-99-namorados-de-micah-
summers-1st-edition-adam-sass/

Los 99 novios de Micah Summers 1st Edition Adam Sass

https://ebookstep.com/product/los-99-novios-de-micah-summers-1st-
edition-adam-sass/

99 Tanya Jawab Masalah Hisab Rukyat Muhyiddin Khazin

https://ebookstep.com/product/99-tanya-jawab-masalah-hisab-
rukyat-muhyiddin-khazin/

99 Perbedaan Pola Pikir Pengusaha VS Karyawan Iin

Susanto

https://ebookstep.com/product/99-perbedaan-pola-pikir-pengusaha-
vs-karyawan-iin-susanto/

Ein Mord erster Klasse Smiley Bd 2 1st Edition John Le

Carré

https://ebookstep.com/product/ein-mord-erster-klasse-smiley-
bd-2-1st-edition-john-le-carre/
1948年，趙紫陽任中共桐柏區黨委副書記兼桐柏軍區副政委，在桐柏區方城會議期間留
影。
1944年，趙紫陽與張國華(中)、白潛(左)合影。
趙紫陽故居堂樓。
1945年，秋，趙紫陽(前排左)與地委、專署、軍分區負責人在滑縣合影。
1949年，趙紫陽(前排中）與首屆南陽地委負責人合影。
1982年7月，趙紫陽在甘肅玉門油田考察。
1984年1月，趙紫陽訪美期間與里根總統挽手前行。
1984年1月，趙紫陽訪美，在白宮與里根會晤，左二為外交部部長吳學謙。
1984年7月，趙紫陽視察遼河油田，右側介紹情況者為遼河石油勘探局局長周永康。
1984年12月趙紫陽與英國首相撒切爾（柴契爾）簽署中英關於香港問題的聯合聲明。
圖片提供：達志影像
1985年7月，趙紫陽視察遼寧省大連市，大連市金河區區委書記兼大連市經濟技術開發區黨
委書記薄熙來匯報情況。
1984年11月，趙紫陽在上海寶山鋼鐵廠考察。
1985年9月9日教師節，於北師大。
趙紫陽照。
1985年10月24日，趙紫陽在聯大發言。
1985年鄧小平一家與趙紫陽一家、楊尚昆（左一）陪同，趙紫陽未出席的家庭聚會。左三
為趙紫陽夫人梁伯琪，左四為鄧小平夫人卓琳，左五為鄧小平，右二為鄧小平長女鄧楠。
1985年12月，趙紫陽與夫人梁伯琪在河南省某地合影。
1985年，趙紫陽與夫人梁伯琪、二子趙二軍（右一）、四子趙四軍（左二）、五子趙五軍
（左一）合影。
1986年2月，趙紫陽與中共中央書記處書記胡啟立（左一）、國務院副總理田紀雲（左三）
在海南考察。
1986年4月，中共中央農村政策研究室主任兼國務院農村發展研究中心杜潤生（右三）陪同
趙紫陽視察三峽。
1986年11月，趙紫陽在貴州考察，貴州省委書記胡錦濤（左一）彙報情況，中為國務院副
總理李鵬。
1986年4月，國務院副總理李鵬（右一）、水電部副部長兼三峽省籌備小組組長李伯寧（左
三）隨同趙紫陽視察三峽。
1987年11月，趙紫陽參觀井岡山紅色革命根據，左三為中共中央農村政策研究室主任兼國
務院農村發展研究中心主任杜潤生。
1987年11月，趙紫陽在江西考察時給一個小女孩照相。右二為江西省委書記吳官正，右五
為外經貿部副部長李嵐清。
趙紫陽喜愛打高爾夫球，此照攝於1988年在北京國際高爾夫球友誼賽上。
攝於1981年10月。
1989年5月19日凌晨趙紫陽在天安門拿著喇叭對學生講話。圖片提供：達志影像
布什給趙紫陽的信。
目錄

封面上卷
序章 軟禁至死（1989—2005）
一、總書記喪事
二、渴望自由
三、致信中共十五大
四、閱讀與思考
五、惺惺相惜
六、顧準與佛陀的觸動
第一部 打天下：左與右的訣竅（1919—1951）
第一章 「水之骨」
一、趙家風水
二、「忠」、「孝」不能兩全
三、先去農會報到
四、包辦、自由兩次婚姻
五、趙修業、趙紫陽
第二章 「運動群眾」
一、滑縣經驗「不很文雅」
二、趙紀一臺戲
三、「傳道」與「催眠」
四、左右定律
第三章 暴力土改
一、戰爭與和平
二、新一輪階級鬥爭
三、「灣子會議」開殺戒
四、「石頭」
Another random document with
no related content on Scribd:
[Contents]
CHAPTER XXVIII
 ONESTA GIVES HIS CROW WATER CEREMONY

Our camp-ground under the cottonwood trees was covered with a

deposit of sand and fine loam, which got into our food, our blankets
and clothes. The Indians noticed me scratching and had a joke at my
expense. Little Creek said to Onesta, so that I could overhear:

“During the past few days I have been feeling itchy; I believe we have
become lousy from sitting on the blankets of these North Piegans.”
Onesta replied without a smile: “I have had the same trouble, but got
rid of mine by bathing in the river.”

