MYTHS AND LEGENDS
OF THE GREAT PLAINS

SELECTED AND EDITED BY

KATHARINE BERRY JUDSON

Author of “Myths and Legends of California and the Old Southwest,” “Myths and Legends of the Pacific Northwest,” “Montana,” “Myths and Legends of Alaska,” and “When the Forests are Ablaze.”

ILLUSTRATED

CHICAGO
A. C. McCLURG & CO.
1913

Copyright
A. C. McCLURG & CO.
1913

Published November, 1913

W. F. Hall Printing Company
Chicago

BY THE SAME AUTHOR

MYTHS AND LEGENDS OF CALIFORNIA AND THE OLD SOUTHWEST. Over fifty full-page illustrations. Small quarto. $1.50 net.

MYTHS AND LEGENDS OF ALASKA. Beautifully illustrated. Small quarto. $1.50 net.

MYTHS AND LEGENDS OF THE PACIFIC NORTHWEST. Especially of Washington and Oregon. With fifty full-page illustrations. Small quarto. $1.50 net.

MONTANA: “The Land of Shining Mountains.” Illustrated. Indexed. Square 8vo. 75 cents net.

WHEN THE FORESTS ARE ABLAZE. Illustrated. Crown 8vo. $1.35 net.

A. C. McClurg & Co., Publishers

BIANKI’S VISION

(Kiowa Drawing)

The ghost-dance among the Sioux was based on the belief that the dead Indians would all come to life and drive out the white intruders. Then the buffaloes, which were disappearing, would come back in the immense herds of the olden time.

The vision of one of the dreamer priests is represented. After reaching the spirit world, Bianki found himself on a vast prairie covered with innumerable buffaloes and ponies. He went through the herds (dotted lines) until he came to a large Kiowa camp, with its ornament tepees. He met four young women who had died years before, and asked about two of his brothers, also dead. He soon met them coming into camp, with buffalo meat hanging from their saddles.

Courtesy of the Smithsonian Institution

PREFACE

From the edge of the Darkening Land, where stand the mountains which encircle the earth-plain, eastward toward the Sunland, lie the great plains of America. Smooth and flat and green they stretch away, hundreds of miles, rising from a dead level into a soft rolling of the land, then into the long green waves of the prairies where rivers flow, where the water ripples as it flows, and trees shade the banks of the gleaming water.

Here, amidst the vast sweep of the plains which stretch away to the horizon on every side, boundless, limitless, endless, lived the plains Indians. Standing in the midst of this vast green plain on a soft May morning, after the Thunder Gods have passed, when the sun is shining in the soft blue above, and the sweet, rain-swept air is blown about by the Four Winds which are always near to man, day and night,—standing far out on the plains with no hint of the white man or his work—one sees the earth somewhat as the Indian saw it and wonders not at his reverence for the Mysterious One who dwelt overhead, beyond the blue stone arch, and for the lesser powers which came to him over the four paths guarded by the Four Winds. It was Wakoda, the Mysterious One, who gave to man the sunshine, the clear rippling water, the clear sky from which all storms, all clouds are absent, the sky which is the symbol of peace. Through this sky sweeps the eagle, the “Mother” of Indian songs, bearing upon her strong wings the message of peace and calling to her nestlings as she flies. Little wonder that to some tribes song was an integral part of their lives, and that emotions too deep for words were expressed in song.

Other songs there were, with words, songs of the birds which fly through that soft, tender blue:

All around the birds in flocks are flying;
Dipping, rising, circling, see them coming.
See, many birds are flocking here,
All about us now together coming.

[Pawnee]

The power to fly has always inspired Indians of all tribes and of all degrees of civilization with wonder and reverence. The bird chiefs have their own places in Indian myths. Owl is chief of the night; Woodpecker, with his ceaseless tattoo on the trees, is chief of the trees; Duck is chief of the water; but Eagle is chief of the day. It is always Eagle who is chief of the birds, even though Wren may outwit him in a tale told by the fire glimmering in the tepee, when the story tellers of the tribe tell of the happenings in the days “way beyond.” It is Eagle who inspires admiration, and becomes the most sacred bird.

