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ILLUSTRATED FROM DRAWINGS BY CAPTAIN EASTMAN. TO HENRY SIBLEY, ESQ.,
ILLUSTRATED FROM DRAWINGS BY CAPTAIN EASTMAN. TO HENRY SIBLEY, ESQ.,
It was my purpose to dedicate, exclusively, these pages to my beloved parents. What correctness of sentiment appears in this book is mainly ascribable to a principle they endeavored to instil into the minds of their children, that purity of heart and intellectual attainment are never more appropriately exercised than in promoting the good of our fellow-creatures. Yet the sincere sentiments of respect and regard that I entertain for you, the remembrance of the many acts of friendship received fro
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PREFACE.
PREFACE.
My only title to the office of editor in the present case is some practice in such matters, with a very warm interest in all, whether relating to past or present, that concerns our western country. Mrs. Eastman,—wife of Captain Eastman, and daughter of Dr. Henderson, both of the U. S. army,—is thoroughly acquainted with the customs, superstitions, and leading ideas of the Dahcotahs, whose vicinity to Fort Snelling, and frequent intercourse with its inmates, have brought them much under the notic
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INTRODUCTION.
INTRODUCTION.
The materials for the following pages were gathered during a residence of seven years in the immediate neighborhood—nay—in the very midst of the once powerful but now nearly extinct tribe of Sioux or Dahcotah Indians. Fort Snelling is situated seven miles below the Falls of St. Anthony, at the confluence of the Mississippi—and St. Peter's rivers—built in 1819, and named after the gallant Colonel Snelling, of the army, by whom the work was erected. It is constructed of stone; is one of the strong
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I.
I.
SIOUX CEREMONIES, SCALP DANCE, &c. The Sioux occupy a country from the Mississippi river to some point west of the Missouri, and from the Chippewa tribe on the north, to the Winnebago on the south; the whole extent being about nine hundred miles long by four hundred in breadth. Dahcotah is the proper name of this once powerful tribe of Indians. The term Sioux is not recognized, except among those who live near the whites. It is said to have been given by the old French traders, that the
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INDIAN DOCTORS.
INDIAN DOCTORS.
When an Indian is sick and wants "the Doctor" as we say, or a medicine man, as they say,—they call them also priests, doctors and jugglers,—a messenger is sent for one, with a pipe filled in one hand, and payment in the other; which fee may be a gun, blanket, kettle or anything in the way of present. The messenger enters the wigwam (or teepee, as the houses of the Sioux are called) of the juggler, presents the pipe, and lays the present or fee beside him. Having smoked, the Doctor goes to the te
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INDIAN NAMES AND WRITING.
INDIAN NAMES AND WRITING.
The names of the Sioux bands or villages, are as fanciful as those given to individuals. Near Fort Snelling, are the "Men-da-wahcan-tons," or people of the spirit lakes; the "Wahk-patons," or people of the leaves; the "Wahk-pa-coo-tahs," or people that shoot at leaves, and other bands who have names of this kind. Among those chiefs who have been well-known around Fort Snelling, are, Wah-ba-shaw, The Leaf. Wah-ke-on-tun-kah, Big Thunder. Wah-coo-ta, Red Wing. Muzza Hotah, Gray
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INDIAN WRITING.
INDIAN WRITING.
[Illustration: No. I and 3, prisoners captured by No. 2. (No hands on the prisoners.) No. 1, female prisoner. No. 3, male.] [Illustration: Nos. 4 and 5, female and male killed; 6 and 7, boy and girl killed.] [Illustration: No. 8, that he has killed his enemy; 9, that he has cut the throat of his enemy, and taken the scalp; 10, that he was the third that touched the body of his enemy after he was killed; 11, the fourth that touched it; 12, the fifth that touched it.] [Illustration: No. 13, been w
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INDIAN CHILDREN.
INDIAN CHILDREN.
The children among the Sioux are early accustomed to look with indifference upon the sufferings or death of a person they hate. A few years ago a battle was fought quite near Fort Snelling. The next day the Sioux children were playing foot-ball merrily with the head of a Chippeway. One boy, and a small boy too, had ornamented his head and ears with curls. He had taken the skin peeled off a Chippeway who was killed in the battle, wound it around a stick until it assumed the appearance of a curl,
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GODS OF THE DAHCOTAHS.
