Part 16

The brothers on their return from hunting missed their sister and suspecting the cause of her departure followed the tracks and arrived outside the lodge where they found their sister nearly frozen to death. After wrapping her in a robe, and she had somewhat recovered, the eldest brother said, “Go back into the lodge and tell them a story in return.” She entered and said, “I come to tell a tale. There was once a woman coaxed off and forced to follow a strange man. She came to a lodge of strangers, who instead of protecting her, robbed her of all her clothing and threw her out in the snow to die. Such men have no hearts.” On concluding, the hearts of all the Indians inside flew out of their mouths and stuck to the lodge poles outside, where they were cut to pieces by the brothers. She left with her brothers for their home, but got separated from them in a snow storm and wandered every way, she know not whither. In the end, after a long time she came to a large house of iron with flames of fire coming out of the chimney. She feared to enter. “Come in,” said the master of the house. “If I enter, how shall I be treated? What relation shall I bear to you?” “I will be your brother,” he said. “No,” was the answer. “I will be your father.” “No,” was again the answer. “Your uncle,” “your friend,” still “no” was her answer. “I will be your husband.” This time she replied “Yes,” the large iron doors flew open and she entered, they closing violently behind her.

The inhabitant was a large, ugly man, and the interior of the building was strewn with human carcasses half devoured in their raw state. He was the first cannibal! The woman would have fled but could not, and was compelled to become his wife according to her promise. He treated her badly and although not forcing her to eat human flesh was continually devouring it himself. They lived as man and wife for a length of time, during which she had a male child by him. The brothers had never given up the search for their lost sister, and in the course of their travels for that purpose came to the house of the cannibal during his absence. The woman let them in and recognized them. The child was beginning to speak a few words, and among the first he pronounced were: “Mother, what fine, fat men; kill one of them that I may eat some good meat.” The brothers stared—the child was a cannibal! “You little fool,” said the mother, “would you eat your own uncle?” The brothers held a council with their sister as to the way the cannibal being could be killed and she undertook his destruction. It appears this being had the power of coming into his house any way he chose, through the floor, through the walls, or any other manner, and the only vulnerable part of him was a cavity in the top of his head, not protected by the bone of the skull. She heated a stone red hot, and when the cannibal as usual was coming up through the floor, head foremost, she threw the stone into the hole in his head and burned up his brains, causing instant death.

She then fled to a place of rendezvous appointed by her brothers, taking her child along. They returned to their home with their sister, and when they arrived held a council and condemned the child to death, to prevent the propagation of the race of cannibals. It was killed by the mother, and on killing it she was changed into a body of fire, caught up into the heavens and placed as the first star in the north, which was the polar star. The seven brothers were also changed into stars and form the constellation known as the Great Bear and are appointed to walk around and keep guard over their sister forever.

After the narrator had concluded I inquired if it had any other meaning than a story told to excite interest. He said it had, and that it showed the woman was revenged on all her persecutors, and for her resolution and good in cutting off the first cannibal and her own son, thereby destroying the species, was rewarded by being placed as a star; likewise her brothers who had protected her through life were stars also and guard her from harm. That if she had not acted thus a great part of the Indians would be cannibals. This he said was the commencement of stars, and their traditions named many other instances of like manner in which stars were created.

MANNERS AND CUSTOMS

CONSTITUTION OF THE ASSINIBOIN FAMILY; KINSHIP.—There are terms for each degree of relationship and the collateral branches. These affinities are traced as far back as the great-grandfather, and the line of descent is distinguished by their referring to the names of the grandfather, father, or parents through some of their descendants living. The names for collateral relatives are the same by the father’s as by the mother’s side. All stepchildren become the children of all the wives the Indian has. The terms aunt and uncle are the same on both sides. The elder brother is called Ma-chin´-ah and the rest of the brothers Mis-soon-kah; the youngest is named the last. The eldest sister is called Me-tun´k-ah and the rest of the sisters Me-choon-ah. Their names are the same on either part. The name of a dead person is seldom mentioned, or if so, in a very low voice. Usually they name some living relative, and add his or her dead father. Where confusion exists as to a distant collateral relative they are all classed under the general head of cousins, though they are generally correct. They always address one of their nation as kindred if there is reason to believe the least possible degree of relationship is acknowledged, and never use their proper names if they are of kin. The name of the mother-in-law or father-in-law is never pronounced by the son-in-law. She never speaks to him nor he to her, neither do they ever look at the face nor go into the same lodge.