Round about a tree in ever widening circles an eagle flies, alert, watching o’er his nest;
Loudly whistles he, a challenge sending far, o’er the country wide it echoes, there defying foes.

[Pawnee]

In the breeze that rippled the long grass of the prairie and fluttered the flaps of the graceful tepee, waved also the corn, sent by Old-Woman-Who-Never-Dies, the ever returning life of the green thing growing. In the ravines and on the lower slopes of the grassy waves of the prairie bellowed the buffalo, or grazed in silence, having long since come up from the underground world and become the source of the Indian’s food, clothing, home, utensils, and comfort. Endless were the charms and enchantments to bring the buffalo herds near his camping ground. Severe was the punishment meted out to the thoughtless warrior whose unguarded eagerness frightened the herds and sent them away.

Over the plains and prairies, at other times, swept the Thunder Gods, with their huge jointed wings, darkening all the land, and flashing fire from angry eyes which struck down man and beast. Terrified were the Indians when the Thunder Gods rolled. Vows made to them must be kept, for relentless were they.

“Oh, grandfather,” prayed the Indian when the sky was black and the lightning flashed, as he filled a pipe with tobacco and offered it skyward, “Oh, grandfather! I am very poor. Somewhere make those who would injure me leave a clear space for me.” Then he put the sacred green cedar upon the fire—the cedar which stayed awake those seven nights and therefore does not lose its hair every winter—and the smoke from the sacred, burning wood, rolling upward, appeased the rolling Thunders.

The authorities used in this compilation are those found in the annual reports of the Bureau of American Ethnology and the Publications of the United States Geographical and Geological Survey: contributions to North American Ethnology. Of the various ethnologists whose work has been used, those of especial importance are Alice C. Fletcher, whose wonderful work among the Omaha and Pawnee Indians is deserving of the most careful study, J. Owen Dorsey, James Mooney, and S. R. Riggs.

No claim whatever is made for original work. Indeed, original work of any kind in a compilation such as this would impair the authenticity of the myths, and therefore destroy the value of this work. Nor has any effort been made towards “style.” The only style worth having in telling an Indian legend is that of the Indian himself.

K. B. J.

Seattle, Washington.

TABLE OF CONTENTS

ILLUSTRATIONS

MYTHS AND LEGENDS OF THE GREAT PLAINS

THE CREATION

Osage (Wazhá zhe group)

Way beyond, once upon a time, some of the Osages lived in the sky. They did not know where they came from, so they went to Sun. They said, “From where did we come?”

He said, “You are my children.”

Then they wandered still further and came to Moon.

Moon said, “I am your mother; Sun is your father. You must go away from here. You must go down to the earth and live there.”

So they came to the earth but found it covered with water. They could not return up above. They wept, but no answer came to them. They floated about in the air, seeking help from some god; but they found none.

Now all the animals were with them. Elk was the finest and most stately. They all trusted Elk. So they called to Elk, “Help us.”

Then Elk dropped into the water and began to sink. Then he called to the winds. The winds came from all sides and they blew until the waters went upwards, as in a mist. Now before that the winds had traveled in only two directions; they went from north to south and from south to north. But when Elk called to them, they came from the east, from the north, from the west, and from the south. They met at a central place; then they carried the waters upwards.

Now at first the people could see only the rocks. So they traveled on the rocky places. But nothing grew there and there was nothing to eat. Then the waters continued to vanish. At last the people could see the soft earth. When Elk saw the earth, he was so joyous, he rolled over and over on the earth. Then all the loose hairs clung to the soil. So the hairs grew, and from them sprang beans, corn, potatoes, and wild turnips, and at last all the grasses and trees.

Now the people wandered over the land. They found human footsteps. They followed them. They joined with them, and traveled with them in search of food.

