Prairie Smoke, A Collection of Lore of the Prairies Part 2

She did not return home that night, so the next morning young men were sent to search for her. At last she was found sitting upon a hill out upon the prairie, and she was turned to stone from her feet to her waist. The young men hastened back to the village and reported to the officers who had sent them out.

Then the people were summoned by the herald and they all went out to the place where the young woman was. Now they found she had become stone as far up as her b.r.e.a.s.t.s.

Then the priests opened the sacred bundle and took the sacred pipe which they filled and lighted and presented it to her lips so that thus she and they in turn smoking from the same pipe might be put in communion and accord with the spirit. But she refused the pipe, and said, "Though I refuse the pipe it is not from disloyalty or because of unwillingness to be at one with my people; but I am different by nature. And you shall know my good will towards my people and my love and remembrance of them always, for whoever in summer time places by this stone a wild flower or a twig of a living tree in winter time or any such token of living, wonderful Nature at any time, shall be glad in his heart, and shall have his desire to be in communion with the heart of Nature." And as she said these words she turned completely into stone, and her little dog, sitting at her feet and leaning close against her was also turned into stone with her. And this stone is still to be seen, and is revered by the people. It is from this stone that the country around Fort Yates, North Dakota, is called Standing Rock.

THE HOLY HILL PAHUK

Each of the nations and tribes of Indians had certain places within its own domain which they regarded as sacred, and to which they accordingly paid becoming reverence. These places were sometimes watersprings, sometimes peculiar hills, sometimes caves, sometimes rocky precipices, sometimes dark, wooded bluffs. Within the ancient domain of the p.a.w.nee nation in Nebraska and northwest Kansas there is a cycle of five such sacred places. The chief one of these five mystic places is called Pahuk by the p.a.w.nee. From its nature it is unique, being distinctly different from any other hill in all the p.a.w.nee country. Pahuk stands in a bend of the Platte River where the stream flows from the west in a sweep abruptly turning toward the southeast.

The head of the hill juts out into the course of the river like a promontory or headland, which is the literal meaning of the p.a.w.nee word "pahuk." The north face of the bluff from the water's edge to the summit is heavily wooded. Among the timber are many cedar trees, so that in winter, when the deciduous trees are bare, the bluff is dark with the ma.s.s of evergreen cedar. The cedar is a sacred tree, so its presence adds mystery to the place. The p.a.w.nee sometimes also speak of this hill as Nahura Waruksti, which means Sacred or Mysterious Animals. This allusion to the Sacred or Mysterious Animals has reference to the myth which pertains to this place.

All the other tribes throughout the Great Plains region also knew of the veneration in which this hill is held by the p.a.w.nee, so they, too, pay it great respect, and many individuals of the other tribes have personally made pilgrimages to this holy place. The people of the Dakota nation call it Paha Wakan, "the Holy Hill."

The p.a.w.nee speak of the animal world collectively as Nahurak. It was believed that the interrelations of all living beings, plants, animals and human beings, are essentially harmonious, and that all species take a wholesome interest in each other's welfare. It was believed also that under certain conditions ability was given to different orders of living creatures to communicate with men for man's good.

The before-mentioned five sacred places of the p.a.w.nee country were Nahurak lodges. Within these mystic secret places the animals, Nahurak, held council. According to one version the names of the five Nahurak lodges are Pahuk, Nakiskat, Tsuraspako, Kitsawitsak, and Pahua. Pahuk is a bluff on the south side of the Platte River, a few miles west of the city of Fremont, Nebraska; Nakiskat, (Black trees) is an island in the Platte River near Central City, Nebraska, dark with cedar trees; Tsuraspako (Girl Hill) is a hill on the south side of the Platte River opposite Grand Island, Nebraska. It is called Girl Hill because it was customary when a buffalo surround was made in its vicinity for the young girls to stay upon this hill during the surround. The hill is said to be in the form of an earth-lodge, even to the extended vestibule. Kitsawitsak, which white people call Wakonda Springs, is not far from the Solomon River near Beloit, Kansas. The name Kitsawitsak means "Water on the bank." Pahua is said to be a spring near the Republican River in Nebraska. Of these five places Pahuk was chief, and the Nahurak councils of the other lodges acknowledged the superior authority of the council at Pahuk.

