Indian Child Life

VI

THE BOY HUNTER

There was almost as much difference between the Indian boys who were brought up on the open prairies and those of the woods, as between city and country boys. The hunting of the prairie boys was limited and their knowledge of natural history imperfect. They were, as a rule, good riders, but in all-round physical development much inferior to the red men of the forest.

Our hunting varied with the season of the year, and the nature of the country which was for the time our home. Our chief weapon was the bow and arrows, and perhaps, if we were lucky, a knife was possessed by some one in the crowd. In the olden times, knives and hatchets were made from bone and sharp stones.

For fire we used a flint with a spongy piece of dry wood and a stone to strike with. Another way of starting fire was for several of the boys to sit down in a circle and rub two pieces of dry, spongy wood together, one after another, until the wood took fire.

We hunted in company a great deal, though it was a common thing for a boy to set out for the woods quite alone, and he usually enjoyed himself fully as much. Our game consisted mainly of small birds, rabbits, squirrels and grouse. Fishing, too, occupied much of our time. We hardly ever passed a creek or a pond without searching for some signs of fish. When fish were present, we always managed to get some. Fish-lines were made of wild hemp, sinew or horse-hair. We either caught fish with lines, snared or speared them, or shot them with bow and arrows. In the fall we charmed them up to the surface by gently tickling them with a stick and quickly threw them out. We have sometimes dammed the brooks and driven the larger fish into a willow basket made for that purpose.

It was part of our hunting to find new and strange things in the woods. We examined the slightest sign of life; and if a bird had scratched the leaves off the ground, or a bear dragged up a root for his morning meal, we stopped to speculate on the time it was done. If we saw a large old tree with some scratches on its bark, we concluded that a bear or some raccoons must be living there. In that case we did not go any nearer than was necessary, but later reported the incident at home. An old deer-track would at once bring on a warm discussion as to whether it was the track of a buck or a doe. Generally, at noon, we met and compared our game, noting at the same time the peculiar characteristics of everything we had killed. It was not merely a hunt, for we combined with it the study of animal life. We also kept strict account of our game, and thus learned who were the best shots among the boys.

I am sorry to say that we were merciless toward the birds. We often took their eggs and their young ones. My brother Chatanna and I once had a disagreeable adventure while bird-hunting. We were accustomed to catch in our hands young ducks and geese during the summer, and while doing this we happened to find a crane's nest. Of course, we were delighted with our good luck. But, as it was already midsummer, the young cranes—two in number—were rather large and they were a little way from the nest; we also observed that the two old cranes were in a swampy place near by; but, as it was moulting-time, we did not suppose that they would venture on dry land. So we proceeded to chase the young birds; but they were fleet runners and it took us some time to come up with them.

Meanwhile, the parent birds had heard the cries of their little ones and come to their rescue. They were chasing us, while we followed the birds. It was really a perilous encounter! Our strong bows finally gained the victory in a hand-to-hand struggle with the angry cranes; but after that we hardly ever hunted a crane's nest. Almost all birds make some resistance when their eggs or young are taken, but they will seldom attack man fearlessly.

We used to climb large trees for birds of all kinds; but we never undertook to get young owls unless they were on the ground. The hooting owl especially is a dangerous bird to attack under these circumstances.

I was once trying to catch a yellow-winged woodpecker in its nest when my arm became twisted and lodged in the deep hole so that I could not get it out without the aid of a knife; but we were a long way from home and my only companion was a deaf-mute cousin of mine. I was about fifty feet up in the tree, in a very uncomfortable position, but I had to wait there for more than an hour before he brought me the knife with which I finally released myself.

Our devices for trapping small animals were rude, but they were often successful. For instance, we used to gather up a peck or so of large, sharp-pointed burrs and scatter them in the rabbit's furrow-like path. In the morning, we would find the little fellow sitting quietly in his tracks, unable to move, for the burrs stuck to his feet.

Another way of snaring rabbits and grouse was the following: We made nooses of twisted horse-hair, which we tied very firmly to the top of a limber young tree, then bent the latter down to the track and fastened the whole with a slip-knot, after adjusting the noose. When the rabbit runs his head through the noose, he pulls the slip-knot and is quickly carried up by the spring of the young tree. This is a good plan, for the rabbit is out of harm's way as he swings high in the air.