(Hoga group)

The Hoga came down from above, and found the earth covered with water. They flew in every direction. They sought for gods who would help them and drive the water away. They found not one. Then Elk came. He had a loud voice and he shouted to the four corners of the sky. The four winds came in answer. They blew upon the water and it vanished upwards, in a mist. Then the people could see the rocks. Now there was only a little space on the rocks. They knew they must have more room. The people were crowded. So they sent Muskrat down into the water. He did not come back. He was drowned. Then they sent Loon down. He did not come back. He was drowned. Then they sent Beaver down into the water. The water was too deep. Beaver was drowned. Then Crawfish dived into the water. He was gone a long time. When he came up there was a little mud in his claws. Crawfish was so tired he died. But the people took the mud out of his claws and made the land.

HOW THE WORLD WAS MADE

Cherokee

The earth is a great floating island in a sea of water. At each of the four corners there is a cord hanging down from the sky. The sky is of solid rock. When the world grows old and worn out, the cords will break, and then the earth will sink down into the ocean. Everything will be water again. All the people will be dead. The Indians are much afraid of this.

In the long time ago, when everything was all water, all the animals lived up above in Galun’lati, beyond the stone arch that made the sky. But it was very much crowded. All the animals wanted more room. The animals began to wonder what was below the water and at last Beaver’s grandchild, little Water Beetle, offered to go and find out. Water Beetle darted in every direction over the surface of the water, but it could find no place to rest. There was no land at all. Then Water Beetle dived to the bottom of the water and brought up some soft mud. This began to grow and to spread out on every side until it became the island which we call the earth. Afterwards this earth was fastened to the sky with four cords, but no one remembers who did this.

At first the earth was flat and soft and wet. The animals were anxious to get down, and they sent out different birds to see if it was yet dry, but there was no place to alight; so the birds came back to Galun’lati. Then at last it seemed to be time again, so they sent out Buzzard; they told him to go and make ready for them. This was the Great Buzzard, the father of all the buzzards we see now. He flew all over the earth, low down near the ground, and it was still soft. When he reached the Cherokee country, he was very tired; his wings began to flap and strike the ground. Wherever they struck the earth there was a valley; whenever the wings turned upwards again, there was a mountain. When the animals above saw this, they were afraid that the whole world would be mountains, so they called him back, but the Cherokee country remains full of mountains to this day. [This was the original home, in North Carolina.]

When the earth was dry and the animals came down, it was still dark. Therefore they got the sun and set it in a track to go every day across the island from east to west, just overhead. It was too hot this way. Red Crawfish had his shell scorched a bright red, so that his meat was spoiled. Therefore the Cherokees do not eat it.

Then the medicine men raised the sun a handsbreadth in the air, but it was still too hot. They raised it another time; and then another time; at last they had raised it seven handsbreadths so that it was just under the sky arch. Then it was right and they left it so. That is why the medicine men called the high place “the seventh height.” Every day the sun goes along under this arch on the under side; it returns at night on the upper side of the arch to its starting place.

There is another world under this earth. It is like this one in every way. The animals, the plants, and the people are the same, but the seasons are different. The streams that come down from the mountains are the trails by which we reach this underworld. The springs at their head are the doorways by which we enter it. But in order to enter the other world, one must fast and then go to the water, and have one of the underground people for a guide. We know that the seasons in the underground world are different, because the water in the spring is always warmer in winter than the air in this world; and in summer the water is cooler.

We do not know who made the first plants and animals. But when they were first made, they were told to watch and keep awake for seven nights. This is the way young men do now when they fast and pray to their medicine. They tried to do this. The first night, nearly all the animals stayed awake. The next night several of them dropped asleep. The third night still more went to sleep. At last, on the seventh night, only the owl, the panther, and one or two more were still awake. Therefore, to these were given the power to see in the dark, to go about as if it were day, and to kill and eat the birds and animals which must sleep during the night.

Even some of the trees went to sleep. Only the cedar, the pine, the spruce, the holly, and the laurel were awake all seven nights. Therefore they are always green. They are also sacred trees. But to the other trees it was said, “Because you did not stay awake, therefore you shall lose your hair every winter.”

After the plants and the animals, men began to come to the earth. At first there was only one man and one woman. He hit her with a fish. In seven days a little child came down to the earth. So people came to the earth. They came so rapidly that for a time it seemed as though the earth could not hold them all.

