Sometimes the Wind forgets his gentle songs and becomes loud and boisterous, but he does not harm a person whose robe is ornamented with the color of Prairie Rose.

THE SONG OF THE WILD ROSE

The following is a translation into English out of the Dakota language by Dr. A. McG. Beede, of an old Dakota song. The people of the Dakota nation, and other tribes also, think of the various plant and animal species as having each their own songs. With these people music, song, is an expression of the soul and not a mere artistic or artful exercise.

Where the word "Mother" appears in the following song it refers to "Mother Earth," a living, conscious, holy being in Indian thought. The earth was truly venerated and loved by these people, who considered themselves not as owners or potential owners of any part of the land, but as being owned by the land which gave them birth and which supplied their physical needs from her bounty and satisfied their love of the beautiful by the beauty of her face in the landscape.

The trilled musical syllables at the close of the last two stanzas express the spontaneous joy which comes to a person who has "life-appreciation of Holy Earth."

The first stanza is an introduction by the narrator; not a part of the "Song of the Wild Rose." The remaining stanzas are the song itself, of the Wild Rose.

I will tell you of something I know, And you can't half imagine how good; It's the song of wild roses that grow In the land the Dakota-folk love.

From the heart of the Mother we come, The kind Mother of Life and of All; And if ever you think she is dumb, You should know that flowers are her songs.

And all creatures that live are her songs, And all creatures that die are her songs, And the winds blowing by are her songs, And she wants you to sing all her songs.

Like the purple in Daydawn we come, And our hearts are so brimful of joy That whene'er we're not singing we hum Ti-li-li-li-i, ta-la-la-loo, ta-la-la-loo!

When a maiden is ready to wed Pin wild roses all over her dress, And a rose in the hair of her head; Put new moccasins onto her feet.

Then the heart of the Mother will give Her the songs of her own heart to sing; And she'll sing all the moons she may live, Ti-li-li-li-i, ta-la-la-loo, ta-la-la-loo!

USE OF THE GROUND BEAN BY INDIANS

There is a native wild bean found growing over an area of wide distribution in North America. The botanical name of this bean is =Falcata comosa=. In the Dakota language it is called maka ta omnicha, which means "bean of the earth;" in the p.a.w.nee language it is called ati-kuraru, which means "earth bean." The plant grows in dense ma.s.ses over shrubbery and other vegetation in some places, especially along banks and at the edge of timber.

It forms two kinds of branches, bearing two forms of flower, producing two forms of fruits. Leafy branches climb up over the shrubbery, but under these, in the shade, prostrate on the earth, starting out from the base of the main stem, are leafless, colorless branches, forming a network on the surface of the ground. The tiny inconspicuous blossoms borne on these prostrate branches are self-pollinated and push into the leaf mold and soft soil, and there each produces a single large bean closely clothed by a thin filmy pod or husk. These beans which are formed in the earth are about the size of Lima beans. Upon the upper, leafy branches are borne showy, purplish flowers appearing like small bean blossoms. From these blossoms are produced small bean pods about a half inch to an inch in length. These pods contain each from three to four or five small, hard, mottled beans about an eighth of an inch long.

The large beans produced in the ground are desirable for food. They are of good flavor when cooked. The small beans of the upper branches are also good for food, but they are so small and difficult to harvest that not much use is made of them by the people. The large beans formed in the earth would also be hard to gather but for the help of certain little animals called voles, or wood mice, or bean mice. The voles dig the large beans and store them in considerable quant.i.ties in storage places which they hollow out in the ground and which they cover over with sticks and leaves and earth. In these places the little animals put away sometimes a peck or a half bushel of beans.

Through all the extensive range of =Falcata comosa=, the ground-bean, it was sought by the people of the various Indian tribes to add to their food supply. The people said they did not take away all the beans from the voles as it would be wicked to loot the animals' food stores and leave the animals to starve after they had worked to gather them. But they would take a part of the store, in a manner making themselves beggars to the little animals. The Omahas have a saying that "The bean mouse is a very industrious fellow, he even helps human beings."

But in all accounts I have had from the people of the Dakota nation the women have always said that they never took away any beans from the voles without making some payment in kind. They said it would be wicked and unjust to take the beans from the animals and give nothing in return. So they said they always put back some corn, some suet, or some other food material in exchange for the beans they took out. In that way they said both they and the little animals obtained a variety in their food supply. They said they thought it very wrong to deprive the animals of their store without such payment, but that it was fair if they gave a fair exchange.

