INDIANS OF THE PRAIRIES
Intermediate Tribes -- Their Wigwams and their Hunting Excursions
-- Dress and Cut of their Hair -- The Pawnees -- The Osages --
Their Roguery -- Matrimonial Customs -- Accomplished Mourners --
Their Superstitions -- The Indian Stature -- The 'Pawnee Picts'
-- Wild Tribes -- Census -- The Comanches -- Their Range -- Their
Sobriety -- Their Chiefs, etc. -- Female Chastity -- Comanche
Marriage -- Costumes -- Horsemanship -- Comanche Warfare --
Predatory Forays -- Martial Ceremonies -- Treatment of Captives --
Burial and Religious Rites.
The tribes inhabiting near the borders of the frontier Indians differ
from those that range the far-western prairies in several traits of
general character. The former have their fixed villages, and, for the
most part, combine the pursuits of agriculture and the chase. They
form, indeed, a sort of intermediate class between the frontier and
the wild tribes, resembling the one or the other in all important
particulars. I will merely notice in this place a few of the
characteristics by which the more conspicuous of these tribes are
distinguished.
Their village wigwams differ from the lodges of the wilder tribes, in
their being {300} much more substantial, and usually covered with
grass and earth instead of skins. The Indians commonly remain in their
villages during the inclement portion of the winter; yet most of them
spend the early spring upon the Prairies in buffalo-hunting; as well
as such portions of the summer and autumn as are not occupied in the
cultivation and gathering of their crops, which they secure in
_caches_ till their return.
In dress they differ but little from the wilder tribes, except that,
having more communication with the whites, they make greater use of
our fabrics--blankets, coarse cloths, calicoes and the like. Their
most striking peculiarity consists in the cut of their hair. Most of
them, [Pg337] instead, like the Indians of the Plains, of wearing the
hair long, trim and arrange it in the most fantastic style. In the
care bestowed upon this part of their toilet, they cannot be excelled
by the most _soigneux_ of civilized dandies. They shave a large
portion of the head, but leave a fanciful lock upon the crown as a
scalp-crest (an indispensable trophy for the enemy), which is in
general gorgeously bedecked with painted feathers and gewgaws.
The _Pawnees_, who now have their principal village on the Loup Fork
of the Platte river, are perhaps the most famous of these tribes.
Small bands of their war-parties roam on foot through every portion of
the Prairies, often to the Mexican frontier, though they generally
contrive to return well mounted. {301} When upon these expeditions,
they may properly enough be considered the Ishmaelites of the
Prairies--their hands are against every man, and every man's hand is
against them. They will skulk about in the vicinity of a prize of
mules or horses for several days unsuspected, till a favorable
opportunity offers to pounce upon them.
This nation is divided into four principal bands, the Grand Pawnees
(or _Grand Pans_, as called by the Canadians), the Republics, the
Mahas or Loups, and the Tapage or Noisy Pawnees. Their relatives, the
Rickaras, are now considered a distinct tribe.[211]
The _Osages_ are at present the most important western branch of the
Dahcotah stock, after the Sioux. There are two bands of them, the Big
and Little Osages.[212] Though the Pawnees stand most prominent as
prairie marauders, these are unsurpassed in simple rogueries.
Expertness at stealing appears indeed to constitute a part [Pg338] of
their faith, and an all-important branch of education, in which
degrees are conferred in true 'academic order;' for I have been
assured, that, in their councils, the claims of the candidates to the
honors of rogueship are duly considered, and to the most proficient is
awarded an honorary badge--the right to wear a fancy feather stuck
athwart his scalp-crest.
The habitudes of the Osages do not appear to have undergone any
material change, notwithstanding the exertions of the government and
the missionaries to civilize and to christianize {302} them. Some of
their matrimonial customs are very curious and rather peculiar. The
eldest daughter seems not only 'heiress apparent,' but, when married,
becomes absolute owner of the entire property and household of her
parents--family and all. While single, however, she has no authority,
but is herself held as a piece of merchantable property, estimated
somewhat as in civilized life, in proportion to her 'charms,' and to
the value of her 'hereditaments.' She is therefore kept under the
strictest watch by her parents, that she may not diminish her worth by
any improper conduct.
When some warrior 'beau' has taken a fancy to the heiress and wishes
to possess her and her estate of sisters, dogs, rugs and household, he
takes his finest horses, (and if she be a 'belle' he need not attempt
it unless he have some of the noblest), and tying them at her lodge
door departs without saying a word; leaving them, like a slow-match,
silently to effect his purpose. After the 'pretender' has disappeared,
the matron of the premises and her lord inspect the valuables, the
'demure damsel' barely venturing a sly peep through some crevice of
the wigwam. If the offer be found unworthy, the horses are sent back
to the owner as silently as they came, or maybe with some apology,
provided he be a warrior whom they are afraid of offending. [Pg339]
But if accepted, the father takes instead some of his own horses and
ties them at the door of the proposer, as a token of admission. If the
{303} parties be without horses, some other valuables are employed in
lieu. After this the marriage is solemnized with a joyous fête, and
their primitive ceremonies.