GODS OF THE DAHCOTAHS.
First in order of the gods of the Dahcotahs, comes the Great Spirit. He is the creator of all things, excepting thunder and wild rice. Then there is, Wakinyan, or Man of the West. Wehiyayanpa-micaxta, Man of the East. Wazza, Man of the North. Itokaga-micaxta, Man of the South. Onkteri, or Unktahe, God of the Waters. Hayoka, or Haoka, the antinatural god. Takuakanxkan, god of motion. Canotidan, Little Dweller in Woods. This god is said to live in a f
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DAHCOTAH;
DAHCOTAH;
CHECKERED CLOUD, THE MEDICINE WOMAN. [Footnote: A medicine woman is a female doctor or juggler. No man or woman can assume this office without previous initiation by authority. The medicine dance is a sacred rite, in honor of the souls of the dead; the mysteries of this dance are kept inviolable; its secrets have never been divulged by its members. The medicine men and women attend in cases of sickness. The Sioux have the greatest faith in them. When the patient recovers, it redounds to the hono
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RED EARTH;
RED EARTH;
"Good Road" is one of the Dahcotah chiefs—he is fifty years old and has two wives, but these two have given a deal of trouble; although the chief probably thinks it of no importance whether his two wives fight all the time or not, so that they obey his orders. For what would be a calamity in domestic life to us, is an every day affair among the Dahcotahs. Good Road's village is situated on the banks of the St. Peter's about seven miles from Fort Snelling. And like other Indian villages it abound
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CHAPTER II.
CHAPTER II.
"Red Earth" sits by the door of her father's teepee; while the village is alive with cheerfulness, she does not join in any of the amusements going on, but seems to be occupied with what is passing in her own mind. Occasionally she throws a pebble from the shore far into the river, and the copper-colored children spring after it, as if the water were their own element, striving to get it before it sinks from their view. Had she been attentive to what is passing around her, she would not have kep
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CHAPTER III.
CHAPTER III.
The gun is now generally used among the Dahcotahs as a weapon of warfare. But those bands in the neighborhood of Fort Snelling considered it as a necessary part of their war implements, before the distant bands were at all acquainted with its use. Some time ago, one of the Mun-da-wa-kan-tons gave a gun to a Sisse-ton, who, proud of the gift, went out immediately to use it. On his return to his village he came up with a drove of buffaloes. His first impulse was to use his bow and arrow, but a mom
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CHAPTER IV.
CHAPTER IV.
It would be well for the Dahcotahs if they only sought the lives of their enemies. But they are wasting in numbers far more by their internal dissensions than from other causes. Murder is so common among them, that it is even less than a nine days' wonder; all that is thought necessary is to bury the dead, and then some relative must avenge his quarrel. Red Earth told her lover of the threat of Shining Iron, and the young man was thus put on his guard. The sons of Good Road's first wife were als
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WENONA;
WENONA;
Never did the sun shine brighter than on a cold day in December, when the Indians at "Little Crow's" village were preparing to go on a deer hunt. The Mississippi was frozen, and the girls of the village had the day before enjoyed one of their favorite amusements—a ball-play on the ice. Those who owned the bright cloths and calicoes which were hung up before their eyes, as an incentive to win the game, were still rejoicing over their treasures; while the disappointed ones were looking sullen, and
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CHAPTER II.
CHAPTER II.
In the preparations for the deer hunt, the ball-play has been forgotten. The women are putting together what will be necessary for their comfort during their absence, and the men are examining their guns and bows and arrows. The young girls anticipate amusement and happiness, for they will assist their lovers to bring in the deer to the camp; and the jest and merry laugh, and the words of love are spoken too. The ball-play has been forgotten by all but Harpstenah. But it is late in the afternoon
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CHAPTER III.
CHAPTER III.
The party encamped about twenty miles from the village. The women plant the poles of their teepees firmly in the ground and cover them with a buffalo skin. A fire is soon made in the centre and the corn put on to boil. Their bread is kneaded and put in the ashes to bake, but flour is not very plenty among them. The next day parties were out in every direction; tracks of deer were seen in the snow, and the hunters followed them up. The beautiful animal flies in terror from the death which comes s
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THE DAHCOTAH CONVERT.
THE DAHCOTAH CONVERT.
