Part 28

The same species of intelligence is sometimes left in hunting grounds with the view of announcing to any of their own nation who are supposed to pass the same way that the game, as denoted by the carcasses round, has been killed by friends, not war parties of enemies, intimating to them the direction and situation of their camp, that meat may be had there, that a juncture of forces is desirable, etc. The number and kind of game taken are not painted as the heads of the animals around would show that, but it, too, could be explained if wished.

These devices are generally drawn on some dry tree without the bark, the characters being cut in the wood and filled up with vermilion mixed with grease to prevent it being washed off by rain. Pieces of bark and portions of skins are used, and in default of either soft stone will answer. Powder dissolved in water is used to mark on the skin, the impression being made with a pointed stick, inked and pressed forcibly on the skin.

The meaning of every mark is fixed and exact, understood by the mass of warriors of all tribes, not confined to or practiced by the priests unless their situation in traveling be the same as the warriors or hunters and they desire in like manner to convey some information to the nation. The foregoing purposes in different forms are the only ones to which we have had the opportunity of witnessing the application of these devices. Perhaps they are the only cases as yet necessary for their present operations, but there would be no difficulty in their picturing the passage of whites or other nations through their country should it be required, and the same be intelligible to them.

Another form, and the one in which this manner of writing appears to be of more importance among them, is the devices drawn on the robes, exhibiting their standing as warriors whenever they appear. The height of distinction in an Indian, and his greatest ambition, is to impress upon his own people or strangers the idea of his being brave, of his having done acts that entitle him to appear among men, of his superiority in this respect over others in the crowd; therefore the actions which lead to these impressions are pictured on his robe; his biography is carried on his back so that “he who runs may read.” It insures him respect through life, an honorable shroud at his death, and is believed to merit reward in futurity. A further use these devices are made to serve is the representation of monsters said to be seen by them in dreams, and supposed to have the effect when painted on their lodges of averting strokes of lightning, disease, etc.

In like manner buffalo heads are pictured to bring those animals in the direction of the camp, besides a great variety of smaller devices are seen on their shields, drums, medicine sacks, and envelopes of their amulets, to all of which appropriate and general meanings are attached corresponding with their superstitious belief or to insure success in domestic affairs. In conversation with most elderly Indians regarding locations, travels, or to explain battles and other events, resort is had by them to drawing maps on the ground, on bark with charcoal, or on paper if they can get it, to illustrate more clearly the affair in question. In this way the chief of the Crow Nation three years since made and left with us a map (pl. 77) of his intended travels during the entire fall and winter succeeding, embracing a circumference of 1,500 miles, with the different encampments to be made by that nation in that time, and so correct was the drawing that we had no difficulty in finding their camp the following winter in deep snow, one month’s travel from this place. It is regretted that those Indians are not now in this neighborhood, as in that case some specimens of their charts and devices could be inserted, but in default of better we present in this place some Assiniboin drawings, with their explanations, which will serve to give a general idea how they are managed, and other pictorial devices are attached in several parts of this work.

These are the only forms the pictorial art of the Indians takes. It is more largely applied to the designs represented on their robes and mythological subjects when appearing on their lodges, fetish envelopes, etc., as has been stated. Songs can not be recorded in this or any other form. The value it may be to a people who are without letters is mostly apparent in the instances where it denotes the rank and standing of individuals when painted on their robes. The information intended only for their friends when cut on trees is liable to be interpreted to their disadvantage by enemies, which would consequently be a bar to its general practice. None of their drawings are executed with neatness, but occasionally have some pretensions to proportion. It appears to be the meaning only that is desired, for paintings done by whites correctly are not more appreciated as work of art, perhaps not so much, as their own rude representations, but are looked upon with more superstitious dread.

The explanation of the drawing (pl. 78) would be as follows: “We were a party of 20 men (1) and stole 39 horses (2) from the Blackfeet” (see the 39 horse tracks so marked going away from the camp). “The camp turned out, killed one of us” (see the picture of a hand pointing toward their enemy’s camp (3) and a scalped man drawn) “and recaptured from us 14 horses (4)” (see the 14 tracks going back to camp, each track always standing for a horse). “We forted and fought with them” (see (1) representing a brush fort and the men therein; the guns pointing toward the fort (5) are those of their enemies and the others signify the firing kept up by themselves).

