Chapter 3

The buffalo, once the king of the prairies, has been practically exterminated. Perhaps no greater grief has ever entered into the life of the Indian than this wilful waste and irreparable loss. To this hour the Indian mourns the going away of the buffalo. He cannot be reconciled. He dates every joyful and profitable event in his life to the days of the buffalo. In the assembly of chiefs at the last Great Council the buffalo was the burden of every reminiscence. These veteran chiefs studied with melancholy eyes the old buffalo trails, and in contemplation of the days of the chase they said, as they thought backward, “My heart is lonely and my spirit cries.” So much did they love the buffalo that the Indian children played hunting the buffalo. The animal furnished food and clothing, and many parts of the stalwart frame they counted as sacred. The annihilation of these vast herds aroused the darkest passions in the heart of the Indian, and many times stirred his war spirit and sent him forth to do battle against the aggressors. Within the nine years between 1874 and 1883 over eight millions of buffalo were ruthlessly slain. But the war curtain of the Indian has been rung down, and the vast area which twoscore years ago supported these vast herds of wild game is covered to-day with domestic animals and teems with agricultural life, furnishing food supplies for millions upon millions all over the civilized world.

[Buffalo Thundered Across the Plains]

Buffalo Thundered Across the Plains

[An Indian Home]

An Indian Home

HIS HOME LIFE

Far stretches of prairie, winding watercourses, leagues of white desert with only the clouds in the sky and the shadow of the clouds on the blistering sand, an army of buttes and crags, storm carved, forests whose primeval stillness mocks the calendar of man, the haunts of the eagle, the antelope, the deer and the buffalo—and the edge of the curtain is lifted on the land where the Indian roamed and where he made his home.

Game has been found, a semi-circle of cone-shaped tepees dot the green of the plain; a stream, tree-fringed, fresh from the mountains, flows by the camp—a camp that in earlier times was pitched upon some tableland as an outlook for the enemy, white or red. Horses are browsing near at hand or far afield; old warriors and medicine men sit in the shade and smoke the long-stemmed, red sandstone pipe, and tell of the days of yore. Gayly clad figures dart hither and yon as the women are bent upon their tasks. Great loads of wood are brought into camp on an Indian woman’s back. She carries water from the river, bakes the cake, upturned against the fire, boils the coffee and then all are seated on the ground when they partake of jerked beef, coffee, bread, and berries. Hands are better than knives and forks, one cup answers for many, and the strip of dried beef is passed along that all may cut off his desired portion. A noisy, gleeful group of children play with their dolls and their dogs—dogs that are made to serve as beasts of burden and instruments of torture. At night beds are made on the ground around the interior circle of the tepee and the chill of frost is driven out by a fire in the very centre—the most perfectly ventilated structure in the world—the air passing underneath the edge of the tepee in the loop where it is tied at the bottom of the poles, then passing on out through the opening at the top, carrying with it all dust and smoke. The Indian never knew anything about tuberculosis until the white man confined him in log cabins where a score of people live in one room, the cracks and keyhole entirely filled, and where they breath each other over times without number. Within the tepee the chief has the place of honour. A rest is made with supports like an easel. A lattice-work of slender willow rods passed down the front, which is covered by a long strip of buffalo hide. Against this the chief rests. Each member of the family has his allotted place inside the lodge and he may decorate his own section according to ability or fancy. Here the warrior hangs his war-bonnet and sometimes records his achievements in the chase or on the warpath. Lying all about the circle are many highly coloured parflesche bags containing the minor details of dress or any personal possession. Many of the tepees in an Indian village are embellished with Indian paintings setting forth the heroic deeds of the warriors who abide in the lodge. The figures are often grotesque and without parallel in the realm of art. The medicine is given a conspicuous place in the lodge. No one sits or lies down on the side of the tepee where they have placed the medicine of the household, and when they pass it on entering or leaving the lodge all heads are bowed. The medicine tepee is distinct from all others. It is painted a maroon, with a moon in green surrounded by a yellow circle. The medicine of the ordinary Indian family is hung over the entrance of the doorway or suspended on a pole, and may consist of a wolf skin or a dark blanket rolled in oblong fashion containing the sacred tokens of the family. Every Indian family takes pride in the ownership of a bevy of dogs. They are rich in dogs. In our camp of about thirty tepees a reliable Indian estimated that there were over three hundred dogs. These canines have free run of the lodge, and at night they crawl in under the edge of the canvas and sleep by their Indian master. Let an intruder enter the camp during the hours of darkness and they rush out simultaneously, howling like a pack of wolves until one might think the bowels of the earth had given forth an eruption of dogs. The Indian warrior makes a companion of his dog, and he can show no greater hospitality to a guest than to kill his favourite friend and serve his visitor with dog soup. To refuse this diet is an insult most vital.