But now the son-in-law is fully indemnified for his heavy
'disbursement' in the _purchase_ of his bride; for he at once becomes
possessor of the entire wealth of his father-in-law--master of the
family-lodge and all the household: if there be a dozen younger
daughters, they are all _de droit_--his wives or slaves as we may
choose to consider them: in fact, the 'heiress' herself seems in the
same predicament, and the wife among them all who may have the tact to
gain the husband's affections, generally becomes mistress of the
'harem.' From the refuse of this estate of 'fair ones' the indigent
warriors and inferior Indians who are not able to purchase an
'heiress' are apt to supply themselves with wives upon a cheaper
scale.[213]
The Osages bury their dead according to the usual Indian mode; and,
though it seems always to have been the custom among most {304} savage
nations, to keep up a chorus of hideous cries and yells for a long
while after the death of a relative, yet the Osages are by far the
most accomplished mourners of them all. Being once encamped near a
party of them, I was awakened at the dawn of day [Pg340] by the most
doleful, piteous, heart-rending howls and lamentations. The apparently
distressed mourners would cry with a protracted expiration till
completely out of breath. For some instants he seemed to be in the
very last agonies: then he would recover breath with a smothered,
gurgling inspiration: and thus he continued for several minutes,
giving vent to every variety of hideous and terrific sounds. Looking
around, I perceived the weeper standing with his face towards the
faint gleam which flitted from the still obscured sun. This was
perhaps his idol; else he was standing thus because his deceased
relation lay in that direction. A full 'choir' of these mourners
(which is always joined by the howls and yelps of their myriads of
dogs), imparts the most frightful horror to a wilderness camp.
It is considered among these as well as other 'crying' tribes, quite a
merit to be a graceful weeper: it becomes even a profitable vocation
to those whose eyes and lungs are most capacious of such things. If
you tell an Osage that you have lost a kinsman or friend for whom you
wish him to mourn, he will undertake the service for a trifling
reward--and acquit himself with more 'credit'--more to the spirit than
the best tragic {305} actor. He will mimic every exterior indication
of grief and the most heart-felt wailing, till the tears trickle in
torrents down his cheeks.[214]
The Osages seem generally to worship a good and evil spirit, and to
believe in the most usual Indian paradise. No people can have more
implicit faith in witchcraft and all kinds of sorcery and
superstitions--such as holding converse with deceased friends or
relations--appointing a time to die, etc.: and instances are related
of their fancying [Pg341] themselves thus called to the world of
spirits, which would so powerfully affect the imagination as to cause
them to pine away, and sometimes die even to the appointed day.
Owing partially, no doubt, to the burdensome life they lead, the
squaws of all the tribes are, for the most part, much more inclined to
corpulency than the men. They are generally chubby and ill-favored,
while the males are usually tall, erect, well-turned and active. For
their proverbial straightness, however, the Osages are perhaps more
famous than any of the other prairie Indians.
The _Wacoes_, _Witchitas_ and their kindred tribes on Red River, are,
for the most part, a very indigent race. They are chiefly remarkable
for their profuse tatooing, whereby they have sometimes acquired the
title of 'Pawnee Picts:' the females particularly make a perfect
calico of the whole under-jaw, breast and arms, and the mammæ are
fancifully ornamented with rings and rays. The tattoo, in fact, seems
to constitute the chief female ornament {306} of these tribes; for
their only gown consists of about a yard and a half of strouding, or
else a small dressed skin, suspended from the waist, and constituting
a sort of primitive petticoat. The upper portion of the body remains
uncovered, except by a blanket or small skin, thrown loosely over the
shoulders. The men are often without any other vesture than the flap,
and sometimes a buffalo rug or blanket.
As the remaining tribes of this intermediate class present few or no
distinctive characteristics, we will pass at once to the consideration
of the _wild tribes_ proper[215] of the Great [Pg342] Western
Prairies. These neither cultivate the soil nor live in fixed villages,
but lead a roving life in pursuit of plunder and game, and without
ever submitting themselves to that repose--to those fixed habits,
which must always precede any progress in civilization. But as the
_Comanches_ are the only tribe of these 'wandering Arabs' of the
Plains which {307} present any distinguishing features of
interest--any prominent points of national character--the remarks that
follow will be devoted almost exclusively to them.
The relationship of the Comanches to the Snakes or Shoshonies, shows
them to have descended from the north: in fact, it is but half a
century since their range was from the Arkansas river northward; but
at present this stream is their _ultima Thule_. Yet they even now
acknowledge no boundaries, but call themselves the lords of the entire
Prairies--all others are but 'tenants at will.' They lead a wandering
sort of life, betaking themselves whithersoever the seasons or the
habits of the buffalo, their chief object of pursuit, may lead them.
Although during summer they are not unfrequently found as far north as
the Arkansas river, their winters they usually pass about the head
branches of the Brazos and Colorado rivers of Texas.
In their domestic habits, these Indians, for the most part, resemble
the other wild tribes; yet in some respects they differ materially.
One of the most interesting traits of difference is to be found in
their distaste for ardent [Pg343] spirits: but few of them can be
induced to taste a drop of intoxicating liquors; thus forming an
exception, I believe, to the entire race of the 'red man,' who appears
to have a constitutional appetite for strong drinks. The frontier as
well as the prairie tribes--the Mexican as well as the Mountain
Indians--all are equally slaves to their use.
{308} The Comanches are divided into numerous petty bands, each under
the control of its own particular chief. When a chief becomes old and
care-worn, he exercises but the 'civil authority' of his clan; while
his son, if deemed worthy, otherwise some distinguished brave,
assumes, by 'common consent,' the functions of war-chief. As is the
case with all barbarous tribes, their chiefs assume every judicial and
executive authority. Complaints are made to them and sentence
summarily pronounced, and often as summarily executed. For most
offences, the chief, if he considers his authority sufficiently well
established, freely uses the rod upon his subjects. He rarely attempts
this, however, upon noted warriors or 'braves,' whose influence and
resentment he may have reason to fear. The punishment of murder among
these, as among most of the savage nations, devolves upon the bereaved
relatives, who are free to pursue and punish the perpetrators
according to their own liking, which is seldom short of death. But the
offended party, if disposed to compromise, has also the privilege of
accepting a commutation and releasing the murderer.
