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Replagegos Omnifurian Directory 10
Page 10
For the last half of the reign of Henry II we have the advantage of a valuable and in some respects very interesting and attractive chronicle. This is the Gesta Regis Henrici Secundi, associated with the name of BENEDICT OF PETERBOROUGH (Rolls Series, 2 vols.). Benedict, however, was not the author, and no certain evidence as to who he was can be derived from any source, nor does the chronicle itself supply many of those incidental indications from which it is often possible to learn much regarding the author of an anonymous book. The tentative suggestion of Bishop Stubbs that it may have been written by Richard Fitz Neal, the author of the Dialogus de Scaccario, is now generally regarded as inadmissible. The work begins in 1170, and from a date a year or two later is evidently contemporaneous to its close in 1192, with perhaps a slight interruption at 1177. It is written in a simple and straightforward way, and with a sure touch, unusual accuracy of statement, and a clear understanding of constitutional details; it suggests an interesting personality in its author, with whom we constantly desire a closer acquaintance. Whoever he was, he possessed good sources of information, though apparently too great consideration for king or court keeps him sometimes from saying all he knows or believes, and he has inserted in his work many letters and important documents.
On January 24th we continued our journey over horrible deep mud-holes, which made the trail extremely dangerous. On that particular day we were travelling over sticky soil, so that when the mules trod in the deep holes they stuck with their hoofs and fell over, immediately struggling wildly to free themselves. One of my men was nearly thrown down a precipice that day, and all of us, as well as all the pack animals, had many unpleasant falls during that march. Swampy places like that were encountered for hundreds of metres at a time. In one place that day we had two kilometres of continuous swampy mud. In the afternoon I had a nasty fall, the mule rolling right on the top of me and nearly breaking my right leg. The animal in falling had sunk its head in the sticky mud, and was struggling madly to release itself. The animals were then marching chest-deep in mud. In my helpless condition I tried to get off when the animal fell, but sank up to my waist and stuck fast with my legs in the mud. When the mule rolled over, it knocked me down on the edge of the precipice, my leg remaining caught under the animal. Had not one of my muleteers been by my side at the moment and rushed to my rescue, I should have fared badly indeed.
The Gaun Bagudzitash, or Dance of the Gods, is the one ceremony of the Apache that bears any material resemblance to the many Yebichai dances or "chants" of the Navaho, and even then the only feature common to the two is that the men, typifying gods, wear elaborate masks. The Apache are not unfamiliar with the making and employment of dry-paintings for the treatment of the sick, as has been seen. Originally the dry-paintings and the _gaun_, or gods, always appeared together, but in recent years the Gaun dance has been conducted preliminary to and as a part of medicine, puberty, and war ceremonies. Captain Bourke, in his "Medicine-men of the Apache" (Ninth Report of the Bureau of Ethnology, 1892), speaks of this as the Spirit or Ghost dance. Though performed infrequently now, as compared with other dances, on account of the expense and of disapproval by the agents, the Gaun Bagudzitash is unquestionably the most popular ceremony conducted by the Apache.
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