There are many stories of the wonderful powers resident in these sacred places. One of these tells of the restoration to life of a boy who had been killed. The story is that a certain man of the Skidi tribe of the p.a.w.nee nation desired to gain the favour of Tirawa (p.a.w.nee name of G.o.d). He thought that if he sacrificed something which he valued most highly that Tirawa might grant him some wonderful gift.

There were so many things in the world which he did not understand, and which he wished very much to know. He hoped that Tirawa might grant him revelations, that he might know and understand many things which were hidden from the people. He strongly desired knowledge, and he thought that if he sacrificed his young son, who was dear to him, and the pride of his heart, that Tirawa might take pity on him and grant him his desire. He felt very sad to think of killing his son, and he meditated a long time upon the matter. Finally he was convinced in his own mind that Tirawa would be pleased with his sacrifice, and that then the good gifts he desired would be given to him, and that many things now dark to his understanding would be made clear, and that he should have ability given him to do many things which were now beyond his power.

One day this man took his boy with him and walked out from the village as though on some errand. They walked to the Platte River. After they had gone a long distance from the village, as they were walking by the riverside, no other persons being near, the man drew out his knife and stabbed the boy so that he was quickly dead. The man then dropped the body of the dead boy over the bank. After a time he returned to the village, and went into his own lodge and sat down. After a while he asked his wife "Where is the boy?" She said "Why, he went out with you." The man said "I was out of the village, but the boy was not with me."

He went out and inquired of his neighbors, and then all through the village, but of course the boy could not be found. Then for some days a general search was made for the boy, but no trace of him was found.

After this the family mourned for the lost boy. It was now time for the summer buffalo hunt, so in a few days the people set out for the buffalo grounds, and the father and mother of the boy also went.

After the boy's body was dropped into the river it was carried away down-stream by the current, sometimes being rolled along in shallow water at the edge of sandbars and again it would be turned over and over in the whirlpool of some deep hole in the channel, for the Platte River is a peculiar stream, having a swift current but a wide course with deep holes and many sandbars.

After a time the body floated down nearly to Pahuk. Two buzzards were sitting on the edge of a bluff, gazing over the water. So, sitting there, one of the buzzards stretched out his neck and looked up the river. He thought he saw something in the water floating down-stream.

He stretched his neck again and looked, and turned to the other buzzard and said "I see a body." Then they both looked towards the object in the water, stretching out their necks and gazing intently.

They saw that the object was the body of the boy. The first one said "What shall we do about this?" The second one said "Let us carry the body down to Pahuk, to the hill where Nahurak Waruksti is." So they both flew down to the floating body and got under it and lifted it upon their backs and carried it to the top of the bluff called Pahuk, over the secret cave of the Nahurak Waruksti, and there they placed it upon the ground. Then the two buzzards stood quietly gazing upon the body of the boy where they had laid it down upon the ground.

This cave far under the hill was the council lodge of the animals.

There sat the councilmen of all kinds of animals and birds, great and small, which were native to that country. There were the buffalo, the beaver, elk, deer, antelope, otter, muskrat, wolf, bear, fox, wildcat, badger, bean mice, and many other kinds of animals. And there were the swan, the loon, goose, duck, wild turkey, prairie chicken, quail, heron, bittern, crane, plover, kildeer, meadowlark, blackbird, owls, hawks, swallows, crow, chickadee, woodp.e.c.k.e.rs, grackle, purple martin, and many other kinds of birds. There were also snakes, turtles, toads and frogs. These were the Nahurak people, the Nahurak Waruksti, the Sacred Animals. And the kingfisher was a messenger and errand man for the Nahurak council.

