II

"'Todotobi penaise Ka dow Wiawwiaun.'

[I wish to have the body of the fiercest bird, As swift--as cruel--as strong.]

III

"'Ne wawaibena, neowai Kagait ne minwaindum Nebunaik.u.mig tshebaibewishenaun.'

[I cast my body to the chance of battle.

Full happy am I, to lie on the field-- On the field over the enemy's line.]"

The Indian Wife and Mother

The position of women among the North American Indians is distinctly favourable, when the general circ.u.mstances of their environment are considered. As with most barbarian people, the main burden of the work of the community falls upon them. But in most cases the bulk of the food-supply is provided by the men, who have often to face long and arduous hunting expeditions in the search for provender. The labour of planting and digging seed, of hoeing, harvesting, and storing crops, is invariably borne by the women. In the more accessible Indian territory of North America, however, the practice of agriculture is falling into desuetude, and the aborigines are becoming accustomed {73} to rely to a great extent on a supply of cereals from outside sources.

In the art of weaving Indian women were and are extremely skilful. In the southern regions the Hopi women have woven cotton garments from time immemorial.

Among the various tribes the inst.i.tution of marriage greatly depends for its circ.u.mstances upon the system of totemism, a custom which will be found fully described in the chapter which deals with the mythology of the Red Race. This system places a taboo upon marriages between members of the same clan or other division of a tribe. The nature of the ceremony itself differs with locality and race. Among the Plains Indians polygamy was common, and the essential feature of the ceremony was the presentation of gifts to the bride's father. In some tribes the husband had absolute power, and separation and divorce were common.

But other Plains people were free from the purchase system, and the wishes of their women were consulted. East of the Mississippi the Iroquoian, Algonquian (except in the north and west), and Muskhogean tribes retained descent of name and property in the female line.

Exchange of gifts preceded marriage with these peoples. Among the Hurons a council of mothers arranged the unions of the members of the tribe. Monogamy, on the whole, prevailed throughout the continent; and, generally speaking, the marriage bond was regarded rather loosely.

Indian Child-Life

One of the most pleasing features in Indian life is the great affection and solicitude bestowed by the parents upon their children. As a close student of Indian custom and habit avers, "The relation of {74} parent to child brings out all the highest traits of Indian character."

Withal, infant mortality is extraordinarily high, owing to the lack of sanitary measures. The father prepares the wooden cradle which is to be the infant's portable bed until it is able to walk. The _papoose_ has first a child-name, which later gives place to the appellation which it will use through life. Children of both s.e.xes have toys and games, the boys amusing themselves with riding and marksmanship, while the girls play with dolls and imitate their mothers 'keeping wigwam.'

In warm weather a great deal of the children's time is spent in swimming and paddling. They are exceedingly fond of pets, particularly puppies, which they frequently dress and carry upon their backs like babies. Among some of the southern peoples small figures representing the various tribal deities are distributed as dolls to the children at certain ceremonies, and the sacred traditions of the race are thus impressed upon them in tangible form. It is a mistake to think that the Indian child receives no higher instruction. This, however, is effected by moral suasion alone, and physical punishment is extremely rare. Great good-humour prevails among the children, and fighting and quarrelling are practically unknown.

At about fifteen years of age the Indian boy undertakes a solitary fast and vigil, during which his totem or medicine spirit is supposed to instruct him regarding his future career. At about thirteen years of age the girl undergoes a like test, which signalizes her entrance into womanhood.

[Ill.u.s.tration: Adventure with a Totem]

Adventure with a Totem

An account of the manner in which a young Indian beheld his totem states that the lad's father sent him to a mountain-top to look for Utonagan, the female {75} guardian spirit of his ancestors. At noon, on his arrival at the mountain, he heard the howls of the totem spirit, and commenced to ascend the slope, chilled by fear as the yells grew louder. He climbed a tree, and still heard the cries, and the rustle of the spirit in the branches below. Then terror overcame him, and he fled. Utonagan pursued him. She gained upon him, howling so that his knees gave way beneath him and he might not turn. Then he bethought him of one of his guardian spirits, and, with a fresh access of courage, he left his pursuer far behind. He cast away his blanket; Utonagan reached it, and, after snuffing at it, took up the chase once more. Then he thought of his guardian spirit the wolf, and again new strength came to him. Still in great terror, he looked back. Utonagan followed with a wolf-like lope. Then he thought of his guardian spirit the b.i.t.c.h, and once more he gained ground. At length, exhausted by his exertions, he sank to the earth in a fainting condition, and fell asleep. Through the eyes of sleep he saw the spirit as a wolf. She said to him: "I am she whom your family and the Indians call Utonagan.

