"I shall never forget your many favors shown to us. But I must go. I belong to my tribe and I shall return to them. I will endeavor to be a true woman also, and to teach my boys to be generous warriors like your son."

Her sister chose to remain among the Sioux all her life, and she married one of our young men.

"I shall make the Sioux and the Ojibways," she said, "to be as brothers."

There are many other instances of intermarriage with captive women.

The mother of the well-known Sioux chieftain, Wabashaw, was an Ojibway woman. I once knew a woman who was said to be a white captive. She was married to a noted warrior, and had a fine family of five boys. She was well accustomed to the Indian ways, and as a child I should not have suspected that she was white. The skins of these people became so sunburned and full of paint that it required a keen eye to distinguish them from the real Indians.

IV. An Indian Sugar Camp

WITH the first March thaw the thoughts of the Indian women of my childhood days turned promptly to the annual sugarmaking. This industry was chiefly followed by the old men and women and the children. The rest of the tribe went out upon the spring fur-hunt at this season, leaving us at home to make the sugar.

The first and most important of the necessary utensils were the huge iron and bra.s.s kettles for boiling. Everything else could be made, but these must be bought, begged or borrowed. A maple tree was felled and a log canoe hollowed out, into which the sap was to be gathered. Little troughs of ba.s.swood and birchen basins were also made to receive the sweet drops as they trickled from the tree.

As soon as these labors were accomplished, we all proceeded to the bark sugar house, which stood in the midst of a fine grove of maples on the bank of the Minnesota river. We found this hut partially filled with the snows of winter and the withered leaves of the preceding autumn, and it must be cleared for our use. In the meantime a tent was pitched outside for a few days' occupancy. The snow was still deep in the woods, with a solid crust upon which we could easily walk; for we usually moved to the sugar house before the sap had actually started, the better to complete our preparations.

My grandmother worked like a beaver in these days (or rather like a muskrat, as the Indians say; for this industrious little animal sometimes collects as many as six or eight bushels of edible roots for the winter, only to be robbed of his store by some of our people). If there was prospect of a good sugaring season, she now made a second and even a third canoe to contain the sap. These canoes were afterward utilized by the hunters for their proper purpose.

During our last sugar-making in Minnesota, before the "outbreak," my grandmother was at work upon a canoe with her axe, while a young aunt of mine stood by. We boys were congregated within the large, oval sugar house, busily engaged in making arrows for the destruction of the rabbits and chipmunks which we knew would come in numbers to drink the sap. The birds also were beginning to return, and the cold storms of March would drive them to our door. I was then too young to do much except look on; but I fully entered into the spirit of the occasion, and rejoiced to see the bigger boys industriously sharpen their arrows, resting them against the ends of the long sticks which were burning in the fire, and occasionally cutting a chip from the stick. In their eagerness they paid little attention to this circ.u.mstance, although they well knew that it was strictly forbidden to touch a knife to a burning ember.

Suddenly loud screams were heard from without and we all rushed out to see what was the matter. It was a serious affair. My grandmother's axe had slipped, and by an upward stroke nearly severed three of the fingers of my aunt, who stood looking on, with her hands folded upon her waist.

As we ran out the old lady, who had already noticed and reproved our carelessness in regard to the burning embers, pursued us with loud reproaches and threats of a whipping. This will seem mysterious to my readers, but is easily explained by the Indian superst.i.tion, which holds that such an offense as we had committed is invariably punished by the accidental cutting of some one of the family.

My grandmother did not confine herself to canoe-making. She also collected a good supply of fuel for the fires, for she would not have much time to gather wood when the sap began to flow. Presently the weather moderated and the snow began to melt. The month of April brought showers which carried most of it off into the Minnesota river. Now the women began to test the trees-moving leisurely among them, axe in hand, and striking a single quick blow, to see if the sap would appear. The trees, like people, have their individual characters; some were ready to yield up their life-blood, while others were more reluctant. Now one of the birchen basins was set under each tree, and a hardwood chip driven deep into the cut which the axe had made. From the corners of this chip--at first drop by drop, then more freely-the sap trickled into the little dishes.

