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LEGENDS
OF THE KAW
INDIAN
FOLK LORE
DE VOE
[Illustration: SCENE IN THE KANSAS VALLEY.]
LEGENDS OF
THE KAW
THE FOLK-LORE
OF
THE INDIANS OF THE
KANSAS RIVER VALLEY.
BY
CARRIE DE VOE.
FRANKLIN HUDSON PUBLISHING CO.,
KANSAS CITY, MO.
1904.
Copyright, 1904, by
FRANKLIN HUDSON PUBLISHING CO.,
Kansas City, Mo.
CONTENTS.
I.
INDIAN MYTHOLOGY.
The heroes of Kansas in the early days.--The first
inhabitants.--Pathos of Indian traditions and their tragic
interest.--Interpretation of myths.--Tradition of the Mississippi
Valley.--Theory of a dual soul.--Ancient religion of the North
American Indians.--Ideas of Divinity.--Spirits.--Communication with
the unseen world.--Description of heaven, found in the diary of
Rev. S. M. Irvin.--Algonquin prayer to Father Allouez.--The
_totem_.--The folk-lore of the Indian his literature.--Myth of a
prehistoric world.--The transformation.--The burning
earth.--Formation of the stars.--The Water-Maiden.--The
Earth-Maiden.--Michabou.--Worship of the heavenly
bodies.--Sacrifices.--Relation of dogs to the moon.--The Horned
Serpent.--The Prince of Rattlesnakes.--Hiawatha, the Indian
Messiah.--The Red Swan.--The Pipe of Peace.--Thunder and
lightning.--The Storm Giant.--Rainmakers.--The Wild Parsnip.--The
Spirit of Fire.--Fire legend of the Navajos.--The Shawnee and
Delaware type of life.--The imagery of the red man.--Knowledge of
the fundamental truths of nature.--Earliest record of the Middle
West.--Dominant tribes.--The Paducas.--The emigrant nations. 15
II.
THE PAWNEES.
Wanderings in Kansas and Nebraska.--Origin.--The word
"Pani."--Imitation of wolves.--Bands.--Tuhk-pah-huks-taht.--
Skidi-rah-ru.--Tuh-wa-hok-a-sha.--Tu-hi-'ts-pi-yet.--Hunting
in ancient times.--Weapons.--Utensils.--Government.--Dress.--
Lodges.--Music.--Courtship and marriage.--Religious ceremonies.--
The Buffalo Dance.--Departure for semi-annual buffalo hunt.--The
surround.--Ti-ra-wa, the Pawnee Deity.--The Na-hu-rac.--Sacrifices.
--The wonderful horse.--Homes of the Nu-hu-rac.--The Nu-hu-rac
doctors.--Medicine men and priests.--Belief in a prehistoric race.
--Destruction of the giants.--Human sacrifices.--A Legend of
Kansas.--Pit-a-le-shar'-u.--Hostilities against other
nations.--Villages of the Iowas and Sacs.--War with the Iowas,
1839.--Battle amid the sunflowers.--Sale of Pawnee lands.--Removal
to the Indian Territory.--Success in agriculture. 34
III.
THE SIOUX.
Early home.--Wanderings in the Mississippi Basin.--Present
location.--Origin of name.--Meaning of word
"Dakota."--Pantomime.--Divisions of nation.--Relation of chief to
people.--Disposition of bodies of the dead.--Eagle Eye and Scarlet
Dove.--Slavery of women.--Vanity of men.--Language of the
feather.--Decoration of the person.--Plural marriage.--Story of
Anepetusa.--Belief in four souls.--A typical
prayer.--Omens.--Worship.--Animals in Dakota
theology.--O-an-tay-hee.--The
creation.--Hay-o-kah.--Taku-shkan-shkan.--Wa-keen-yan.--Unk-tay-he.
--Chah-o-ter-dah.--Whitte-kah-gah.--Wa-hun-de-dan.--Fairies.--
Giants.--Giant's party.--Feasts.--The Wa-keen.--Initiation of the
medicine men.--War parties.--War Dance.--Sun Dance.--Moral code.--
Degree of manhood.--Incidents in the Life of Ta-ton-ka-I-o-ton-ka.
--Spotted Tail and Red Cloud.--Betrothal and death of daughter of
Spotted Tail.--Water Carrier, the wife of Lone Elk.--Present
condition of the Sioux. 67
IV.
THE KAWS AND OSAGES.
Origin.--Manners and customs.--Savage proclivities.--Village of
American Chief.--Village of Fool Chief.--Removal to Council
Grove.--The Victory that made Wa-hon-ga-shee a famous Chief.--The
War Dance.--Paying off old scores.--Osages and Kaws on police
duty.--Superstitions.--Funeral ceremonies.--Creation story of the
Osages.--Territory.--Cessions.--Feasts.--Present condition. 89
V.
THE DELAWARES.
Lineage.--Language.--The term "Lenape."--Subjugation by the
Iroquois.--Peace treaty with William Penn.--Migrations.--Legends
preserved by missionaries.--The virgin who fell from
heaven.--Kikeron.--The tortoise in Algonquin pictography.--Symbol
of the earth.--The pristine age.--The earth submerged.--The
ancient turtle.--Rescue of the survivors.--Land supported by a
turtle.--First home of the Lenape.--Travels and conquests.--Land of
giants.--Fortifications of the enemy.--Mounds.--Divisions of the
nation.--Legend of the Hairless Bear.--Pictograph
system.--Rafinesque.--Walam Olum.--Wanderings of the
Delawares.--Tamenend.--The Lover's Leap.--Onoko.--Lenape in
Kansas.--The Battle of the Plains.--Removal to the Indian
Territory. 103
VI.