You are dear to me. Look at me, Indian." He looked, and lost his sense of fear. When he awoke the sun was high in the sky. He bathed in the creek and returned home.

An Indian Girl's Vigil

Another story is told of an Indian girl's vigil. Catherine Wabose, when about thirteen years of age, left her mother's lodge and built a small one for herself. After a fast of four days she was visited by her mother, who gave her a little snow-water to drink. On the eve of the sixth day, while still fasting, she was conscious of a superhuman voice, which invited {76} her to walk along a shining path, which led forward and upward. There she first met the 'Everlasting Standing Woman,' who gave her her 'supernatural' name. She next met the 'Little Man Spirit,' who told her that his name would be the name of her first son. She was next addressed by the 'Bright Blue Sky,' who endowed her with the gift of life. She was then encircled by bright points of light and by sharp, painless instruments, but, mounting upon a fish-like animal, she swam through the air back to her lodge. On the sixth day she experienced a repet.i.tion of the vision. On the seventh day she was fed with a little pounded corn in snow-water. After the seventh day she beheld a large round object like a stone descend from the sky and enter the lodge. It conferred upon her the gift of prophecy, and by virtue of this she a.s.sumed the rank of a prophetess upon her return to the tribe.

It is not difficult to suppose that the minds of these unfortunate children were temporarily deranged by the sustained fasts they had been forced to undertake.

Picture-Writing

Most of the tribes of North America had evolved a rude system of picture-writing. This consisted, for the most part, of figures of natural objects connected by symbols having arbitrary or fixed meanings. Thus the system was both ideographic and pictographic; that is, it represented to some extent abstract ideas as well as concrete objects. These scripts possessed so many arbitrary characters, and again so many symbols which possessed different meanings under varying circ.u.mstances, that to interpret them is a task of the greatest complexity. They were usually employed in the compilation of the seasonal calendars, and {77} sometimes the records of the tribe were preserved by their means.

[Ill.u.s.tration: Indian Picture Writing: A Petroglyph in Nebraska. By permission of the Bureau of American Ethnology]

Perhaps the best known specimen of Indian script is the Dakota 'Lone-dog Winter-count,' supposed to have been painted originally on a buffalo-robe. It is said to be a chronicle covering a period of seventy-one years from the beginning of the nineteenth century.

Similar chronicles are the _Wallum-Olum_, which are painted records of the Leni-Lenape, an Algonquian people, and the calendar history of the Kiowa. The former consists of several series, one of which records the doings of the tribes down to the time of the arrival of the European colonists at the beginning of the seventeenth century. We append an extract from the _Wallum-Olum_ as a specimen of genuine aboriginal composition. The translation is that made by the late Professor Brinton.

After the rushing waters had subsided, the Lenape of the Turtle were close together, in hollow houses, living together there.

It freezes where they abode: it snows where they abode: it storms where they abode: it is cold where they abode.

At this northern place, they speak favourably of mild, cool lands, with many deer and buffaloes.

As they journeyed, some being strong, some rich, they separated into house-builders and hunters:

The strongest, the most united, the purest were the hunters.

The hunters showed themselves at the north, at the east, at the south, at the west.

In that ancient country, in that northern country, in that Turtle country, the best of Lenape were the Turtle-men. [That is, probably, men of the Turtle totem.]

All the cabin fires of that land were disquieted, and all said to their priest: "Let us go."

{78}

To the Snake land, to the east, they went forth, going away, earnestly grieving.

Split asunder, weak, trembling, their land burned: they went, torn and broken, to the Snake Island.

Those from the north being free, without care, went forth from the land of snow, in different directions.

The fathers of the Bald Eagle and the White Wolf remain along the sea, rich in fish and strength.

Floating up the streams in their canoes, our fathers were rich, they were in the light, when they were at those islands.

Head Beaver and Big Bird said: "Let us go to Snake Island," they said.

All say they will go along to destroy all the land.

Those of the north agreed, Those of the east agreed.

Over the water, the frozen sea, They went to enjoy it.

On the wonderful slippery water, On the stone-hard water all went, On the great tidal sea, the muscle-bearing sea.

Ten thousand at night, All in one night, To the Snake Island, to the east, at night, They walk and walk, all of them.

The men from the north, the east, the south: The Eagle clan, the Beaver clan, the Wolf clan, The best men, the rich men, the head men, Those with wives, those with daughters, those with dogs.