It is usual to make sugar from maples, but several other trees were also tapped by the Indians. From the birch and ash was made a dark-colored sugar, with a somewhat bitter taste, which was used for medicinal purposes. The box-elder yielded a beautiful white sugar, whose only fault was that there was never enough of it!

A long fire was now made in the sugar house, and a row of bra.s.s kettles suspended over the blaze. The sap was collected by the women in tin or birchen buckets and poured into the canoes, from which the kettles were kept filled. The hearts of the boys beat high with pleasant antic.i.p.ations when they heard the welcome hissing sound of the boiling sap! Each boy claimed one kettle for his especial charge. It was his duty to see that the fire was kept up under it, to watch lest it boil over, and finally, when the sap became sirup, to test it upon the snow, dipping it out with a wooden paddle. So frequent were these tests that for the first day or two we consumed nearly all that could be made; and it was not until the sweetness began to pall that my grandmother set herself in earnest to store up sugar for future use. She made it into cakes of various forms, in birchen molds, and sometimes in hollow canes or reeds, and the bills of ducks and geese. Some of it was pulverized and packed in rawhide cases. Being a prudent woman, she did not give it to us after the first month or so, except upon special occasions, and it was thus made to last almost the year around. The smaller candies were reserved as an occasional treat for the little fellows, and the sugar was eaten at feasts with wild rice or parched corn, and also with pounded dried meat. Coffee and tea, with their subst.i.tutes, were all unknown to us in those days.

Every pursuit has its trials and anxieties. My grandmother's special tribulations, during the sugaring season, were the upsetting and gnawing of holes in her birch-bark pans. The transgressors were the rabbit and squirrel tribes, and we little boys for once became useful, in shooting them with our bows and arrows. We hunted all over the sugar camp, until the little creatures were fairly driven out of the neighborhood.

Occasionally one of my older brothers brought home a rabbit or two, and then we had a feast.

The sugaring season extended well into April, and the returning birds made the precincts of our camp joyful with their songs. I often followed my older brothers into the woods, although I was then but four or five years old. Upon one of these excursions they went so far that I ventured back alone. When within sight of our hut, I saw a chipmunk sitting upon a log, and uttering the sound he makes when he calls to his mate. How glorious it would be, I thought, if I could shoot him with my tiny bow and arrows! Stealthily and cautiously I approached, keeping my eyes upon the pretty little animal, and just as I was about to let fly my shaft, I heard a hissing noise at my feet. There lay a horrid snake, coiled and ready to spring! Forgetful that I was a warrior, I gave a loud scream and started backward; but soon recollecting myself, looked down with shame, although no one was near. However, I retreated to the inclined trunk of a fallen tree, and there, as I have often been told, was overheard soliloquizing in the following words: "I wonder if a snake can climb a tree!"

I remember on this occasion of our last sugar bush in Minnesota, that I stood one day outside of our hut and watched the approach of a visitor--a bent old man, his hair almost white, and carrying on his back a large bundle of red willow, or kinnikinick, which the Indians use for smoking. He threw down his load at the door and thus saluted us: "You have indeed perfect weather for sugar-making."

It was my great-grandfather, Cloud Man, whose original village was on the sh.o.r.es of Lakes Calhoun and Harriet, now in the suburbs of the city of Minneapolis. He was the first Sioux chief to welcome the Protestant missionaries among his people, and a well-known character in those pioneer days. He brought us word that some of the peaceful sugar-makers near us on the river had been attacked and murdered by roving Ojibways.

This news disturbed us not a little, for we realized that we too might become the victims of an Ojibway war party. Therefore we all felt some uneasiness from this time until we returned heavy laden to our village.

