Pawnee Hero Stories and Folk-Tales Part 13

It is generally supposed that an Indian receives his personal name from some peculiarly memorable act that he has performed, or from some incident that has happened to him. This is not now commonly the case in the tribes with which I am best acquainted. Personal names formerly originated in this way among the Indians, but at the present day I question much if they are often given for such reasons. Most of the names borne by the warriors have been long known in the tribe, and I believe the coining of new names to fit a special set of circ.u.mstances to be now quite unusual. Children were named soon after they were born, and retained their childish names until well grown.

_Ta'-ka_--white, was a common boy's name, as was _Ka-t.i.t_--black; _Ki-ri'ki_--bright eyes, was often given to little girls. Nicknames referring to personal peculiarities were common.

Here is a list which will give some notion of the general character of the p.a.w.nee names: Lucky Hawk, Good Fox, Turn-your-robe-hair-out, Chief of Men, Pipe Chief, Lone Chief, Leader, Brave Chief, Leading Fox, Still Hawk, Hunting Chief, Yellow Fox, Charging-the-camp, Angry Chief, Little Warrior, Good Bear, Eagle Chief, Sun Chief, White Horse, He-gives-away-many-horses-and-others-ride-them, Riding-up, Good Sky, Walking Bear, Proud Eagle, Seven Stars, Sitting Bull, Big Mountain, Fancy Horse, Fox Chief, Good Sun, Curly Hair, Blue Hawk, Mad Wolf, White Elk, Young Hawk, War Chief, Good Chief, Curly Chief, Sitting Eagle, Running Eagle, Mad Bear, Walking Sun, See-the-eagle-flying, etc.

Mr. Dunbar states that "the tribal mark of the p.a.w.nees in their pictographic or historic painting was the scalp lock dressed to stand nearly erect, or curving slightly backward something like a horn." I have never met a p.a.w.nee who knew of this manner of dressing the hair in his own tribe, but all unite in stating that the Wichitas used to wear the lock in this manner. If this is the case, no doubt in ancient times it was common to the p.a.w.nees as well, but with them it has become obsolete, and is now forgotten.

In books the sign for "p.a.w.nee" is sometimes given as the forefinger of the right hand held at the back of the crown of the head, and pointing upward to represent this erect scalp lock, but I conceive that this sign is really that of the p.a.w.nee Picts or Wichitas, who have been so constantly confused with the true or northern p.a.w.nees.

[Ill.u.s.tration: SIGN FOR p.a.w.nEE.]

The only sign for "p.a.w.nee" that I have ever seen employed among Indians in the West is that for "wolf," which is the name under which the p.a.w.nees are, or at least were formerly, known to most other tribes. This sign is made in two ways, (1) by holding the two hands, palm forward, the first and middle fingers extended close together upward and a little forward, thumb and other fingers closed, close to the head, about opposite the temple; (2) the right hand alone may be held palm forward at the height of, and just in front of, the shoulder, the first and middle fingers extended, separated and pointing upward, the thumb and others closed; the hand is then moved forward and downward from the wrist, so that the extended fingers point almost to the front. Both these signs represent the p.r.i.c.ked ears of a wolf, and, so far as my experience goes, are universally understood to mean "p.a.w.nee." The one last described is now much the more common of the two. The first of these signs is shown in the frontispiece, which is copied from an engraving in the First Annual Report of the Bureau of Ethnology.

The p.a.w.nees have always been called by their neighbors to the south "Wolves." It has been suggested that this term was applied to them by their enemies in contempt, but there seems no reason for believing this to have been the case, since it may be doubted that an Indian feels contempt for a wolf any more than he does for a fox, a rabbit, or an elk.

An Indian going into an enemy's country is often called a wolf, and the sign for "a scout" is made up of the signs "wolf" and "look." The p.a.w.nees were most adroit scouts, warriors and stealers of horses; and it seems perfectly natural that they should have received from the neighboring tribes, who had such frequent evidences of their skill as scouts and horse takers, the appellation Wolf. The p.a.w.nees themselves believe that the term was applied to them because of their great endurance, as well as of their skill in imitating wolves so as to escape detection by the enemy either by day or night. The Cheyennes, Wichitas and Comanches all testify that they call the p.a.w.nees Wolves because they prowl like wolves; because, too, they have the endurance of wolves, and can travel all day, and dance all night, and can make long journeys, living on the carca.s.ses they find on their way, or on no food at all.