[An Indian Burden Bearer]

An Indian Burden Bearer

The Indian woman is master of the lodge. She carries the purse. Any money that comes into the hands of the husband is immediately handed over. The servile tasks of the camp are performed by the women. Herein we have an expression of the law of equality. The husband has to perform the exhausting and dangerous task of hunting wild game for food and the skins for clothing. He had to protect the camp against hostile attacks, and the woman felt that her task was easy in comparison. The Indian child rules the family. They are rarely, if ever, corrected. No Indian mother was ever known to strike her child. If they want anything they cry until they get it—and they know how to cry. In play they are as mirthful and boisterous as any white child. They ride mock horses, and play mud ball. The Indian boy prepares willow sticks, peels off the bark, then rolls the wet clay into balls, and, sticking the ball on the end of the twig, he throws it at a mark with great speed and accuracy. Perhaps the most popular sport among the children is what they term the stick game. Again willow rods are used without the bark, only this time they are cut short enough to be rigid, and they drive them with great velocity up an inclined board. When the stick leaves the board it speeds like an arrow far in the distance. Every Indian boy and girl owns a pony, from which they are almost inseparable, and which they ride with fearless abandon.

[An Indian Woman’s Dress—Mrs. Wolf Plume]

An Indian Woman’s Dress—Mrs. Wolf Plume

While men are off in search of game the women make bead work of a most bewitching order, meanwhile watching the pappoose, fastened completely in its wooden bead-covered cradle, only the head protruding. The cradle is hung from a lodge pole or the bough of a tree, rattles and bells playing in the breeze. Other women gather in the shade and play the game of plum stone, a gambling game. They use the stones of the wild plum, which they colour with fanciful devices, and toss them up in a wooden bowl.

[The Flower of the Wigwam]

The Flower of the Wigwam

The wooing of Indian lovers varies with the tribes. One pair of lovers seal their vows by standing a little removed from the parental lodge, with a blanket covering their heads. In another tribe the negotiations are made entirely through the parents, when the transaction resolves itself into a barter, so many ponies for a bride; while in still another tribe, when a love fancy strikes a young man, he arranges to meet the young woman who has attracted him as she goes to the river for water. They pass each other in the path without any recognition. This occurs two or three times. Finally if the young girl welcomes these attentions she looks toward him as they pass. That night he comes to the lodge of her parents, remains outside, beating a tomtom and singing the love song. The young girl then goes out to meet him and they sit outside and talk. The next morning the mother asks her daughter about the affair, and then the mother invites the young man to come and dine with them and sit around the campfire. Thus the courtship proceeds until he finally says, “I will take this girl for my wife,” and the two go to their own lodge. The Indian has an unwritten code of family morals to which he most rigidly adheres. In some tribes no Indian will cross the threshold of another if the wife of that man is alone, and in others no brother goes into the house where his sister is unless she has a companion. This is an ancient law and belongs to many tribes. The Crows have an eccentric custom that a sister after marriage is not allowed to be seen in public with her brother. Should an Indian alienate the affections of the wife of another Indian or steal his horse the injured one would be justified in taking his rifle and killing the offender. The whole camp would sanction the action on the ground that it would rid the camp of bad blood.

[Little Friends]

Little Friends

The Indian’s civility and hospitality, both to his own kind and to strangers, has been a marked feature of his character from the coming of the white man to the present day. When Columbus touched the shores of the New World the friendly Caribs gave him hearty welcome. The heart’s right hand of fellowship was stretched out in welcome and hospitality as explorers and settlers landed on American soil. Dignity, generosity, and courtesy marked the attitude of the Indian toward these new white strangers. The character generally attributed to the Indian is that of a savage, but this blemish came upon him through contact with the white man. Their ingenuous and trustful nature quickly degenerated as they were enslaved, betrayed, and slain. Advantage was taken of their ignorance and kindness. Then came on a race war unparalleled in ferocity and barbarism. The inexorable march of civilization regardless of ethics swept on until we heard the Indians’ war cry and failed to see the diviner grace of friendship. The Indian returned with interest every injury and hardship, every bitter assault and wicked aggression. He paid in full all accounts in the coin of pitiless revenge. These shadows obliterate our thought of him as courtier and hospitable host. The Indian will divide his last crust and then go hungry himself that you may have his half of the crust. Had it not been for Indian generosity in furnishing supplies of food, the early settlers in both New England and Virginia must have perished with hunger. Every guest entering an Indian wigwam is met by all the graces of hospitality—in cordial greeting—in a splendid home feeling.

[A Bath in the Little Big Horn]

A Bath in the Little Big Horn

Indian trails are no longer worn deep through the prairie sod, they have been growing ever more dim and indistinct. It is to-day, the “thin red line,” a swift gathering of all that is left, in the gloaming, after the sunset.