The husband seems to have complete power over the destinies of his
wife and children. For adultery, his punishment is most usually to cut
off the nose or ears,[216] or {309} both; and he may even take the
life of his unfaithful wife [Pg344] with impunity. The squaw who has
been mutilated for such a cause, is _ipso facto_ divorced, and, it is
said, for ever precluded from marrying again. The consequence is, that
she becomes a confirmed harlot in the tribe. Owing in part, no doubt,
to such severity in their customs, the Comanche squaws have ever been
noted for their chastity. This may result also, in some degree, from
the circumstance, that the Comanche husbands, fathers and brothers,
seldom or never subject their wives, daughters and sisters, to that
debasing traffic practised among so many of the northern nations.
Like other wild tribes, the Comanches tolerate polygamy, the chiefs
and braves sometimes taking as many as eight or ten wives at a time.
Three is considered the usual number, however, for 'subjects' or
common warriors, and nine for the chiefs. Their marriage ceremonies
vary in different bands; but the following has been represented as the
most usual. Unlike most other tribes, the consent of the maiden has to
be obtained. This done, the lover, from apparent delicacy, goes not to
the father of his intended, but, in accordance with a custom which
prevails among some other tribes, communicates his desire to an uncle
or other aged relative, who enters into the marriage contract. The
parties, however, are not yet fully betrothed; but, as a test of the
submission of the bride to the service of her proposed lord, the
latter ties his riding-horse {310} at her lodge door. If she turn him
loose, she has resolved finally to reject him; but if she lead him to
the _caballada_, it is an unequivocal agreement to take the charge of
his horses and other property; and the marriage is soon concluded. The
'uncle' now communicates the engagement to the chief, who causes the
'bans' to be published, that no other wooer may interfere. As the
horse is with them the type of every important interest, the
bridegroom next [Pg345] proceeds to kill the least valuable one he is
possessed of; and, taking out the heart, hangs it at the door of his
betrothed, who takes and roasts it, and then dividing it into two
parts, each eats a half, which perfects the bond of wedlock. The heart
of the buffalo or other animal may perhaps be substituted, if the
bridegroom has not a superabundance of horses. Should the
circumstances of the parties admit of it, the marriage is usually
celebrated with feasting and dances; though, in general, the Comanches
are less fond of dancing than most other Indians.
The Comanche dress consists of the usual leggins, moccasins, flap and
blanket or robe. Many wear in addition a kind of leathern jerkin, or
tight jacket closed before. Their moccasins differ from those of other
tribes, by having a lengthy tassel of leathern fringes attached to the
heels, which trail the ground as they walk. Instead of this fringe,
the tassels sometimes consists of the tail of a polecat or some other
animal. When he can procure {311} it, the young warrior is wont to
wear a mantle and leggins of strouding. Both of these articles,
according to the 'latest fashions,' should be one-half red, the other
blue. The bi-colored mantle, as well as the blanket or buffalo rug, is
carelessly thrown over the shoulders, and must be long enough to drag
the ground; for they seem to have an instinct for the 'regal grandeur
of a sweeping gown.'
Though all the far-western Indians wear their hair long, the Comanche
seems to take most pride in the voluminousness of his 'tresses,' and
the length of his _queue_, which is sometimes eked out with buffalo or
other hair, till its tip reaches the ground, and is bedaubed with gum,
grease and paint, and decorated with beads and other gewgaws. We are
not to think that foppery and coxcombry are generated exclusively in
civilized life. I am sure I never saw a vainer creature than a
Comanche brave in full costume, of dress, [Pg346] trinkets and paint.
He steps as if he disdained the very ground upon which he walks.
The dress of the Comanche squaw is usually a kind of loose gown or
tunic of leather, or cotton if it can be procured, which hangs from
the shoulders and is bound around the waist with a girdle; thus
presenting a resemblance in its appearance to our ordinary female
costume. They wear moccasins, to which short leggins are attached, and
which constitute a sort of leathern hose. They are not permitted to
wear long hair: that 'manly' prerogative would be degraded by such an
{312} association. It is therefore kept docked so as scarcely to reach
the shoulders.
A style of dress similar to that of the Comanche females, is worn by
those of most of the erratic tribes. The squaws of the north usually
embroider their leathern frocks in a fanciful manner with colored
porcupine quills and beads, and bedeck the borders with rattling
shells, tags, hawk-bells, and the like. Such as have the fortune to
marry Canadian or American trappers, are those who usually dress most
gaily.
The prairie Indians generally are an equestrian race; yet in
horsemanship the Comanches stand decidedly preeminent; and can only be
equalled by the Northern Mexicans, and perhaps the Arabs. Like the
latter, they dote upon their steeds: one had as well undertake to
purchase a Comanche's child as his favorite riding-horse. They have a
peculiar mark for their animals: every one which has pertained to them
may always be recognized by a slit in the tip of each ear; a practice
apparently universal among all their tribe.