The p.a.w.nees, when they went on the warpath, were always prepared to simulate wolves. This was one of their regular practices, and this no doubt was one reason for their remarkable success in taking horses, for it enabled them to escape observation and to reconnoitre at close quarters without danger of discovery. Wolves on the prairie were too common to excite remark, and at night they would approach close to the Indian camps, and often venture into them. The p.a.w.nee who was disguised as a wolf could trot up close to the village of his enemy, see where the horses were tied, and perhaps even hear what was being said, and lay his plans accordingly. The p.a.w.nee starting off on the warpath usually carried a robe made of wolf skins, or in later times a white blanket or a white sheet; and, at night, wrapping himself in this, and getting down on his hands and knees, he walked or trotted here and there like a wolf, having thus transformed himself into a common object of the landscape. This disguise was employed by day as well. To escape observation when traveling in daylight, the p.a.w.nee war party always chose the ravines and lower ground to march in.

Sometimes, especially in a country where there was danger of coming unexpectedly on the enemy, it was important that a reconnoissance should be made from some commanding point. A man walking up to the top of a hill might be seen, and recognized as a suspicious object, a long way off, but no one would look a second time at a wolf. While the party remained hidden in some ravine or hollow, therefore, the man who was to ascend the hill would put his white robe over him and gallop to the top on all fours, and would sit there on his haunches looking all over the country, and any one at a distance who saw him, would take him for a wolf. It was acknowledged on all hands that the p.a.w.nees could imitate wolves best. In one of the stories already given, an instance is mentioned in which two p.a.w.nees in the United States service made use of this device to recover captured animals.

The name "Wolf," as given to the p.a.w.nees, is probably merely a translation of the word _Skiri'ki_, meaning wolf, from which the name of the Skidi band may be supposed to be derived. Mr. Dunbar says: "The emblem probably originated from the Skidi band. They being in advance of the other bands in the northern migration, became known to the tribes about them as wolves; and as the other bands arrived the sign was naturally made to include them also, and in this enlarged use was at length accepted by the p.a.w.nees themselves."

[Ill.u.s.tration: BUFFALO HORN LADLE AND SPOON.]

p.a.w.nEE CUSTOMS.

I. EARLY DAYS.

p.a.w.nee history goes back to a time when the tribe knew nothing of horses. In those early days they went on foot, and depended for animal food on their bows and arrows. At that time their bows did not differ from those recently in use, but the heads of their arrows were made of stone, and their knives were of flint. With this simple equipment they set out on the hunt.

Choosing a still day, they would surround a small bunch of buffalo, stretching out in a long line whose extremities would gradually draw together, as the hunters, perhaps disguised as wolves, stole from hill to hill, around the unconscious prey. When the circle was complete, some one man would shout and startle the buffalo, and then as they turned to run, another man would show himself before them, and call out, and turn them, and whichever way they ran, some one would appear before them, and turn them back. The buffalo, becoming each moment more frightened, would run now this way, now that, and gradually the p.a.w.nees would close in on them, but would still keep the buffalo from breaking through the line by yelling, and by tossing their robes in the air. As the prey became more and more terror-stricken and confused, they would run here and there, and round and round within the ring of men; and as they grew more tired, the men would close in on them still more, and first one, and then another, would shoot an arrow, until at last the arrows were flying fast, and some of the great beasts were down, and others were staggering along with the blood pouring from their mouths; and soon the buffalo were so worn out that they could run no longer, and it was an easy matter for the Indians to dispatch them. Even those which were only slightly wounded were secured, for it is said that when the animals were hit by the arrows, even if it were only in the leg, they would soon swell up and die. This statement refers to a belief, which I find quite widespread among plains Indians, that the ancient stone arrow heads were peculiarly deadly, and possessed this property, that even a slight touch with them made a wound which was likely to be fatal. The Blackfeet Indians have often told me the same thing about the stone arrow heads which they used in early times.