"Tell me," said, Hiatu-we-noken-chah, or 'woman of the night,' "the Great Spirit whom you have taught me to fear, why has he made the white woman rich and happy, and the Dahcotah poor and miserable?" She spoke with bitterness when she remembered the years of sorrow that had made up the sum of her existence. But how with the missionary's wife? had her life been one bright dream—had her days been always full of gladness—her nights quiet and free from care? Had she never longed for the time of repo
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CHAPTER II.
CHAPTER II.
The Dahcotahs believe in the existence of a Great Spirit, but they have very confused ideas of his attributes. Those who have lived near the missionaries, say that the Great Spirit lived forever, but their own minds would never have conceived such an idea. Some say that the Great Spirit has a wife. They say that this being created all things but thunder and wild rice; and that he gave the earth and all animals to them, and that their feasts and customs were the laws by which they are to be gover
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CHAPTER III.
CHAPTER III.
However absurd may be the religion of the Dahcotahs, they are zealous in their devotion to it. Nothing is allowed to interfere with it. Are their women planting corn, which is to be in a great measure depended upon for food during the next winter? whatever be the consequences, they stop to celebrate a dance or a feast, either of which is a part of their religion. How many Christians satisfy their consciences by devoting one day of the week to God, feeling themselves thus justified in devoting th
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CHAPTER I.
CHAPTER I.
Wabashaw, (or The Leaf,) is the name of one of the Dahcotah Chiefs. His village is on the Mississippi river, 1,800 miles from its mouth. The teepees are pitched quite near the shore, and the many bluffs that rise behind them seem to be their perpetual guards. The present chief is about thirty-five years old—as yet he has done not much to give him a reputation above the Dahcotahs about him. But his father was a man whose life and character were such as to influence his people to a great degree. W
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CHAPTER II.
CHAPTER II.
Wabashaw's village is sometimes called Keusca. This word signifies to break through, or set aside; it was given in consequence of an incident which occurred some time ago, in the village. "Sacred Wind" was a daughter of one of the most powerful families among the Dahcotahs; for although a chief lives as the meanest of his band, still there is a great difference among the families. The number of a family constitutes its importance; where a family is small, a member of it can be injured with littl
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"THE DAHCOTAH BRIDE."
"THE DAHCOTAH BRIDE."
The valley of the Upper Mississippi presents many attractions to the reflecting mind, apart from the admiration excited by its natural beauty. It is at once an old country and a new—the home of a people who are rapidly passing away—and of a nation whose strength is ever advancing. The white man treads upon the footsteps of the Dahcotah—the war dance of the warrior gives place to the march of civilization—and the saw-mill is heard where but a few years ago were sung the deeds of the Dahcotah brav
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CHAPTER II.
CHAPTER II.
But yesterday the Dahcotahs and Chippeways, foes from time immemorial, feasted and danced together, for there was peace between them. They had promised to bury the hatchet; the Chippeways danced near the fort, and the Dahcotahs presented them with blankets and pipes, guns and powder, and all that the savage deems valuable. Afterwards, the Dahcotahs danced, and the generous Chippeways exceeded them in the number and value of their gifts. As evening approached, the bands mingled their amusements—t
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CHAPTER III.
CHAPTER III.
We rarely consider the Indian as a member of a family—we associate him with the tomahawk and scalping-knife. But the very strangeness of the customs of the Dahcotahs adds to their interest; and in their mourning they have all the horror of death without an attendant solemnity. All the agony and grief that a Christian mother feels when she looks for the last time at the form which will so soon moulder in the dust, an Indian mother feels also. The Christian knows that the body will live again; tha
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CHAPTER IV.
CHAPTER IV.
But we will do as the Dahcotahs did—turn from the sadness and horror of an Indian's death, to the gayety and happiness of an Indian marriage. The Indians are philosophers, after all—they knew that they could not go after the Chippeways, so they made the best of it and smoked. Beloved Hail was dead, but they could not bring him to life, and they smoked again: besides, "Walking Wind" was to be married to "The War Club," whereupon they smoked harder than ever. There are two kinds of marriages among
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CHAPTER V.
CHAPTER V.
Early in the morning, Walking Wind commenced her toilet—and it was no light task to deck the Indian bride in all her finery. Her mocassins were worked with porcupine, and fitted closely her small feet; the leggins were ornamented with ribbons of all colors; her cloth shawl, shaped like a mantilla, was worked with rows of bright ribbons, and the sewing did honor to her own skill in needle-work. Her breast was covered with brooches, and a quantity of beads hung round her neck. Heavy ear-rings are
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THE ORATOR OF THE SIOUX.