Perhaps the most enjoyable of all was the chipmunk hunt. We killed these animals at any time of year, but the special time to hunt them was in March. After the first thaw, the chipmunks burrow a hole through the snow crust and make their first appearance for the season. Sometimes as many as fifty will come together and hold a social reunion. These gatherings occur early in the morning, from daybreak to about nine o'clock.

We boys learned this, among other secrets of nature, and got our blunt-headed arrows together in good season for the chipmunk expedition.

We generally went in groups of six to a dozen or fifteen, to see which would get the most. On the evening before, we selected several boys who could imitate the chipmunk's call with wild oat-straws and each of these provided himself with a supply of straws.

The crust will hold the boys nicely at this time of the year. Bright and early, they all come together at the appointed place, from which each group starts out in a different direction, agreeing to meet somewhere at a given position of the sun.

My first experience of this kind is still well remembered. It was a fine crisp March morning, and the sun had not yet shown himself among the distant tree-tops as we hurried along through the ghostly wood. Presently we arrived at a place where there were many signs of the animals. Then each of us selected a tree and took up his position behind it. The chipmunk-caller sat upon a log as motionless as he could, and began to call.

Soon we heard the patter of little feet on the hard snow; then we saw the chipmunks approaching from all directions. Some stopped and ran experimentally up a tree or a log, as if uncertain of the exact direction of the call; others chased one another about.

In a few minutes, the chipmunk-caller was besieged with them. Some ran all over his person, others under him and still others ran up the tree against which he was sitting. Each boy remained immovable until their leader gave the signal; then a great shout arose, and the chipmunks in their flight all ran up the different trees.

Now the shooting-match began. The little creatures seemed to realize their hopeless position; they would try again and again to come down the trees and flee away from the deadly aim of the youthful hunters. But they were shot down very fast; and whenever several of them rushed toward the ground, the little redskin hugged the tree and yelled frantically to scare them up again.

Each boy shoots always against the trunk of the tree, so that the arrow may bound back to him every time; otherwise, when he had shot away all of them, he would be helpless, and another, who had cleared his own tree, would come and take away his game, so there was warm competition. Sometimes a desperate chipmunk would jump from the top of the tree in order to escape, which was considered a joke on the boy who lost it and a triumph for the brave little animal. At last all were killed or gone, and then we went on to another place, keeping up the sport until the sun came out and the chipmunks refused to answer the call.

VII

EVENING IN THE LODGE

I had been skating on that part of the lake where there was an overflow, and came home somewhat cold. I cannot say just how cold it was, but it must have been intensely so, for the trees were cracking all about me like pistol-shots. I did not mind, because I was wrapped up in my buffalo robe with the hair inside, and a wide leather belt held it about my loins. My skates were nothing more than strips of basswood bark bound upon my feet.

I had taken off my frozen moccasins and put on dry ones in their places.

"Where have you been and what have you been doing?" Uncheedah asked as she placed before me some roast venison in a wooden bowl. "Did you see any tracks of moose or bear?"

"No, grandmother, I have only been playing at the lower end of the lake. I have something to ask you," I said, eating my dinner and supper together with all the relish of a hungry boy who has been skating in the cold for half a day.

"I found this feather, grandmother, and I could not make out what tribe wear feathers in that shape."

"Ugh, I am not a man; you had better ask your uncle. Besides, you should know it yourself by this time. You are now old enough to think about eagle feathers."

I felt mortified by this reminder of my ignorance. It seemed a reflection on me that I was not ambitious enough to have found all such matters out before.

"Uncle, you will tell me, won't you?" I said, in an appealing tone.

"I am surprised, my boy, that you should fail to recognize this feather. It is a Cree medicine feather, and not a warrior's."

"Then," I said, with much embarrassment, "you had better tell me again, uncle, the language of the feathers. I have really forgotten it all."

The day was now gone; the moon had risen; but the cold had not lessened, for the trunks of the trees were still snapping all around our teepee, which was lighted and warmed by the immense logs which Uncheedah's industry had provided. My uncle, White Footprint, now undertook to explain to me the significance of the eagle's feather.

"The eagle is the most war-like bird," he began, "and the most kingly of all birds; besides, his feathers are unlike any others, and these are the reasons why they are used by our people to signify deeds of bravery.

"It is not true that when a man wears a feather bonnet, each one of the feathers represents the killing of a foe or even a coup. When a man wears an eagle feather upright upon his head, he is supposed to have counted one of four coups upon his enemy."

"Well, then, a coup does not mean the killing of an enemy?"