Game, which inhabited the underbrush or the forest, was captured by a method similar to that employed to secure the buffalo. If the p.a.w.nees discovered that deer or elk were in a piece of timber, they would surround it, and then alarm the game, and keep them from breaking through the line of men. The animals, frightened and confused, would run round and round in a circle until exhausted, when the p.a.w.nees would close in, and kill them with their arrows.

It must be remembered in this connection, that in those days game animals were enormously abundant and comparatively tame, and also, that the p.a.w.nees, from the necessities of their lives, were tremendously active, very swift runners, and as tireless as the wolves from which they took their name. Their endurance was something astonis.h.i.+ng. In their long journeys on the warpath they often traversed on foot six or eight hundred miles of country, carrying, during a part of the time, very heavy loads. Instances are not uncommon where runners have traveled one hundred miles in twenty-four hours. I myself know of a case where two men ran over seventy miles in eleven hours. We may imagine that in the old days when the p.a.w.nees made all their journeys on foot, and were thus constantly exercising, their speed and activity were greater, and their powers of endurance still more remarkable.

Although their ancient arrows were usually headed with flint, they sometimes used bone or the sharpened tine of a deer's horn. No one now alive can remember when these were in common use, but there are men who have heard their fathers and their grandfathers tell of them, and who say that these arrows were good for war and for the chase. "You could drive them through a thick s.h.i.+eld," said Bear Chief. As soon as they began to trade with the whites, arrow heads of sheet-iron came into use. They say that, so long as the p.a.w.nees used flint for making arrow heads, they used to find plenty of these stones lying on the prairie, but that when the whites brought them iron, _Ti-ra'-wa_ said to himself, "The p.a.w.nees no longer need these flint stones; I will make no more of them." This shows an odd confusion of ideas, for, of course, the reason that they did not find the stones was that they no longer looked for them, their use having been abandoned.

Although these stone arrow heads must have pa.s.sed out of general use toward the end of the last century, yet some of them were preserved much later, and it is possible that there may even now be some among the p.a.w.nees, hidden away in the sacred bundles. After they ceased to be used for general purposes, they took on a sacred character and were employed to slay the sacrifices; among the Skidi to kill the captive, and in the Lower Village tribes the buffalo and deer, for sacrifice.

There was a time when it was deemed essential that the animals to be sacrificed to _Ti-ra'-wa_, should be killed by one of these ancient--and so sacred--arrows.

In the early days the p.a.w.nees did not depend for food wholly--perhaps not even largely--on the flesh of the animals which they killed by hunting. They have always been an agricultural people, cultivating the ground, and raising corn, beans, pumpkins, and squashes. They also dug up many edible roots, and collected and dried various berries and other fruits. Besides this, they captured birds and smaller mammals by means of snares and traps. It is said that before they obtained horses, they killed but few buffalo, only enough to provide themselves with clothing and with sinew for sewing, backing bows, and other uses.

The p.a.w.nees aver that they have cultivated the corn as far back as they can remember. They say also that this is their corn, that it is not the corn of the whites, but is different from it--which is true--and that they did not get it from the whites. It is their own.

On this they insist strenuously. I have found it impossible to obtain any clue as to where the corn came from or how they obtained it. To all inquiries on this point, they reply that it must have been "handed down from above;" that it was given them by "the Ruler." Various stories are told about it, but none of them are very pointed or satisfactory.

They call the corn _a-ti'ra_, "mother." It has a sacred character, and plays an important part in many of their religious ceremonies. This name which they give it, the mother corn, no doubt refers to the fact that it nourishes and supports them; that by it they are made strong.

I have also heard it said that it is called mother because it produces others; it has young ones like a woman; "you put it in the ground and it brings forth others."

The p.a.w.nees cultivated their fields with hoes made from the shoulder blade of the buffalo. Taking the ligament from the back of a buffalo's neck, they lashed a stick firmly to the articulation of the shoulder blade, nearly at right angles to the plane of the bone and to its length. Then, dipping the joint into hot water, the ligament would shrink, and bind the bone and the handle together as firmly as iron.