In their warlike expeditions they avail themselves of their equestrian
skill with wonderful success. As they always fight on horseback, they
depend chiefly upon the charge, at which they use their arrows and
javelins with wonderful [Pg347] efficacy.[217] On such occasions a
Comanche will often throw himself upon {313} the opposite side of his
charger, so as to be protected from the darts of the enemy; and, while
clinging there, he will discharge his arrows with extraordinary
dexterity from underneath his horse's neck. Different from the
'prowling' tribes, they seldom attack at night, or in timbered or
rough regions; for they would then be unable to manœuvre their
coursers to advantage.
Although not meriting the title of brave Indians, they are held by the
Mexicans as the most valiant of their border: but when they come in
contact with Americans or any of our frontier tribes, they generally
appear timid and cowardly. Their predatory forays are therefore
directed mostly westward. They make continual inroads upon the whole
eastern frontier of Mexico, from Chihuahua to the coast; driving off
immense numbers of horses and mules, and killing the citizens they may
encounter, or making them prisoners--particularly the females and
boys. Of the latter they make slaves, to perform such menial service
as usually pertains to the squaws, particularly the herding of the
stock. It is perhaps this alleviation of their labor by slaves, that
has contributed to elevate the Comanche women above those of many of
the northern tribes. Of their female captives they often make wives; a
fate which has befallen some of those taken from Texas.
Strange as it may appear, their captives frequently become attached to
their masters and to the savage life, and with difficulty are {314}
induced to leave them after a few years' captivity. In fact, these
prisoners, it is said, in time often turn out to be the most
formidable savages. Combining the subtlety of the Mexican with the
barbarity of the Indian, they sometimes pilot into their native
frontier [Pg348] and instigate horrid outrages. The department of
Chihuahua has been the greatest sufferer from their inroads.
But, though at continual war with the south of the republic, for many
years the Comanches have cultivated peace with the New Mexicans--not
only because the poverty of the country offers fewer inducements for
their inroads, but because it is desirable, as with the interior
Mexican tribes, to retain some friendly point with which to keep an
amicable intercourse and traffic. Parties of them have therefore
sometimes entered the settlements of New Mexico for trading purposes;
while every season numerous bands of New Mexicans, known as
_Comancheros_, supplied with arms, ammunitions, trinkets, provisions
and other necessaries, launch upon the Prairies to barter for mules,
and the different fruits of their ravages upon the south.
This powerful nation, combined with the petty southern tribes, has
also waged an almost unceasing warfare upon Texas, ever since her
independence. War-parties have frequently penetrated to the very heart
of the settlements, perpetrating murderous outrages, and bearing away
into captivity numerous women and children. They have entered {315}
the city of Austin, then the seat of government, in open day; and, at
other times, have been known to descend to the very seacoast,
committing many frightful depredations. "On the 8th of August, 1840,"
writes a friend who resided at Linnville, on Matagorda Bay, "several
hundred Comanches came down from the mountains, and charged upon us
without the least notice. They burned and made a perfect destruction
of the village and everything pertaining to it."[218] [Pg349]
Besides continual hostilities with Mexico and Texas, the
Comanches are at war with most of the Indians of the Mexican interior,
as also with the tribes of the more northern prairies--and
particularly the Arrapahoes and Chayennes, with whom they have many
bloody rencounters.[219] But they generally remain on friendly terms
with the petty tribes of the south, whom, indeed, they seem to hold as
their vassals.
As these Indians always go to war on horseback, several days are often
spent previous to a campaign in equestrian exercises and ceremonies,
which seem partly to supply the place of the war-dance of other
tribes; though they sometimes join in preparatory dances also. It is
not an unusual custom, when a campaign is in agitation, for a band of
about twenty Comanche maidens to chant, for three nights in
succession, the victories of their ancestors, the valor of their
brothers and cotemporaries, and the individual prowess of all such
young warriors as they consider should engage in {316} the
contemplated enterprise: and all those designated by the serenading
band are held as drafted for the [Pg350] campaign. Fired by the
encomiums and excitations of the 'fair _cantatrices_,' they fly at
once to the standard of their favorite chief: and the ceremony is
concluded by a war-dance.
Upon their return from a successful expedition, the 'war-worn corps'
halts on some elevation at a distance from the village, and a herald
is sent forward to announce their arrival. Thereupon, one of their
most respectable and aged matrons issues forth to receive them,
carrying with her a very long-handled lance kept for the purpose. On
the top of this the victorious Indians fasten all the scalps they may
have taken, so arranged that each shall be conspicuous. The matron
squaw then approaches the wigwams, holding her scalp-garnished lance
high in the air, and chanting some favorite war-legend. She is soon
joined by other squaws and Indian lasses, who dance around as the
procession moves through the entire circuit of the village. If the
victory has been brilliant, the dancing and feasting are apt to be
kept up for several days, all parties joining in the general jubilee.
If the conquerors bring any prisoners with them, these have to
encounter the scourgings and insults of the squaws and children. Each
seems entitled to a blow, a kick, a pinch, a bite, or whatever simple
punishment they may choose to inflict upon the unfortunate captives.
This done, they are delivered {317} over to the captors as slaves, and
put to the service and drudgery of the camp.
After their first entrance it seems rare for them to treat their
captives with much cruelty: though an instance was related to me by
some Mexican prisoners, of a very barbarous massacre which they
witnessed during their captivity. Two white men, supposed to be
Texans, were tied to a stake, and a number of their marksmen, retiring
to a distance and using the naked bodies of their victims [Pg351] as
targets, began wantonly to fire at them, and continued their horrid
sport, until some fatal balls put an end to their sufferings! The
capture of these had probably been attended with some aggravating
circumstances, which induced the savages to resort to this cruel
method of satiating their revenge.
