The Soul of the Indian Part 3

A scalp might originally be taken by the leader of the war party only and at that period no other mutilation was practiced. It was a small lock not more than three inches square, which was carried only during the thirty days' celebration of a victory, and afterward given religious burial. Wanton cruelties and the more barbarous customs of war were greatly intensified with the coming of the white man, who brought with him fiery liquor and deadly weapons, aroused the Indian's worst pa.s.sions, provoking in him revenge and cupidity, and even offered bounties for the scalps of innocent men, women, and children.

Murder within the tribe was a grave offense, to be atoned for as the council might decree, and it often happened that the slayer was called upon to pay the penalty with his own life. He made no attempt to escape or to evade justice. That the crime was committed in the depths of the forest or at dead of night, witnessed by no human eye, made no difference to his mind. He was thoroughly convinced that all is known to the "Great Mystery," and hence did not hesitate to give himself up, to stand his trial by the old and wise men of the victim's clan. His own family and clan might by no means attempt to excuse or to defend him, but his judges took all the known circ.u.mstances into consideration, and if it appeared that he slew in self-defense, or that the provocation was severe, he might be set free after a thirty days' period of mourning in solitude. Otherwise the murdered man's next of kin were authorized to take his life; and if they refrained from doing so, as often happened, he remained an outcast from the clan. A willful murder was a rare occurrence before the days of whiskey and drunken rows, for we were not a violent or a quarrelsome people.

It is well remembered that Crow Dog, who killed the Sioux chief, Spotted Tail, in 1881, calmly surrendered himself and was tried and convicted by the courts in South Dakota. After his conviction, he was permitted remarkable liberty in prison, such as perhaps no white man has ever enjoyed when under sentence of death.

The cause of his act was a solemn commission received from his people, nearly thirty years earlier, at the time that Spotted Tail usurped the chieftains.h.i.+p by the aid of the military, whom he had aided. Crow Dog was under a vow to slay the chief, in case he ever betrayed or disgraced the name of the Brule Sioux. There is no doubt that he had committed crimes both public and private, having been guilty of misuse of office as well as of gross offenses against morality; therefore his death was not a matter of personal vengeance but of just retribution.

A few days before Crow Dog was to be executed, he asked permission to visit his home and say farewell to his wife and twin boys, then nine or ten years old. Strange to say, the request was granted, and the condemned man sent home under escort of the deputy sheriff, who remained at the Indian agency, merely telling his prisoner to report there on the following day. When he did not appear at the time set, the sheriff dispatched the Indian police after him. They did not find him, and his wife simply said that Crow Dog had desired to ride alone to the prison, and would reach there on the day appointed. All doubt was removed next day by a telegram from Rapid City, two hundred miles distant, saying: "Crow Dog has just reported here."

The incident drew public attention to the Indian murderer, with the unexpected result that the case was reopened, and Crow Dog acquitted.

He still lives, a well-preserved man of about seventy-five years, and is much respected among his own people.

It is said that, in the very early days, lying was a capital offense among us. Believing that the deliberate liar is capable of committing any crime behind the screen of cowardly untruth and double-dealing, the destroyer of mutual confidence was summarily put to death, that the evil might go no further.

Even the worst enemies of the Indian, those who accuse him of treachery, blood-thirstiness, cruelty, and l.u.s.t, have not denied his courage, but in their minds it is a courage that is ignorant, brutal, and fantastic.

His own conception of bravery makes of it a high moral virtue, for to him it consists not so much in aggressive self-a.s.sertion as in absolute self-control. The truly brave man, we contend, yields neither to fear nor anger, desire nor agony; he is at all times master of himself; his courage rises to the heights of chivalry, patriotism, and real heroism.

"Let neither cold, hunger, nor pain, nor the fear of them, neither the bristling teeth of danger nor the very jaws of death itself, prevent you from doing a good deed," said an old chief to a scout who was about to seek the buffalo in midwinter for the relief of a starving people. This was his childlike conception of courage.

V. THE UNWRITTEN SCRIPTURES

A Living Book. The Sioux Story of Creation. The First Battle. Another Version of the Flood. Our Animal Ancestry.