THE ORATOR OF THE SIOUX.
Shah-co-pee (or Six) is one of the chiefs of the Dahcotahs; his village is about twenty-five miles from Fort Snelling. He belongs to the bands that are called Men-da-wa-can-ton, or People of the Spirit Lakes. No one who has lived at Fort Snelling can ever forget him, for at what house has he not called to shake hands and smoke; to say that he is a great chief, and that he is hungry and must eat before he starts for home? If the hint is not immediately acted upon, he adds that the sun is dying fa
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CHAPTER II.
CHAPTER II.
It was a beautiful morning in June when we left Fort Snelling to go on a pleasure party up the St. Peters, in a steamboat, the first that had ever ascended that river. There were many drawbacks in the commencement, as there always are on such occasions. The morning was rather cool, thought some, and as they hesitated about going, of course their toilets were delayed to the last moment. And when all were fairly in the boat, wood was yet to be found. Then something was the matter with one of the w
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CHAPTER III.
CHAPTER III.
Shah-co-pee has looked rather grave lately. There is trouble in the wigwam. The old chief is the husband of three wives, and they and their children are always fighting. The first wife is old as the hills, wrinkled and haggard; the chief cares no more for her than he does for the stick of wood she is chopping. She quarrels with everybody but him, and this prevents her from being quite forgotten. The day of the second wife is past too, it is of no use for I her to plait her hair and put on her or
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CHAPTER IV.
CHAPTER IV.
Shah-co-pee came, a few days ago, with twenty other warriors, some of them chiefs, on a visit to the commanding officer of Fort Snelling. The Dahcotahs had heard that the Winnebagoes were about to be removed, and that they were to pass through their hunting grounds on their way to their future homes. They did not approve of this arrangement. Last summer the Dahcotahs took some scalps of the Winnebagoes, and it was decided at Washington that the Dahcotahs should pay four thousand dollars of their
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THE TRACK-MAKER. CHAPTER I.
THE TRACK-MAKER. CHAPTER I.
It was in the summer of 183-, that a large party of Chippeways visited Fort Snelling. There was peace between them and the Sioux. Their time was passed in feasting and carousing; their canoes together flew over the waters of the Mississippi. The young Sioux warriors found strange beauty in the oval faces of the Chippeway girls; and the Chippeways discovered (what was actually the case) that the women of the Dahcotahs were far more graceful than those of their own nation. But as the time of the d
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CHAPTER II.
CHAPTER II.
When the Chippeways broke up their camp near Fort Snelling, they divided into two parties, one party returning home by the Mississippi, the other by way of the St. Croix. They parted on the most friendly terms with the Sioux, giving presents, and receiving them in return. Some pillagers, who acknowledge no control, had accompanied the Chippeways. These pillagers are in fact highwaymen or privateers—having no laws, and acting from the impulses of their own fierce hearts. After the Chippeways had
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CHAPTER III.
CHAPTER III.
Woe to the unsuspecting Chippeways! ignorant of the murder that had been committed, they were leisurely turning their steps homeward, while the pillagers made their escape with the scalp of the Dahcotah. The Sioux travelled one day and night before they came up with the Chippeways. Nothing could quench their thirst but blood. And the women and children must suffer first. The savage suffers a twofold death; before his own turn comes, his young children lie breathless around him, their mother all
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CHAPTER IV.
CHAPTER IV.
The Track-maker had added to his fame. He had taken many scalps, and the Dahcotah maidens welcomed him as a hero—as one who would no longer refuse to acknowledge the power of their charms. They asked him eagerly of the fight—whom he had killed first—but they derived but little satisfaction from his replies. They found he resisted their advances, and they left him to his gloomy thoughts. Every scene he looked upon added to his grief. Memory clung to him, recalling every word and look of Flying Sh
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ETA KEAZAH;
ETA KEAZAH;
* * * * * Wenona was the light of her father's wigwam—the pride of the band of Sissetons, whose village is on the shores of beautiful Lake Travers. However cheerfully the fire might burn in the dwelling of the aged chief, there was darkness, for him when she was away—and the mother's heart was always filled with anxiety, for she knew that Wenona had drawn upon her the envy of her young companions, and she feared that some one of them would cast a spell [Footnote: The Indians fear that from envy
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CHAPTER II.