[The Crown of Eagle Feathers]

The Crown of Eagle Feathers

THE STORY OF THE CHIEFS

The American mind could conceive a republic but not an Indian. America could conquer the Old World and rise redeemed and victorious when rent by the awful whirlwind of internal strife. But the red man defied her. His call rang across the plain like an autumn storm through the forests, and his fellow red men answered like clustering leaves. History shudders at the tale. Now look over the shoulder. When the fiery tongue of the Revolution blazed into the undying speech of liberty, Madison, Mason, Patrick Henry, and Edmund Randolph uttered their declaration that like a sunbeam has been written upon every page of the nation’s history: “All men are by nature equally free and have inherent rights—namely, the enjoyment of life and liberty, with the means of acquiring and possessing property and pursuing and obtaining happiness and safety.” Upon the inviolability of this sublime doctrine the early colonists fought for liberty, and the nation flung a battle line more than two thousand miles long, and engaged at arms over two millions of men, in order to procure liberty for another race. Once again, set each luminous word in this declaration over against the disposition and destiny that we have imposed upon the North American Indian. And then picture these famous Indian chiefs, gathered from many widely scattered wigwams; hear again and for the last time a life story that rounds itself out into an epic of sorrow; listen for the heavy footfalls of departing greatness; watch the grim faces, sternly set toward the western sky rim, heads still erect, eagle feathers, emblems of victory, moving proudly into the twilight, and a long, solitary peal of distant thunder joining the refrain of the soul—and it is night.

[Warriors of Other Days]

Warriors of Other Days

[Chief Plenty Coups]

Chief Plenty Coups

Chief Plenty Coups

Chief Plenty Coups, chief of the Crow Nation, was exalted to the head of all the Crows because of his untarnished valour on the field of battle, because of the supremacy of his statesmanship, and his loyalty to the interests of his tribe. He derived his name, “many coups,” from the fact that he was able to add eagle feather after eagle feather to his coup stick, counting coups in victory. When a lad of sixteen his brother was killed by the Sioux. The boy, bewildered with grief, climbed for two days, struggling to reach the summit of some high peak in the Crazy Mountains, there to give vent to his grief and pray for revenge. While he prayed to the sun he mutilated his body. Upon those lonely heights, never before desecrated by human footsteps, he dedicated his life to battle. Before he was twenty-six he had counted a coup of each kind and was made a chief, and named “Many Achievements.” At sixty-three years of age he stands as erect as a solitary pine on a lonely hill crest. He has the bearing and dignity of a royal prince and wears his honours and war dress with all the pride and courtliness of a patrician. He glories in the fact that from his earliest days he has never fought the white man, but his life has been a long series of conflicts with other Indian nations. Before the white man ever placed his footsteps upon Indian soil his days were filled with struggle in warding off the blows of hostile tribes who sought the women and the horses of his own people. Then, to use his own expression: “The Great Father ordered that we should stop fighting and live in peace, and since that time we have had allotments of land, schools have been built for the education of our children, and as an illustration of the feelings of my heart to-day, I am at peace with all the tribes, they are all my brothers, and I meet them all as one man. I shall live for my country and shall remain in peace, as I feel peaceful toward my country.” The reign of this great chief over his tribe is one of benignity and beneficence. He is greatly concerned in his last days to raise up young men who shall know the rights and opportunities of his people and who shall thus have influence at Washington, which he has many times visited and where he is always welcome. The smile of Chief Plenty Coups is worth crossing many miles of prairie to see. It was eminently fitting that this great chief on the grounds of his own Indian tribe should receive the chiefs attending the last Great Indian Council.

[The Peaceful Camp]

The Peaceful Camp

[Chief Red Whip]

Chief Red Whip

Chief Red Whip (1)

Chief Red Whip is considered by his tribe as one of the greatest of the old hunters and warriors. The varying fortunes of the Gros Ventres, the strenuous war career of this noted chief, have ploughed deep furrows and written serious lines in his face. He is too old a man at fifty-five, but wounds and scars and battle rush age upon any man.