A missionary once undertook to instruct a group of Indians in the truths of his holy religion. He told them of the creation of the earth in six days, and of the fall of our first parents by eating an apple.

The courteous savages listened attentively, and, after thanking him, one related in his turn a very ancient tradition concerning the origin of the maize. But the missionary plainly showed his disgust and disbelief, indignantly saying:--

"What I delivered to you were sacred truths, but this that you tell me is mere fable and falsehood!"

"My brother," gravely replied the offended Indian, "it seems that you have not been well grounded in the rules of civility. You saw that we, who practice these rules, believed your stories; why, then, do you refuse to credit ours?"

Every religion has its Holy Book, and ours was a mingling of history, poetry, and prophecy, of precept and folk-lore, even such as the modern reader finds within the covers of his Bible. This Bible of ours was our whole literature, a living Book, sowed as precious seed by our wisest sages, and springing anew in the wondering eyes and upon the innocent lips of little children. Upon its h.o.a.ry wisdom of proverb and fable, its mystic and legendary lore thus sacredly preserved and transmitted from father to son, was based in large part our customs and philosophy.

Naturally magnanimous and open-minded, the red man prefers to believe that the Spirit of G.o.d is not breathed into man alone, but that the whole created universe is a sharer in the immortal perfection of its Maker. His imaginative and poetic mind, like that of the Greek, a.s.signs to every mountain, tree, and spring its spirit, nymph, or divinity either beneficent or mischievous. The heroes and demiG.o.ds of Indian tradition reflect the characteristic trend of his thought, and his attribution of personality and will to the elements, the sun and stars, and all animate or inanimate nature.

In the Sioux story of creation, the great Mysterious One is not brought directly upon the scene or conceived in anthropomorphic fas.h.i.+on, but remains sublimely in the background. The Sun and the Earth, representing the male and female principles, are the main elements in his creation, the other planets being subsidiary. The enkindling warmth of the Sun entered into the bosom of our mother, the Earth, and forthwith she conceived and brought forth life, both vegetable and animal.

Finally there appeared mysteriously Ish-na-e-cha-ge, the "First-Born,"

a being in the likeness of man, yet more than man, who roamed solitary among the animal people and understood their ways and their language.

They beheld him with wonder and awe, for they could do nothing without his knowledge. He had pitched his tent in the centre of the land, and there was no spot impossible for him to penetrate.

At last, like Adam, the "First-Born" of the Sioux became weary of living alone, and formed for himself a companion--not a mate, but a brother--not out of a rib from his side, but from a splinter which he drew from his great toe! This was the Little Boy Man, who was not created full-grown, but as an innocent child, trusting and helpless. His Elder Brother was his teacher throughout every stage of human progress from infancy to manhood, and it is to the rules which he laid down, and his counsels to the Little Boy Man, that we trace many of our most deep-rooted beliefs and most sacred customs.

Foremost among the animal people was Unk-to-mee, the Spider, the original trouble-maker, who noted keenly the growth of the boy in wit and ingenuity, and presently advised the animals to make an end of him; "for," said he, "if you do not, some day he will be the master of us all!" But they all loved the Little Boy Man because he was so friendly and so playful. Only the monsters of the deep sea listened, and presently took his life, hiding his body in the bottom of the sea.

Nevertheless, by the magic power of the First-Born, the body was recovered and was given life again in the sacred vapor-bath, as described in a former chapter.

Once more our first ancestor roamed happily among the animal people, who were in those days a powerful nation. He learned their ways and their language--for they had a common tongue in those days; learned to sing like the birds, to swim like the fishes, and to climb sure-footed over rocks like the mountain sheep. Notwithstanding that he was their good comrade and did them no harm, Unk-to-mee once more sowed dissension among the animals, and messages were sent into all quarters of the earth, sea, and air, that all the tribes might unite to declare war upon the solitary man who was destined to become their master.