V. A Midsummer Feast

IT was midsummer. Everything that the Santee Sioux had undertaken during the year had been unusually successful. The spring fur-hunters had been fortunate, and the heavy winter had proved productive of much maple sugar. The women's patches of maize and potatoes were already sufficiently advanced to use. The Wahpetonwan band of Sioux, the "Dwellers among the Leaves," were fully awakened to the fact that it was almost time for the midsummer festivities of the old, wild days.

The invitations were bundles of tobacco, and acceptances were sent back from the various bands--the "Light Lodges", "Dwellers back from the River," and many others, in similar fashion. Blue Earth, chief of the "Dwellers among the Leaves," was the host.

There were to be many different kinds of athletic games; indeed, the festival was something like a State fair, in that there were many side shows and compet.i.tive events. For instance, supposing that (Miss) White Rabbit should desire to give a "maidens' feast," she would employ a crier to go among the different bands announcing the fact in a sing-song manner:

"Miss White Rabbit will receive her maiden friends to-day at noon, inside of the circular encampment of the Kaposia band."

Again, should (Mr.) Sleepy Eye wish to have his child's ears pierced publicly, he would have to give away a great deal of savage wealth--namely, otter, bear and beaver skins and ponies--or the child would not be considered as belonging to a family in good standing.

But the one all-important event of the occasion was the lacrosse game, for which it had been customary to select those two bands which could boast the greater number of fast runners.

The Wahpetonwan village on the banks of the Minnesota river was alive with the newly-arrived guests and the preparations for the coming event.

Meat of wild game had been put away with much care during the previous fall in antic.i.p.ation of this feast. There was wild rice and the choicest of dried venison that had been kept all winter, as well as freshly dug turnips, ripe berries and an abundance of fresh meat.

Along the edge of the woods the teepees were pitched in groups or semi-circles, each band distinct from the others. The teepee of Mankato or Blue Earth was pitched in a conspicuous spot. Just over the entrance was painted in red and yellow a picture of a pipe, and directly opposite this the rising sun. The painting was symbolic of welcome and good will to men under the bright sun.

A meeting was held to appoint some "medicine man" to make the b.a.l.l.s that were to be used in the lacrosse contest; and presently the herald announced that this honor had been conferred upon old Chankpee-yuhah, or "Keeps the Club," while every other man of his profession was disappointed. He was a powerful man physically, who had apparently won the confidence of the people by his fine personal appearance and by working upon superst.i.tious minds.

Towards evening he appeared in the circle, leading by the hand a boy about four years old. Closely the little fellow observed every motion of the man; nothing escaped his vigilant black eyes, which seemed constantly to grow brighter and larger, while his exuberant glossy black hair was plaited and wound around his head like that of a Celestial. He wore a bit of swan's down in each ear, which formed a striking contrast with the child's complexion. Further than this, the boy was painted according to the fashion of the age. He held in his hands a miniature bow and arrows.

The medicine man drew himself up in an admirable att.i.tude, and proceeded to make his short speech:

"Wahpetonwans, you boast that you run down the elk; you can outrun the Ojibways. Before you all, I dedicate to you this red ball. Kaposias, you claim that no one has a lighter foot than you; you declare that you can endure running a whole day without water. To you I dedicate this black ball. Either you or the Leaf-Dwellers will have to drop your eyes and bow your head when the game is over. I wish to announce that if the Wahpetonwans should win, this little warrior shall bear the name Ohiyesa (winner) through life; but if the Light Lodges should win, let the name be given to any child appointed by them."

The ground selected for the great final game was on a narrow strip of land between a lake and the river. It was about three quarters of a mile long and a quarter of a mile in width. The spectators had already ranged themselves all along the two sides, as well as at the two ends, which were somewhat higher than the middle. The soldiers appointed to keep order furnished much of the entertainment of the day. They painted artistically and tastefully, according to the Indian fashion, not only their bodies but also their ponies and clubs. They were so strict in enforcing the laws that no one could venture with safety within a few feet of the limits of the field.

Now all of the minor events and feasts, occupying several days' time, had been observed. Heralds on ponies' backs announced that all who intended to partic.i.p.ate in the final game were requested to repair to the ground; also that if any one bore a grudge against another, he was implored to forget his ill-feeling until the contest should be over.