I had my own suspicions as to the cause of our discomfort, but, after

this conversation, I imagined that lice were crawling in my hair and all
over my body. To the joy of the entire camp, I hastened to the river,
where I discovered sand as the real cause of my affliction.

Onesta told me afterwards that few of the Blackfoot were troubled with
vermin, but it was among the Crees and Gros Ventres. He said it made
him feel uncomfortable to even go near the Crees.

We had no regular hours for meals. The women cooked when it was
convenient. It was customary for Indians to have only two meals a day,
morning and evening. When we were on the road, we ate before
sunrise and in the evening after our journey. In a permanent camp the
morning meal might not come until noon; and if the women did not feel
in the mood for cooking, they would omit it entirely. The time for our
evening meal varied from five until nine; sometimes an entire day went
by without any cooking. I adopted the Indian custom of eating dried
meat or pemmican, whenever [200]I felt hungry. Meat was their chief
article of diet—boiled, roasted, or dried. They were especially fond of
soups and meat stews.
Their vegetables were generally roasted or baked. They peeled and
split the stalks of wild parsnip, roasting them over the hot coals to bring
out the juice. They baked the prairie turnip, also camas roots, which
they put in a long hole three feet deep, in layers with grass and leaves
between, and hot stones at the bottom. Then the hole was covered
and a fire kept burning over it for two days and two nights.

The women of our camp were continually at work, gathering wild

berries and firewood, cooking, dressing skins, and making clothes.
They had an ingenious way of getting dry branches for firewood, when
they were out of reach on the big trees, breaking them off with a long
pole with a crook at one end, which they called a “limb-catcher.”

In gathering wild berries, a crowd of women and children generally

went together. They struck the bushes with sticks and caught the
berries in blankets, putting them into bags made from the whole skins
of small animals or unborn calves. On hot days, they worked in the
open, seated together under a large cowskin, which was spread over a
tripod of poles as a sun shelter, making clothes, parfleches, and lodge
covers.
ONESTA ENTERING THE THUNDER TEPEE WITH HIS SACRED BUNDLES
 THE CROW WATER CEREMONY OF ONESTA IN THE THUNDER TEPEE

The day Onesta gave his Crow Water Ceremony, he asked me to help
him in the singing. He began his drumming before sunrise to waken
the people of the North Piegan camp; and made our women get up
early to prepare the feast, which they cooked in a large kettle over an
outside fire.

Then they pitched a large lodge, which was loaned for the occasion by
Brings-Down-the-Sun. It was decorated with symbolic pictures; a band
of dusty stars and mountain peaks at the bottom represented the earth;
round the center were four red bands, representing the trails of the
Thunder Bird [201]or lightning; the top was black for a cloudy sky at
night, with a cross at the back for the Butterfly, or Bringer-of-Dreams.
They called it the Thunder Tepee.
The Crow Water Ceremony came to the Blackfoot tribe in recent years
from the Crow Indians. It was a society of both men and women for
singing and dancing. It was believed to have power to make its
members wealthy, to fulfill their desires, and to cure the sick. The
women did most of the singing, while the men beat drums and helped
in the songs.

When it was time for the ceremony to begin, Onesta carried his sacred
bundles to the Thunder Tepee, beating on his drum as a signal for the
Indians to assemble. Many came from the near-by camps and from a
distance—men, women, and children. The Crow Water Ceremony was
new to the North Piegans; they were eager to hear the songs and see
the dances.

Onesta as leader sat in the place of honor at the back of the lodge,
surrounded by sacred bundles. His face was painted yellow and he
had a long eagle plume in his hair. On both sides of him sat men with
painted medicine drums who helped in the ceremony. The women who
took part were seated on his left. They arose from time to time and
danced to the singing and drumming. The leader made motions with
the skin of a bird or animal; and the women dancers imitated him with
their hands.

I saw a visiting Indian who came for the ceremony, holding himself
aloof. Instead of entering the tepee with his family, he sat at a distance,
near the edge of the woods. His mother-in-law had already arrived and
it would be a breach of etiquette for him to go into her presence. If she
met him face-to-face she would feel outraged and he must make her a
fine present.

Brings-Down-the-Sun attended with his family. They all [202]sat outside

and did not mingle with the crowd. He was a religious leader and his
wife one of the wise women. They had their position to maintain; and
must be careful of their actions in public, so as not to be criticized.
When the ceremony finally came to an end, Onesta burned sweet
grass on one side of the fire; and the berry soup was distributed
among the people. But before eating, each person took a berry and
held it up with a prayer. Then they all held their dishes of food over
their heads; and, after setting them down again, began to eat.