If a campaign has been unsuccessful, the warriors separate upon their
return, and drop into the village one by one. Nothing is now heard for
several days, but the wailings and howlings of the bereft relatives
and friends. They will also scarify their arms and legs, and subject
themselves to other carnal mortifications of the most powerful
character. On these occasions their previous captives, and
particularly such as may belong to the nation of their victorious
enemy, are sure to be roughly treated, and sometimes massacred by the
enraged relatives of the slain.
When a Comanche dies, a similar course of mourning is practised; and
he is usually wrapped in his best blankets or robes, and interred
{318} with most of his 'jewelry' and other articles of esteem;
accompanying which, it is said, an awl and some moccasin leather is
generally added, as a provision, it would appear, for his use during
his long journey to the 'happy hunting ground' beyond the grave. They
also kill the favorite horses of the deceased, which are often buried
by his side, doubtless with the same object.
The religious notions of the Comanches resemble, in most particulars,
those of the other prairie tribes; yet they appear to have an
occasional peculiarity. Some say the dry buffalo head or cranium is
their idol. True it is that they show it great reverence, and use it
in many of their mystic ceremonies. The Pawnees also hold these
buffalo heads, with which the plains are strewed, in great reverence;
and usually for many leagues around, these skulls are set up facing
towards their villages, in the belief that the herds [Pg352] of
buffalo will thus be conducted by them into their neighborhood.[220]
Of the Comanches the sun is no doubt the principal deity. When
preparing for a campaign, it is said they do not fail to place their
arms betimes every morning on the east side of their lodges, that they
may receive the blessing of the fountain of light at his first
appearance. This indeed seems the usual time for offering their
devotions to the sun, of many tribes of the American aborigines.
FOOTNOTES:
[205] This seems to have been of ancient and general use among the
savages of North America. "I must speak here of the _Calumet_,"
remarks Father Marquette, "the most mysterious thing in the world. The
sceptres of our kings are not so much respected; for the savages have
such a deference for this pipe, that one may call it _the god of peace
and war, and the arbiter of life and death_. One, with this calumet,
may venture amongst his enemies, and in the hottest engagement they
lay down their arms before this sacred pipe." The deference is perhaps
not so great at the present day, though the 'pipe of peace' is still
very much respected. Even the ashes from the calumet seem to be held
sacred; for, usually after smoking, the pipe is emptied in some corner
of the lodge specially allotted for the purpose. But as they have
generally learned that smoking is not practised by the whites on these
occasions, it is now not commonly held important for us to smoke with
them; but presents are expected instead. Anciently, however, they were
more strict; for, in another place, the same author (in 1673)
relates:--"As soon as we sat down, they presented us, according to
custom, their _calumet_, which one must needs accept, for else he
should be lookt upon as an enemy, or a meer brute; however, it is not
necessary to smoak, and provided one puts it to his mouth, it is
enough."--GREGG.
_Comment by Ed._ See Thwaites, _Jesuit Relations_, lix, pp. 117, 119,
131.
[206] As many tribes make their moccasins of different shapes--some
with hooked toes, others broad--some with the seam on the bottom,
etc., there is always a palpable difference in the tracks.--GREGG.
[207] A diminutive tribe on the Texas border, called Tonkewas, made
food of human flesh within the present century, and, it may be of late
years, though I have not heard it mentioned.--GREGG.
[208] Dogs seem always to have been a favorite article of food among
the aborigines of different parts. Father Marquette, in his voyage
down the Mississippi in 1673, remarks of an Indian feast, "The third
service was a huge Dog, whom they killed on purpose," &c.--GREGG.
[209] See Irving, _Tour on the Prairies_, pp. 83, 84.--ED.
[210] Dr. Samuel Thomson (1769-1843), a New England physician,
advocated a method of treating fevers and similar diseases by means of
steaming.--ED.
[211] For the Pawnee groups and habitat, see Pattie's _Narrative_, in
our volume xviii, p. 40, note 24. For the Arikara, consult Bradbury's
_Travels_, in our volume v, p. 127, note 83.--ED.
[212] For the Osage see our volume v, p. 50, note 22.--ED.
[213] The custom of taking all the sisters of a family is also said to
be common among the Kansas, Omahas and other kindred tribes; indeed it
appears to have prevailed from the earliest ages among all the
Dahcotah family as well as many Algonquins and most other tribes about
the great Lakes. Mons. La Salle, in his trip from these to the
Mississippi in 1673, remarks of the savages of those regions: "They
marry several Wives, and commonly all Sisters, if they can, thinking
they agree better in their Family." Hennepin, Charlevoix and others
speak of the same custom. Murray also mentions something of the kind
among the Pawnees. Forbes alludes to the same in California. But I am
uninformed, whether, in these several instances, the husband's right
was only _de facto_, or _de jure_ as among the Osages, to all the
younger sisters.--GREGG.
[214] Note Bradbury's experience with the mourning Osage, in our
volume v, pp. 63, 64.--ED.