THE FLOOD AND THE RAINBOW

Delaware (Lenni-Lenapi)

The Lenni-Lenapi are the First People, so that they know this story is true.

After the Creation of the earth, the Mysterious One covered it with a blue roof. Sometimes the roof was very black. Then the Manitou of Waters became uneasy. He feared the rain would no longer be able to pour down upon the earth through this dark roof. Therefore the Manitou of Waters prayed to the Mysterious One that the waters from above be not cut off.

At once the Mysterious One commanded to blow the Spirit of the Wind, who dwells in the Darkening Land. At once thick clouds arose. They covered all the earth, so that the dark roof could no longer be seen.

Then the voice of the Mysterious One was heard amongst the clouds. The voice was deep and heavy, like the sound of falling rivers.

Then the Spirit of Rain, the brother of the Spirit of Waters and the Spirit of the Winds, poured down water from above. The waters fell for a long time. They fell until all the earth was covered. Then the birds took refuge in the branches of the highest trees. The animals followed the trails to the mountain peaks.

Then the Manitou of Waters feared no longer. Therefore the Mysterious One ordered the rain to cease and the clouds to disappear. Then Sin-go-wi-chi-na-xa, the rainbow, was seen in the sky.

Therefore the Lenni-Lenapi watch for the rainbow, because it means that the Mysterious One is no longer angry.

THE FIRST FIRE

Cherokee

In the beginning there was no fire and the world was cold. Then the Thunders, who lived up in Galun’lati, sent their lightning and put fire into the bottom of a hollow sycamore tree which grew on an island. The animals knew it was there because they could see the smoke coming out at the top, but they could not get to it on account of the water, so they held a council to decide what to do. This was a long, long time ago.

Every animal was anxious to go after the fire. Raven offered. He was large and strong, so he was sent first. He flew high and far across the water, and lighted on the sycamore tree. There he perched, wondering what to do next. Then he looked at himself. The heat had scorched his feathers black. Raven was so frightened he flew back across the water without any fire.

Then little Wa-hu-hu, the Screech Owl, offered to go. He flew high and far across the water and perched upon a hollow tree. As he sat there looking into the hollow tree, wondering what to do, a blast of hot air came up and hurt his eyes. Screech Owl was frightened. He flew back as best he could, because he could hardly see. That is why his eyes are red even to this day.

Then Hooting Owl and the Horned Owl went, but by the time they reached the hollow tree, the fire was blazing so fiercely that the smoke nearly blinded them. The ashes carried up by the breeze made white rings around their eyes. So they had to come home without fire. Therefore they have white rings around their eyes.

None of the rest of the birds would go to the fire. Then Uk-su-hi, the racer snake, said he would go through the water and bring back fire. He swam to the island and crawled through the grass to the tree. Then he went into the tree by a small hole at the bottom. But the heat and smoke were dreadful. The ground at the bottom of the tree was covered with hot ashes. The racer darted back and forth trying to get off the ashes, and at last managed to escape through the same hole by which he had entered. But his body had been burned black. Therefore he is now the black racer. And that is why the black racer darts around and doubles on his track as if trying to escape.

Then great Blacksnake, “The Climber,” offered to go for fire. He was much larger than the black racer. Blacksnake swam over to the island and climbed up the tree on the outside, as the blacksnake always does, but when he put his head down into the hole the smoke choked him so that he fell into the burning stump. Before he could climb out, he, too, was burned black.

So the birds, and the animals, and the snakes held another council. The world was still very cold. There was no fire. But all the birds, and the snakes, and all the four-footed animals refused to go for fire. They were all afraid of the burning sycamore.

Then Water Spider said she would go. This is not the water spider that looks like a mosquito, but the other one—the one with black downy hair and red stripes on her body. She could run on top of the water, or dive to the bottom.

The animals said, “How can you bring back fire?”

But Water Spider spun a thread from her body and wove it into a tusti bowl which she fastened on her back. Then she swam over to the island and through the grass to the fire. Water Spider put one little coal of fire into her bowl, and then swam back with it.

That is how fire came to the world. And that is why Water Spider has a tusti bowl on her back.