Should the father-in-law happen to go into a lodge where his son-in-law is seated, the latter would cover his face with his robe and not speak while the former remained. Usually they stop the one entering by crying out, “He of whom you are ashamed is here,” when the other goes away and postpones his visit. All communications on business to these people by their son-in-law is transacted through his wife or strangers. To speak to or name the father or mother of an Indian’s wife would excite the ridicule and laughter of the whole camp. They refer to them in speaking by mentioning my father- or mother-in-law, as the case may be, or sometimes say “my wife’s father,” or “her mother.” A woman does not mention the individual name of her husband nor he hers, but always say “my husband” or “my wife.” Most of the bands being made up of relatives, the terms denoting kindred are in constant use in conversation.

The hunter state with all these prairie tribes is precarious and uncertain. They are often weeks and months without enough meat and not infrequently reduced to absolute famine. Whenever the buffalo are plenty they have no difficulty in procuring more meat than they can use and then do dry some, but they are very improvident and their small supplies are soon exhausted.

Indians who have numbers of horses, like the Crows and Sioux, follow the buffalo at all seasons, with their camp, but those who have but few horses, like the Assiniboin, can not follow them through the deep snow. When they are far from their lodges the men go over the snow on snowshoes and pack the hides to camp on dogs. From observation and experience they know that the buffalo approach the timber when the snow is deep on the plains to eat twigs and wild rosebuds. They therefore place their camps along some stream in the commencement of the winter and await their approach. None of these nations except the Cree are good elk and deer hunters, consequently their whole dependence is on the buffalo, which, as we have stated, is precarious. Their raiment made of skins is durable, one suit being sufficient for a year, and game is always found in sufficient number to furnish them with garments before they actually need them. There is no distress on this score. Their habits and pursuits, as will be seen through these pages, do not admit of their wearing any other material than that made of skins; except in warm weather and for show on occasions, none other is worn.

Inasmuch as women are of great advantage to the Indians by their labor, a plurality of wives is required by a good hunter. The domestic peace of a family does not suffer much on that account. There are, to be sure, quarrels among the women occasionally, but these generally end in personal abuse and recrimination, or are quelled by the master, if present.

Upon the whole the domestic arrangement is benefited by having the labor divided, which would be too much for one woman. The Indians, mostly, treat their wives well, but these women require a hard ruler and sometimes they are obliged to strike severely. Jealousies among the women of the same lodge are nothing and do not affect the actions of the man further than to stop the disturbance. But jealousy on the part of the man toward some one of his women supposed to be unfaithful are accompanied by terrible punishments, not infrequently by death. Among the Blackfeet the noses of the women are cut off for this offense; others stab, strike, or kill as it happens. Women are not interfered with by the men in their management of household affairs. Such interference would excite too much ridicule for their pride.

Are the labors of husband and wife equally divided? The occupations of the man are as follows: Setting aside that of war which he occasionally follows after having a family, though not often, he is obliged to keep the family in meat and skins, and this occupies about one-third of his time. He makes his own bows and arrows, snowshoes, powder horns, and all implements of war and the chase, not purchased. He furnishes horses, either by war, bargains, or other means; collects, waters, and guards his horses; makes traps for wolves and foxes and kills and skins them; attends councils, feasts, and ceremonies; protects his family from insult and injury, and risks his life for them in hunting in different ways; all of which should be taken into consideration as forming a portion of his time and labor.

Sometimes his women will accompany him to the hunt and aid in skinning and butchering the animal, but this is only when the buffalo are near the camp. She never participates in his labors on other occasions. The usual occupations of the women are, to prepare the skins and dress them, which is a tedious and laborious operation; to cut up the meat in thin slices and dry it; to make all the clothing for the family, make lodges, cook, take care of their children and dogs, bring wood and water, pack and unpack animals, erect the tents, strike them, arrange the interior, carry burdens in traveling, render grease, pound meat, work at garnishing with beads and porcupine quills, make dogs travailles, saddle and unsaddle the master’s horse, etc. In nations where canoes are used, the men make the frame and the women sew and stitch over it the bark or skin. Men make the paddles, pans, bowls, cradles, and pipes. This is among the Cree and Chippewa. With those who plant, the labor of hoeing, planting, gathering, drying, and shelling the corn is all done by the women and children; but with these less hunting is done.

