Summer darkened into autumn, and autumn whitened into winter. Warriors innumerable came to the Peace Lodge for the settlement of disputes. Outwardly Genetaska was calm and untroubled, but though she gave solace to others her own breast could find none.

One day she sat by the lodge fire, which had burned down to a heap of cinders. She was thinking, dreaming of the young Oneida. Her thoughts went out to him as birds fly southward to seek the sun. Suddenly a crackling of twigs under a firm step roused her from her reverie. Quickly she glanced upward. Before her stood the youth of her dreams, pale and worn.

"Peace Queen," he said sadly, "you have brought darkness to the soul of the Oneida. No longer may he follow the hunt. The deer may sport in quiet for him. No longer may he bend the bow or throw the tomahawk in contest, or listen to the tale during the long nights round the camp-fire. You have his heart in your keeping. Say, will you not give him yours?"

Softly the Peace Queen murmured: "I will."

Hand in hand like two joyous children they sought his canoe, which bore them swiftly westward. No longer was Genetaska Peace Queen, for her vows were broken by the power of love.

The two were happy. But not so the men of the Five Nations. They were wroth because the Peace Queen had broken her vows, and knew how foolish they had been to trust to the word of a young and beautiful woman. So with one voice they abolished the office of Peace Queen, and war and tumult returned once more to their own.

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CHAPTER V: SIOUX MYTHS AND LEGENDS

The Sioux or Dakota Indians

The Sioux or Dakota Indians dwell north of the Arkansas River on the right bank of the Mississippi, stretching over to Lake Michigan and up the valley of the Missouri. One of their princ.i.p.al tribes is the Iowa.

The Adventures of Ictinike

Many tales are told by the Iowa Indians regarding Ictinike, the son of the sun-G.o.d, who had offended his father, and was consequently expelled from the celestial regions. He possesses a very bad reputation among the Indians for deceit and trickery. They say that he taught them all the evil things they know, and they seem to regard him as a Father of Lies. The Omahas state that he gave them their war-customs, and for one reason or another they appear to look upon him as a species of war-G.o.d. A series of myths recount his adventures with several inhabitants of the wild. The first of these is as follows.

One day Ictinike encountered the Rabbit, and hailed him in a friendly manner, calling him 'grandchild,' and requesting him to do him a service. The Rabbit expressed his willingness to a.s.sist the G.o.d to the best of his ability, and inquired what he wished him to do.

"Oh, grandchild," said the crafty one, pointing upward to where a bird circled in the blue vault above them, "take your bow and arrow and bring down yonder bird."

The Rabbit fitted an arrow to his bow, and the shaft transfixed the bird, which fell like a stone and lodged in the branches of a great tree.

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"Now, grandchild," said Ictinike, "go into the tree and fetch me the game."

This, however, the Rabbit at first refused to do, but at length he took off his clothes and climbed into the tree, where he stuck fast among the tortuous branches.

Ictinike, seeing that he could not make his way down, donned the unfortunate Rabbit's garments, and, highly amused at the animal's predicament, betook himself to the nearest village. There he encountered a chief who had two beautiful daughters, the elder of whom he married. The younger daughter, regarding this as an affront to her personal attractions, wandered off into the forest in a fit of the sulks. As she paced angrily up and down she heard some one calling to her from above, and, looking upward, she beheld the unfortunate Rabbit, whose fur was adhering to the natural gum which exuded from the bark of the tree. The girl cut down the tree and lit a fire near it, which melted the gum and freed the Rabbit. The Rabbit and the chief's daughter compared notes, and discovered that the being who had tricked the one and affronted the other was the same. Together they proceeded to the chief's lodge, where the girl was laughed at because of the strange companion she had brought back with her. Suddenly an eagle appeared in the air above them. Ictinike shot at and missed it, but the Rabbit loosed an arrow with great force and brought it to earth.