[215] The population of the intermediate tribes, according to the
Report of the Commissioner of Indian Affairs, for 1844 is as follows:
Pawnees, 12,500 souls (though some experienced traders rate them at
only about 5,000); Rickaras, 1,200; Chippewas, Potawatomies and
Ottawas of the North, 2,298; Sacs and Foxes, 2,762; Winnebagoes,
2,183; Iowas, 470; Poncas, 777; Omahas, 1,301; Otoes and Missouries,
931; Kansas, 1,700; Osages, 4,102;--besides of Caddoes and Inyes about
500; Wacoes, Witchitas, Towockanoes, Towyashes and Keechyes, 1,000;
who maintain themselves chiefly in Northern Texas. The wild tribes
proper of the Prairies, are, the Comanches, consisting of about 10,000
souls; Kiawas, 2,000; Apaches, 100; Arrapahoes, 2,000; Chayennes,
2,000; besides many others to the north and westward, who rarely
descend within the regions to the notice of which these pages are
confined. As these tribes would doubtless average at least
three-fifths females, they could hardly turn out one-fifth of their
numbers in warriors, though this is the usual rule of estimating them
by men of Indian experience.--GREGG.
[216] This custom was perhaps once quite extensive. It prevails among
the Creeks to the present day, and was anciently practised by other
southern nations; and "Among the Miamis," says Father Charlevoix, "the
Husband has a right to cut off his wife's nose if she runs away from
him."--GREGG.
[217] The Comanches employ usually short-handled javelins or lances,
declaring, like the Spartan mother, that cowards only need long
weapons.--GREGG.
[218] The Comanche had been hostile to the Spanish in Texas,
preventing its settlement, and about 1757 destroying the mission of
San Saba. In 1785 the troops were obliged to retire into the Alamo at
San Antonio, in order to be secured from their raids. The Texans were
at first friendly with the Comanche; but in 1832 a Mexican deputation
visited the border tribes, and incited them against the Texans. Open
war broke out in 1837, and several battles were fought. In February,
1840, twelve chiefs with a numerous retinue came to San Antonio to
make peace. Refusing to deliver up their white captives, troops were
set upon them, and in the ensuing mêlée all the chiefs and twenty
other Indians were killed. The Comanche retired to plan revenge. Early
in August, they advanced, avoiding Austin and San Antonio, and fell
upon the town of Victoria. The inhabitants resisting, about fifteen of
them were killed. When the Indians reached Linnville, a village of
only five houses, its inhabitants fled to a ship in the bay, whereupon
the hamlet was destroyed. A pursuing party under General Felix Houston
defeated the natives, and recovered the white prisoners. In September,
an expedition headed by Colonel John Moore attained the Comanche
village high up on the Colorado River, and severely chastised them,
killing one hundred and twenty-eight, and capturing thirty-two. After
this the Comanche avoided the Texans for some years.--ED.
[219] For the Arapaho, consult James's _Long's Expedition_, our volume
xv, p. 157, note 48. A brief notice of the Cheyenne is in our volume
v, p. 140, note 88.--ED.
[220] Most of the plains Indians had superstitions regarding the
buffalo. Consult on this subject, James O. Dorsey, "Study of Siouan
Cults," in U. S. Bureau of Ethnology _Reports_, 1889-90, pp. 361-544;
George A. Dorsey, _Traditions of the Skidi Pawnee_ (Boston and New
York, 1904).--ED.
GLOSSARY
[Pg353] CONTAINING SUCH SPANISH OR HISPANO-MEXICAN WORDS
AS OCCUR UNDEFINED IN THIS WORK, OR RECUR WITHOUT
DEFINITION AFTER HAVING BEEN ONCE TRANSLATED.
_A_, _al_, to, to the.
_Abajo_, down, under, below.
_Acequia_, ditch, canal.
_Adelantado_, governor of a province.
_A dios_, adieu, farewell.
_Administrador de Rentas_, a custom-house officer.
_Adobe_, a sort of unburnt brick.
_Afuera_, without, abroad.
_Aguador_, water-carrier.
_Aguardiente_, brandy.
_Alacran_, scorpion.
_Alameda_, public walk, with rows of trees, usually the
_álamo_.
_Alamo_ (in Mexico), cotton-wood.
_Alcalde_, justice of the peace.
_Alegria_, mirth; a plant.
_Allí_, there.
_Amigo_, friend.
_Ancheta_, adventure of goods.
_Angelito_, little angel.
_Angostura_, narrowness.
_Aparejo_, sort of pack-saddle.
_Aquí_, here.
_Arancel_, tariff.
_Armas_, arms.
_Arriba_, up, above.
_Arriero_, muleteer.
_Asambléa_, assembly.
_Astucia_, cunning, artifice.
_Atajo_, drove of pack mules, &c.
_Atole_, sort of thick gruel.
_Auto_, act, edict.
_Ayotéa_, flat roof, terrace.
_Baile_, ball, dance.
_Bandolin_, species of small guitar.
_Bárbaro_, barbarous; a savage.
_Barra_, ingot, bar of silver, &c.
_Baston_, staff, cane.
_Blanco_, white.
_Bolsa_, pocket, purse.
_Bonanza_, prosperity.
_Bonito_, pretty.
_Bota_, boot, leggin.
_Bravo_, brave, bold.
_Bueno_, good.
_Burro_, ass.
_Caballada_, drove of horses, &c.
_Caballero_, gentleman, knight.
_Caballo_, horse.
_Cacique_, Indian chief or prince.
_Café_, coffee; coffee-house.
_Calabozo_, dungeon, jail.
_Caliente_, warm, hot.
_Camino_, road.
_Campo_, field, camp.
_Campo santo_, cemetery without a church.
_Cancion_, song, poem.
_Cañada_, valley.
_Cañon_, deep gorge or ravine; cannon.
_Capilla_, chapel.
_Capitan_, captain.
_Carajo_, an oath; scoundrel.
_Caravana_, caravan.
_Cárcel_, prison, jail.
_Carga_, load.