THE WYANDOTS.
Origin.--Location at the time of the discovery of
America.--Alliance with the Senecas.--Termination of peace.--Hatred
of the Iroquois.--Settlement at Detroit.--Settlement in Ohio and
Michigan.--Clans.--Government.--Religion.--Gods.--Prayer of the
Huron.--Legend of Sayadio.--The White Panther.--Hurons leaders in
the councils of nations.--Keepers of the Council Fire.--Wampum
belts.--Corn Dance.--Clan names.--Visions of the Wyandot
maiden.--Wyandots in the War of
1812.--Roundhead.--Warrow.--Walk-in-the-Water.--Big Tree.--War with
Cherokees--Chief Splitlog.--Last religious feast and dance of the
Wyandots.--William Walker.--Silas Armstrong.--Matthew
Walker.--Governor Walker.--Matthias Splitlog.--Emigration to
Kansas.--Intelligence and education.--Accomplishments.--Belle of
the nation.--Sense of humor.--Elder Dennison and John
Grayeyes.--The Triumph of Chudaquana over the Power of
Witchcraft.--Romance of a Wyandot girl.--Present location of the
people.--Tribal relations.--Absorption by the white race. 127
VII.
THE POTTAWATOMIES.
Descent.--Alliances.--Branches.--Location.--Part in War of
1812.--Suna-we-wone.--Treaty of peace.--Cessions.--Emigration to
Kansas.--Present location.--Belief in Kitchenonedo and
Matchemondo.--First inhabitants of the earth.--Submersion.--New
World.--Legend of the five young men.--Menweshma.--Encounter with
the Pawnees.--Wa-baun-see.--Story of the Flat-Boat.--Defeat by the
Osages.--Revenge upon the Osage chief.--Wa-baun-see's journey to
Washington.--Death. 155
VIII.
THE SHAWNEES.
First emigrant tribe in Kansas.--Ancient home of the
nation.--Defeat by the Iroquois.--Flight
southward.--Return.--Settlement near Cape Girardeau.--Removal to
Kansas.--Removal to the Indian Territory.--Shawnees of Algonquin
stock.--Gypsies of the wilderness.--Creation theory.--Doctrine of
pre-natal existence.--An incident of war with the Pawnees.--Belief
in descent from one of the lost tribes of Israel.--Holy of
Holies.--Language.--Adventures of a trader.--Maune, the Chippewa
Girl.--A Fragment of History from the War of the Races.--Chinwa,
the White Warrior.--The Tragic Death of the Son of Chief
Lay-law-she-kaw. 167
LIST OF ILLUSTRATIONS.
Scene in the Kansas Valley Frontispiece
A Pawnee Buffalo Hunt 40
Pit-a-le-shar'-u 64
Ta-ton-ka-I-yo-ton-ka (Sitting Bull) 80
Sioux Infant 88
Wa-hon-ga-shee (No Fool) 96
Ni-co-man 114
Tecumseh 190
The Shawnee Prophet 202
Che-la-tha 210
"Ye whose hearts are fresh and simple,
Who have faith in God and Nature,
Who believe, that in all ages,
Every human heart is human,
That in even savage bosoms,
There are longings, yearnings, strivings,
For the good they comprehend not,
That the feeble hands and helpless,
Groping blindly in the darkness,
Touch God's right hand in that darkness,
And are lifted up and strengthened;--
Listen to this simple story."
--_Longfellow._
INTRODUCTION.
A legend, according to Webster, is any story, be it truth or fiction,
which dates back to early days. In this connection, it may be of
interest to the reader to know that the stories of adventure in this
volume are founded upon real events; but, wherever it has seemed best,
names have been changed. In committing to paper the histories of Maune',
the Chippewa girl, and Henry Rogers, there has been practically no
deviation from the facts as related by their descendants.
The incidents described in the last story were narrated by the daughter
of an Indian agent, who lived many years with the Shawnees. The writer
has spent a portion of her life in the West, and having been located for
a number of years in an old mission town, has witnessed the bean dance,
the corn dance and the war dance. Her small strength has been exerted,
more than once, to assist in beating back the edges of a great fire,
which threatened to creep over the narrow strip of plowed ground
outside the fences enclosing a prairie home. Reliable information has
been obtained through conversation with old settlers and their families.
An army officer, whose long life in the Indian country renders his
statements of great value, detailed many facts concerning the Sioux.
Interviews with the natives and their descendants have brought out
strange traditions and superstitions. The works of Henry R.
Schoolcraft--regarding the habits, customs and languages of the
aborigines,--the writings of George Bird Grinnell and Daniel G. Brinton
have proved exceedingly helpful.
Although statistics show, within the last few years, an apparent
increase of the Indian population of the United States, comparatively
few included therein, are of purely Indian extraction. The red race, as
a separate people, is fading from the earth; and there will come a time
when the mythology of America will be almost as eagerly studied as that
of Greece and Rome.