"No, it is the after-stroke or touching of the body after he falls. It is so ordered, because oftentimes the touching of an enemy is much more difficult to accomplish than the shooting of one from a distance. It requires a strong heart to face the whole body of the enemy, in order to count the coup on the fallen one, who lies under cover of his kinsmen's fire. Many a brave man has been lost in the attempt.

"When a warrior approaches his foe, dead or alive, he calls upon the other warriors to witness by saying: 'I, Fearless Bear, your brave, again perform the brave deed of counting the first (or second or third or fourth) coup upon the body of the bravest of your enemies.' Naturally, those who are present will see the act and be able to testify to it. When they return, the heralds, as you know, announce publicly all such deeds of valor, which then become a part of the man's war record. Any brave who would wear the eagle's feather must give proof of his right to do so.

"When a brave is wounded in the same battle where he counted his coup, he wears the feather hanging downward. When he is wounded, but makes no count, he trims his feather, and in that case it need not be an eagle feather. All other feathers are merely ornaments. When a warrior wears a feather with a round mark, it means that he slew his enemy. When the mark is cut into the feather and painted red, it means that he took the scalp.

"A brave who has been successful in ten battles is entitled to a war-bonnet; and if he is a recognized leader, he is permitted to wear one with long, trailing plumes. Also those who have counted many coups may tip the ends of the feathers with bits of white or colored down. Sometimes the eagle feather is tipped with a strip of weasel skin; that means the wearer had the honor of killing, scalping and counting the first coup upon the enemy all at the same time.

"This feather you have found was worn by a Cree—it is indiscriminately painted. All other feathers worn by the common Indians mean nothing," he added.

"Tell me, uncle, whether it would be proper for me to wear any feathers at all if I have never gone upon the war-path."

"You could wear any other kind of feathers, but not an eagle's," replied my uncle, "although sometimes one is worn on great occasions by the child of a noted man, to indicate the father's dignity and position."

The fire had gone down somewhat, so I pushed the embers together and wrapped my robe more closely about me. Now and then the ice on the lake would burst with a loud report like thunder. Uncheedah was busy re-stringing one of uncle's old snow-shoes. There were two different kinds that he wore; one with a straight toe and long; the other shorter and with an upturned toe. She had one of the shoes fastened toe down, between sticks driven into the ground, while she put in some new strings and tightened the others. Aunt Four Stars was beading a new pair of moccasins.

Wabeda, the dog, the companion of my boyhood days, was in trouble because he insisted upon bringing his extra bone into the teepee, while Uncheedah was determined that he should not. I sympathized with him, because I saw the matter as he did. If he should bury it in the snow outside, I knew Shunktokecha (the coyote) would surely steal it. I knew just how anxious Wabeda was about his bone. It was a fat bone—I mean a bone of a fat deer; and all Indians know how much better they are than the other kind.

Wabeda always hated to see a good thing go to waste. His eyes spoke words to me, for he and I had been friends for a long time. When I was afraid of anything in the woods, he would get in front of me at once and gently wag his tail. He always made it a point to look directly in my face. His kind, large eyes gave me a thousand assurances. When I was perplexed, he would hang about me until he understood the situation. Many times I believed he saved my life by uttering the dog word in time.

Most animals, even the dangerous grizzly, do not care to be seen when the two-legged kind and his dog are about. When I feared a surprise by a bear or a gray wolf, I would say to Wabeda: "Now, my dog, give your war-whoop!" and immediately he would sit up on his haunches and bark "to beat the band," as you white boys say. When a bear or wolf heard the noise, he would be apt to retreat.

Sometimes I helped Wabeda and gave a war-whoop of my own. This drove the deer away as well, but it relieved my mind.

When he appealed to me on this occasion, therefore, I said: "Come, my dog, let us bury your bone so that no Shunktokecha will take it."

He appeared satisfied with my suggestion, so we went out together.

We dug in the snow and buried our bone wrapped up in a piece of old blanket, partly burned; then we covered it up again with snow. We knew that the coyote would not touch anything burnt. I did not put it up a tree because Wabeda always objected to that, and I made it a point to consult his wishes whenever I could.

I came in and Wabeda followed me with two short rib bones in his mouth. Apparently he did not care to risk those delicacies.

"There," exclaimed Uncheedah, "you still insist upon bringing in some sort of bone!" but I begged her to let him gnaw them inside because it was so cold. Having been granted this privilege, he settled himself at my back and I became absorbed in some specially nice arrows that uncle was making.

