without thought or deliberate planning," insisted Katola.
"But you must know that even a baby who has no mother after a while
forgets to take the breast when one is offered to him. It is constant
bringing to the young creature and continual practice--that is
teaching," Hohay declared, and the other two nodded approval.
"Neither do I believe in a language of animals," Katola remarked.
"It may be there is none; but, even so, do we not convey the strongest
meaning without a sound or a word? In all our speeches what is most
important may be expressed by a silence, a look, or a gesture--even by
the attitude of the body." Hohay continued rapidly in his argument: "Is
it impossible that these people might have a simple language, and yet
sufficient for their use?
"All that a man can show for his ancestry, when he is left alone from
infancy, are his two legs, two arms, a round head, and an upright
carriage, or partially upright. We know this from those children who
have been found by wolves and nourished in their caves until well grown.
They were like beasts and without a language.
"It is teaching that keeps man truly man and keeps up the habits and
practices of his ancestors. It is even so with the animals. They, too,
depend for their proper skill and development upon the mother influence,
encouragement, and warning, the example constantly set before them which
leads them to emulate and even surpass their elders. We Red men have no
books nor do we build houses for schools, as the palefaces do. We are
like the bear, the beaver, the deer, who teach by example and action and
experience. How is it? Am I right?" the old man appealed to his
attentive listeners.
"Yes, yes, it is true," replied Kangee and Sheyaka, but Katola said
nothing.
"Is it not our common experience," resumed Hohay, "that when we kill or
trap one or two beaver in a night, all the beaver stay in-doors for
several nights within a considerable distance? This is equally true in
the case of the otter and mink. I have often started up a deer, and
every deer he passed in his flight would also flee. But when they run at
random in play they do not cause a general stampede.
"Their understanding of one another's actions is keener and quicker than
we can give news by words, for some are always doubters, and then we of
the two-legged tribe are given to lie at times, either with or without
intention. This proves that the animal does not lack the power to give
news or intelligence to his family and neighbors. If this is so, then
they do not lack means to convey their wishes to their young, which is
to teach them."
This declaration was received in silence, and, presently, Hohay added:
"How is it, Sheyaka? Is it commonly accepted by our hunters that some of
the four-footed people play tag and hide-and-seek with their little
ones?"
"Ho, it is well known," responded the host. "I have seen a black-tail
doe run away from her fawn and hide. When the little one ran to find
her, calling as he seeks, she would rush upon him playfully at last from
some unexpected nook or clump of bushes."
"Once I saw a beaver," continued Hohay, "send her whole family to the
opposite side of the pond when she was about to fell a large tree. One
of the young ones was disobedient and insisted upon following the mother
to her work, and he was roundly rebuked. The little fellow was chased
back to the pond, and when he dove down the mother dove after him. They
both came out near the shore on the opposite side. There she
emphatically slapped the water with her tail and dove back again. I
understood her wishes well, although I am not a beaver."
"It is the way of the beaver," remarked Sheyaka, "not to allow her
children to play out-of-doors promiscuously or expose themselves to
danger. She does not take them with her to fell trees until they are old
enough to look out for themselves. But she brings them all out at night
to learn the mother-tricks and trade. She is perhaps the wisest of all
the smaller animals."
"The grizzly is an excellent mother of her kind," suggested Kangee. "I
once followed a mother bear with two small cubs. As soon as she
discovered me, she hastened toward a creek heavily fringed with
buffalo-berry bushes. When she disappeared over the bank, I hurriedly
followed to see what she would do. She had sent one of the cubs into the
thick bushes, and a little farther on she tried to dispose of the other
in another good place, but the cub would not obey. It came out each time
and followed her. Suddenly she grabbed and threw it violently into a
thicket and then ran around the creek and came out almost opposite.
There she watched me from under cover."
"Bears, wolves, and foxes," commented old Hohay, "often cuff or slap
their young to teach them obedience. Katola might say that the obedience
is inborn or instinctive, but it is not. Young animals can be very rude
and disobedient to their parents when they are small, but their mothers'
training is strict and is continued until they leave them. We Red people
have followed their example. We teach our children to respect and obey
their elders," concluded the old story-teller.