Each morning a feather of the bird became another eagle, and each morning Ictinike shot at and missed this newly created bird, which the Rabbit invariably succeeded in killing. This went on until Ictinike had quite worn out the Rabbit's clothing and was wearing a very old piece of tent skin; but the Rabbit returned to him the garments he had been forced to don when Ictinike had stolen his. Then {268} the Rabbit commanded the Indians to beat the drums, and each time they were beaten Ictinike jumped so high that every bone in his body was shaken. At length, after a more than usually loud series of beats, he leapt to such a height that when he came down it was found that the fall had broken his neck. The Rabbit was avenged.

[Ill.u.s.tration: "He jumped so high that every bone in his body was shaken"]

Ictinike and the Buzzard

One day Ictinike, footsore and weary, encountered a buzzard, which he asked to oblige him by carrying him on its back part of the way. The crafty bird immediately consented, and, seating Ictinike between its wings, flew off with him.

They had not gone far when they pa.s.sed above a hollow tree, and Ictinike began to shift uneasily in his seat as he observed the buzzard hovering over it. He requested the bird to fly onward, but for answer it cast him headlong into the tree-trunk, where he found himself a prisoner. For a long time he lay there in want and wretchedness, until at last a large hunting-party struck camp at the spot. Ictinike chanced to be wearing some rac.o.o.n skins, and he thrust the tails of these through the cracks in the tree. Three women who were standing near imagined that a number of rac.o.o.ns had become imprisoned in the hollow trunk, and they made a large hole in it for the purpose of capturing them. Ictinike at once emerged, whereupon the women fled.

Ictinike lay on the ground pretending to be dead, and as he was covered with the rac.o.o.n-skins the birds of prey, the eagle, the rook, and the magpie, came to devour him. While they pecked at him the buzzard made his appearance for the purpose of joining in the feast, but Ictinike, rising quickly, tore the feathers from its scalp. That is why the buzzard has no feathers on its head.

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Ictinike and the Creators

In course of time Ictinike married and dwelt in a lodge of his own.

One day he intimated to his wife that it was his intention to visit her grandfather the Beaver. On arriving at the Beaver's lodge he found that his grandfather-in-law and his family had been without food for a long time, and were slowly dying of starvation. Ashamed at having no food to place before their guest, one of the young beavers offered himself up to provide a meal for Ictinike, and was duly cooked and served to the visitor. Before Ictinike partook of the dish, however, he was earnestly requested by the Beaver not to break any of the bones of his son, but unwittingly he split one of the toe-bones. Having finished his repast, he lay down to rest, and the Beaver gathered the bones and put them in a skin. This he plunged into the river that flowed beside his lodge, and in a moment the young beaver emerged from the water alive.

"How do you feel, my son?" asked the Beaver.

"Alas! father," replied the young beaver, "one of my toes is broken."

From that time every beaver has had one toe--that next to the little one--which looks as if it had been split by biting.

Ictinike shortly after took his leave of the Beavers, and pretended to forget his tobacco-pouch, which he left behind. The Beaver told one of his young ones to run after him with the pouch, but, being aware of Ictinike's treacherous character, he advised his offspring to throw it to the G.o.d when at some distance away. The young beaver accordingly took the pouch and hurried after Ictinike, and, obeying his father's instruction, was about to throw it to him from a {270} considerable distance when Ictinike called to him: "Come closer, come closer."

The young beaver obeyed, and as Ictinike took the pouch from him he said: "Tell your father that he must visit me."

When the young beaver arrived home he acquainted his father with what had pa.s.sed, and the Beaver showed signs of great annoyance.

"I knew he would say that," he growled, "and that is why I did not want you to go near him."

But the Beaver could not refuse the invitation, and in due course returned the visit. Ictinike, wishing to pay him a compliment, was about to kill one of his own children wherewith to regale the Beaver, and was slapping it to make it cry in order that he might work himself into a pa.s.sion sufficiently murderous to enable him to take its life, when the Beaver spoke to him sharply and told him that such a sacrifice was unnecessary. Going down to the stream hard by, the Beaver found a young beaver by the water, which was brought up to the lodge, killed and cooked, and duly eaten.