The general public has an erroneous idea of the Indian of the present
time. He has passed through the first period--that of wildness and
barbaric splendor,--and, emerging from the second epoch--the state of
drunken semi-civilization,--has entered upon a career of greater mental
activity. With the exception of a few strong inherited tendencies, he
now differs but little from his paler-faced brother. The prevailing
notion concerning the natives has been formed from the worst class--the
idle, uncleanly beggars. It is unjust to judge a whole people by the
most degraded specimens. Through intermarriage, the remnants of the
aborigines are rapidly becoming a part of the white race and engrafting
upon it, not only their peculiarities of temperament but also their
strength and determination.
It is a source of regret to those who are awake to the knowledge that
there is a valuable field of literature in Indian folklore, that so
little has been recorded. Even the best libraries contain few works upon
the subject.
Inspired with a desire to contribute an atom to this slowly accumulating
literature; to preserve the stories which herein appear in print for the
first time; and to awaken a deeper interest in the old, oft-recounted
traditions--the author, trusting to the indulgence of the public,
ventures to submit the following.
LEGENDS OF THE KAW.
I.
INDIAN MYTHOLOGY.
The history of Kansas has been of peculiar interest to the world at
large, by reason of the struggles of ante-bellum days. The adventures of
John Brown of Osawatomie and the achievements of General Lane, Governor
Robinson, and other heroes of that period have formed the nucleus of
many a story and song. All honor to the men who labored so successfully
in the cause of freedom! There is another, equally brave, though less
fortunate, race that wandered over the rolling prairies of the Sunflower
State and camped along its rivers; a race stern, taciturn, and ever
ready to do battle for home and liberty. Like the buffalo, former
monarch of the plains, it has gradually diminished in numbers.
Extinction or amalgamation is now a question of only a few brief years.
This nation furnishes a romantic background, full of rich though somber
color, to the later record of the great West.
Who can say that the traditions of the red man lack pathos, or that his
character is devoid of the elements of nobleness, self-sacrifice and
even martyrdom? Rude, wild and imperfect though it be, his folklore
tells the story of a people, barbarous, it is true, but strong in their
attachments and devoted to their faith. Many Indian myths, adventures
and scraps of history are full of deep--often tragic--interest to one
who delves in legendary lore. Like the tales of ancient Greece, as
explained by Ruskin in _Queen of the Air_, each weird story admits of
more than one interpretation. Sometimes a great spiritual truth lies
hidden in its quaint phrases--sometimes a scientific fact.
There was an idea, current among the Indians who roamed over the central
portion of the United States, that at one time in the long past, the
rivers of the Mississippi basin filled the entire valley, and only great
elevations were visible. Geology substantiates this teaching. The
theory of a dual soul approached very close to the teachings of modern
psychologists. While one soul was supposed to remain in the body, its
companion was free to depart on excursions during sleep. After the death
of the material man, it went to the Indian elysium and might, if
desirous, return, in time, to earth, to be born again.
Like that of all uncivilized races, the ancient religion of the North
American Indian was incoherent. Association with Europeans produced
changes. Doctrines before unknown to the red man were engrafted upon his
faith. Some writers maintain that it is doubtful if the idea of a single
divinity had been developed previous to intercourse with missionaries.
Brinton asserts that the word used by the natives to indicate God, is
analogous to none in any European tongue, conveying no sense of personal
unity. It has been rendered Spirit, Demon, God, Devil, Mystery and
Magic. The Dakota word is _Wakan_ (above), the Iroquois, _Oki_; the
Algonquin, _Manito_. God and heaven were probably linked together
before there was sufficient advancement to question whether heaven were
material and God spiritual; whether the Deity were one or many. Good
Spirit and Great Spirit are evidently of more recent origin and were,
perhaps, first suggested by missionaries, the terms being applied to the
white man's God, and adopted by the Indian and applied to his own. The
number of spirits was practically unlimited, communication being usually
in the hands of the medicine men, although the unseen world was often
heard from directly in dreams.
A description of heaven--by Wampasha, an Iowa Indian--was found in the
diary of Reverend S. M. Irvin, a devoted missionary among the Iowas and
Sacs. It reads:
"The Big Village (heaven) is situated near the great water, toward the
sunrise, and not far from the heads of the Mississippi River. None go
there until after they die. A smart person can make the journey in three
or four days; if, however, his heart be not right at death, the journey
will be prolonged and attended with difficulties and stormy weather
till he reaches the land of rest. Infants, dying, are carried by
messengers sent for them; the old or infirm are borne upon horses; they
have horses, plenty, and fine grass, and infirmities will all be healed
in that village. The blind will receive new eyes; they have plenty of
good eyes and ears there. Good people will never die again, but the bad
may die three or four times and then turn into some bird."
Father Allouez, one of the first missionaries among the Algonquins,
entered a village never before visited by a white man. He was invited to
a council, and the old men, gathering around him, said:
"It is well, Blackrobe, that thou dost visit us; thou are a Manito; we
give thee to smoke. The Iroquois are devouring us. Have mercy upon us.
Hear us, O Manito! we give thee to smoke. Let the earth yield us corn;
the rivers give us fish; sickness not slay us; nor hunger so torment us.
Hear us, O Manito! we give thee to smoke."
Birds and beasts were selected as guardians. Everyone considered his
_totem_ a protector, and refrained from killing it. Whole clans were
believed to be descended from a common _totem_ and information was
conveyed by means of omens.