"Oh, uncle, you must put on three feathers to all of them so that they can fly straight," I suggested.

"Yes, but if there are only two feathers, they will fly faster," he answered.

"Woow!" Wabeda uttered his suspicions.

"Woow!" he said again, and rushed for the entrance of the teepee. He kicked me over as he went and scattered the burning embers.

"En na he na!" Uncheedah exclaimed, but he was already outside.

"Wow, wow, wow! Wow, wow, wow!"

A deep guttural voice answered him. Out I rushed with my bow and arrows in my hand.

"Come, uncle, come! A big cinnamon bear!" I shouted as I emerged from the teepee.

Uncle sprang out, and in a moment he had sent a swift arrow through the bear's heart. The animal fell dead. He had just begun to dig up Wabeda's bone, when the dog's quick ear had heard the sound.

"Ah, uncle, Wabeda and I ought to have at least a little eaglet's feather for this! I too sent my small arrow into the bear before he fell," I exclaimed. "But I thought all bears ought to be in their lodges in the winter time. What was this one doing at this time of the year and night?"

"Well," said my uncle, "I will tell you. Among the tribes, some are naturally lazy. The cinnamon bear is the lazy one of his tribe. He alone sleeps out of doors in the winter, and because he has not a warm bed, he is soon hungry. Sometimes he lives in the hollow trunk of a tree, where he has made a bed of dry grass; but when the night is very cold, like to-night, he has to move about to keep himself from freezing, and as he prowls around, he gets hungry."

We dragged the huge carcass within our lodge. "Oh, what nice claws he has, uncle!" I exclaimed eagerly. "Can I have them for my necklace?"

"Oh, what nice claws he has, uncle!" I exclaimed eagerly.
Page 69.

"It is only the old medicine-men who wear them regularly. The son of a great warrior who has killed a grizzly may wear them upon a public occasion," he explained.

"And you are just like my father and are considered the best hunter among the Santees and Sissetons. You have killed many grizzlies, so that no one can object to my bear's-claw necklace," I said appealingly.

White Foot-print smiled. "My boy, you shall have them," he said, "but it is always better to earn them yourself." He cut the claws off carefully for my use.

"Tell me, uncle, whether you could wear these claws all the time?" I asked.

"Yes, I am entitled to wear them, but they are so heavy and uncomfortable," he replied, with a superior air.

At last the bear had been skinned and dressed and we all resumed our usual places. Uncheedah was particularly pleased to have some more fat for her cooking.

"Now, grandmother, tell me the story of the bear's fat. I shall be so happy if you will," I begged.

"It is a good story and it is true. You should know it by heart and gain a lesson from it," she replied. "It was in the forests of Minnesota, in the country that now belongs to the Ojibways. From the Bedawakanton Sioux village a young married couple went into the woods to get fresh venison. The snow was deep; the ice was thick. Far away in the woods they pitched their lonely teepee. The young man was a well-known hunter and his wife a good maiden of the village.

"He hunted entirely on snow-shoes, because the snow was very deep. His wife had to wear snow-shoes too, to get to the spot where they pitched their tent. It was thawing the day they went out, so their path was distinct after the freeze came again.

"The young man killed many deer and bears. His wife was very busy curing the meat and trying out the fat while he was away hunting each day. In the evenings she kept on trying the fat. He sat on one side of the teepee and she on the other.

"One evening, she had just lowered a kettle of fat to cool, and as she looked into the hot fat she saw the face of an Ojibway scout looking down at them through the smoke-hole. She said nothing, nor did she betray herself in any way.

"After a little she said to her husband in a natural voice: 'Marpeetopah, some one is looking at us through the smoke-hole, and I think it is an enemy's scout.'

"Then Marpeetopah (Four-skies) took up his bow and arrows and began to straighten and dry them for the next day's hunt, talking and laughing meanwhile. Suddenly he turned and sent an arrow upward, killing the Ojibway, who fell dead at their door.

"'Quick, Wadutah!' he exclaimed; 'you must hurry home upon our trail. I will stay here. When this scout does not return, the war-party may come in a body or send another scout. If only one comes, I can soon dispatch him and then I will follow you. If I do not do that, they will overtake us in our flight.'

"Wadutah (Scarlet) protested and begged to be allowed to stay with her husband, but at last she came away to get re-inforcements.