CHAPTER II.
Winter is the season of trial for the Sioux, especially for the women and children. The incursions of the English half-breeds and Cree Indians, into the Sisseton country, have caused their buffalo to recede, and so little other game is to be found, that indescribable sufferings are endured every winter by the Sissetons. Starvation forces the hunters to seek for the buffalo in the depth of winter. Their families must accompany them, for they have not the smallest portion of food to leave with the
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CHAPTER III.
CHAPTER III.
In the summer of 1844 a large party of half-breeds and Indians from Red river,—English subjects,—trespassed upon the hunting grounds of the Sioux. There were several hundred hunters, and many carts drawn by oxen for the purpose of carrying away the buffalo they had killed. One of this party had left his companions, and was riding alone at some distance from them. A Dahcotah knew that his nation would suffer from the destruction of their game—fresh in his memory, too, were the sufferings of the p
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CHAPTER IV.
CHAPTER IV.
Who that has seen Fort Snelling will not bear testimony to its beautiful situation! Whichever way we turn, nature calls for our admiration. But beautiful as it is by day, it is at night that its majesty and loveliness speak to the soul. Look to the north, (while the Aurora Borealis is flashing above us, and the sound of the waters of St. Anthony's Falls meets the ear,) the high bluffs of the Mississippi seem to guard its waters as they glide along. To the south, the St. Peter's has wandered off,
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CHAPTER V.
CHAPTER V.
It is time to return to Sullen Face. He and Forked Horn, on their return to the village, were informed of what had occurred during their absence. They offered to fulfil the engagement of the chief, and accompanied by others of the band, they started for Fort Snelling. The wife of Sullen Face had insisted upon accompanying him, and influenced by a presentiment that he should never return to his native village, he allowed her to do so. Their little boy quite forgot his fatigue as he listened to hi
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THE SPIES.
THE SPIES.
* * * * * IT was in the spring of 1848, that several Dahcotahs were carefully making their way along the forests near the borders of the Chippeway country. There had recently been a fight near the spot where they were, and the Dahcotahs were seeking the bodies of their friends who had been slain, that they might take them home to bury them. They moved noiselessly along, for their enemies were near. Occasionally, one of them would imitate the cry of a bird or of some animal, so that if the attent
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CHAPTER II.
CHAPTER II.
Many of the customs of the Dahcotahs are to be attributed to their superstitions. Their teepees are always made of buffalo-skins; nothing would induce them to use deer-skin for that purpose. Many years ago a woman made a teepee of deer-skin; and was taken suddenly ill, and died immediately after. Some reason must be found for the cause of her death, and as no other was known, the Indians concluded that she brought her death upon herself by using deer-skin for her teepee. They have always, since,
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CHAPTER III.
CHAPTER III.
The day after the sugar feast, the Owl told his wife to get ready her canoe, as he wanted to spear some fish. She would rather have staid at home, as she was not fully recovered from her last night's indisposition. But there was no hesitating when the war chief spoke; so she placed her child upon her back, and seated herself in the stern of the canoe, paddling gently along the shore where the fish usually lie. Her husband stood in the bow of the canoe with a spear about six feet in length. As he
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THE MAIDEN'S ROCK;
THE MAIDEN'S ROCK;
Lake Pepin is a widening of the Mississippi river. It is about twenty miles in length, and from one to two miles wide. The country along its banks is barren. The lake has little current, but is dangerous for steamboats in a high wind. It is not deep, and abounds in fish, particularly the sturgeon. On its shores the traveller gathers white and red agates, and sometimes specimens streaked with veins of gold color. The lover reads the motto from his mistress' seal, not thinking that the beautiful s
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THE INDIAN IN A TRANCE.
THE INDIAN IN A TRANCE.
* * * * * About forty years ago, Ahak-tah, "The Male Elk," was taken sick with a sore throat. It was in the winter too, and sickness and cold together are hard to bear. Want was an evil from which they were suffering; though the Dahcotahs were not so poor then as they are now. They had not given so much of their lands to the white people; and they depended more upon their own exertions for support than they do at present. The medicine men did all they could to cure Ahaktah; they tried to charm a
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THE WANDERER.
THE WANDERER.