The people of the Dakota nation speak of the wood-mice or voles by the designation of "Hintunka people." In the Dakota theory of the universe they personify the maternal power and spirit by the name Hunka. Hunka is the mystic All-Mother in nature, the mother of all living beings, plant or animal, which of course includes mankind. For they do not think of mankind as being apart from nature and the community of life in the world.

The Dakotas have a moral story which is told as follows:

A certain woman went and plundered the store-house of some Hintunka people. She robbed them of their entire food supply without even giving them anything at all in return. The next night this woman who had robbed the Hintunka people of all their food supply heard a woman down in the woods crying and saying "Oh, what will my poor children do?" It was the voice of one of the Hintunka women crying over her hungry children.

The same night the woman who had done the wrong had a dream. In her dreams Hunka appeared to her and said "You should not have taken the food from the Hintunka people. Take back the food to them, or else your own children shall cry for food."

The next morning the woman told her husband what Hunka had said to her. Her husband said "You would better do as Hunka tells you to do."

But the woman was hard-hearted and perverse and would not restore to the Hintunka people the food of which she had robbed them, neither would she give them anything in exchange.

A short time after this a great prairie fire came, driven by a strong wind, and swept over the place where this unjust woman and her family were camping. The fire burned up her tipi and everything it contained, and they barely escaped with their lives. They had no food nor shelter and they had to wander on the prairie dest.i.tute.

The bean-mouse and its works are regarded with respect, admiration and reverence by the people of the various Indian tribes which benefit by its labor. They feel very resentful towards any seeming tendency to meddle unwarrantedly with its winter store-houses. Upon hearing of the desire of a white man to make a photograph of such a store-house an old man of the Teton-Dakota on the Standing Rock Reservation expressed bitter resentment and declared himself ready to fight to prevent such a thing from being done. He said "We have enough misfortune already, counting the war and the epidemic of influenza, without inviting further disaster by such sacrilege."

In the month of November, after the bean mice have harvested their beans and laid them up in their store-houses for the winter, the people often go out alone and sit near some such store-house in silent meditation on the ways of Providence. At that time of the year the missionaries and priests are often pained and puzzled because of the absence of some of their church members from Sunday service or from ma.s.s on Sunday morning. They do not know, and likely would not appreciate or understand the feeling which has caused these people to go out at such a time, not to the church but out to the quiet place under the open heaven where they sit upon the lap of Mother Earth to reverently and thankfully meditate upon the mysteries of nature and the wonderful provisions of G.o.d in nature.

At such times they like to bring in to their homes or to their churches some object connected with the bean mouse and his marvelous ways and work. If they find some beans which the bean mouse has spilled in transportation to his store-house, or a tree-leaf which they suppose he has used as his sled for carrying his beans from field to store-house, they will bring in such objects and lay them up reverently in the home or in the church with devout regard for prayerful meditation. Indians say that the bean mouse uses a leaf of the boxelder tree, or sometimes another kind of leaf of suitable shape, as a sled for gathering his stores.

At one time an old blind man of the Teton-Dakota on the Standing Rock Reservation on the upper Missouri River went out to the vicinity of a vole's store-house to meditate and pray. A man saw him and quietly approached within hearing distance. As the old man was blind he did not perceive the approach of the observer. Thinking himself alone in the presence of the powers of nature, this devout old man, gave expression to his religious feeling in the following prayer:

"Thou who art holy, pity me and help me I pray. Thou art small, but thou art sufficiently large for thy place in the world. And thou art sufficiently strong also for thy work, for Holy Wakantanka constantly strengthens thee. Thou art wise, for the wisdom of holiness is with Thee constantly.

"May I be wise in all my heart continually, for if an att.i.tude of holy wisdom leads me on, then this shadow-troubled life shall come into constant light."

TIPSIN: AN IMPORTANT NATIVE FOOD PLANT

Over all the dry prairies of the Great Plains region there grows a plant (=Psoralea esculenta=), which was an important item of the food supplies of all the tribes of the region. It is a species which belongs botanically to the Bean Family. The part used for food is the large root, which is stored with proteid and starchy matter. The root is about the size of a hen's egg. The stem of the plant is bushy and branched; the leaves are trifoliate. The leaves and stems of the plant are hairy, giving it a grayish-green appearance. The flowers are set in close racemes at the ends of the branches, and are bluish in color and of bean blossom shape.