"The fox is a most orderly eater," Kangee remarked. "Why, she will not
allow her children to eat greedily! We know that when she finds a nest
full of ducks' eggs--for she is a great egg-stealer--she will drive away
the excited young foxes, and roll out egg after egg to each one in turn.
Each must wait until she serves him again."
"When I was a young man," said Sheyaka, "I have often called the fox for
fun, when I had no intention of harming him. He is a keen and cunning
hunter, but easy to fool when you know his weakness. I would imitate the
squeaking of the larger field-mouse. He never hesitates, but runs
directly to the place where the noise comes from.
"Once I saw him afar off, travelling over a burnt prairie. I lay down in
unburnt tall grass, and gave the mouse-call. He came on as if he were
very hungry, running at top speed, and I kept squeaking so as to make it
seem as if there were many mice.
"When he reached the tall grass he sprang high as he came, and when he
jumped clear over me I suddenly gave a war-whoop and waved my blanket.
You should have seen how scared he was! He tried to turn back in mid-air
and fell almost upon me so that I got hold of his tail. I laughed so
hard that I could scarcely keep my hold, but the end of the matter was
that he left part of his fine brush with me. I wore it for a long time
as a hunting trophy."
The others laughed heartily, but Katola said: "Ugh, you were not fair
with him, for you invited him to a feast and then gave him such a fright
that he would always hate and fear his brother man."
"That is true; yet at times a hunter can with propriety play a joke upon
a fellow-hunter," declared old Hohay.
"It is strange that none of the other animals like the Igmu, the great
cat people," remarked Sheyaka, as if he desired to draw out Hohay, who
had loosened the buffalo-robe around his loins and settled down with
the evident satisfaction of one who has spoken his mind upon a disputed
question.
"Toh, they are to the others as Utes to the other Red men," he replied
at once. "They are unsociable, queer people. Their speech has no charm.
They are very bashful and yet dangerous, for no animal can tell what
they are up to. If one sees you first, he will not give you a chance to
see so much as the tip of his tail. He never makes any noise, for he has
the right sort of moccasins.
"Igmu scatters her family in the summer. The old pair go together; the
young go singly until paired. In the winter hunting they often travel
within hailing distance, but not like us, the woman following the
warrior. One goes up a gulch or creek while the other follows an
adjacent creek, and they have a perfect understanding. They feed in
common on the game they kill, and unite to oppose a stranger."
"Tell us something of the customs of the larger four-footed people, as
the moose, elk, and bison," urged Sheyaka. "But it is time to smoke," he
added, as he passed to the old man a lighted pipe.
"Ho, ho, kola; you know an old man's weak points, Sheyaka! I was about
to ask for the pipe, but you have read my thoughts. Is it not time for a
song? Can you not give us a buffalo or elk song? My stories will move
with more life and spirit if you bring the animal people into my
presence with your songs."
So Kangee sang a buffalo song, a rude yet expressive chant, of which the
words went something like this:
"Ye the nation of the west--
A-hay-hay-a-hay!
Ye the people of the plains--
A-hay-hay-a-hay!
The land is yours to live and roam in;
You alone are preservers of life--
'Tis ordained from heaven that you should preserve our lives!"
"Oo-oo-oo-oo!" they all joined in the yelps which are the amen of savage
song.
Hohay took one or two heavy pulls on the pipe, forcing a column of smoke
through his nostrils, and handed it back to Sheyaka. He tightened the
robe about him once more, and his wrinkled face beamed with excitement
and delight in his subject.
"It is from these large and noble four-footed tribes that we derive
many of our best customs," he said, "especially from the elk and buffalo
people. But, boy, you have danced well! Your father dances like an old
bear--where did you learn the art?"
These savage jokers were highly personal, but jokes were never resented
in their life, so Sheyaka laughed heartily and good-naturedly with the
rest.