* * * * * Chaskè was tired of living in the village, where the young men, finding plenty of small game to support life, and yielding to the languor and indolence produced by a summer's sun, played at checker's, or drank, or slept, from morn till night, and seemed to forget that they were the greatest warriors and hunters in the world. This did very well for a time; but, as I said, Chaskè got tired of it. So he determined to go on a long journey, where he might meet with some adventures. Early on
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THE WIFE.
THE WIFE.
* * * * * In February, 1837, a party of Dahcotahs (Warpetonian) fell in with Hole-in-the-Day, and his band. When Chippeways and Dahcotahs meet there is generally bloodshed; and, however highly Hole-in-the-Day may be esteemed as a warrior, it is certain that he showed great treachery towards the Dahcotahs on many occasions. Now they met for peaceable purposes. Hole-in-the-Day wished permission to hunt on the Dahcotah lands without danger from the tomahawk of his enemies. He proposed to pay them c
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CHAPTER II.
CHAPTER II.
We shall see how faithfully the Chippeway chief kept the treaty that he had called upon the Great Spirit to witness. There has been great diversity of opinion concerning Hole-in-the-Day, The Chippeways and Dahcotahs all feared him. Some of the white people who knew him admired, while others detested his character. He was certainly, what all the Chippeways have been, a friend of the white people, and equally an enemy to the Dahcotahs. He encouraged all attempts that were made towards the civiliza
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CHAPTER III.
CHAPTER III.
The elder of the two wives escaped from the murderous Chippeways. Again and again, in the darkness of the night, she turns back to flee from her deadly foe, but far more from the picture of her children, murdered before her eyes. She knew the direction in which the Dahcotahs who had left the party had encamped, and she directed her steps to find them. One would think she would have asked death from her enemies—her husband loved her no more, her children were dead—but she clung to life. She reach
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CHAPTER IV.
CHAPTER IV.
While the wife of Red Face lived from day to day in suspense as to her fate, her husband made every effort for her recovery. Knowing that she was still alive, he could not give up the hope of seeing her again. Accordingly, the facts were made known at Fort Snelling, and the Chippeway interpreter was sent up to Hole-in-the-Day's village, with an order from the government to bring her down. She had been expected for some time, when an excitement among a number of old squaws, who were standing outs
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ANOTHER OF THE GIANT GODS OF THE DAHCOTAHS.
ANOTHER OF THE GIANT GODS OF THE DAHCOTAHS.
Wah-Zee-Yah had a son who was killed by Etokah Wachastah, Man of the South. Wah-zee-yah is the god of the winter, and Etokah Wachastah is the god of the summer. When there is a cold spell early in the warm weather, the Dahcotahs say Wah-zee-yah is looking back. When the son of Wah-zee-yah was killed, there were six on each side; the Beings of the south were too strong for those of the north, and conquered them. When the battle was over, a fox was seen running off with one of the Beings of the no
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STORMS IN LIFE AND NATURE;
STORMS IN LIFE AND NATURE;
"Ever," says Checkered Cloud, "will Unktahe, the god of the waters, and Wahkeon, (Thunder,) do battle against each other. Sometimes the thunder birds are conquerors—often the god of the waters chases his enemies back to the distant clouds." Many times, too, will the daughters of the nation go into the pathless prairies to weep; it is their custom; and while there is sickness, and want, and death, so long will they leave the haunts of men to weep where none but the Great Spirit may witness their
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CHAPTER I.
CHAPTER I.
Dark and heavy clouds hung over the village of "Sleepy Eyes," one of the chiefs of the Sioux. The thunder birds flapped their wings angrily as they flew along, and where they hovered over the "Father of many waters," the waves rose up, and heaved to and fro. Unktahe was eager to fight against his ancient enemies; for as the storm spirits shrieked wildly, the waters tossed above each other; the large forest trees were uptorn from their roots, and fell over into the turbid waters, where they lay p
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CHAPTER II.
CHAPTER II.
Well might Harpstenah sit in her lodge and weep. The sorrows of her life passed in review before her. Yet she was once the belle of an Indian village; no step so light, no laugh so merry as hers. She possessed too, a spirit and a firmness not often found among women. She was by birth the third daughter, who is always called Harpstenah among the Sioux. Her sisters were married, and she had seen but fourteen summers when old Cloudy Sky, the medicine man, came to her parents to buy her for his wife
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CHAPTER III.