In the journals of the early travellers mention of this plant is often found under the name of "pomme blanche" or "pomme de prairie,"

the name by which the French traders and trappers called it, for they learned to live upon the native products of the land. English speaking people coming later, and depending not so much on native products, did not supply names for them, not considering them of enough importance.

The name which I have given it for a common English name is an approximation to, and an adaptation of the name of this plant in the Dakota language.

Tipsin roots are gathered in June or early July. They were used fresh when gathered, and they were also gathered in quant.i.ty and peeled and dried for future use. The women gathered them by the use of digging sticks. They had their children with them to look for the plants while they dug them. Because of the branching habit of the plant the mother would say to her children, "See, they point to each other. Now here is one, notice the directions in which its arms point and you will find others." So the children would start, each in the direction of one of the branches, and of course, if they followed in any direction and kept close watch they would find another. The idea of the plants pointing to each other kept the children's attention fixed.

HOW THE PEOPLE OBTAINED THE PRECIOUS GIFT OF CORN

All the tribes which cultivated corn had legends accounting for its acquisition. Many of these are very interesting and beautiful. In the Sacred Legends of the Omaha, of which account is given in "The Omaha Tribe," Twenty-seventh Annual Report of the Bureau of American Ethnology, by Alice Fletcher and Francis La Flesche, occurs the following legend of the finding of corn:

"Then a man in wandering about found some kernels, blue, and red, and white. He thought he had secured something of great value, so he concealed them in a mound. One day he thought he would go to see if they were safe. When he came to the mound he found it covered with stalks having ears bearing kernels of these colours. He took an ear of each kind and gave the rest to the people to experiment with. They tried it for food, found it good, and ever since have called it their life. As soon as the people found the corn good, they thought to make mounds like that in which the kernels had been hid. So they took the shoulder blade of an elk and built mounds like the first and buried the corn in them. So the corn grew and the people had abundant food."

While the legend does not designate what tribe it was which first obtained corn, it is probably to be identified with the following fuller account which is also told in the Omaha Sacred Legends, and which recites that they first learned of corn and obtained seed of it from the Arikara. The story tells how the Arikara first obtained corn by divine favour, and then how they gave it to other tribes, among these fortunate ones being the Omaha. It should be remembered that at the time the Omaha came to where they now reside and have resided for some centuries, the Arikara were in the region of what is now northern Nebraska, so they were then neighbors of the Omaha. No doubt the declaration of the legend that the Omahas did first obtain corn from the Arikara is based on fact, in that corn culture among the Omaha had been borrowed from the Arikara, who later migrated farther north along the upper Missouri River.

The story runs thus:

"The Arikara were the first to obtain the maize. A young man went out hunting. He came to a high hill, and, looking down upon a valley, he saw a buffalo bull standing in the middle of a bottom land lying between two rivers at their confluence. As the young man searched the surroundings to find how he might approach the buffalo he was impressed with the beauty of the landscape. The banks of the two rivers were low and well timbered. He observed that the buffalo stood facing north; he saw also that he could not approach from any side within bowshot. He thought that the only way to get a chance to shoot the buffalo would be to wait until the animal moved close to the banks of one of the rivers, or to the hills where there were ravines and shrubs. So the young man waited. The sun went down and the buffalo had not moved; the young man went home disappointed. He lay awake nearly all night brooding over his disappointment, for food had become scarce and the buffalo would have afforded a good supply. Before dawn the young man arose and hastened to the place where he had discovered the buffalo to see whether the animal might be somewhere near, if it had moved. Just as he reached the summit of the hill, where he was the day before, the sun arose, and he saw that the buffalo was in the same spot. But he noticed that it was now facing toward the east. Again the young man waited for the animal to move, but again the sun went down while the buffalo remained standing in the same spot. The hunter went home and pa.s.sed another restless night. He started out again before dawn and came to the top of the hill just as the sun arose, and saw the buffalo in the same place still, but it had now turned to face the south. The young man waited and watched all day, but when darkness came he once more had to go away disappointed. He pa.s.sed another sleepless night. His desire to secure game was mixed with curiosity to know why the buffalo should so persistently remain in that one spot without eating or drinking or lying down to rest. He rose upon the fourth morning before dawn, his mind occupied with this curiosity, and made haste to reach the hill to see if the buffalo still stood in the same place. Morning light had come when he arrived at the hill, and he saw that the buffalo was standing in exactly the same place, but had turned around to face the west. He was determined now to know what the animal would do, so he settled down to watch as he had throughout the three previous days. He now began to think that the animal was acting in this manner under the influence of some unseen power for some mysterious purpose, and that he, as well as the buffalo, was controlled by the same influence. Darkness again came upon him and the animal was still standing in the same position. The young man returned home, but he was kept awake all night by his thoughts and wondering what would come of this strange experience. He rose before dawn and hastened again to the mysterious scene. As he reached the summit of the hill dawn spread across all the land. Eagerly he looked. The buffalo was gone! But just where the buffalo had been standing there appeared something like a small bush. The young man now approached the spot with a feeling of curiosity and of awe, but also something of disappointment. As soon as he came near he saw that what had appeared from a distance like a small bush was a strange unknown plant. He looked upon the ground and saw the tracks of the buffalo; he observed that they turned from the north to the east, and to the south, and to the west; and in the centre there was but one buffalo track, and out of it had sprung this strange plant. He examined the ground all around the plant to find where the buffalo had left the place, but there were no other footprints except those he had already seen near the plant.