The character of a nation is engraven upon its literature, which, like a
mirror, reflects the thoughts, emotions and progress of a people. The
folklore of the North American Indians was their literature. The myth,
grounded upon the unchanging laws of the universe, was conscious,
however vaguely, of great principles that are forever true. Physical
existence formed the basis of each important fable. The earth, air,
water and other elements were personified. Every image had its moral
significance.
Mythology has been said to be simply the idea of God, expressed in
symbol, figure and narrative. That of primitive America was founded upon
the conviction that there was, in pre-historic times, another world
inhabited by a people strong and peaceable. So long as harmony reigned,
comfort and happiness were theirs, but when discord entered this Eden,
conflict succeeded conflict, until, to punish his disobedient children,
the Master of Life transformed them, one by one, into trees, plants,
rocks and all the living creatures. It was said that each person became
the outward embodiment of what he had previously been within himself.
For instance, from the head of one sprang an owl, from another a
buzzard, a third became an eagle, and in this manner was the present
world with its three kingdoms, vegetable, animal and mineral, evolved.
Another tradition says that in the days of turmoil, a powerful man, or
demi-god, ran to the place where the earth and sky meet, and with a
lighted torch, set fire to the tall grass, igniting the earth itself.
Those worthy of preservation were caught up to a place of safety.
Sparks, rising from the flames, and finding lodgment high above, became
the twinkling "sky-eyes," which, in the language of the white man, are
called stars.
After the conflagration had subsided, one whose duty in the upper sphere
had been to provide water, carried it in a basket; and as she walked,
drop after drop fell through upon the parched region below, causing it
to revive. Awakened Nature blossomed into new beauty, and all who had
escaped the terrible fire fiend, returned to take possession of the
country. The Water-Maiden still carries the basket; and its contents,
which never grow less, still fall in gentle showers, to refresh the
land.
Among the beautiful creation myths, is that of the Earth-Maiden, who,
through being looked upon by the sun, became a mother, giving birth to a
wonderful being, a great benefactor. By reason of his benign influence,
mankind lives and prospers. This benefactor is really the warm, wavering
light, to be seen between the virgin earth, his mother, and the sun.
There are numerous narratives in which heat, cold, light and darkness
appear as leading actors. A powerful god of the Algonquins was the
maker of the earth, Michabou (light), toward whom the Spirit of Waters
was ever unfriendly.
In Mexico, the worship of the sun and other heavenly bodies was
practiced, sacrifices of men and women with white faces and hair being
particularly acceptable.
Almost all aboriginal people believed that dogs occupied a peculiar
position with regard to the moon, possibly because of the canine habit
of baying at that planet.
The bird and the serpent were especially honored. The former, no doubt,
because of its power of floating through the air and the latter for its
subtlety. The Hurons told the early Jesuits of a serpent with a horn
capable of penetrating rocks, trees and hills--everything it
encountered. The person fortunate enough to obtain a portion for his
medicine bag was sure of good luck. The Hurons informed the missionaries
that none of their own people had ever seen the monster; but the
Algonquins occasionally sold them small portions of its horn for a very
high consideration. The Shawnees, who had unquestionably practiced on
the credulity of their neighbors, led roving lives and had become
familiar with the myths of many nations. It is not unlikely that the
serpent fable originated with the Creeks and Cherokees, who thought the
immense snake dwelt in the waters. Tradition says that old people stood
on the shores and sang sacred songs. The creature came to the surface,
showing its horns. The magicians cut one off and continued to chant. The
serpent again appeared, and the other horn was secured and borne away in
triumph.
These tribes asserted that in the fastnesses of their mountains was the
carefully guarded palace of the Prince of Rattlesnakes. On the royal
head shone a marvelous jewel. Warriors and priests endeavored in vain to
get possession of the glittering trophy. Finally, one more thoughtful
than the rest encased himself in leather, passed through the writhing,
hissing court, unharmed by poisoned fangs; tore the coveted charm from
the head of the prince, and carried it home. The gem was ever preserved
with great care and brought forth only on state occasions.
The story of Hiawatha (Hi-a-wat-ha), which Schoolcraft gives as an
Iroquois legend, is found among the traditions of many tribes, the
leading character being called by different names. In the East he was
known as Glooskap, about the lakes as Manabozho, in other localities as
Chiabo; but, as in certain Aryan myths--of which this may be one--the
principal features of the story are the same in all nations. Their hero
came to them as did Buddha to the East Indian, and Christ to those
prepared to receive the gospel, bearing messages of peace, good will to
men; teaching justice, patience, conformity to truth, and to the laws of
the red man; instructing them in various manual arts, and destroying
hideous monsters that lurked in the woods and hills, or lay concealed
amid the tall prairie grass. He lived as a warrior, hunted, fished and
battled for right, changing when necessary, to any animal or plant.
While seated in his white stone canoe on one of the Great Lakes, he was
swallowed by the King of Fishes. Undaunted, he beat its heart with a
stone club until it was dead, and when birds of prey had eaten the
flesh, and light shone through, climbed out with the magic boat.
The struggle with fire-serpents, in order to reach the wicked Pearl
Feather, whom he fought the livelong day, has been recounted again and
again. How a woodpecker flew overhead, screaming "Shoot at his
scalp-lock!" How, obeying this admonition, Hiawatha saw the enemy fall
in the throes of death, and dipping his finger in the blood, touched the
bird, and to this day a red mark is found on the head of the woodpecker.