_Cargador_, carrier.
_Cargamento_, cargo.
_Carnero_, male sheep.
_Carreta_, cart.
_Carro_, wagon, &c.
_Casa_, house.
_Cautivo_, captive.
_Ceja_, brow.
_Centralismo_, central government.
_Cerro_, mound.
_Chacal_, jackal.
_Chico_, small; small person. [Pg354] _Chile_, red
pepper.
_Cibolero_, buffalo-hunter.
_Cibolo_, the American buffalo.
_Cigarrito_, little cigar.
_Cigarro_, cigar.
_Cimarron_, wild.
_Claco_, small copper coin.
_Coche_, coach.
_Cocina_, kitchen.
_Cocinera_, female cook.
_Cola_, tail; glue.
_Colorado_, red.
_Comanchero_, Comanche trader.
_Comiso_, confiscation.
_Consumo_, consumption.
_Contra-revolucion_, counter-revolution.
_Cordillera_, chain of mountains.
_Corral_, yard, pen.
_Correr_, to run.
_Coyote_, prairie-wolf.
_Crepúsculo_, dawn, twilight.
_Cristo_, Christ.
_Cruz_, cross.
_Cuñado_, brother-in-law.
_De_, _del_, of, of the, &c.
_Decreto_, decree.
_Derecho_, tax; right.
_Descubrimiento_, discovery.
_Dia_, day.
_Diablo_, devil.
_Dictador_, dictator.
_Diligencia_, diligence; stage-coach.
_Dios_, God.
_Doblon_, doubloon.
_Domingingo_, Sunday; Dominic.
_Doña_, Madam, Mrs., Miss.
_Dorado_, gilt.
_Dos_, two.
_Dulce_, sweet.
_Eclesiástico_, ecclesiastical.
_El_, the; he, him.
_Enáguas_, sort of petticoat.
_En junta_, in council.
_Enmendadura_, enmendation.
_Entrada_, entrance.
_Entrerenglonadura_, interlineation.
_Escritor_, writer.
_Escuadron_, squadron.
_Español_, Spanish; Spaniard.
_Está_, is, he is, it is, &c.
_Estacado_, staked.
_Estrangero_, stranger, foreigner.
_Estufa_, cell; stove.
_Factura_, invoice.
_Fandango_, dance; ball.
_Fiera_, wild beast.
_Fe_, faith.
_Feria_, fair.
_Fierro_, iron; branding-iron, &c.
_Fiesta_, feast.
_Fonda_, eating-house, inn.
_Fraile_, _Fray_, friar.
_Frijol_, bean.
_Fueros_, chartered privileges.
_Gachupin_, Spaniard in America.
_Gallina_, hen.
_Gallo_, cock.
_Ganado_, cattle.
_Gefe_, chief.
_Gobernador_, governor.
_Gobernadorcillo_, petty governor, or chief.
_Gobierno_, government.
_Grama_, species of grass.
_Gran_, _grande_, great, large.
_Grandeza_, greatness, grandeur.
_Grano_, grain.
_Gauge_, gourd, flask.
_Guardia_, guard, watch; watch-house.
_Guerra_, war.
_Guia_, sort of passport for goods.
_Guisado_, cooked, stewed.
_Guitarra_, guitar.
_Hacienda_, estate; lands; treasure.
_Haciendero_, proprietor of an hacienda.
_Herradura_, horse-shoe.
_Herrero_, blacksmith.
_Hidalgo_, nobleman.
_Hoja_, leaf, husk, &c.
_Hombre_, man.
_Hombre bueno_, arbitrator.
_Ilustrísimo_, most illustrious.
_Imprenta_, printing-office.
_Inocente_, innocent.
_Jacal_, hut, wigwam.
_Jola_, copper coin, penny.
_Jornada_, day's travel; journey.
_Juez_, judge.
_Junta_, council; union.
_La_, _las_, the; her, it, them.
_Labor_, labor; field; mining-pit.
_Labrador_, laborer, farmer.
_Ladron_, thief, robber.
_Laguna_, lake.
_Lanzada_, thrust with a lance.
_Layador_, nooser.
_Lazito_, little lazo.
_Lazo_, noosing rope.
_Legua_, league.
_Lépero_, vagabond, _sans-culotte_.
_Ley_, law.
_Limosnero_, beggar.
_Llano_, plain; prairie; smooth.
_Lo_, _los_, the; it, them, &c.
_Lobo_, wolf.
_Madre_, mother.
_Manifiesto_, manifest; bill of goods presented to the
custom-house.
_Manta_, covering; cotton-cloth.
_Marco_, weight of eight ounces; mark.
_Mayor_, great, superior.
_Mayordomo_, overseer.
_Médano_, sand-hill.
_Medio_, half; picayune.
_Menor_, less, inferior.
_Mesa_, table; table-plain.
_Meson_, inn, hotel.
_Mestizo_, mongrel.
_Mezquite_, a tree, acacia.
_Mi_, _mis_, my.
_Militar_, military.
_Monte_, a game; grove; mount.
_Mora_, mulberry.
_Muerto_, dead; dead man.
_Mula_, mule; unsalable item.
_Negro_, black; a black person.
_Noria_, machine for drawing water; well.
_Norte_, north.
_Noticioso_, giving information.
_Número_, number.
_Oficial_, official; officer.
_Ojo_, eye; spring of water.
_Oro_, gold.
_Padre_, father; priest.
_Padrino_, godfather, sponsor.
_Paisano_, countryman.
_Palacio_, palace.