Onesta asked me to spend that night in the Thunder Tepee as it was

against the rules of its medicine to leave it unoccupied. He urged me,
saying:

“If no one sleeps there, trouble is sure to come. But if you stay in the
sacred tepee, you may have a wonderful dream, like one of our
medicine men.”

I agreed, and straightway made preparations for the night, by carrying

my blankets inside and gathering a plentiful supply of firewood.

That evening many people came to see me in the Thunder Tepee; the
Indians of our party and North Piegans, too. They were a jolly crowd,
as light-hearted and happy as children. After the feast of that day they
were in a merry mood, chaffing each other good-naturedly and finding
fun in everything—their old clothes and the holes in their moccasins,
the children and dogs, and their own talk; they laughed and joked until
they were tired.

Then they asked me to sing Indian songs. I agreed, on condition that

Running Wolf, the oldest son of the North Piegan chief, would sing a
song for every one of mine. Quickly the news of our song contest
spread through the camp and more Indians crowded into the Thunder
Tepee. But Brings-Down-the-Sun did not come. He still held himself
aloof.

I was the first to sing and chose a night song—one used [203]by young
men and their sweethearts, when they rode together at night.
 [MP3 | MuseScore]

In his turn, Running Wolf sang a song of war. He said:

“In the old times our people had a custom. Youths who wanted to
become warriors had to prove their bravery. They stood naked round a
burning pine tree, holding hands and singing. Two warriors with long
poles scraped the burning bark, making showers of sparks, which fell
on the bare skin of the dancers. Those who had brave hearts kept on
dancing and singing in spite of their burns.”

After my dance song, Running Wolf gave a song used in an old game.
He said:

“Long ago our people played a game by going in single file. They
followed a leader who carried two burning brands, holding each other
and singing while he led them, his brands striking together and
throwing off showers of sparks. They had to keep in line in spite of the
sparks.”

Then I sang a love song, which interested the women; they asked for it
over and over. I learned it in the camp of my Indian father, from a
young brave whom I heard singing
 [MP3 | MuseScore] [204]

to his sweetheart. Strikes-on-Both-Sides recognized the song and

made known the name of the lover to the North Piegan women. Then
the youngest daughter of Brings-Down-the-Sun came late, and they
made me sing the love song again for her.

Running Wolf sang the song of a maiden who was disappointed in

love, with the words:

“My lover looked like an eagle,

When I saw him at a distance.
But, alas! He came near,
And I found he was nothing but a buzzard.”

It was after midnight when that merry crowd broke up. Before Onesta
left, he warned me of certain taboos for the Thunder Tepee—things to
be avoided, lest they bring me bad luck. He said:

“Be careful not to leave the door open, nor to lean a pole against the
tepee; neither should you blow on the fire, or allow any dogs to come
inside; keep the fire burning throughout the night; don’t let it die out. If
you should neglect any of these things, trouble is sure to come.”

Running Wolf said with grim humor: “A skunk may visit you in the early
morning. He generally comes here, just before daybreak. But if you lie
still, he is not likely to bother you.”

By this time the evening constellations had swept far into the west.
Already the Great Dipper, that clock of the night-sky, had its handle
pointed downward to the horizon; day would soon dawn. I built up the
fire and lay on my couch, listening to the sound of the river rapids and
the wind in the tree tops. I thought about my Indian friends and their
close communion with nature, their feeling of brotherhood with the
birds and wild animals of the prairies and mountains. As I gazed into
the dying fire, the pictures on my tepee walls took weird shapes. I
thought of a large eagle that I had seen [205]soaring over the camp. In
my dream he came to my lodge; he stood by my side; he communed
with me and gave me a message to the Indians of the North Piegans.

When I awoke, the bright rays of the sun were shining through the
trees and the open door of my Thunder Tepee. How glorious are the
first rays of the morning sun! The high summits of the Rocky
Mountains looked like islands in a sea of fire. The women of our camp
were already cooking breakfast. I saw the blue smoke rising slowly on
the still air, curling gracefully from the tops of our lodges under the
cotton woods.

After I had a swim in the river, Onesta asked me whether anything had
happened in the night. I said, “Yes,” and remained silent.