"Then Marpeetopah (Four-skies) put more sticks on the fire so that the teepee might be brightly lit and show him the way. He then took the scalp of the enemy and proceeded on his track, until he came to the upturned root of a great tree. There he spread out his arrows and laid out his tomahawk.

"Soon two more scouts were sent by the Ojibway war-party to see what was the trouble and why the first one failed to come back. He heard them as they approached. They were on snow-shoes. When they came close to him, he shot an arrow into the foremost. As for the other, in his effort to turn quickly his snow-shoes stuck in the deep snow and detained him, so Marpeetopah killed them both.

"Quickly he took the scalps and followed Wadutah. He ran hard. But the Ojibways suspected something wrong and came to the lonely teepee, to find all their scouts had been killed. They followed the path of Marpeetopah and Wadutah to the main village, and there a great battle was fought on the ice. Many were killed on both sides. It was after this that the Sioux moved to the Mississippi river."

I was sleepy by this time and I rolled myself up in my buffalo robe and fell asleep.

PART TWO

STORIES OF REAL INDIANS

I

WINONA'S CHILDHOOD

"Chinto, wéyanna! Yes, indeed; she is a real little woman," declares the old grandmother, as she receives and critically examines the tiny bit of humanity.

There is no remark as to the color of its hair or eyes, both so black as almost to be blue, but the old woman scans sharply the delicate profile of the baby face.

"Ah, she has the nose of her ancestors! Lips thin as a leaf, and eyes bright as stars in midwinter!" she exclaims, as she passes on the furry bundle to the other grandmother for her inspection.

"Tokee! she is pretty enough to win a twinkle from the evening star," remarks that smiling personage.

"And what shall her name be?

"Winona, the First-born, of course. That is hers by right of birth."

"Still, it may not fit her. One must prove herself worthy in order to retain that honorable name."

"Ugh," retorts the first grandmother, "she can at least bear it on probation!"

"Tosh, tosh," the other assents.

Thus the unconscious little Winona has passed the first stage of the Indian's christening.

Presently she is folded into a soft white doeskin, well lined with the loose down of cattails, and snugly laced into an upright oaken cradle, the front of which is a richly embroidered buckskin bag, with porcupine quills and deer's hoofs suspended from its profuse fringes. This gay cradle is strapped upon the second grandmother's back, and that dignitary walks off with the newcomer.

"You must come with me," she says. "We shall go among the father and mother trees, and hear them speak with their thousand tongues, that you may know their language forever. I will hang the cradle of the woman-child upon Utuhu, the oak; and she shall hear the love-sighs of the pine maiden!"

In this fashion Winona is introduced to nature and becomes at once "nature-born," in accord with the beliefs and practices of the wild red man.

The baby girl is called Winona for some months, when the medicine-man is summoned and requested to name publicly the first-born daughter of Chetonska, the White Hawk; but not until he has received a present of a good pony with a finely painted buffalo-robe. It is usual to confer another name besides that of the "First-born," which may be resumed later if the maiden proves worthy. The name Winona implies much of honor. It means charitable, kind, helpful; all that an eldest sister should be!

The herald goes around the ring of lodges announcing in singsong fashion the christening, and inviting everybody to a feast in honor of the event. A real American christening is always a gala occasion, when much savage wealth is distributed among the poor and old people. Winona has only just walked, and this fact is also announced with additional gifts. A well-born child is ever before the tribal eye and in the tribal ear, as every little step in its progress toward manhood or womanhood—the first time of walking or swimming, first shot with bow and arrow (if a boy), first pair of moccasins made (if a girl)—is announced publicly with feasting and the giving of presents.

So Winona receives her individual name of Tatiyopa, or Her Door. It is symbolic, like most Indian names, and implies that the door of the bearer is hospitable and her home attractive.

The two grandmothers, who have carried the little maiden upon their backs, now tell and sing to her by turns all the legends of their most noted female ancestors, from the twin sisters of the old story, the maidens who married among the star people of the sky, down to their own mothers. All their lullabies are feminine, and designed to impress upon her tender mind the life and duties of her sex.

As soon as she is old enough to play with dolls, she plays mother in all seriousness and gravity. She is dressed like a miniature woman (and her dolls are clad likewise), in garments of doeskin to her ankles, adorned with long fringes, embroidered with porcupine quills, and dyed with root dyes in various colors. Her little blanket or robe, with which she shyly drapes or screens her head and shoulders, is the skin of a buffalo calf or a deer, soft, white, embroidered on the smooth side, and often with the head and hoofs left on.