Chief Red Whip said to me: “The greatest event in my life was my fight with the Sioux in the Little Rocky Mountains. There were eleven Crows and three Gros Ventres in our band; our leader was a Crow. There were about one hundred and thirty Sioux. We were making the ascent of the Little Rockies, and my friends went down into the ravine to shoot some buffalo. While they were down there shooting the buffalo and cutting them up the leader sent me to do scout work. While I was up on the hills I saw the Sioux sneaking up to where we had killed the buffalo. I ran down at once to my friends and told them. We went back a little ways and made a fort and got ready to fight. I was painted yellow and red and was naked. When the fort was finished I went myself, taking two others with me, to find out the location of the Sioux. We went right up to where I saw them last. I could tell by their tracks that there were a great many of them. I went up a little ridge that divided our band from the Sioux, and just as I stuck my head up above the grass they all fired at me, about a hundred guns, but they did not hit me. When my friends heard the firing they came to where I was, and we went right down on the Sioux, and the Sioux came at us, and we had a fight for a few minutes at close quarters. After we had a short fight we rushed right on to the Sioux and they retreated. The Sioux had to go up a hill and we wounded some and killed others. After the Sioux had got up the hill I was the first one to get to a man who was killed. I scalped him and claimed everything he had. After the Sioux found out that we were only a small band they rushed down upon us and we retreated to where we had made the fort. Inside this fort there were two Crows killed with one bullet. The leader of the Sioux band was Chief Flying Cloud. I found out afterward who he was. It was Flying Cloud that we killed coming up the hill; he was trying to protect his band. When we were in the fort the Sioux people surrounded us. After the two Crows were killed the leader of our band became scared. I jumped out of the fort and led the way for my band. We ran the Sioux back to the Little Rockies, and then I told my friends to escape. As we retreated the Sioux pursued us. One Sioux was in advance and called upon me to stop, and as I stopped he fired at me but missed me, and then I fired and killed him. The Sioux then rushed on me so that I could not scalp the Sioux I had killed. We ran on into the mountains and escaped into another fort. In this last fort one of the Gros Ventres was shot and wounded. After we had rested a while the Sioux surrounded us again, and I rushed out at the Sioux so that my friends might escape again. While we were retreating again the Sioux shot one of the Gros Ventres through the leg, and he had to crawl on his hands and knees. I stayed with this wounded man, and the rest made their escape. I took this man on my back and carried him to some water at the head of a coulee. This Gros Ventre told me to go on and make my escape and leave him alone to die. While we were resting in the weeds at the washout the Sioux surrounded us again and waited for us to show ourselves. While we were waiting my wounded friend gave me his knife and paint and told me to tell his mother that she might have all his horses; then I jumped out and ran to catch up with my friends. After I had left my wounded friend about a quarter of a mile I looked back to see how the Sioux would treat him. There was one shot fired, and they all jumped into the washout, and then I made my escape. This gave me a great name in my tribe and among the Sioux and the Crows.”

[The Pause in the Journey]

The Pause in the Journey

“Once on Tongue River there was a white soldier of the United States troops whom the Indians called Bear Shirt; he wore long hair like Custer. I was with him scouting for him. We called him Bear Shirt because he used to wear a bear coat. We came upon a band of Sioux, and there was a fight. This was a long fight, and there were many killed on both sides. In this fight when the Sioux got the best of the soldiers and the soldiers retreated, I stayed behind to protect them. The soldiers were so tired they could not run, and the Sioux killed off those who were too tired to run. I remained in the rear to protect them until they came to the main body of troops. When we were rested we went back to the main body of the Sioux and had another long fight and fought until sundown. There were a great many killed on both sides. We camped right where we quit fighting. The next morning we started to fight again and fought all day; again many were killed on both sides. The next day we went over the two battlefields and gathered up the dead soldiers and buried them. These battles were on Tongue River. After we had buried the soldiers I came back with the rest of the troops as far as the Yellowstone, and then went home.” And yet such heroisms wrought out in lonely mountain fastnesses or on sun-parched plains will go unhonoured and unsung.

[Chief Timbo]

Chief Timbo

Chief Timbo

Chief Timbo, known as Tah-cha-chi, or Hairless, ranks as one of the leading chiefs of the Comanche Indians. With his stature of more than six feet, he is a commanding figure among any Indians. The portrait of Timbo reveals the striking difference to be found in the physiognomy of the southern tribes as compared with the northern tribes of the Plains Indians. In the photogravure presented Chief Timbo holds a long steel-headed spear, girdled with varicoloured beads, ornamented with great tufts of eagle feathers, and at the end of its ten feet of length bearing a picturesque plume. This staff descended to Timbo from Quanah Parker, once the leading chief of the Comanches. Chief Timbo brought this insignia of office from the southland to the council of the chiefs. In his own tribe the possession of such a mace answers among the Indians for the sceptre of a monarch. It is a coup stick with manifold emphasis. Chief Timbo accompanied the Kiowa, Cheyenne, and Apache chiefs to the council. They came as brothers, but no fierce fighting among these warlike tribes found a stronger or more fearless foe in the days gone by than this stalwart chief. In the assembly of the chiefs he moved among his fellows with a solemn and ponderous dignity, always silent and full of commanding reserve. In the battles that raged over the southern plains even far to the north, between the Comanches and the fierce Kiowas, Chief Timbo led his fighting bands to certain victory. Fierce blood runs in the veins of this masterful man, and only within recent years, and then not easily, has he submitted to Government rule.

[The Downward Trail]

The Downward Trail

[Chief Apache John]

Chief Apache John

Chief Apache John