He slew the Prince of Serpents, traveled from village to village
performing good works, and having wedded a beautiful Dakota woman,
presented a perfect example of faithfulness and devotion. A league of
thirteen nations was formed through the influence of this remarkable
man; and as he stood among the assembled chiefs, addressing them with
supernatural eloquence, encouraging them in a voice of sweetness and
power to lives of rectitude, the summons came. Promising to return at
some future time, Hiawatha stepped into his white stone canoe and was
lifted heavenward, the air trembling with soft music as he floated from
sight. To this final pledge are attributable many ghost dances and
outbreaks against the whites, notably that at Pine Ridge Agency, when
the coming of the Messiah was expected with full confidence.
The well-known legend of the Red Swan was a satisfactory explanation of
the crimson glow that spread over the water at sunset. Three brothers
set out in different directions, upon a hunting expedition, to see who
would procure the first game. They decided to kill no animal except the
kind that each was in the habit of shooting. Odjibwa, the youngest,
caught sight of a bear, which was exempt according to agreement.
Nevertheless, in his eagerness, the hunter pursued and shot it with an
arrow, taking the skin. In a moment, the air became tinged with red and
a wild piercing cry was audible, like and yet unlike a human voice.
Odjibwa followed the sound and came to the shore of a beautiful lake,
upon which rested a graceful red swan. Its plumage glittered in the last
bright rays of the sinking sun. Possessed with a desire to try his skill
again, the young man used every available arrow in the vain endeavor to
hit the wonderful object; then remembering that in the medicine sack of
his deceased father were three magic arrows, he ran home, opened the
sacred pouch and secured them. The third one struck the mark; and the
injured bird, rising slowly from the lake, floated away toward the
western horizon. From that time forth, just at sunset, the blood of the
wounded swan cast a blush, like the rich color of a maiden's cheek, over
the surface of the waters.
The song of "The Peace Pipe," by Longfellow, was founded upon the belief
of the Northern Indians that when the earth was still in her childhood,
the Master of Life assembled the nations upon the crags of the famous
Red Pipestone Quarry, and breaking a fragment from the rock, moulded a
huge calumet--the emblem of peace. He smoked over the people to the
east, the west, the north and the south; and the great white cloud
ascended until it touched heaven. Then, having told the warriors that
the stone was red, like their flesh, and should be used for their pipes
of peace, the spirit became enveloped in smoke and was seen no more. The
rock was glazed with heat and two large ovens or caverns opened
underneath. In a blaze of fire, two women entered, as guardians of the
place, where, to this day, they answer the prayers of the medicine men
who make pilgrimages to that locality.
The phenomena of thunder and lightning were variously explained by
different tribes. Some believed every storm to be a struggle between the
God of Waters and the Thunderbird. Others affirmed that thunder was the
voice of the Great Spirit reminding them of the approach of
corn-planting season; that lightning kindled sacred fires, and,
striking, penetrated the earth, forming such stones as flint, from
which fire can be drawn.
Mrs. Eastman tells of the belief of the Sioux in a storm giant, to whom
heat was cold and cold heat; who laughed when sad and groaned when
merry; who wore horns to represent lightning and hurled meteors with his
hands; he used one of the four winds as a drumstick to produce thunder.
In seasons of drought, the rainmaker of the Lenape sought a retired
spot, and drawing upon the ground the figure of a cross, pointing to the
cardinal points, made offerings of tobacco and other articles, to the
Spirit of Rains.
The Blackfeet massed stones upon the prairies, in the form of a cross,
in honor of the "Old Man who sends the wind."
The Creeks also called upon the four winds, whose duty it was to
distribute showers.
The Wild Parsnip was a bad man, going around doing harmful deeds, until,
by transformation, compelled to stay in one place, he could no longer
cause damage except by killing people when they ate him.
The Spirit of Fire was supposed to ride, bow in hand and face blackened
with rage, in a cloud of smoke. When he drew the bow, quickly the flames
spread over the prairie.
The Navajos thought that fire was first brought to earth through the
efforts of the coyote, the bat, and the squirrel. The coyote attached
some splinters to his tail, ran quickly through the fire and fled with
his prize. Being pursued, he was compelled to run rapidly and became
exhausted, whereupon, the bat relieved him. The squirrel assisted him at
the last, to carry it to the hearths of the Navajos.
In some tribes fire was considered a type of life. The Shawnee prophet
said to his followers:
"Know that the life in your body and the fire on your hearth proceed
from one source."
The greatest feast of the Delawares was to their "grandfather, fire."
Referring to the immortality of their gods, the Algonquins said: "Their
fire burns forever."
The imagery of the red man compares favorably with that of other races.
The Indian lived near to the very heart of Nature and understood her
fundamental truths. To him, all things were divided into the animate and
inanimate. Everything endowed with life or capable of action was thought
to possess intelligence and reason. There were lessons in the movements
of the winds and waves; in flying clouds and in the azure skies; the
countless stars had a language of their own; and even the comet,
sweeping across the heavens, told a story with a strong moral.
The earliest record of the Indians of the Middle West, that of Father
Marquette, has been preserved at St. Mary's College, Montreal, Canada.