"The buffalo and elk people are among the noblest on earth," continued
Hohay, after the laugh was ended. "The grizzly is a drunken, mad
fighter, who attacks without reason. He is conceited because he is well
armed, and is continually displaying his weapons. The great cat is much
more ready to mind his own business, but, after all, he is much of a
coward. The wolf warriors are brave where there is meat. All these
characteristics are shown also among men.
"The buffalo and the elk fight only for their people and their country.
They do not hunt among other tribes, and where they live together in
large numbers there are fewer quarrels than among the same number of men
together. They never leave their children until they are able to take
care of themselves.
"They have made everything possible to us in our free life. They supply
us with food, shelter, and clothing, and we in turn refrain from
needlessly destroying the herds. Their summer gatherings are the
grandest sight I have ever seen.
"But I must stop, friends. There is one sad thing about all this. It has
just come into my mind. The wild man is bad enough, but there comes
another man--the paleface--who has no heart for what is dearest to us.
He wants the whole world for himself! The buffalo disappear before
him--the elk too--and the Red man is on the same trail. I will stop
here, for it brings me sad thoughts."
He ended, and the others dropped their heads; not a word was uttered
after this turn of the Red philosopher's logic. Hohay left the teepee,
and the others followed him in silence.
Glossary of Indian Words and Phrases
an-pay'-tu lay wo'-yu-tay wa'-tin-kta m[=e]-che'-ch[)a] u'-yay y[=o],
bring me food to-day.
ch[)a]n-dee' [=o]'-t[)a], plenty of tobacco.
Ch[)a]'-pa, the beaver.
Ch[)a]'-p[)a]-wee, the female beaver.
Ch[)a]p-chin'-ch[)a], the young beaver.
[=e]-n[)a]'-k[)a]-nee, hurry.
e-y[)a]'-y[)a] l[=o], he ran away, he is gone.
[=e]-yu'-h[)a] n[)a]-hon' p[=o], hear ye all.
gl[=e]-chu', come down.
h[)a]n'-t[)a], look out.
H[)a]'-y[)a] T[)a]nk-[)a], Big Mountain.
Hay'-kinsh-kah, the spoonhorn or bighorn.
h[)e]'-ch[)e]-tu, it is well.
H[)e]-h[)a]'-k[)a], the elk.
h[)e]-h[)e]-h[)e], an exclamation of distress.
h[=e]'-n[)a]-k[)a], wait.
H[=e]-tunk'-[)a]-l[)a], the mouse.
h[=e]-yu' y[=o], come here.
H[=e]-zee', Yellow Teeth--a nickname.
h[=i], h[=i], an exclamation of thanks.
H[)i]n-h[)a]n', the owl.
H[)i]n'-p[=o]-h[)a], Curly Hair--nickname for yearling buffalo cow.
H[)i]n-t[=o]'-l[)a], Blue Hair.
h[=o], yes--denotes approval, or a salutation.
H[=o]'-hay, Assiniboine.
Hoo'-tay, Claws or Stubby Claws--nickname for a bear.
Hoo'-yah, the female eagle.
ho-y[)a]', run of fish.
h[=o]-yay, come on, let us do it.
hu'-k[)a]-hay', come on.
h[)u]n-h[)u]n-hay', an exclamation of surprise.
Ig-mu'-t[)a]nk-[)a], the puma.
Ig-tin', Long Whiskers--a nickname for a puma.
[)i]n ah'-jin, stop or stand still.
K[)a]m-d[=o]'-k[)a], Slaps the Water--nickname for a beaver.
K[)a]n-gee', the raven.
K[)a]-t[=o]'-l[)a], Knocks.
k[=o]-l[)a], or koda, friend.
koo'-wah yay y[=o], come here.
M[)a]-k[=e]'-z[=e]-t[)a], Smoking Earth--name of a river.
M[)a]n'-[)i]-too, the wolf--abbreviation of shunk-man'-i-too.
M[)a]-t[=o]', the bear.