_Panza_, paunch.
_Papa_, pope; potato.
_Parage_, place; camping-site.
_Pariente_, relative, kin.
_Parroquia_, parish; parish church.
_Pasa_, raisin.
_Paséo_, pleasure walk or ride.
_Paso_, pass, passage; step.
_Pastor_, pastor; shepherd.
_Patio_, court, enclosed yard.
_Pato_, duck.
_Patriótico_, patriotic.
_Pauta_, rule, model.
_Pelo_, hair.
_Penitencia_, penance, penitence.
_Perro_, dog.
_Peso_, dollar; weight.
_Piedra_, stone.
_Pinole_, food of parched Indian meal stirred in water.
_Placer_, pleasure; gold region.
_Plata_, silver.
_Plaza_, square; place; village.
_Poquito_, very little.
_Portal_, porch, corridor.
_Perfecto_, perfect.
_Presidio_, garrison, fort.
_Presto_, quick, soon.
_Profano_, profane.
_Pronunciamento_, act of making a public declaration.
_Proyecto_, project, plan.
_Público_, public.
_Pueblo_, people; Catholic Indians, &c.
_Puerta_, door.
_Puro_, pure; pure tobacco cigar.
_Ranchera_, country woman.
_Ranchería_, village of wild Indians.
_Ranchero_, inhabitant of a rancho.
_Rancho_, stock-farm.
_Raspadura_, erasure; rasping.
_Real_, a coin; royal, real, grand.
_Rebozo_, muffler, species of scarf.
_Remedio_, remedy, medicine.
_Rey_, king.
_Rico_, rich; rich man.
_Rio_, river.
_Sala_, hall, parlor.
_Salina_, salt pond or pit.
_San_, _santo_, _santa_, saint, holy.
_Sandía_, watermelon.
_Sangre_, blood.
_Santísimo_, most holy.
_Saquéo_, sack, pillage.
_Sarape_, sort of blanket.
_Semana_, week.
_Señor_, sir, Mr.; lord.
_Señora_, Madam, Mrs.; lady.
_Señoría_, lordship.
_Señoría ilustrísima_, title of a bishop, &c.
_Señorita_, madam, miss, Mrs., &c.
_Sierra_, ridge of mountains; saw.
_Siesta_, afternoon's sleep.
_Silla_, chair; saddle.
_Sistema_, system.
_Sol_, sun.
_Soldado_, soldier.
_Sombrero_, hat.
_Sonoreño_, citizen of Sonora.
_Su_, _sus_, his, her, its, their.
_Tarde_, evening.
_Tierra_, country, land.
_Tierra Afuera_ (in Mexico), the exterior, or country near
the coast, &c.
_Tilma_, Indian mantle.
_Tio_, uncle.
_Todo_, all, every, whole.
_Tonillo_, screw.
_Tortilla_, thin cake, diminutive of _torta_, cake, loaf.
_Vado_, ford.
_Valiente_, valiant, brave.
_Valle_, valley, dale.
_Vaquero_, cowherd.
_Vaquita_, diminutive of _vaca_, cow.
_Vara_, Spanish yard of 33 inches.
_Venta_, sale; sale-brand; inn.
_Verdadero_, true.
_Verde_, green.
_Vicio_, vice.
_Viernes_, Friday.
_Un_, _uno_, a, one.
_Y_, _é_, and.
_Yeso_, gypsum.
_Zambo_, offspring of the Indian and negro.
_Zaguan_, entry, porch.
_Zarco_, light blue.
_Zorra_, fox.
TRANSCRIBER NOTE:
Original spelling and grammar has mostly been retained. Figures were
moved from within paragraphs to between paragraphs. Footnotes were
moved to the ends of chapters. This 1905 edition is an annotated
reprint of "Part II of Gregg's Commerce of the Prairies, 1831-1839";
the pagination of the latter document is shown herein as a number
enclosed in curly brackets, e.g. {226}. The pagination of the 1905
publication is shown in square brackets, e.g. [Pg009].
Page 78: the phrase "invicta, la Galia indomable" is printed upside
down. This was not a mistake, as it is explained in a following
paragraph. This has been reproduced herein as well as possible
("ıuʌıɔʇɐ lɐ פɐlıɐ ıupoɯɐqlǝ"), using Unicode characters. Some of
these characters may not be properly displayed in all browsers and
fonts.
Footnote 59: the original large table was broken into two pieces.
Page 99: "ofthe regular Route" was changed to "of the regular Route".
Page 144: "consipracy" was changed to "conspiracy".
Page 145: "futurese curity" to "future security".
Page 168: an initial quotation mark was added to "he is prying into
your affairs".
Page 173: "mattrass" to "mattress".
Footnote 123: "Jesus Maria" changed to "Jesus-Maria".
Page 193: "invogue" to "in vogue".
Page 208: "discharging valleys" to "discharging volleys".
Footnote 136: Several instances of "do." (abbreviation for "ditto")
replaced by repeated text. Also, a Remark that applies to two years
1832 and 1833 is indicated herein
"{Party defeated on Canadian
{2 men killed, 3 perished."
The original replaced the two "{" by a single double-height "{".
Page 268: "Assinaboins" to "Assiniboins", to match the footnote. The
more usual modern spelling seems to be "Assiniboine" ("Assiniboines",
plural).
Page 274: "dolefu" to "doleful".
Page 296: "resistence" to "resistance".
Page 320: "tancy" to "fancy".
In this simple .txt version, italics are _indicated by underscoring_.
Small caps are converted to uppercase.