CHAPTER III.
In their hours for eating, the Sioux accommodate themselves to circumstances. If food be plenty, they eat three or four times a day; if scarce, they eat but once. Sometimes they go without food for several days, and often they are obliged to live for weeks on the bark of trees, skins, or anything that will save them from dying of famine. When game and corn are plenty, the kettle is always boiling, and they are invariably hospitable and generous, always offering to a visitor such as they have it
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CHAPTER IV.
CHAPTER IV.
The approach of night brought with it but little inclination to sleep to the excited girl. Her father slept, tired with the day's hunt; and her mother dreamed of seeing her daughter the wife of a war chief and a medicine man. The village was built on the shores of the lake now known as Lake Calhoun. By the light of the moon the teepees were reflected in its waters. It was bright as day; so clear was the lake, that the agates near the shore sparkled in its waters. The cry of the whippoorwill alon
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CHAPTER V.
CHAPTER V.
The feast given in honor of their medicine was celebrated the next day, and Cloudy Sky was thus relieved of the necessity of wearing mourning for his enemy. His face was carefully washed of the black paint that disfigured it; his hair, plentifully greased, was braided and ornamented. His leggins were new, and his white blanket was marked according to Indian custom. On it was painted a black hand, that all might know that he had killed his enemy. But for all he did not look either young or handso
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CHAPTER VI.
CHAPTER VI.
Ten years had passed away since their marriage, and Red Deer had never brought another wife to his teepee. Harpstenah was without a rival in his affections, if we except the three strong boys who were growing up beside them. Chaskè (the oldest son) could hunt for his mother, and it was well that he could, for his father's strength was gone. Consumption wasted his limbs, and the once powerful arm could not now support his drooping head. The father and mother had followed Cloudy Sky to the world o
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THE DANCE TO THE GIANT CHAPTER I.
THE DANCE TO THE GIANT CHAPTER I.
The dance to the Giant is now rarely celebrated among the Dahcotahs. So severe is the sacrifice to this deity, that there are few who have courage to attempt it; and yet Haokah is universally reverenced and feared among the Sioux. They believe in the existence of many Giants, but Haokah is one of the principal. He is styled the anti-natural god. In summer he feels cold, in winter he suffers from the heat; hot water is cold to him, and the contrary. The Dahcotah warrior, however brave he may be,
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CHAPTER II.
CHAPTER II.
A few months ago, the Deer-killer had told Wenona that Wanska was noisy and tiresome, and that her soft dark eyes were far more beautiful than Wanska's laughing ones. They were not at home then, for Wenona had accompanied her parents on a visit to some relations who lived far above the village of Shah-co-pee. While there the Deer-killer came in with some warriors who had been on a war party; there Wenona was assured that her rival, the Merry Heart, was forgotten. And well might the Deer-killer a
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CHAPTER III.
CHAPTER III.
The dance to the Giant is always performed inside the wigwam. Early in the morning the dancers were assembled in the chief's lodge. Their dress was such as is appointed for the occasion. Their hats were made of the bark of trees, such as tradition says the Giant wears. They were large, and made forked like the lightning. Their leggins were made of skins. Their ear-rings were of the bark of trees, and were about one foot long. The chief rose ere the dawn of day, and stood before the fire. As the
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CHAPTER IV.
CHAPTER IV.
Wenona had not hoped in vain, for her lover was with her, and Wanska seemed to be forgotten. The warrior's flute would draw her out from her uncle's lodge while the moon rose o'er the cold waters. Wrapped in her blanket, she would hasten to meet him, and listen to his assurances of affection, wondering the while that she had ever feared he loved another. She had been some months at the village of Markeda, and she went to meet her lover with a heavy heart. Her mother had noticed that her looks we
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U-MI-NE-WAH-CHIPPE;
U-MI-NE-WAH-CHIPPE;
I have noticed the many singular notions of the Sioux concerning thunder, and especially the fact that they believe it to be a large bird. They represent it thus. [Illustration:] This figure is often seen worked with porcupine quills on their ornaments. Ke-on means to fly. Thunder is called Wah-ke-on or All-flier. U-mi-ne-wah-chippe is a dance given by some one who fears thunder and thus endeavors to propitiate the god and save his own life. A ring is made, of about sixty feet in circumference,
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