"You must never forget, my little daughter, that you are a woman like myself. Do always those things that you see me do," her mother often admonishes her.

Even the language of the Sioux has its feminine dialect, and the tiny girl would be greatly abashed were it ever needful to correct her for using a masculine termination.

This mother makes for her little daughter a miniature copy of every rude tool that she uses in her daily tasks. There is a little scraper of elk-horn to scrape raw-hides preparatory to tanning them, another scraper of a different shape for tanning, bone knives, and stone mallets for pounding choke-cherries and jerked meat.

While her mother is bending over a large buffalo-hide stretched and pinned upon the ground, standing upon it and scraping off the fleshy portion as nimbly as a carpenter shaves a board with his plane, Winona, at five years of age, stands upon a corner of the great hide and industriously scrapes away with her tiny instrument. When the mother stops to sharpen her tool, the little woman always sharpens hers also. Perhaps there is water to be fetched in bags made from the dried pericardium of an animal; the girl brings some in a smaller water-bag. When her mother goes for wood she carries one or two sticks on her back. She pitches her play teepee to form an exact copy of her mother's. Her little belongings are nearly all practical, and her very play is real!

II

WINONA'S GIRLHOOD

The sky is blue overhead, peeping through window-like openings in a roof of green leaves. Right between a great pine and a birch tree their soft doeskin shawls are spread, and there sit two Sioux maidens amid their fineries—variously colored porcupine quills for embroidery laid upon sheets of thin birch-bark, and moccasin tops worked in colors like autumn leaves. It is Winona and her friend Miniyata.

They have arrived at the period during which the young girl is carefully secluded from her brothers and cousins and future lovers, and retires, as it were, into the nunnery of the woods, behind a veil of thick foliage. Thus she is expected to develop her womanly qualities. In meditation and solitude, entirely alone or with a chosen companion of her own sex and age, she gains a secret strength, as she studies the art of womanhood from nature herself.

"Come, let us practise our sacred dance," says one to the other. Each crowns her glossy head with a wreath of wild flowers, and they dance with slow steps around the white birch, singing meanwhile the sacred songs.

Now upon the lake that stretches blue to the eastward there appears a distant canoe, a mere speck, no bigger than a bird far off against the shining sky.

"See the lifting of the paddles!" exclaims Winona.

"Like the leaping of a trout upon the water!" suggests Miniyata.

"I hope they will not discover us, yet I would like to know who they are," remarks the other, innocently.

The birch canoe approaches swiftly, with two young men plying the light cedar paddles.

The girls now settle down to their needle-work, quite as if they had never laughed or danced or woven garlands, bending over their embroidery in perfect silence. Surely they would not wish to attract attention, for the two sturdy young warriors have already landed.

They pick up the canoe and lay it well up on the bank, out of sight. Then one procures a strong pole. They lift a buck deer from the canoe—not a mark upon it, save for the bullet wound; the deer looks as if it were sleeping! They tie the hind legs together and the fore legs also and carry it between them on the pole.

Quickly and cleverly they do all this; and now they start forward and come unexpectedly upon the maidens' retreat! They pause for an instant in mute apology, but the girls smile their forgiveness, and the youths hurry on toward the village.

Winona has now attended her first maidens' feast and is considered eligible to marriage. She may receive young men, but not in public or in a social way, for such is not the custom of the Sioux. When he speaks, she need not answer him unless she chooses.

It was no disgrace to the chief's daughter in the old days to work with her hands. Indeed, their standard of worth was the willingness to work, but not for the sake of accumulation, only in order to give. Winona has learned to prepare skins, to remove the hair and tan the skin of a deer so that it may be made into moccasins within three days. She has a bone tool for each stage of the conversion of the stiff rawhide into velvety leather. She has been taught the art of painting tents and rawhide cases, and the manufacture of garments of all kinds.

Generosity is a trait that is highly developed in the Sioux woman. She makes many moccasins and other articles of clothing for her male relatives, or for any who are not well provided. She loves to see her brother the best dressed among the young men, and the moccasins especially of a young brave are the pride of his woman-kind.

Her own person is neatly attired, but ordinarily with great simplicity. Her doeskin gown has wide, flowing sleeves; the neck is low, but not so low as is the evening dress of society.