“In the battle three of us were wounded and six horses killed” (see 6 representing a wounded man, and six horses stationary, seven; that is, going neither way, proving them to be unable to travel). “We got off with 19 horses” (8) (this being the tracks of horses leaving the fort); “the first night we encamped on the plains near a spring” (9) (the dotted line shows the path, and 9 is intended to represent a small fort or sleeping place, with another dotted line to the left where the spring (10) is marked). “In the encampment we left a wounded man (6); we made two more encampments after that, when we now leave this painting and intend pursuing our course home to the right. A band of buffalo (11) was seen on the opposite side of the river on a creek while the battle was going on, which are all we have yet seen.” (These marks mean buffalo tracks.)

The end of the dotted line is as far as they have then gone, and other marks show the road they intend to pursue, but if they expect to get home without sleeping the dotted line is made as far as the lodges.

Explanation of Plate 79.—“We are a party of 10 men (1), have stolen 21 horses (2) from the Blackfeet and taken a scalp (3), but lost one of our own party. The first night we forted on a creek (4), the second night we slept on the prairie in a small fort at the foot of some timbered hills (5), the third night we slept at a lake (6), the fourth at a spring (7) where we are now. We intend to make three more encampments to get to our lodges, which are on the head of the next river (8). These figures (9) represent the lodges of their enemies, and the horses’ tracks going from the lodges, indicating them to have been stolen, each single mark (10) counting a horse. The guns, bows, and lances show the party to be 10 (1). The hand pointing the direction in which they are traveling and toward a scalp (11) intimates that they have killed an enemy. The hand pointing the other way with the scalp (12) explains they have lost one of their party. The dotted line is their path home along a river and only extends as far as they have traveled to the place where the painting was left. The number of days they expect yet to travel to reach home are indicated by these characters (8, 10), the one a brush fort, signifies the number of encampments, and the horse track with it means it is the road they intend to travel.”

MYTH TELLING

As has been several times mentioned in these pages, one of the principal ways of passing time at night in an Indian camp is the recital of fables for their amusement. Most old men and women can recount these stories, but there are some particularly famed for their talents in this respect, and these are compensated for their trouble by feasting, smoking, and small presents. At night, when all work is over, a kettle is put on containing some choice meat, tobacco mixed with weed prepared, the lodge put in order, the family collected, and the story-teller invited, who often prolongs his narrations the greater part of the night. Some of the tales are of a frightful kind, and to their impression on young minds is no doubt mainly to be attributed the fear of ghost monsters and other imaginary supernatural powers exhibited by most Indians when grown.

We have taken some pains to call together a few of the most famed and sensible story-tellers and listened with much patience to a great many of their allegories, but find nothing in any of them bearing on their ideas of a future state.[55] The circumstances and actors portrayed do not reveal the actual notions of the tribe on their religion as it now exists but are founded on their ancient mythology and handed down complete in their details through successive generations, and their real significance, if they ever had any further than amusement, is now lost or absorbed in their manner of worship as referred to in these pages.

[55] This inference on the part of Denig indicates that he was not cognizant of the facts, poetically expressed, conveyed by native Indian myths, and so he reached the false conclusion that all myths are no more nor less than simple fictions, when, in fact, except in their verbal dress, they are true. He failed to interpret rightly the metaphorical diction.

Nevertheless, we can discern in them a probability of their being the real belief of their ancestors in their primitive ignorance, before their superstitions and religions had assumed a systematic form and tangible shape. This much may be inferred by the tacit acknowledgment of their truth apparent in the auditors and the unwillingness evinced by all to hear them ridiculed or contradicted. We think the truth of the matter is these tales were believed and formed a portion if not the greater part of the religion of their ancestors, are reverenced for their antiquity and originality, together with a lingering uncertainty as to their having actually transpired in times long passed. This may be deduced from the evident veneration with which some of them are regarded, and from the fact that there are no new fables made at the present day, nor any one who possesses or professes the character of a myth maker. These stories are not added to or diminished, for if in the telling the least circumstance be omitted the narrator is reminded of the error and corrects it. In none of them is the creation of animals or other objects, animate or inanimate, reasonably attempted, though such things are alluded to in many absurd forms and grotesque imaginings according with the general tenor of the tale. These, though often trifling in their details, present a connected chain of events and often contain a kind of moral, that is, a double meaning as observed in the one relating to the formation of the Ursa Major and Polar Star, before inserted.