Years ago, on the sites of abandoned p.a.w.nee villages, on the Loup Fork and on the Platte, fragments of pottery used to be found among the debris of the fallen lodges. The manufacture of this pottery was no doubt abandoned long ago, and has probably not been practiced to any considerable extent since they met the whites. A man about fifty years of age stated to me that he had never seen these pots in use, but that his grandmother had told him that in her days they made and used them.

He said that they were accustomed to smooth off the end of a tree for a mould. A hot fire was then built, in which stones were roasted, which were afterward pounded into fine powder or sand. This pounded stone they mixed with fine clay, and when the material was of the proper consistency, they smeared it over the rounded mould, which was perhaps first well greased with buffalo tallow. After the clay had been made of even thickness throughout, and smooth on the outside, they took a small, sharp stone, and made marks on the outside to ornament it. When the material was sufficiently dry, they lifted it from the mould and burned it in the fire, and while it was baking, "put corn in the pot and stirred it about, and this made it hard as iron." This may mean that it gave the pot a glaze on the inside. In these pots they boiled food of all kinds. Mr. Dunbar informs me that these pots were also made in later times within a frame-work of willow twigs. The clay, made very stiff, was smeared on this frame, the inside being repeatedly smoothed with the moistened hand, and but little attention being given to the appearance of the outside. After they had been sun-dried, such pots were baked without removing the frame, which burned away in the fire, leaving the marks of the twigs visible on the outside of the pot.

Corn was, and is still, crushed in wooden mortars, hollowed out by fire, and the pestle is also of wood, about four feet long, with an enlargement at the upper end to give added weight.

Dishes and bowls were made of wood, or of large gourds; spoons and ladles were fas.h.i.+oned from the horns of the buffalo; mats were woven of rushes, ropes of buffalo hair, and lariats of rawhide.

Fire in the early days was obtained by means of fire sticks, the point of one being twirled on a hollow in the other, until the charred dust at first smoked and then ignited. It is said that sometimes it would take four men to make a fire, one relieving another as they grew tired. It was hard, slow work, but sometimes one man, if he was stout, could make a fire alone. The use of fire sticks on war parties has continued till within a short time, perhaps within twenty years.

As their clothing was manufactured wholly from skins, sewing occupied a considerable part of the time of the women. This was done by means of a bone needle--often the metacarpal or metatarsal bone supporting the accessory hooflets on the deer--and a thread twisted of sinews.

Such sewing was extremely durable.

The other implements and utensils of the p.a.w.nees did not differ materially from those of other plains Indians.

It is a long time since they first began to use articles and implements manufactured by the whites. Curly Chief related to me the story of what was perhaps the first official visits from the whites ever received by the p.a.w.nees. He said:

"I heard that long ago there was a time when there were no people in this country except Indians. After that the people began to hear of men that had white skins; they had been seen far to the east. Before I was born they came out to our country and visited us. The man who came was from the Government. He wanted to make a treaty with us, and to give us presents, blankets and guns, and flint and steel, and knives.

"The Head Chief told him that we needed none of these things. He said, 'We have our buffalo and our corn. These things the Ruler gave to us, and they are all that we need. See this robe. This keeps me warm in winter. I need no blanket.'

"The white men had with them some cattle, and the p.a.w.nee Chief said, 'Lead out a heifer here on the prairie.' They led her out, and the Chief, stepping up to her, shot her through behind the shoulder with his arrow, and she fell down and died. Then the Chief said, 'Will not my arrow kill? I do not need your guns.' Then he took his stone knife and skinned the heifer, and cut off a piece of fat meat. When he had done this he said, 'Why should I take your knives? The Ruler has given me something to cut with.'

"Then taking the fire sticks, he kindled a fire to roast the meat, and while it was cooking, he spoke again and said, 'You see, my brother, that the Ruler has given us all that we need; the buffalo for food and clothing; the corn to eat with our dried meat; bows, arrows, knives and hoes; all the implements which we need for killing meat, or for cultivating the ground. Now go back to the country from whence you came. We do not want your presents, and we do not want you to come into our country.'

"Afterward, however, a treaty was made. The first treaties were not to purchase land. The Government made presents, and bought the right to pa.s.s through the country. Roads were made up the Republican, the Platte and the Solomon rivers."