When we were all seated by our fire after breakfast, Onesta asked me
again if I had any dream. I replied:

“Just before daybreak I had a strong dream. An eagle came and stood
by my side, saying:
“ ‘My son, I am chief of all the eagles. I am going to help you, because
you are alone and among strange people. Good luck will come to you
in the camp of the North Piegans, and to any one who helps you.’ ”

Then I stopped and looked around the circle of my Indian friends. I was
serious and did not smile; I counted on their sense of humor and not in
vain. They laughed and told my dream to the North Piegans. Soon it
was repeated throughout all their camps. The people were not fooled,
nor did I expect them to be. Nevertheless, after my night in the
Thunder Tepee, I was in high favor among the North Piegans, and from
that time all went well. [206]
[Contents]
CHAPTER XXIX
 THE RIVAL MEDICINE MEN

Human nature is the same the world over. Bull Plume, the medicine
man, was jealous of Brings-Down-the-Sun because I was in his
camp. Bull Plume was of humble descent, ambitious for power and
social position. On the other hand, Brings-Down-the-Sun came from
a famous line of chiefs—one of the best families in the tribe. The
older medicine man was revered by all the people for his noble
character and kindness of heart, his wisdom and knowledge of their
ceremonies.

On the day of Onesta’s ceremony, I had my first public recognition

from Brings-Down-the-Sun. I was outside the Thunder Tepee, where
I could watch both dancers and the crowd of spectators. In the midst
of the ceremony, Brings-Down-the-Sun left his family and took a seat
by my side.

This straightway roused the jealousy of Bull Plume, which he did not
try to hide. He was seated next to Onesta and said so that any one
could hear:

“White Weasel has not come to visit my camp. He was my friend

before he came into this part of the country. Now I know who has
turned him against me.”

Next morning Bull Plume came to our camp. He was a fine looking
Indian of over six feet, muscular and well-proportioned, with a roman
nose and high cheek bones. His voice was strong and resonant and
of a quality well suited for leading ceremonies. When he talked he
had a nervous habit of tossing his head and throwing back a long
lock of hair which fell over his forehead. [207]
On this occasion I knew that Bull Plume had something on his mind.
He was morose and ill at ease. We talked for a while, but soon fell
into a gloomy silence. Then he said:

“My heart is heavy because you are in the camp of another. You
were once my friend, but now you do not come to see me.”

I was loth to offend him and began to make excuses. But he said
abruptly:

“I ask you to come to my lodge now. It is not far, on the other side of
the river. I have tribal records to show you. Some of them are very
old; they are picture records made on buffalo hides, which were
handed down from my grandfather. If you come with me to-day, I will
allow you to copy these old records.”

I assured him I wanted to see his records, but again made excuses
for that day, because our horses were feeding on the hills and there
was no way for me to cross the river to his tepee.

Then Bull Plume was angry. He arose and drawing his blanket
around him, stalked from our camp. That was the last I ever saw of
him. He took down his tepee and left the country.

As soon as Brings-Down-the-Sun heard of the visit of Bull Plume, he

came to our camp for the first time. He seated himself by our fire.
After smoking awhile in silence, he said slowly and deliberately:

“If you would rather go to the camp of Bull Plume than remain here
with me, I will not stand in your way.”

“But I have no idea of going,” I replied. “I would rather stay with you.”

Said Brings-Down-the-Sun: “I would prefer to have you stay here.

Ever since the day Onesta brought you to my lodge, I have been
preparing myself; now I have many things ready to tell you.” [208]

Again I assured him that I wanted to remain in his camp, saying:

“We made this long journey on purpose to see you; Onesta told me
about you. He said you were the wisest of all the medicine men; that
you could tell more than all the others. I do not want to go to Bull
Plume; I want to learn from you alone.”

Then Brings-Down-the-Sun said with deep feeling:

“For a long time I have borne in silence many things from Bull
Plume; but now it is time for me to speak plainly. He told you about
the tribal records handed down from his grandfather. He got that
information from me. No one knows who his grandfather was. I can
remember him as a small boy, barefoot and poor; he walked behind
the travois when our tribe moved camp. Not until he became a man
did he gather information for the records of which he boasts. He lied
to you, but you were not deceived.”

For a moment Brings-Down-the-Sun was silent. Then he turned and

said earnestly:

“I can read a man’s character in his eyes and by the look I see in his
face. I now take you for my son. From this time forth, I shall be your
Indian father in the north; and the people of my tribe shall be your
brothers and sisters. Now I give myself up to you; and will tell you
anything you want to know. Your relatives who live far away towards
the rising sun, I take as my friends; my heart feels warm towards
them; I shake hands with all of them.”

Then he pointed reverently towards the sun, which was setting over
the mountains, and said:
“Behold! Our Father, the Sun. He looks down upon us here together
and hears everything we say. I am going to tell you many stories and
legends, about our religious ceremonies and ancient customs before
the white men came. Before the Sun, I promise to tell you nothing
but the truth.” [209]

After that, the old chief came regularly to our camp. He had a fine
mind and a wonderful memory. He talked day after day and filled my
notebooks with information and stories—the way they had been
handed down from father to son through many generations of
ancestors. [210]
[Contents]
CHAPTER XXX