None of these serve to demonstrate to the young the power and ubiquity of Wakoñda.[56] This awful principle is too much feared to be lightly introduced in common conversation or connected with amusing tales, though inferior demons and minor supernatural powers with a great variety of figures of the imagination, such as monsters, ghosts, giants, beasts with reasoning powers, transformation, and works of necromancy, are represented.

[56] This statement is highly questionable, since these Indians show a deep reverence for Wakoñda, the highest God of their pantheon, as may be learned from various passages in Denig’s own report.

There does not appear to be much useful instruction conveyed by any of these oral tales, but they are resorted to as a source of amusement. Stories related by us to them from books, such as the fables of Æsop or those from the “Arabian Nights,” are listened to with great attention and sought after as eagerly as their own fiction. Moreover, they can, when these fables are plainly narrated, not only comprehend the literal meaning but appreciate the moral when it is pointed, not in its moral sense but as a necessary conclusion arising from the circumstances related. The only objection to recording many of these tales is their interminable length, one frequently occupying two or three hours in its recital. So remarkably long are they that the auditors are apt to become sleepy, and the narrator, if not responded to occasionally to convince him of their attention, breaks off and abruptly takes his leave. We now subjoin some of these stories that may serve to show the scope of imagination involved and that others may form their own opinions regarding their interest and utility.

FABLES

RELATED BY “THE EAR RINGS OF DOG’S TEETH,” AN OLD ASSINIBOIN

A long time ago there lived a great chief of a powerful nation, but he was a fearful and desperate man. He had killed six of his wives at different times in fits of passion, and at the time of our story had separated from his people, being jealous of his wife, and placed his lodge alone on the bank of a small stream. His family consisted of his wife, a boy say 12 years old, and a girl about 10 years, both his children by the woman now with him. The man went out hunting, and the game being far off did not return for several days. In the meantime the woman continued her domestic duties at home. Being in the timber in quest of wood, she struck her ax on a hollow tree and a great many snakes came forth, one of which[57] was large and handsome, had a fascinating eye and horns upon his head, spoke sweet words to the woman, and in the end succeeded in seducing her. Her husband returned and inquired of her “What had become of the paint on her face, which he put there before starting?” She made some hesitating answer and he suspected all was not right and determined to watch. In the course of a few days he gave out that he was again going hunting and might be absent some time, as he had not yet seen game. He as usual painted his wife’s face and departed. In place of going to hunt he hid in the bushes to watch his wife, who made her visits to the snake’s nest, striking on the tree and calling on the horned snake in terms of endearment to come forth. The snake came out, and the husband witnessed the infidelity of his wife.

[57] The Fire Dragon or Mateor—Son of the gods.

He remained a day or two near the place, and each day observed his wife to repair to the snake’s den for like purposes. He then returned home. She was absent, but returned in a short time. “My wife,” said he, “I have killed a deer some distance off; go and get the meat.” After having received instructions as to where the meat was to be found, the woman departed with her dogs to bring it. In the meantime her husband went into the bushes, struck with his battle ax on the snake’s house, saying, “My husband, come forth,” imitating the voice of his wife. The reptile sallied out with all his family and the Indian destroyed them all with his battle ax. Gathering up the snakes, he carried them home and cooked them by boiling them to a jelly. His wife returned without finding any meat (as indeed there was none), and found her husband sitting down sharpening a huge flint ax. He invited her to sit down, and observing that she must be hungry after such a long travel, poured into a bowl the mess of snakes, which he handed to his wife, who, thinking it was some other kind of meat, ate the whole. After she had feasted, the man said, “You have eaten your beloved husband, the snake, and now you shall follow him.” He rose up and cut her head off at one stroke of his sharp ax. A storm arose, the wind blew, the thunder rolled, and the man disappeared in a whirlwind of dust and was caught up in the air. The children, much frightened at all this, ran out of the lodge over the prairie, never ceasing their speed until they were at some distance.

On stopping to rest themselves they looked back and beheld the Head of their mother rolling after them, calling on them to stop.[58]

[58] The Whirlwind that took up her husband.