On another occasion Ictinike announced to his wife his intention of calling upon her grandfather the Musk-rat. At the Musk-rat's lodge he met with the same tale of starvation as at the home of the Beaver, but the Musk-rat told his wife to fetch some water, put it in the kettle, and hang the kettle over the fire. When the water was boiling the Musk-rat upset the kettle, which was found to be full of wild rice, upon which Ictinike feasted. As before, he left his tobacco-pouch with his host, and the Musk-rat sent one of his children after him with the article. An invitation for the Musk-rat to visit him resulted, and the call was duly paid. Ictinike, wishing to display his magical {271} powers, requested his wife to hang a kettle of water over the fire, but, to his chagrin, when the water was boiled and the kettle upset instead of wild rice only water poured out. Thereupon the Musk-rat had the kettle refilled, and produced an abundance of rice, much to Ictinike's annoyance.

Ictinike then called upon his wife's grandfather the Kingfisher, who, to provide him with food, dived into the river and brought up fish.

Ictinike extended a similar invitation to him, and the visit was duly paid. Desiring to be even with his late host, the G.o.d dived into the river in search of fish. He soon found himself in difficulties, however, and if it had not been for the Kingfisher he would most a.s.suredly have been drowned.

Lastly, Ictinike went to visit his wife's grandfather the Flying Squirrel. The Squirrel climbed to the top of his lodge and brought down a quant.i.ty of excellent black walnuts, which Ictinike ate. When he departed from the Squirrel's house he purposely left one of his gloves, which a small squirrel brought after him, and he sent an invitation by this messenger for the Squirrel to visit him in turn.

Wishing to show his cleverness, Ictinike scrambled to the top of his lodge, but instead of finding any black walnuts there he fell and severely injured himself. Thus his presumption was punished for the fourth time.

The four beings alluded to in this story as the Beaver, Musk-rat, Kingfisher, and Flying Squirrel are four of the creative G.o.ds of the Sioux, whom Ictinike evidently could not equal so far as reproductive magic was concerned.

The Story of Wabaskaha

An interesting story is that of Wabaskaha, an Omaha brave, the facts related in which occurred about a {272} century ago. A party of p.a.w.nees on the war-path raided the horses belonging to some Omahas dwelling beside Omaha Creek. Most of the animals were the property of Wabaskaha, who immediately followed on their trail. A few Omahas who had tried to rescue the horses had also been carried off, and on the arrival of the p.a.w.nee party at the Republican River several of the p.a.w.nees proposed to put their prisoners to death. Others, however, refused to partic.i.p.ate in such an act, and strenuously opposed the suggestion. A wife of one of the p.a.w.nee chiefs fed the captives, after which her husband gave them permission to depart.

After this incident quite a feeling of friendship sprang up between the two peoples, and the p.a.w.nees were continually inviting the Omahas to feasts and other entertainments, but they refused to return the horses they had stolen. They told Wabaskaha that if he came for his horses in the fall they would exchange them then for a certain amount of gunpowder, and that was the best arrangement he could come to with them. On his way homeward Wabaskaha mourned loudly for the horses, which const.i.tuted nearly the whole of his worldly possessions, and called upon Wakanda, his G.o.d, to a.s.sist and avenge him. In glowing language he recounted the circ.u.mstances of his loss to the people of his tribe, and so strong was their sense of the injustice done him that next day a general meeting was held in the village to consider his case. A pipe was filled, and Wabaskaha asked the men of his tribe to place it to their lips if they decided to take vengeance on the p.a.w.nees. All did so, but the premeditated raid was postponed until the early autumn.

After a summer of hunting the braves sought the war-path. They had hardly started when a number of {273} Dakotas arrived at their village, bringing some tobacco. The Dakotas announced their intention of joining the Omaha war-party, the trail of which they took up accordingly. In a few days the Omahas arrived at the p.a.w.nee village, which they attacked at daylight. After a vigorous defence the p.a.w.nees were almost exterminated, and all their horses captured. The Dakotas who had elected to a.s.sist the Omaha war-party were, however, slain to a man. Such was the vengeance of Wabaskaha.