M[)a]-t[=o]'-sk[)a], White Bear.
m[)a]-y[)a]'-l[)a], a steep place.
m[)a]-y[)a]'-sk[)a], white cliff.
Min-ne-tonk'-[)a], Great Water--name of a lake.
[=O]-p[)a]'-g[=e]-l[)a], Fills the Pipe.
P[)a]-d[)a]'-nee, Pawnee.
P[=e]z-p[=e]z'-[)a], the prairie-dog.
P[=e]z-p[=e]z'-[)a] t[)a] [=a]'-y[)a]n-p[)a]'-h[)a]-l[)a], the
prairie-dog's herald (the owl).
Ptay-s[)a]n'-wee, White Cow.
S[=e]'-ch[)a]n-gu, Burnt Thighs--nickname of a band of Sioux.
Sh[)a]-[=e]'-y[)e]-l[)a], Cheyenne.
Sh[=e]-y[)a]'-k[)a], the diver.
Shun-g[=e]'-l[)a], the fox.
Shun-g[=e]'-l[)a] p[)a]-hah', Fox Ridge.
Shunk-m[)a]n'-[)i]-too, the wolf.
Shunk-t[=o]'-k[)e]-chah, the wolf.
Sink-pay', the musk-rat.
Sin-t[=a]y, Tail--a nickname.
Sin-tay'-h[)a]-dah, Rattle Tail, the rattlesnake.
Sin-tay'-ks[)a], Bob-tail--a nickname.
t[)a]-chin'-ch[)a]n-[)a], fawn or lamb.
T[)a]-d[=o]'-t[)a], Plenty of Meat.
T[)a]k'-ch[)a], the deer.
t[)a]-k[=o]'-j[)a], grandchild.
T[)a]-t[)a]nk'-a, the bull.
T[)a]-w[)a]'-hink-pay-[=o]'-t[)a], Many Arrows.
tee'-pee, lodge.
T[=e]-[=o]'-l[)a], Wounded in the Lodge.
t[=e]-y[=o]'-tee-pee, council-lodge.
t[=o]sh, certainly, of course.
tu-l[)a]', an exclamation of satisfaction.
tun-k[)a]'-sh[=e]-l[)a], grandfather.
Un-sp[)e]'-shnee, Don't Know How.
U-p[)a]n'-[=o]-koo-tay, Elk Point; the place where elk are shot.
W[)a]-coo'-tay, Shoots.
W[)a]-d[=e]'-t[)a]-k[)a], Brave.
W[)a]k-p[)a]'-[=e]-p[)a]k-sh[)a]n, Bend of the River.
W[)a]k-p[)a]'-l[)a] sh[=e]'-ch[)a], Bad River.
W[)a]m-be-lee', the eagle.
W[)a]sh-[)a]'-k[)a], strong.
W[)a]sh-tay', good.
W[)a]-su'-l[)a], Little Hail.
W[)a]-zee'-yah, the god of cold or winter; the north.
W[=e]-chah', the raccoon.
W[=e]-chah'-t[)a]-wee', February--the coon's month.
W[=e]'-t[)a]-[=o]'-t[)a], Lake of Many Islands.
woo, woo, a war-whoop.
w[=o]'-p[)a]-t[)a], place of killing or dressing game.
Z[=e]-chah', the squirrel.
Zu'-y[)a], warrior.
THE END
* * * * *
Transcriber's Notes: (Cont'd)
4. Minor punctuation and hyphenation inconsistencies have been corrected
without comment.
5. Typographical corrections:
p. 75, "Wazeeyah" to "Wazeyah" (3) (Wazeyah, the god of storm)
p. 205, "Tawahinkpeota" to "Tawahinkpayota" (4) (Tawahinkpayota
came forth).
6. Word variations:
"bobtailed" (1) and "bob-tailed" (1)
"Hun, hun, hay!" (2) and "Hun-hun-hay!" (1)
"mountain lion" (1) and "mountain-lion" (1)
7. Frontispiece Illustration facing the Title Page has been relocated to
directly below the Title Page.