Now it happened when the buzzards brought the body of the young man and laid it down on the top of Pahuk, the kingfisher, who was flying about over the river on business for the Nahurak, was flying by. He stopped and looked at the body. He already knew all that had happened, and he was moved with compa.s.sion for the boy. So he flew down at once to the water at the foot of Pahuk and dived in at the entrance of the Nahurak lodge. He spoke to the a.s.sembly of the Nahurak and told them all that had happened and said in conclusion, "And the poor boy is up there on the hill. I hope you will have pity on him and will do what you can for him. I wish you would bring him to life again." When the kingfisher, the messenger, had finished speaking the Nahurak held serious council on the matter to decide what they should do. But after they had meditated long on the question, and each had spoken, they still could not decide the matter. The kingfisher urged the matter, asking for a favourable decision, saying, "Come, do take pity on him and restore him to life." But they could not come to a decision. At last the chief of the council said, "No, messenger, we are unable to decide now. You must go to the other Nahurak lodges and find out what they have to say about it." The kingfisher said "I go," and flew swiftly out from the lodge and up the river to Nakiskat, the Nahurak lodge near Lone Tree. There he brought the matter before the council and pleaded for the boy as he had done at Pahuk, and told them that he was sent from Pahuk to ask the council at Nakiskat for their decision.

So the Nahurak here at Nakiskat talked over the matter, but at last they said to the kingfisher "We are unable to decide. We leave it to the council at Pahuk."

Then the kingfisher flew to the lodge at Tsuraspako, then to Kitsawitsak, and at last to Pahua, and at each place the Nahurak council considered the matter carefully and talked about it, but at each place the same answer was given. They all said "It is too much for us. We cannot decide what should be done. It is for the council at Pahuk to decide."

After the messenger had visited all these lodges and had laid the matter before all of them, receiving from each the same answer, he flew as swiftly as he could back to the lodge at Pahuk and reported what the other lodges had said. They all recognized the council at Pahuk as the head council, and deferred the matter to them for decision. But it had already been once considered by this council, so the matter was now brought before the supreme council of Pahuk. This was a council of four chiefs of the Pahuk council who sat as judges to give final consideration and decision. These judges now reconsidered the matter, and finally, when they had talked it over, they said to the kingfisher, "Now, messenger, we will not decide this question, but will leave it to you. You shall make the decision."

The kingfisher very quickly gave his decision. He said "It is my desire that this poor boy be restored to life. I hope you will all have pity on him and do what you can for him."

Then all the Nahurak arose and went out from the council lodge and went up to the top of Pahuk where the body of the boy lay. They formed in order and stood around the boy and prayed to the Higher Powers, and at last the boy drew breath, then after a time he breathed again, then his breath began to be regular. Finally he opened his eyes and sat up and looked around in a confused manner. When he saw all the animals standing around him he was puzzled and bewildered. He said to himself, "Why, my father killed me by the riverside, but here I am in the midst of this mult.i.tude of animals. What does it mean?"

Then the head chief of the Nahurak council spoke to him kindly and rea.s.sured him. He was asked to rise and go with the animals into the council lodge. When all had gone in and were seated the four judges conferred together, then the chief of the four stood up and said, "My people, we have restored this boy to life, but he is poor and forlorn and needy. Let us do something for him. Let us teach him all we know, and impart to him our mysterious powers." The Nahurak were all pleased at this proposal and manifested their approval.

Then the Nahurak showed hospitality and kind attention to the poor boy as their guest. He was shown a place to bathe and rest. When he had rested, food was brought to him. So he was entertained and treated kindly for the full season, and he was instructed by all the animals in turn and they taught him their secret arts of healing and imparted to him all their wonderful powers. So he remained with them at Pahuk till autumn.

Autumn is a beautiful season at Pahuk, and in all the region of the Platte, the Loup, the Republican, and the Solomon rivers in Nebraska and Kansas embraced by the cycle of the five Nahurak lodges. At that season in that country the sun casts a mellow golden light from the sky, while the land is emblazed with the brilliance of the sunflowers and goldenrod. And then the air is quiet and restful.