This frightened them more and they continued their flight. The Head rolling after them was now very near and the children were very tired. The boy threw his knife behind him and immediately the prairie was bristling with knives, through which the Head on endeavoring to pass was cut in a dreadful manner, and stopped in its course. The children continued their way. A fox came to where the Head lay, and the Head said, “My friend, I am in want of a husband, will you marry me?” “You are too ugly,” replied the fox and disappeared into his hole. The Head followed the fox, who being afraid of it, when he arrived at the end of the burrow commenced digging farther in great haste, the Head still following and calling on the fox to stop. But the animal dug very fast, and finding he could not escape from the Head in this way came out to the surface of the earth near where the children were. The Head also came out and, perceiving them, rolled after them, coaxing them to stop, but they ran forward until they arrived at the top of a hill. The little girl said, “My brother, I am tired, throw something else behind you, the Head is close upon us.” He threw his awl and up rose innumerable awls on the prairie which, pointing toward the Head, formed a barrier which it could not pass. The children continued their flight. A badger appeared alongside of the Head. The Head said to it, “My fine fellow, I wish to marry you. Will you be my husband?” “Your face is too ugly and bloody for me,” said the badger, and disappeared in his hole.

The Head followed the badger, who like the fox continued digging underneath the ground, making a road underneath the awls in the direction the children were going, so that the Head came out again to where they were seated resting themselves. On seeing it they again ran forward, the Head after them calling on them to stop, but they were afraid. Again did the little girl get tired and ask her brother to save them by throwing something behind him. He threw his tinder or spunk, and immediately the prairie took fire, spreading out behind them, burning the Head to a cinder, leaving nothing but the bones. The children traveled on. A wolf this time came near the Head and, as with the fox and badger, was desired by the Head to become her husband. “You are nothing but a frightful ghost,” exclaimed the wolf, and ran into his hole. The Head followed, the wolf dug, and in the end the Head again came out near the children. They ran forward and arrived at the bank of a large river. Two cranes were standing on the bank. The boy requested the cranes to carry them over. One of the cranes asked the boy, “How does my breath smell?” “Very sweet,” said he, “as though you had eaten service berries.” “Good,” replied the crane, “now both of you get on my back.” They being seated, the bird flew across and landed them in safety on the opposite shore. In the interim the Head came to where the other crane was standing and commanded it to bear it over immediately, as it was in a great hurry to overtake the children. The bird proposed the same question. “How does my breath smell?” “It smells of stinking fish,” replied the Head. “Good,” said the crane, “now get on my back.”

The Head having placed itself, the bird flew, and when about the middle of the stream shook the Head off its back in the water, which on falling cried out, “Now, I go to dwell among the fishes!”

The children perceiving they were freed from their tormentor continued their route more at leisure, and after traveling some days they arrived at a large camp very hungry and very tired. It was the camp of their father, and he was there as its chief. When he saw his children he abused them for having a bad mother, would not let any person give them food nor take them into their lodge. He brought cords, bound the children’s hands, and taking them outside the camp raised them into a tree, tied them both together and to the top limb of a large tree. He then ordered the whole camp to move off and thus left his children to perish. After all had gone he again looked that his children were secure and examined the camp to see that no one remained behind, but perceived nothing but a little old dog lying on an extinguished fire, with his head in a large shell for a pillow, apparently sick. “Why do you remain behind the camp?” inquired the man. “Because I am sick and can not travel,” answered the dog. The man was enraged, told the dog to begone, kicked it, but he only howled and would not raise his feet. The chief after beating the old dog so that he thought him dead left and followed his people. As soon as he departed and was out of sight the dog rose and sought the tree where the children were, commenced gnawing at the root of it, and in four days and nights it fell to the ground.

He then gnawed off their cords, which occupied two nights more, and the children found themselves free but so very weak they could not travel. The little old dog rambled through the ground where the camp had been placed, discovered a piece of rotten wood afire, and brought it to where the children were. He gathered other branches and made them a comfortable fire, at which they warmed themselves. The little boy covered his eyes with his hands and hung his head, his sister cried, they were very hungry and very miserable. “Look, my brother, what a fine herd of elk is near!” the girl exclaimed as about 50 of those animals came walking toward them. The boy looked at them, wishing they were dead so that they might have meat, and as soon as he looked upon them they all fell dead. They went to them, and, having no knife wherewith to skin them, the boy wished them skinned, and in a moment they were so. He now began to see the power granted him, which was to look upon and wish for anything he desired. By the same means he produced the elk skins dressed and made into a large lodge, far larger than any of his people, which was erected, and the meat of the elk piled around the lodge on scaffolds outside. In the interior was an apartment for the little old dog. They were now happy.

Day after day large herds of buffalo came near the lodge, and on looking at them the boy killed them, skinned them, and placed the meat on scaffolds, cut up and dried.