The document refers to the Kaws, Osages and Pawnees, as the dominant
tribes. The Padoucas, of whom little is known, then dwelt near the head
waters of the Kansas River. They were strong and numerous, and ranged
the country southwest, in Colorado and New Mexico. The nation and
language were unknown in other parts of the continent; and no
relationship could be traced to the four principal Indian families. The
habits of the people were different from those of any other tribe. They
lived in houses in villages with streets regularly laid out; but raised
no grain, depending for subsistence chiefly upon the products of the
chase. Certain students of ethnology have asserted that the Kiowas are
their somewhat degenerate descendants.
As years went by, all was changed. The Padoucas became extinct and the
Pawnees reduced in numbers; the Osages ceded nearly all of their
territory in Missouri to the United States and were allowed a
reservation in Kansas. A few years later, a large percentage of their
lands and that of the Kaws was purchased by the Government, to be used
as a home for the Eastern Indians. The Delawares, Wyandots,
Pottawatomies and Shawnees were the emigrant nations of the Kansas River
valley.
II.
THE PAWNEES.
When the Territory of Louisiana was still the property of France; when
the United States was endeavoring to subdue the savages within its own
domain; a wild and unsophisticated people, to whom the vices of
civilization were as yet unknown, traversed the broad prairies of Kansas
and Nebraska.
The Pawnees, or Pani, were, according to tradition, of southern origin.
The white man found them established in villages along the Platte River,
whence they sallied forth, roving over the entire region extending from
the Missouri River to the Rocky Mountains and carrying terror to all who
ventured opposition. None were more relentless in war or more ready to
seek revenge. The word Pani, meaning "horn," was supposed to have
reference to a peculiar custom of wearing the scalp-lock dressed to
stand upright like a horn. The Pawnees were often called "wolves," on
account of a singular aptitude in imitating those animals. When desirous
of noting the movements of the enemy without being detected in so doing,
they frequently put on the skins of wolves and dropped upon hands and
knees as soon as near enough to be observed. Becoming common objects of
the landscape, they remained unnoticed.
The nation was composed of three bands, federated under one chief. In
order of importance, they were the Chau'-i (In-the-Middle),
Kit-ke-hahk'-i (On-the-Hill), and Pit-hau'-erat (Down-the-Stream). These
names were given with reference to the relative position of the
villages. The Ski-di, or Loups, whose history is somewhat obscure,
united with the tribe at some period after it had become settled along
the Platte River. Western men called the different bands the Grand,
Republican, Tapage and Wolf Pawnees. The Ski-di were more intelligent
and fierce than their neighbors. After they united with the tribe, there
were four important villages. The Tuhk-pah-huks'-taht (Pumpkin-vine
Village) derived its name from the fact that once, during the absence
of the people upon a long summer hunt, the pumpkin vines grew until they
climbed over the lodges, almost hiding them from view. This was
considered a miraculous occurrence.
One cold winter, when food was scarce, a band went into camp near the
Loup River. Just below the village large numbers of buffaloes came to
cross upon the ice. The Indians succeeded in killing so many of the
animals that, having dried all the meat required, they preserved the
skins only, leaving the bodies to be devoured by wolves. About this time
a member of a starving band arrived and expressed great wonderment as to
the way in which they had obtained so much meat. Taking him down to the
river, his friends pointed out the spot on the ice where wolves,
standing in a pool of water caused by a slight thaw, were feasting upon
the buffaloes. Going back to his own band, the Ski-di told of plenty in
the other camp, and when questioned as to its location, replied:
"Ski-di-rah'-ru" (Where the wolves stand in the water). From this
incident the second village took its name. The third and fourth were
Tuh-wa-hok'-a-sha (Village-on-a-Ridge) and Tu-hi-'ts-pi-yet
(Village-on-a-Point).
In ancient times the Pawnees had no horses and went hunting on foot.
Arrow heads were made of flint or deer horns. Until a recent date, the
old stone arrow heads were believed to have supernatural power. White
traders introduced those made of iron. The warriors were skillful
marksmen and the bow and arrow remained the favorite weapon as long as
there were buffaloes to kill. The endurance of the Pawnees, when
hunting, was remarkable. In the first place, scouts were sent out to
look up a herd. Having discovered one, they returned with information
regarding its location. The hunters, disguised as wolves, advanced in a
body until within sight, then scattered, forming a large circle, which
gradually became less, as they closed in upon the animals. When near
enough to begin the attack, a man shouted to attract attention, and the
startled buffaloes ran, some one way and some another. Wherever they
turned, an Indian, casting off his wolf skin, sprang up and drove them
back. At length, the Pawnees, yelling and waving blankets and shooting
in the midst of the herd, wore them out. The great beasts, when too
tired to run, were easily despatched.
[Illustration: A PAWNEE BUFFALO HUNT.]
Before the advent of the trader, all portions of the buffalo were
utilized. Hoes were made from the shoulder blades, needles from bone,
spoons and ladles from the horns, ropes from the hair, lariats from
raw-hide, clothing from the dressed skins, and blankets and tents from
the robes. Pottery was formed from clay mixed with pounded stone,
moulded in hollows in stumps of trees, and baked. Wooden mortars and
bowls were hollowed out by fire.