After a time the young man discovered the plot, and came home very sorrowful. He loved his animal friends, and was grieved that they should combine against him. Besides, he was naked and unarmed. But his Elder Brother armed him with a bow and flint-headed arrows, a stone war-club and a spear. He likewise tossed a pebble four times into the air, and each time it became a cliff or wall of rock about the teepee.

"Now," said he, "it is time to fight and to a.s.sert your supremacy, for it is they who have brought the trouble upon you, and not you upon them!"

Night and day the Little Boy Man remained upon the watch for his enemies from the top of the wall, and at last he beheld the prairies black with buffalo herds, and the elk gathering upon the edges of the forest. Bears and wolves were closing in from all directions, and now from the sky the Thunder gave his fearful war-whoop, answered by the wolf's long howl.

The badgers and other burrowers began at once to undermine his rocky fortress, while the climbers undertook to scale its perpendicular walls.

Then for the first time on earth the bow was strung, and hundreds of flint-headed arrows found their mark in the bodies of the animals, while each time that the Boy Man swung his stone war-club, his enemies fell in countless numbers.

Finally the insects, the little people of the air, attacked him in a body, filling his eyes and ears, and tormenting him with their poisoned spears, so that he was in despair. He called for help upon his Elder Brother, who ordered him to strike the rocks with his stone war-club.

As soon as he had done so, sparks of fire flew upon the dry gra.s.s of the prairie and it burst into flame. A mighty smoke ascended, which drove away the teasing swarms of the insect people, while the flames terrified and scattered the others.

This was the first dividing of the trail between man and the animal people, and when the animals had sued for peace, the treaty provided that they must ever after furnish man with flesh for his food and skins for clothing, though not without effort and danger on his part. The little insects refused to make any concession, and have ever since been the tormentors of man; however, the birds of the air declared that they would punish them for their obstinacy, and this they continue to do unto this day.

Our people have always claimed that the stone arrows which are found so generally throughout the country are the ones that the first man used in his battle with the animals. It is not recorded in our traditions, much less is it within the memory of our old men, that we have ever made or used similar arrow-heads. Some have tried to make use of them for shooting fish under water, but with little success, and they are absolutely useless with the Indian bow which was in use when America was discovered. It is possible that they were made by some pre-historic race who used much longer and stronger bows, and who were workers in stone, which our people were not. Their stone implements were merely natural boulders or flint chips, fitted with handles of raw-hide or wood, except the pipes, which were carved from a species of stone which is soft when first quarried, and therefore easily worked with the most primitive tools. Practically all the flint arrow-heads that we see in museums and elsewhere were picked up or ploughed up, while some have been dishonestly sold by trafficking Indians and others, embedded in trees and bones.

We had neither devil nor h.e.l.l in our religion until the white man brought them to us, yet Unk-to-mee, the Spider, was doubtless akin to that old Serpent who tempted mother Eve. He is always characterized as tricky, treacherous, and at the same time affable and charming, being not without the gifts of wit, prophecy, and eloquence. He is an adroit magician, able to a.s.sume almost any form at will, and impervious to any amount of ridicule and insult. Here we have, it appears, the elements of the story in Genesis; the primal Eden, the tempter in animal form, and the bringing of sorrow and death upon earth through the elemental sins of envy and jealousy.

The warning conveyed in the story of Unk-to-mee was ever used with success by Indian parents, and especially grandparents, in the instruction of their children. Ish-na-e-cha-ge, on the other hand, was a demiG.o.d and mysterious teacher, whose function it was to initiate the first man into his tasks and pleasures here on earth.

After the battle with the animals, there followed a battle with the elements, which in some measure parallels the Old Testament story of the flood. In this case, the purpose seems to have been to destroy the wicked animal people, who were too many and too strong for the lone man.

The legend tells us that when fall came, the First-Born advised his younger brother to make for himself a warm tent of buffalo skins, and to store up much food. No sooner had he done this than it began to snow, and the snow fell steadily during many moons. The Little Boy Man made for himself snow-shoes, and was thus enabled to hunt easily, while the animals fled from him with difficulty. Finally wolves, foxes, and ravens came to his door to beg for food, and he helped them, but many of the fiercer wild animals died of cold and starvation.