Owing to the length of time required to scrape, stretch, dry, dress, and smoke even one skin it will be seen that the labor of the woman is much greater than that of the man, and she must have help or she could not attend to the domestic affairs of a large family.

A surplus of dressed skins is also necessary to buy the supplies they can not and do not make and to replace stolen or crippled horses. Thus an Indian with but one wife can not amass property, as the whole of her time would be employed in the absolute requisite domestic labors without being able to collect any skins for trade.

The first woman an Indian marries and the last are generally his favorites, the first because he has become accustomed to her ways, has children by her, and who manages the lodge in all its domestic arrangements, and the last because she is youngest and often handsomest. The actual labor performed by either of these is not near as great as by the other women. Indeed, all the others are looked upon in the light of laborers. To support several women, of course, requires greater exertions on the part of the man in hunting, but this is more than compensated for by their labor in dressing skins, which enable him to purchase horses, guns, and other means to hunt with greater facility. When buffalo are plenty, anyone can kill. The raw hide of the animal has no value. It is the labor of putting it in the form of a robe or skin fit for sale or use that makes its worth. Women therefore are the greatest wealth an Indian possesses next to his horses. Often they are of primary consideration, as after war by their labor is the only way he could acquire horses, the only standard of their wealth.

There is never any difficulty regarding raiment. Skins are durable and during the summer (when they make it) every Indian will kill enough animals for that purpose. He must do so or die, as but a small portion of the skins of the animals requisite for food will furnish the clothing. As it stands in the winter season, the women are never idle, the men also have pretty constant employment, but from spring till fall they both have a comparatively easy life. Domestic discords are not very common in their lodges.

They do, however, happen, and jealousy on the part of the master is the principal cause. All Indians have great forbearance with their families. When not excited or disappointed in some other way they will put up with almost everything their women say or do, and endeavor to laugh it off. The women study their humor, choose their time for this, and never press it so far as to enrage their husbands. If an Indian has returned from an unsuccessful hunt, lost his horses, or any other circumstance has taken place, to sour his temper, all his family immediately perceive it, and the greatest attentions are paid to him or his wants as long as this humor lasts. Some men will on these occasions tease and find fault with everything in the lodges, but they are not contradicted nor quarreled with. It is now their time to forbear, and well they know that punishment of no trifling kind hangs on a slender thread.

Discords of a nature to bring on contention and blows are uncommon except those arising from the jealousy of the man toward some one of his women. Even a look or a word in secret to a strange man is often sufficient to produce a blow or a stab. Upon the whole, however, they live in tolerable harmony, much more so than would be supposed to exist among savages. The loss of youth and youthful attractions is not a cause of neglect, particularly if the woman has children by her husband. An Indian seldom exhibits any ill feeling toward his first wife, but on the contrary depends upon her to employ and manage the others. In this and all the domestic labors she is the principal and is addressed as such and possesses more influence over the man at middle age than ever or than any of the others. No doubt the youngest is a more attractive but not so useful an inmate, and gain is the principal object of the master. Wives are even more valuable in extreme age than parents, though but few live a great length of time. Their labors are too severe. Men of family are not very amorous; they study their interest. Children give the wife great additional power over the husband, so much so that even if afterwards they prove unfaithful or very obstinate they are punished but retained, whereas without offspring they would be cast off for the same offenses. The first wife, though not necessarily, nor always, the eldest, retains the preference, as has been stated; she is the domestic councillor.

The jealousies arising among the women are only occasional bickerings in the absence of the master, who if he perceives anything of the kind going on or anything else to mar his peace soon settles it by the argument of the tomahawk. Men of family are dignified, use great forbearance toward those under their charge, and consider it as disgraceful to be engaged in quarrels and squabbles with women, seldom interfere or abuse them, never strike their children, but evince a determination to see their home rendered pleasant and agreeable. Young women are vain, fond of dress, yet this is no source of discord. Fine dress is not sought eagerly by women of middle age. More frequently they take a pride in dressing the youngest wife, or their children, if any, even at their own expense, which greatly pleases the master and induces him to flatter them otherwise for this mark of respect.