THE ANCESTORS OF PEOPLE

Osage

There are people who come from under the water. They lived in the water weeds that hang down, all green, into the water. They have leaves upon their stems. Now the water people lived in shells. The shells were their houses and kept the water out.

There were other animals who lived under the earth. Cougar lived under the earth, and bear, and buffalo. These creatures came up out of the ground. Then the shell people came up to the earth also; and the sky people came down. So all these three peoples lived together. They are the fathers of the people who live on the earth today.

(Omaha)

Courtesy of the Smithsonian Institution

Courtesy of the Smithsonian Institution

ORIGIN OF STRAWBERRIES

Cherokee

When the world was new, there was one man and one woman. They were happy; then they quarreled. At last the woman left the man and began to walk away toward the Sunland, the Eastland. The man followed. He felt sorry, but the woman walked straight on. She did not look back.

Then Sun, the great Apportioner, was sorry for the man. He said,

“Are you still angry with your wife?”

The man said, “No.”

Sun said, “Would you like to have her come back to you?”

“Yes,” said the man.

So Sun made a great patch of huckleberries which he placed in front of the woman’s trail. She passed them without paying any attention to them. Then Sun made a clump of blackberry bushes and put those in front of her trail. The woman walked on. Then Sun created beautiful service-berry bushes which stood beside the trail. Still the woman walked on.

So Sun made other fruits and berries. But the woman did not look at them.

Then Sun created a patch of beautiful ripe strawberries. They were the first strawberries. When the woman saw those, she stopped to gather a few. As she gathered them, she turned her face toward the west. Then she remembered the man. She turned to the Sunland but could not go on. She could not go any further.

Then the woman picked some of the strawberries and started back on her trail, away from the Sunland. So her husband met her, and they went back together.

SACRED LEGEND

Omaha

In the beginning the people were in water. They opened their eyes, but they could see nothing. As the people came out of the water, they first saw the daylight. They had no clothing. Then they took weeds and grasses and from them wove clothing.

The people lived near a large body of water; it was in a wooded country where there was game. The men hunted the deer with clubs; they did not know the use of the bow. The people wandered about the shores of the great water. They were poor and cold. The people thought, “What shall we do to help ourselves?” So they began chipping stones. They found a bluish stone that was easily flaked and chipped; so they made knives and arrowheads out of it. But they were still poor and cold. They thought, “What shall we do?”

Then a man found an elm root that was very dry. He dug a hole in it and put a stick in and rubbed it. Then smoke came. He smelled it. Then the people smelled it and came near. Others helped him to rub. At last a spark came. They blew this into a flame. Thus fire came to warm the people and to cook their food.

After this the people built grass houses; they cut the grass with the shoulder blade of a deer. Now the people had fire and ate their meat roasted. Then they grew tired of roast meat. They thought, “How shall we cook our meat differently?”

A man found a piece of clay that stuck well together. Then he brought sand to mix with it. Then he molded it as a pot. Then he gathered grass until he had a large heap of it; he put the clay pot into the midst of the grass and set it on fire. This made the clay hard. After a time he put water into the pot; the water did not leak out. This was good. So he put water into it and then meat into it, and put the pot over the fire. Thus the people had boiled meat to eat.

Now their grass coverings would grow fuzzy and drop off. It was hard to gather and keep these coverings. The people were not satisfied. Again they thought, “What can we do to have something different to wear?”

Before this, they had been throwing away the hides from the game which they killed. But now they took their stone knives to scrape down the hides and make them thin. They rubbed the hides with grass and with their hands to make them soft. Then they used the hides for clothing. Now they had clothing and were warm.

Now the women had to break the dry wood to keep up the fires. They had no tools. So the men made a stone ax with a groove. Then they put a handle on the grooved stone and fastened it with rawhide. This was used. Then they wanted something better to break the wood. So they made wedges of stone.

Now the grass shelter came to pieces easily. Then the people thought, “What shall we do? How can we get something that will not come to pieces?” Then they tried putting skins on poles.

First they tried deerskins. But they were too small. They tried elk skins. But they became hard and stiff in the rain and sun. Then they did not try skins longer. They used bark to cover the poles of their tepees.