So one day at this season the Nahurak said to the boy, "It is now the time when the swallows, the blackbirds, the meadowlarks, and other kinds of birds will be gathering into flocks to fly away to the south-land for the winter. The beavers are cutting trees and saplings to store the branches under water for their winter food supply of bark; they are also gathering into their houses certain kinds of roots for food. The muskrats are repairing their houses and are storing in them the tubers of the water-lilies and of the arrow-leaf and of other kinds of plants for their winter supply. In the edge of the timber, where the ground beans grow, the bean mice are making their store-houses and filling them with ground beans and artichokes. And your people have returned from the buffalo hunt with a good supply of dried meat and hides. They are now busy at home gathering and storing their crops of corn, of beans, and of squashes and pumpkins. We have this past summer instructed you in our arts of healing and other learning, and have imparted to you our mysterious powers, and have taught you about our ways of living. You are now competent to use for the good of your people the remedies and perform the mysteries which were given to us by Tirawa, and which we have now given to you. So you may now return to the village of your people. Go to the chiefs of the village and tell them what the Nahurak have done for you, and say to them that the people are to bring together gifts of dried buffalo meat and dried corn and dried choke-cherries, and other kinds of food; of robes and leggings and moccasins embroidered with porcupine quills; and of tobacco for incense. All these things the people are to send by you as gifts to the Nahurak at Pahuk in recognition of the favour which the Nahurak showed to you."

So the boy parted from his animal friends at Pahuk, and promised to return and visit them, and to bring them presents to show his thankfulness and the thankfulness of his people for what the animals had done for him. He traveled on up the Platte River and reached the village of his people in the night. He went to his father's house. He found his father and mother asleep and the fire had burned low. There was only a little light from the coals. He went to his mother's bed and touched her shoulder and spoke to her to waken her. He said "It is I. I have come back." When his mother saw him and heard his voice she was surprised, but she was glad-hearted to see her boy again. So she wakened the boy's father and told him the boy had come back. When the father saw the boy he thought it must be his ghost, and he was afraid.

But the boy did not mention anything that had happened nor say where he had been. He said only "I have come back again."

The next day some of the people saw him, and they were surprised. They told their neighbors, and soon it was rumored all over the village that the boy had returned. They came where he was and stood around and looked at him and asked him questions, but he told them nothing. But he went to the chiefs of the village and made his report to them.

Afterwards he gave account to the people, saying, "I have been away all summer with friends, with people who have been very good to me.

Now I should like to take them a present of dried meat and other good things, so that we can have a feast. I beg you to help me, my friends." So they brought together a quant.i.ty of the articles required, and they chose some young men to go with him to help carry the gifts to the people who had befriended him.

So the boy and his companions went on the way towards the Nahurak lodge at Pahuk. When they came near to the place the boy dismissed the young men who had accompanied him, and they went back to the village.

Now the boy went on alone and met the kingfisher, the messenger of the Nahurak, and sent word by him that he had come to visit the Nahurak, and had brought presents from his people. So the boy was invited into the lodge and all the Nahurak made sounds of gladness at seeing him again. The boy brought in the presents which had been sent by his people and they had a feast. After the feast they held a doctors'

ceremony. They reviewed all the things that the Nahurak had taught him during the summer that he had spent with them. Then the boy was made a doctor, and he was now able to do many wonderful things.

After this the time came for the young man to return again to the village of his people. The animals were thankful and gave praise to Tirawa for the gifts which the young man had brought to them. And the young man was thankful to the animals and he praised Tirawa for what the animals had done for him. Then he returned to the village of his people. He never told the people what his father had done to him.

The young man lived a long and useful life among his people and attained much honour. He did many wonderful things for his people and healed them of their diseases and injuries. In time he gathered about him a group of other young men, who, like himself, were of serious and thoughtful mind, and who had desire toward the welfare of the people.