II. EVERY-DAY LIFE.

In these hasty remarks upon the ways of the p.a.w.nees, which are in fact no more than a series of rough notes supplementary to Mr. Dunbar's fuller history of this people, I shall not attempt to give any general account of their habits. These can be learned by reference to the papers, so often quoted. My object is to give a picture of the p.a.w.nee ways of thought rather than of their material life.

Their government was semi-republican. They were ruled by a head chief, in later times always the head chief of the Chau-i band; and this t.i.tle was hereditary, but the chief, if he had not the requisite strength of character, might lose all his influence, and his position be practically, though not in name, held by a sub-chief or even warrior of his own or another band. As has been well said, "The office itself was hereditary, but authority could be gained only by acknowledged personal accomplishments." Each band was ruled as to its own affairs by four chiefs--a head chief, second chief, third and fourth chiefs--but often some warrior who held no office, and bore no t.i.tle, might wield more power and influence than any of these. In minor matters, the chief gave his orders without consultation with any one, but more important affairs were usually discussed in council by chiefs, head men and warriors, and the opinion of the a.s.semblage prevailed, even if it were opposed to the opinion of the chief. Among the p.a.w.nees, as elsewhere, a man's personal character determined the position he should occupy and the influence he should wield. Bravery, wisdom, and personal popularity were the important factors in acquiring and retaining influence and authority.

Mr. Dunbar alludes to one matter which is little understood in general; that is the existence among the p.a.w.nees of a cla.s.s of servants. These were for the most part young men, or boys growing up, who had not yet acquired any special standing. They lived in the family of men of position and influence, from whom they received support, and for whom they performed many offices, which were almost menial. The relation which they held to the head of the family was not altogether unlike that of a page or a squire to his knight in mediaeval times. These young men drove in and saddled the horses, made the fires, ran errands, and carried messages for the leaders whom they followed. The same menial offices were often performed by other, older men, who were too lazy and too worthless to make positions for themselves, and who were willing to continue to serve for their support. This relation of servant persisted even among the p.a.w.nee Scouts after their enlistment, and, while among the privates in this body all were of course equal in name, it was yet common, as the camp prepared to start in the morning, to see the younger men saddling up the horses, and performing other duties for the chiefs and the proved warriors, whose military standing was no higher than those who were serving them.

The dress of the old-time p.a.w.nee male consisted of a breech clout, leggings, fringed at the side, and reaching from ankle to thigh, and moccasins. Over all this, when the weather demanded it, was worn the buffalo robe, the hair side being turned in. The dress of the women consisted of a sort of sleeveless s.h.i.+rt, and a skirt of dressed buffalo cow skin, reaching to below the knee, with leggings of cloth or buckskin, laced above the knee, and moccasins. They also wore the robe or blanket. No head covering was used, though in war and on great occasions the men wore bonnets or chaplets of eagle feathers, and sometimes both men and women wove wreaths out of cottonwood or willow twigs, with the green leaves left on, to shade their eyes from the fierce rays of the sun. The children were at first scantily clad. The boy, after he was released from his board, went naked, except perhaps for a string of beads around his neck, until he was ten or twelve years old, though usually he a.s.sumed the breech clout before that age. Girls were clad in a s.h.i.+rt or smock almost as soon as they could walk.

At the present time but few of the p.a.w.nees wear their hair cut in the ancient fas.h.i.+on, but twenty years ago a large proportion of the older men had the whole head shaved, except a narrow roach which ran from the forehead to the back of the head. This roach, on which the hair was usually left less than an inch long, was sometimes stiffened at the sides with grease and paint to make it stand up well. From this roach the scalp lock fell back in its natural position. At the present day many of the men cut their hair short, like the whites. The women usually wore their hair in two braids, one on each side, falling behind the ears, and the younger ones were careful in tending it.

All hair upon the face and on other parts of the body was usually plucked out, but I have seen a p.a.w.nee with a heavy beard under his chin.

Paint was freely used in ornamentation, especially on the face and breast. Black, as is the case with most tribes, was the color for war.

Red, white and yellow, were used merely for ornament.