The Pawnee nation was ruled by a head chief of the Chau'-i band. The
office was hereditary but became difficult to retain if the chief were
unpopular. Each band was governed by four chiefs. Important affairs
were discussed in council, by chiefs, head men and warriors. Personal
character determined position, and the opinions of the majority
prevailed. There was a servant class, composed of young men and boys,
who lived in the families of men of prominence and performed menial
offices.
Breech-clouts, leggings, moccasins and blankets or buffalo robes
comprised the clothing of the men. Their heads were shaved, with the
exception of a narrow strip extending from each forehead to the back of
the head. The ridge of hair, less than an inch in length, was stiffened
to stand upright. From this fell the scalp-lock. The women were
accustomed to wear sleeveless shirts and skirts reaching below the
knees; also robes or blankets when necessary. There was no head
covering, except on great occasions, when some of the men donned
chaplets of eagle feathers. Red and yellow paint were used on breasts
and faces for ornament, while black paint was reserved for war. Boys
were permitted to go nude until ten or twelve years of age; but girls
dressed in little shirts almost as soon as they could walk. Infants were
placed upon boards.
A visitor at the home of a Pawnee chief, in the village on the Kansas
River, about the year 1839, described the toilet of the host's son as
extremely fanciful. On days when there was no hunt, the dandy began at
eight o'clock in the morning, by greasing his entire person with fat,
and painting his face red. Earrings and wampum necklaces were worn, and
yellow stripes adorned breast and shoulders. Armlets were placed above
his elbows and rings upon his fingers. Handsomely decorated moccasins,
scarlet leggings fastened to a belt, and bead garters four inches wide,
formed important parts of the costume. One of the women led his horse
before the tent. Its forehead and shoulders were painted red and a
feather fastened in its tail. Chains of steel were attached to the
bridle and bells to the reins. A scarlet mantle was thrown over the
young man's shoulders, and thus arrayed, with a large turkey feather
fan in one hand, and a whip upon his wrist, he ambled through the
encampment, eliciting admiration on all sides.
At a social gathering, the guest sang for the entertainment of the
Indians, and requested them to give him an example of their songs. The
white man portrayed the result in the following language:
"All rose at once. Each singer began by strange and uncouth sounds, to
work his mind and lungs up to the proper pitch of excitement; and when,
at length, the shrill and terrible cry rose to its full height, its
effect was astounding and sufficient to deafen a delicate ear."
The song, to which the savages kept time with heads and bodies, was
allowed to fall into monotonous cadence, then burst forth into full
chorus, with mingled howls and yells.
In the early part of the nineteenth century, Pawnee courtships were
peculiar. The lover first went to the father's tent, uninvited, and sat
in a corner of the mat for some time, then rose and departed without
speaking. A few days later, he returned, wearing his buffalo robe hair
side out, and sat silent. This was a regular proposal. If the father
desired to reject him at once, no skin was placed for him to sit upon
and no meat was offered him. If the suit met with approval, the rites of
hospitality were extended and feasts were given to obtain the consent to
the marriage, of the relatives of both families. The young man next
presented himself to his bride at the door of her tent, turned and
walked slowly toward his own. She arose and followed him. The ceremony
of marriage was then complete. Presents of horses, blankets and other
valuables were sent to the father of the young woman.
Plural marriage was practiced, the husband being entitled to wed the
younger sisters of his first wife.
In the permanent villages on the Platte River, circular lodges were
built of sod. Every house had a wall seven or eight feet in height,
around which, upon the floor, the inmates slept, each bed being
partitioned or curtained off. Hanging upon the wall or in the space back
of the bed, were the belongings of its occupant. The center of the house
was reserved for cooking, smoke escaping through an aperture in the
roof. Skin lodges were used when traveling or upon the semi-annual hunt.
Each family had many dogs.
After spring planting, the people abandoned their villages for the
summer hunt, returning in time for harvest. Religious ceremonies, with
fervent prayers to Ti-ra'-wa, the invisible yet ever-present Creator,
preceded departure. The Buffalo Dance, executed by the younger warriors,
came next. This continued for three days, when the line of march was
taken up. Tents, cooking utensils and the entire property of the tribe
having been packed on ponies and removed to the vicinity of a large herd
of buffaloes, camp was established and preparations made for curing the
meat when it should be brought in. Approaching to make the attack, a
limited number of chosen men, led by standard-bearers with sacred poles
wrapped in bright colored cloth and ornamented with bead-work and
feathers, advanced first. The remainder of the hunters followed. After
the slaughter, the squaws, with their sharp knives, amid much merriment,
cut and bore away to the camp the most desirable portions of meat.
Ti-ra'-wa, the Pawnee deity, was not personified, being intangible and
in and of everything. The nation did not adore any material substance,
but, like all aboriginal people, attributed to animals an intelligence
sometimes exceeding that of man. As the messengers of God, the
Na-hu'-rac received miraculous power through him, hence were often
implored to intercede with Ti-ra'-wa. In cases of great emergency,
direct intercession became necessary. A party prayed for success and
made sacrifices before starting on the war-path. Victory was
acknowledged by thanksgiving offerings. War parties were made up by
anyone with a grievance, if he had sufficient influence to secure
followers. Frequently scalps taken from the heads of enemies were
burned with much ceremony.
One of the best-known legends, related by George Bird Grinnell,
illustrates the power of animals in changing the fortunes of those who
listened to their behests.
