This simple sport brings into use practically all the muscles that are required to throw a baseball, and helps much to make the girls supple and agile. It is easier to play in winter and late fall, as the wands travel much faster over crusty snow or hard-trampled ground.

The Minnesota Sioux used to play a very pretty aquatic game when their homes were in that beautiful lake country. It was really the original Indian game of lacrosse played in birch-bark canoes, and might be christened "water lacrosse" or "canoe ball."

The ball was twice as large as the one the men used on land; I should say a little larger than a baseball, but much lighter in weight. The sticks used by the Sioux women were about like the ordinary lacrosse stick, only a foot longer and with twice as large a pocket. This pocket is made of vegetable fiber so that the wet does not stretch it, and when the ball is in it, barely one-third shows above the rim.

Ten to twenty girls may play on a side, two to each canoe. We will designate them "ball-player" and "canoeist." The latter must devote herself entirely to her canoe and that of her opponent. She may not touch the ball nor interfere with the opposing ball-player, but she may use all her skill to obstruct the opposing canoe, and if her partner secures the ball, it is her duty to guard against being thus obstructed.

In a skirmish she must be skilful and alert to balance her craft. No canoeist may ram her opponent head on, and if she does so, the game is given to the other side.

The ball-player must throw the ball to one of her own side if possible.

Here again special skill is required, for it is nearly as difficult as making a successful "forward pa.s.s." However, she has the privilege of pa.s.sing it in any direction to one of her own players. It is not allowable to hit the ball while in the water. Each player may carry it on toward her opponent's goal so long as her canoe is not obstructed, but as soon as her bows are crossed, she must pa.s.s it on. Thus the struggle continues until the ball either goes out of bounds, or pa.s.ses over one of the goals. The field is about a hundred yards long by fifty wide. If the ball goes out of bounds, the referee must toss it up as at the beginning, in the middle of the field between two opposing canoes, the canoeists placing the canoes parallel to each other, while the players struggle for the possession of the ball. Meanwhile, the other players occupy strategic points and hold themselves ready to receive it.

In this feminine game, it is forbidden to throw the ball with a full arm swing; it must be lobbed or tossed with the forearm only, to avoid risk of injury to the players. It develops much nicety of physical equilibrium, and might be successfully revived in a summer camp by girls who are good swimmers. They would do well to wear bathing-suits and be fully prepared for the chances of an upset. In our day, the winners were entertained by the conquered side at a simple feast.

XVI-INDIAN NAMES AND THEIR SIGNIFICANCE

As you all know, we Indians had no books; our history and traditions were orally preserved. The pictograph cut into a rock or tree, or painted upon a buffalo-skin tent, was our only record of current or past events. Moreover, we had no family names, so that a boy's name did not indicate his parentage. Under such circ.u.mstances, one should have a striking cognomen in order to be readily identified.

The Sioux had three cla.s.ses of names; first, birth names; second, honor or public names; third, nicknames. The first indicated the order in which children were born into the family; as "Chaskay," first-born son, "Wenonah," first-born daughter, and so on to the fifth child, who was presumed to be the last. There were a few who carried this childhood name through life.

The nickname usually records some humorous act or odd characteristic of the boy or man. It is seldom a flattering one. There is an imaginary Indian personage called "Wink'tah," who is supposed to be ever on the watch for an excuse to coin a ridiculous or insinuating name, and such a one will travel like a prairie fire before its owner is aware of it.

It has been written by white men that an Indian child is called after the first noticeable thing its mother sees after its birth. This is not so as a rule, though it is possible such cases may have occurred. Again, it has been declared that some event occurring near the child's birth establishes its name. This occasionally happens, but only when the event is of unusual importance.

The child's "honor name" is properly conferred by the clan medicine-man at a public ceremony, some time after the child is able to walk. Such an Indian christening is announced by the herald, a feast made, and gifts presented to the poor of the tribe, in honor of the occasion. These needy old people in their turn go away singing the praises of the child by his new name.

Such a name usually indicates the distinguishing character or famous deeds of the boy's ancestors, and its bearer is expected to live up to, defend, and pa.s.s it on, unstained. Through this ancient custom, he is early recognized by his tribe, impressed with a sense of his personal responsibility, and inspired with the ambition to be worthy of his ancestry. By giving away their property to those in want, his parents intend to teach him love and good-will toward his fellow-men. But if, when he grows up, the boy fails to sustain his honor name, he is no longer called by it.

If he does not fail, but on the other hand performs some special deed of valor, or wins some distinguished honor on his own account, he may later be given a special "deed name," and the conferring of such was at one time strictly guarded among the Sioux. Our unwritten book of "Who's Who"

is composed of just such heroes.