One day, when the hungry ones appeared, the snow was higher than the tops of the teepee poles, but the Little Boy Man's fire kept a hole open and clear. Down this hole they peered, and lo! the man had rubbed ashes on his face by the advice of his Elder Brother, and they both lay silent and motionless on either side of the fire.

Then the fox barked and the raven cawed his signal to the wandering tribes, and they all rejoiced and said: "Now they are both dying or dead, and we shall have no more trouble!" But the sun appeared, and a warm wind melted the snow-banks, so that the land was full of water. The young man and his Teacher made a birch-bark canoe, which floated upon the surface of the flood, while of the animals there were saved only a few, who had found a foothold upon the highest peaks.

The youth had now pa.s.sed triumphantly through the various ordeals of his manhood. One day his Elder Brother spoke to him and said: "You have now conquered the animal people, and withstood the force of the elements.

You have subdued the earth to your will, and still you are alone! It is time to go forth and find a woman whom you can love, and by whose help you may reproduce your kind."

"But how am I to do this?" replied the first man, who was only an inexperienced boy. "I am here alone, as you say, and I know not where to find a woman or a mate!"

"Go forth and seek her," replied the Great Teacher; and forthwith the youth set out on his wanderings in search of a wife. He had no idea how to make love, so that the first courts.h.i.+p was done by the pretty and coquettish maidens of the Bird, Beaver, and Bear tribes. There are some touching and whimsical love stories which the rich imagination of the Indian has woven into this old legend.

It is said, for example, that at his first camp he had built for himself a lodge of green boughs in the midst of the forest, and that there his reverie was interrupted by a voice from the wilderness--a voice that was irresistibly and profoundly sweet. In some mysterious way, the soul of the young man was touched as it had never been before, for this call of exquisite tenderness and allurement was the voice of the eternal woman!

Presently a charming little girl stood timidly at the door of his pine-bough wigwam. She was modestly dressed in gray, with a touch of jet about her pretty face, and she carried a basket of wild cherries which she shyly offered to the young man. So the rover was subdued, and love turned loose upon the world to upbuild and to destroy! When at last she left him, he peeped through the door after her, but saw only a robin, with head turned archly to one side, fluttering away among the trees.

His next camp was beside a clear, running stream, where a plump and industrious maid was busily at work chopping wood. He fell promptly in love with her also, and for some time they lived together in her cosy house by the waterside. After their boy was born, the wanderer wished very much to go back to his Elder Brother and to show him his wife and child. But the beaver-woman refused to go, so at last he went alone for a short visit. When he returned, there was only a trickle of water beside the broken dam, the beautiful home was left desolate, and wife and child were gone forever!

The deserted husband sat alone upon the bank, sleepless and faint with grief, until he was consoled by a comely young woman in glossy black, who took compa.s.sion upon his distress and soothed him with food and loving attentions. This was the bear-woman, from whom again he was afterward separated by some mishap. The story goes that he had children by each of his many wives, some of whom resembled their father, and these became the ancestors of the human race, while those who bore the characteristics of their mother returned to her clan. It is also said that such as were abnormal or monstrous in form were forbidden to reproduce their kind, and all love and mating between man and the animal creation was from that time forth strictly prohibited. There are some curious traditions of young men and maidens who transgressed this law unknowingly, being seduced and deceived by a magnificent buck deer, perhaps, or a graceful doe, and whose fall was punished with death.

The animal totems so general among the tribes were said to have descended to them from their great-grandmother's clan, and the legend was often quoted in support of our close friends.h.i.+p with the animal people. I have sometimes wondered why the scientific doctrine of man's descent has not in the same way apparently increased the white man's respect for these our humbler kin.

Of the many later heroes or Hiawathas who appear in this voluminous unwritten book of ours, each introduced an epoch in the long story of man and his environment. There is, for example, the Avenger of the Innocent, who sprang from a clot of blood; the ragged little boy who won fame and a wife by shooting the Red Eagle of fateful omen; and the Star Boy, who was the off-spring of a mortal maiden and a Star.