The most powerful men were stationed at the half-way ground, while the fast runners were a.s.signed to the back. It was an impressive spectacle--a fine collection of agile forms, almost stripped of garments and painted in wild imitation of the rainbow and sunset sky on human canvas. Some had undertaken to depict the Milky Way across their tawny bodies, and one or two made a bold attempt to reproduce the lightning.

Others contented themselves with painting the figure of some fleet animal or swift bird on their muscular chests.

The coiffure of the Sioux lacrosse player has often been unconsciously imitated by the fashionable hair-dressers of modern times. Some banged and singed their hair; others did a little more by adding powder. The Grecian knot was located on the wrong side of the head, being tied tightly over the forehead. A great many simply brushed back their long locks and tied them with a strip of otter skin.

At the middle of the ground were stationed four immense men, magnificently formed. A fifth approached this group, paused a moment, and then threw his head back, gazed up into the sky in the manner of a c.o.c.k and gave a smooth, clear operatic tone. Instantly the little black ball went up between the two middle rushers, in the midst of yells, cheers and war-whoops. Both men endeavored to catch it in the air; but alas! each interfered with the other; then the guards on each side rushed upon them. For a time, a hundred lacrosse sticks vied with each other, and the wriggling human flesh and paint were all one could see through the cloud of dust. Suddenly there shot swiftly through the air toward the south, toward the Kaposias' goal, the ball. There was a general cheer from their adherents, which echoed back from the white cliff on the opposite side of the Minnesota.

As the ball flew through the air, two adversaries were ready to receive it. The Kaposia quickly met the ball, but failed to catch it in his netted bag, for the other had swung his up like a flash. Thus it struck the ground, but had no opportunity to bound up when a Wahpeton pounced upon it like a cat and slipped out of the grasp of his opponents. A mighty cheer thundered through the air.

The warrior who had undertaken to pilot the little sphere was risking much, for he must dodge a host of Kaposias before he could gain any ground. He was alert and agile; now springing like a panther, now leaping like a deer over a stooping opponent who tried to seize him around the waist. Every opposing player was upon his heels, while those of his own side did all in their power to clear the way for him. But it was all in vain. He only gained fifty paces.

Thus the game went. First one side, then the other would gain an advantage, and then it was lost, until the herald proclaimed that it was time to change the ball. No victory was in sight for either side.

After a few minutes' rest, the game was resumed. The red ball was now tossed in the air in the usual way. No sooner had it descended than one of the rushers caught it and away it went northward; again it was fortunate, for it was advanced by one of the same side. The scene was now one of the wildest excitement and confusion. At last, the northward flight of the ball was checked for a moment and a desperate struggle ensued. Cheers and war-whoops became general, such as were never equaled in any concourse of savages, and possibly nowhere except at a college game of football.

The ball had not been allowed to come to the surface since it reached this point, for there were more than a hundred men who scrambled for it. Suddenly a warrior shot out of the throng like the ball itself!

Then some of the players shouted: "Look out for Antelope! Look out for Antelope!" But it was too late. The little sphere had already nestled into Antelope's palm and that fleetest of Wahpetons had thrown down his lacrosse stick and set a determined eye upon the northern goal.

Such a speed! He had cleared almost all the opponents' guards--there were but two more. These were exceptional runners of the Kaposias. As he approached them in his almost irresistible speed, every savage heart thumped louder in the Indian's dusky bosom. In another moment there would be a defeat for the Kaposias or a prolongation of the game. The two men, with a determined look approached their foe like two panthers prepared to spring; yet he neither slackened his speed nor deviated from his course. A crash--a mighty shout!--the two Kaposias collided, and the swift Antelope had won the laurels!

The turmoil and commotion at the victors' camp were indescribable. A few beats of a drum were heard, after which the criers hurried along the lines, announcing the last act to be performed at the camp of the "Leaf Dwellers."