The deed name is generally given by the war chief, and such naming is not accompanied by gifts. A deed requiring great physical courage is often celebrated by giving the name of some fear-inspiring animal, such as Bear or Buffalo, or one of the n.o.bler bird names-those of Eagle, Hawk, and Owl. The character of the exploit, calling for special strength, swiftness, agility, or endurance, helps to determine the name chosen, or adds a qualifying word descriptive of some poetic or picturesque quality in the action. Examples are "Charging Eagle" and "Conquering Bear."

Not only bird and animal names, but those of the elements, are commonly used to express temperament. The rash, impetuous man may be called "Storm," or "Whirlwind." Loftiness and beauty of character is indicated by a name including the word "sky," or "cloud," such as "Red Cloud,"

"Touch-the-Cloud," "Blue Sky," or "Hole-in-the-Day," all names of well-known chiefs. Sometimes the idea of bravery or swiftness conveyed by the name of animal or bird is combined with another suggestive of dignity, sacredness, mystery, or magic; as, for example, "Thunder Bear,"

or "Spirit Buffalo."

The highest type of brave deed name is represented by "Thunder," or "Lightning," in one of its many variations. "Crazy Bull" and "Crazy Horse" stand for utter fearlessness and unconsciousness of danger, rather than madness. Resourcefulness, generosity, and productiveness are expressed in the name of "Earth" with some of its poetic attributes.

"Fire" represents daring and war-like qualities. Colors are used in a purely symbolic sense, thus redeeming from any touch of absurdity such names as "Red Wolf" and "Black Eagle."

Many Indian names have been roughly handled in translation by illiterate persons, such as were most of the early interpreters. The raven was a dignified bird which disappeared with the buffalo, but its name is generally mistranslated as crow. The Sioux call the crow the "scolding grandmother," and use its name only as a satirical jest. The famous chief known as "Young-man-afraid-of-his-Horses," was really called "Man-whose-Horse-is-feared" (by the enemy).

An instance of the highly poetic and figurative name is that of "Wee-yo-tank-ah-loo-tah." Literally translated, it means "He who in his usual home-going pauses upon an eminence glowing with scarlet light."

The reference is to the Sun, who, at the close of his day's journey across the prairies of the sky, apparently rests for a moment upon his gorgeous seat at the verge of the horizon. He who bears that name needs no introduction; its beauty is eloquence enough.

Here are some honor names for Boy Scouts.

Wam-blee'-skah. White Eagle.

Ta-tonk'-ah-sap'-ah. Black Buffalo.

Mah-to'-skah. White Bear.

Chay-ton'-ho-tah. Gray Falcon.

Chay-ton'-wah-koo'-wah. Charging Falcon.

Kan-gee'-loo-tah. Red Raven.

Kan-gee'-wah-kan. Sacred Raven.

Mah-kah'-skah. White Earth.

Mah-pee'-yah-to. Blue Sky.

Mah-pee'-yah-loo'-tah. Red Sky (or Cloud).

Wah-kan'-glee-o'-ta. Many Lightnings.

Tah-tay'-an-pah. Wind, or Storm.

O-han'-zee. Shadow (Comforting).

Pay'-tah. Fire.

Tah-wah'-soo-o'-ta. His Hailstorm (Forcible, or Impetuous).

We-hin'-ah-pay. Rising Sun.

We'-e-yah-yah. Setting Sun.

Ah-kee'-chee-tah. Soldier.

O-hit'-e-kah. Brave.

Wan'-ah-ton. Charger.

O'-tak-tay. Kills or Strikes Many.

Tee-tonk'-ah. Big Lodge.

Chank-oo'-wash-tay. Good Road.

Nah-pay'-shnee. He does not flee (Courageous).

E'-nap-ay. Comes Out (Appears Bravely).

Wah-chin'-tonk-ah. Patient.

Wah-c.h.i.n.k'-sap-ah. Wise, Clear-headed.

Tah-ko'-dah. Friend to them all.

O-dah'-ko-tah. Friendly.

Tah-o'-han-o'-tah. His Many Good Deeds.

Tah-wah'-hink-pay-o'-tah. His Many Arrows (Resourceful).

Ko-han'-nah. Swift.

O'-gal-lee-shah. Red Shirt.

Ho'-wah-kan. Mysterious Voice.

Wah-nah'-gee-skah. White Spirit.

Wah-nee'-kee-yah. Savior.

Wah-hah'-chank-ah. Shield.

XVII-INDIAN GIRLS' NAMES AND SYMBOLIC DECORATIONS

All Indian art is symbolic, and the decorative native designs may be so applied in bead-work, basketry, weaving, embroidery, or jewelry as to express the ideals and personality of the maker. This is true of all the tribes, but the individual symbols vary with their customs and habitat.

[Ill.u.s.tration: Fig. 11.]

In all genuine Sioux handiwork, the central design is the isosceles triangle (Fig. 11), representing the conical teepee or tent-the home.