An old woman lived on the outskirts of a village located on the bank of
the Platte River. At one time she had been the wife of a brave hunter
and warrior. During his life there was always a comfortable lodge, as
well as plenty of buffalo meat and robes. No one of the nation was more
successful in stealing horses from the enemy, which was considered a
highly honorable feat. He was killed in a great battle with the Sioux,
and the poor woman had never ceased to mourn. Now, in old age, there
remained but one relative, a grandson of sixteen years. Being reduced to
poverty, they were in the habit, when the tribe moved, of following in
the rear, in order to pick up anything that might have been left behind
as worthless. Once, to the delight of the boy, an old dun horse was
abandoned by its owner. The animal was blind in one eye and had a sore
back and a swollen leg; but was nevertheless valuable to the poor woman,
inasmuch as it could carry the cooking utensils and the worn-out skin
used for a lodge when traveling.
The village was moved to Court House Rock. Soon after arrival the young
men sent out to look for buffaloes returned with information that there
was a large herd in the vicinity, and among the animals was a spotted
calf.
The head chief had a young and beautiful daughter. He announced that
whosoever should kill the spotted calf should marry the girl. Since the
buffaloes were only four miles away, it was decided that the charge
should be made from the village. The one who had the fastest steed would
be most likely to obtain the calf. The poor boy made preparations to
ride the old dun horse. He was ridiculed to such an extent that he
withdrew to the bank of a creek, nearby. The animal turned its head and
said:
"Plaster me all over with mud. Cover my head, neck, body and legs."
The boy obeyed and the horse then ordered that he remain where they were
and make the charge from the creek. The men were drawn up in line and at
the word _Loo ah_ (go), leaned forward, yelled and galloped away. At one
side, some distance away, the dun horse flew over the ground; he seemed
young and strong of limb and sure of foot. As they neared the buffaloes,
he dashed in among the herd and stopped beside the spotted calf. His
rider killed it, and taking another arrow, shot a fat cow, then
dismounting, secured the spotted skin. Cutting out certain portions of
the meat, the boy packed them upon the horse. Putting the skin on top of
the load, he led the animal back to camp. It pranced and curveted and
showed much spirit. The warriors were filled with astonishment. A rich
chief rode up to the boy and tried to buy the spotted robe, but without
success.
Some of the hunters reached the village in advance and informed the old
woman of her grandson's triumph. She could hardly believe the story,
and wondered if they were still ridiculing her boy. His appearance with
the coveted robe and more meat than they had had for many a long day,
ended her doubts; and there were great rejoicings in the tent.
At night the horse spoke to the boy, saying:
"To-morrow the Sioux are coming. There will be a battle. When they are
drawn up in line, jump on me and ride as hard as you can up to the head
chief and kill him and ride back. Ride up to them four times and kill
four of the bravest Sioux; but do not go the fifth time or you will get
killed or lose me."
The next morning, just at day-break, the Sioux rode over the top of the
hill and drew up in line of battle. They were attired in all the
trappings of war, and looked ferocious in their paint. The Pawnees had
no time for decoration, but hastily seized their weapons, cut the
lariats that bound their ponies, sprang upon them and rushed out of the
camp, when at the proper distance, forming in battle array opposite the
enemy.
It was the custom of these tribes, when ready for a fight, to confront
one another in two long lines. After a few moments of silence, some man,
desiring to distinguish himself, rode out from the attacking party and
exhorted his people, telling them of brave deeds in the past and of what
he now intended to do; then, turning quickly, he dashed toward the
enemy, hanging over the side of his pony and riding along in front of
the foe, discharging one arrow after another, in rapid succession. If
the brave were killed, his own people made no sign, until a man rode out
from the other side to challenge; but if he were fiercely set upon, they
united in a general attack.
The boy mounted the dun horse and joined the warriors. They looked
askance but were too excited to make comment. The wonderful horse
galloped out from the line and made for the head chief of the Sioux. The
boy quickly despatched the leader and rode back to the Pawnees. Four
times he went forward, and each time killed one of the bravest of the
enemy. Then, forgetting the warning, the boy charged again. An arrow
struck his horse and the rider had a narrow escape from death. The Sioux
cut and chopped the horse in pieces.
After a spirited conflict, the Pawnees were victorious. The following
day the boy went out to where the horse lay. Gathering up the pieces of
flesh, he put them in a pile, and wrapping himself in his blanket, sat
on the top of a hill not far away. He drew the robe over his head and
mourned. A storm arose suddenly. The wind blew and rain fell. Removing
the blanket from his face, the boy saw the pieces coming together and
taking form. Another storm succeeded. When it cleared away, he beheld a
slight movement of the horse's tail. Then the animal lifted its head
from the ground. After a fourth storm had spent its fury, the horse
arose and its owner hastened down the hill and led it home. It
cautioned him to render perfect obedience in the future, and said:
"Lead me away from the camp, behind that hill. Leave me there to-night
and come for me in the morning."
The boy did as directed and found, standing beside his old friend, a
beautiful white horse.
Leaving the dun horse a second night, the owner discovered a fine black
gelding in the morning. After ten nights, there were ten horses, each of
a different color. The boy was now rich and married the daughter of the
chief. Many years later he became the head of the nation. The old
grandmother was well cared for, and the dun horse, being considered
sacred, was never mounted except at a doctor's dance; but was led around
with the chief wherever he went.