He made haste to reach his home village. There he notified the chiefs and elders of his people concerning the strange experience which he had had. Led by the young man they proceeded to the place of the buffalo and examined the ground with care, and found that what he had told them was true. They found the tracks of the buffalo where he had stood and where he had turned, but could find no trace of his coming to the place nor of his going from it. Now while all these men believed that this plant had been given to the people in this mysterious manner by Wakanda for their use, still they were not sure what that use might be nor in what manner it should be used. The people knew of other plants that were useful for food, and the season for their ripening, and, believing that the fruit of this strange plant would ripen in its proper time, they arranged to guard and protect it carefully, awaiting with patience the time of its ripening and further revelation of its purpose.

"After a time a spike of flowers appeared at the top of the plant, but from their knowledge of other plants they knew that the blossom was but the flower and not the fruit. But while they watched this blossom, expecting it to develop into fruit, as they expected it would, a new growth appeared from the joints of the plant. They now gave special attention to the new growth. It grew larger, and finally something appeared at the top which looked like hair. This, in the course of time, turned from pale green to dark brown, and after much discussion the people concluded that this growth at the side of the plant was its fruit, and that it had ripened. Until this time no one had dared to approach within touch of the plant. Although they were anxious to know the uses to which the plant could be put, or for which it was intended, no one dared to touch it. While the people were a.s.sembled around the plant uncertain and undetermined how to approach the examination of it to learn its possible use, a youth stepped forward and spoke:

"'Every one knows how my life from childhood has been worse than useless, that my life among you has been more evil than good.

Therefore since no one would regret, should any evil befall me, let me be the first to touch this plant and taste of its fruit, so that you may not suffer any harm and that you may learn if the plant possesses qualities which may be for our good.' When the people gave their a.s.sent the youth stepped forward and placed his hands over the top of the plant and brought them down by the sides of the plant to the roots in the manner of giving thanks and blessing. He then grasped the fruit, and, turning to the people, said, 'It is solid; it is ripe.'

Very gently then he parted the husks at the top, and again turning to the people, he said, 'The fruit is red.' Then he took a few of the grains, showed them to the people, then ate them, and replaced the husks. The youth suffered no ill effects, and the people were convinced that this plant was given them for food. In the autumn, when the prairie gra.s.s had turned brown, the stalks and leaves of this plant turned brown also. The fruit was plucked and put away with carefulness. The next spring the kernels were divided among the people, four to each family. The people removed to the place where the strange plant had appeared, and there they built their huts along the banks of the two rivers. When the hills began to be green from the new prairie gra.s.s, the people planted the kernels of this strange plant, having first built mounds like the one out of which the first plant grew. To the great joy of the people the kernels sprouted and grew into strong healthy plants. Through the summer they grew and developed, and the fruit ripened as did that of the original plant.

The fruit was gathered and some was eaten, and was found to be good.

In gathering the fruit the people discovered that there were various colours--some ears were white and others were blue, some were red, others were yellow.

"The next season the people gathered a rich harvest of this new plant.

In the autumn these people, the Arikara, sent invitations to a number of different tribes to come and visit them. Six tribes came; one of these was the Omaha. The Arikara were very generous in the distribution of the fruit of this new plant among their guests, and in this manner a knowledge of the plant came to the Omaha."