There is order enough preserved in every Indian lodge to suit their mode of life and with a delicacy toward guests that would merit imitation elsewhere. If a child cries during conversation it is taken out. Boys and young men keep their mouths shut when the masters speak. They do not contradict, abuse, or interrupt. All have their places for sitting and sleeping, at the head of which, if men, are placed their arms and accouterments; if women, their sewing, garnishing, etc. These places are arranged by the eldest wife or by the grandmother as soon as the lodge is erected by spreading skins on the ground, and are uniformly the same in the same family. They can be and are changed whenever the necessities of the men require it, though the individual’s local privileges are not thereby disturbed.

Places are reserved for strangers or visitors, and baggage, water, cooking utensils, and provisions have each their space allotted. This is not perceived immediately by casual observers, but would be realized by a short residence. To present a more lucid idea of these locations in the interior, we submit the drawings (pls. 74 and 75), with the additional remark that the skin door is locked on the inside on going to bed by the mistress of the lodge to prevent the entrance of dogs and other intruders. The fastening is made by a paddle of wood twisted in a cord attached to each end of the transverse stick that forms the support of the skin door; the ends of the paddle are then thrust through the poles of the lodge and secured by loops of cord for the purpose. The whole is so constructed that any person acquainted with it would have some trouble to shut or open the door, even in the daytime. The form as represented in general, though, of course, differs when the family circle is great or small, but the same correct appointments of places are visible in all, be the inhabitants few or many. Sometimes different families, yet some way related, in default of lodging are compelled to occupy the same lodge; in this case, although they may be somewhat crowded, yet there is always a delicacy of arrangement made to prevent the promiscuous location of the different sexes.

CAMP LIFE

In an Indian camp after one has become acquainted the very opposite of taciturnity presents itself. The evenings are devoted to jests and amusing stories, and the days to gambling. When not able to raise amusement among themselves they will invite some old man to relate fables and stories of the olden time. The soldiers’ lodge when not in session is the very theater of amusement and gaming by the chiefs and soldiers, all sorts of jokes are passed, and obscene stories told. Scarcely a woman in camp escapes their ribaldry, and they, consequently, never go near there. Yet, when business is to be attended to the reverse is the case, and one would not think it was then occupied by the same set of people. Ordinarily during the day in private families there is an evenness of temper, and great cordiality exhibited, with much affection shown to their children. These traits and amusements are not more observable when situated in remote parts of the plains alone, than in a large camp, perhaps not so much so for want of sufficient sources of amusement. The Indian of the plains or real savage is not the stoic ordinarily represented. Dancing, feasting, gaming, singing, stories, jests, and merriment occupy their leisure hours, and then all is fun and humor; but when in pursuit of game, sitting in council, traveling, trading, or war they are cautious, serious, quiet, and suspicious.

The number of meals they have in each 24 hours depends altogether on the supply of meat on hand. If plenty, each lodge cooks regularly three times per day—at daybreak, midday, and dark. But in addition to this pieces are kept roasting by the fire by the women and children nearly all the time.

Feasting is also common. In all those ways in times of plenty most of the men eat six, eight, ten, and as high as twenty times during a day and night. In times of comparative scarcity but two meals are had, morning and night. When meat is very nearly exhausted one meal must suffice, and for the rest the women and children are sent to dig roots or gather berries as the season and place afford. Feasts would then be desirable, but there is no one to make them, all being in want. Some who have nothing at all to eat in their lodge will send their children to watch when cooking is going on in another lodge, who report to their parents, and the man happens to drop in at the right time. No Indian eats before guests without offering them a share, even if it is the last portion, they possess.

When no meat can be found they eat up their reserve of dried berries, pomme blanche and other roots, then boil the scrapings of rawhide with the buds of the wild rose, collect old bones on the prairie, pound them and extract the grease by boiling. A still greater want produces the necessity of killing their dogs and horses for food, but this is the last resort and approach of actual famine, for by this they are destroying their means of traveling and hunting. One thing is remarkable, be they ever so much in want of food, the grown persons never murmur nor complain, though the children sometimes cry.