These young men became his disciples, and to them he taught the mysteries which had been imparted to him by the animals of the lodge at Pahuk. These wise men in turn taught other worthy inquirers, and these again others; and so these mysteries and learning and the healing arts have come down from that long-ago time to the present among the p.a.w.nee people.

THE LODGE OF THE BLACK-TAIL DEER WHICH TALKED WITH ITS CAPTOR

North Dakota has a number of places to which attach interesting legends and myths. One such place is a b.u.t.te not far from Schmitt on the south side of the Missouri River on the road between Mandan and Cannon Ball. It is west of Eagle-beak b.u.t.te.

The story of this b.u.t.te is a Mandan myth. A long time ago the Mandans lived in a village which was on a level place just north of the Bad Water Creek, which white people call Little Heart River. At the west of this place there is a range of high hills. The Mandans lived at the Bad Water Village in the time long before white men had come across the great water, so there were no horses in the country. The people had no animals except dogs to help them carry their burdens. And of course they had never heard of the thunder-irons (guns) which strike and kill the deer and other game at long distance. So it was hard work to obtain their supplies of meat and to carry the same home to their houses.

A man who lived in the Bad Water village had dug a deer pit in a place among the hills west of the village and cunningly covered it over to appear not different from the ground about it. By this means he hoped to capture a deer whose flesh would be food for his family, and whose skin would be useful for making clothing; whose sinew would be used for thread, some of its bones to be used for making awls and needles, others for other useful implements and tools. Its horns would be used to make garden rakes for working the ground of his family's garden.

One morning in autumn there had been a snowfall during the preceding night, the first snowfall of the season. The man went out early in the morning into the hills to look at his trap to see if it might have caught something during the night. As he approached the place he saw that the cover was broken through, and when he came near and looked in he was rejoiced to see that he had captured a fine large black-tail deer.

Now when he came to the edge of the pit and looked down at his prize the deer looked up at him and spoke to him, saying, "O, man, do not kill me, but let me go free from the pit. If you release me you will do well." The man was surprised to hear the deer speak to him like a man, and he was disappointed to think of losing his prize. But he thought to himself, "This is something mysterious, I must give heed; I must not defy the Mysterious Power, but listen to the message; for it must be that some Mysterious Power wishes to impart something to me through this animal as its messenger." So as he thus hesitated in doubt the deer again made its plea and requested to be set free. But the man spoke of his duty to his family, who looked to him for food and for clothing. Again the deer spoke and said, "Indeed you do well to think of your family, and your endeavor to provide for them as well as you can is prompted both by your love and duty. But I say to you that you would do well if you allow me to go. If you do so, I promise you that you will have success in hunting; you shall find game abundant for the needs of yourself and family. And when war comes upon your people you shall be victorious over the enemy. So shall you be remembered among your people for bravery."

The man gave heed to what the deer said to him, and he dared not disobey the message which had come to him in this mysterious way. So now he began to dig down the side of the pit so that the deer could come out. When he had finished he said to the deer, "Now you may go."

Then the deer came up the incline from the pit and ran down across the Bad Water Creek away toward the Eagle Beak Hill. As he ran the new fallen snow flew behind him from his hoofs in a white cloud, and he sang a song:

"I was glad when I saw the first snow, But I almost lost the sight of day."

The man watched the deer as it ran and observed that when it approached a conical b.u.t.te west of Eagle-beak b.u.t.te that the b.u.t.te opened with a loud roaring sound and the deer entered and he saw it no more, and then the b.u.t.te closed again as before.

The man went home pondering these things in his mind. As time pa.s.sed events came true as they had been promised to him in the message spoken to him by the deer. He became renowned among his people for his skill and success in the chase, for his generosity to the old people and to the sick and poor, and he attained many honors for his deeds of valour in warfare against the enemies of his people.

Ever since that time the Mandans have called the b.u.t.te into which the deer disappeared after its release from the pit, The Lodge of the Black-tail Deer.

THE WONDERFUL BASKET

_A Mandan Story_