Her moccasins are plain; her leggins close-fitting and not as high as her brother's. She parts her smooth, jet-black hair in the middle and plaits it in two. In the old days she used to do it in one plait wound around with wampum. Her ornaments, sparingly worn, are beads, elks' teeth, and a touch of red paint. No feathers are worn by the woman, unless in a sacred dance. She is supposed to be always occupied with some feminine pursuit or engaged in some social affair, which also is strictly feminine as a rule.

There is an etiquette of sitting and standing, which is strictly observed. The woman must never raise her knees or cross her feet when seated. She seats herself on the ground sidewise, with both feet under her.

Notwithstanding her modesty and undemonstrative ways, there is no lack of mirth and relaxation for Winona among her girl companions.

In summer, swimming and playing in the water is a favorite amusement. She even imitates with the soles of her feet the peculiar, resonant sound that the beaver makes with her large, flat tail upon the surface of the water. She is a graceful swimmer, keeping the feet together and waving them backward and forward like the tail of a fish.

Nearly all her games are different from those of the men. She has a sport of wand-throwing, which develops fine muscles of the shoulder and back. The wands are about eight feet long, and taper gradually from an inch and a half to half an inch in diameter. Some of them are artistically made, with heads of bone and horn, so that it is remarkable to what a distance they may be made to slide over the ground. In the feminine game of ball, which is something like "shinny," the ball is driven with curved sticks between two goals. It is played with from two or three to a hundred on a side, and a game between two bands or villages is a picturesque event.

A common indoor diversion is the "deer's foot" game, played with six deer hoofs on a string, ending in a bone or steel awl. The object is to throw it in such a way as to catch one or more hoofs on the point of the awl, a feat which requires no little dexterity. Another is played with marked plum-stones in a bowl, which are thrown like dice and count according to the side that is turned uppermost.

Winona's wooing is a typical one. As with any other people, love-making is more or less in vogue at all times of the year, but more especially at midsummer, during the characteristic reunions and festivities of that season. The young men go about usually in pairs, and the maidens do likewise. They may meet by chance at any time of day, in the woods or at the spring, but oftenest seek to do so after dark, just outside the teepee. The girl has her companion, and he has his, for the sake of propriety or protection. The conversation is carried on in a whisper, so that even these chaperons do not hear.

At the sound of the drum on summer evenings, dances are begun within the circular rows of teepees, but without the circle the young men promenade in pairs. Each provides himself with the plaintive flute and plays the simple cadences of his people, while his person is completely covered with his fine robe, so that he cannot be recognized by the passer-by. At every pause in the melody he gives his yodel-like love-call, to which the girls respond with their musical, sing-song laughter.

Matosapa has improved every opportunity, until Winona has at last shyly admitted her willingness to listen. For a whole year he has been compelled at intervals to repeat the story of his love. Through the autumn hunting of the buffalo and the long, cold winter he often presents her kinsfolk with his game.

At the next midsummer the parents on both sides are made acquainted with the betrothal, and they at once begin preparations for the coming wedding. Provisions and delicacies of all kinds are laid aside for a feast. Matosapa's sisters and his girl cousins are told of the approaching event, and they too prepare for it, since it is their duty to dress or adorn the bride with garments made by their own hands.

The bride is ceremoniously delivered to her husband's people, together with presents of rich clothing, collected from all her clan, which she afterward distributes among her new relations. Winona is carried in a travois handsomely decorated, and is received with equal ceremony.

III

A MIDSUMMER FEAST

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 anticipation 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 balls 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.

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 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 attitude, 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 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 participate 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 assigned 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.

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 cock 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.

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!" 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."

The day had been a perfect one. Every event had been a success; and, as a matter of course, the old people were happy, for they largely profited by these occasions. Within the circle formed by the general assembly sat in a group the members of the common council. Blue Earth arose, and in a few appropriate and courteous remarks assured his guests that it was not selfishness that led his braves to carry off the honors of the last event, but that this was a friendly contest in which each band must assert its prowess. In memory of this victory, the boy would now receive his name. A loud "Ho-o-o" of approbation reverberated from the edge of the forest upon the Minnesota's bank.

Half frightened, the little fellow was now brought into the circle, looking very much as if he were about to be executed. Cheer after cheer went up for the awe-stricken boy. Chankpee-yuhah, the medicine-man, proceeded to confer the name.

"Ohiyesa (or Winner) shall be thy name henceforth. Be brave, be patient and thou shalt always win! Thy name is Ohiyesa."