But the bark houses were not warm. Then the people took the leg bone of the deer and splintered it So they made sharp pieces for awls. Then they took buffalo skins and sinews, and with the awl they fastened the skins together. So they made comfortable covers for their tepees.

Then a man wandered around a long time. One day he found some small pieces of something which were white, and red, and blue. He thought they must be something of great value, so he hid them in a mound of earth. Now one day he went to see if they were safe. Behold! When he came to the mound, green stalks were growing out of it. And on the stalks were small kernels of white, and red, and blue. Behold! It was corn. Then the man took the corn, and gave it to the people. They tried it for food. They found it good, and have ever since called it their life.

Now when the people found the corn good, they thought to hide it in mounds as the first man had done. So they took the shoulder blade of an elk and made mounds. Then they hid the corn in it. So the corn grew and the people had food.

Now as the people wandered around, they came to a forest where the birch trees grew. There was a great lake there. Then they made canoes of birch bark. They traveled in them on the water. Then a man found two young animals. He carried them home. He fed them so they grew bigger. Then he made a harness which he placed upon them and fastened it to poles. So these animals became burden bearers. Before that, every burden had to be carried on the back. Now the dogs helped the people.

THE LEGEND OF THE PEACE PIPES

Omaha

The people came across a great water on logs tied together. They pitched their tents on the shore. Then they thought to make for themselves certain bounds within which they were to live and rules which should govern them. They cleared a space of grass and weeds so they could see each other’s faces. They sat down and there was no obstruction between them.

While they were holding a council, an owl hooted in the trees near by. The leader said, “That bird is to take part in our council. He calls to us. He offers us his aid.”

Immediately afterward they heard a woodpecker. He knocked against the trees. The leader said, “That bird calls to us. He offers us his aid. He will take part in our council.”

Then the chief appointed a man as servant. He said, “Go into the woods and get an ash sapling.” The servant came back with a sapling having a rough bark.

“We do not want that,” said the leader. “Go again and get a sapling with a smooth bark, bluish in color at the joint where a branch comes.” So the servant went out, and came back with a sapling of the kind described.

When the leader took up the sapling, an eagle came and soared about the council which was sitting in the grass. He dropped a downy feather; it fell. It fell in the center of the cleared space. Now this was the white eagle. The chief said, “This is not what we want,” so the white eagle passed on.

Then the bald eagle came swooping down, as though attacking its prey. It balanced itself on its wings directly over the cleared space. It uttered fierce cries, and dropped one of its downy feathers, which stood on the ground as the other eagle’s feather had done. The chief said, “This is not what we want.” So the bald eagle passed on.

Then came the spotted eagle, and soared over the council, and dropped its feather as the others had done. The chief said, “This is not what we want,” and the spotted eagle passed on.

Then the imperial eagle, the eagle with the fantail, came, and soared over the people. It dropped a downy feather which stood upright in the center of the cleared space. The chief said, “This is what we want.”

So the feathers of this eagle were used in making the peace pipes, together with the feathers of the owl and woodpecker, and with other things. These peace pipes were to be used in forming friendly relations with other tribes.

When the peace pipes were made, seven other pipes were made for keeping peace within the tribe. One pipe was to prevent revenge. If one man should kill another, the chief took this pipe to the relatives and offered it to them. If the relatives of the dead man refused to accept it, it was offered again. It was offered four times. If it was refused four times, the chief said, “Well, you must take the consequences. We will do nothing, and you cannot now ask to see the pipes.” He meant if they took revenge and any trouble came to them, they could not ask for help or for mercy.

Each band had its own pipe.

A TRADITION OF THE CALUMET

Lenni-Lenapi

In the days of the old men, far to the north there lived a nation with many villages. Their warriors were as many as the buffalo herds on the plains toward the Darkening Land. Their tepees were many on the shores of a beautiful lake and along wide rivers.

Then the Mysterious One, whose voice is in the clouds, told the chiefs of a great nation, also of many villages, which hunted through all the country from the Big Water in the sunrise to the mountains in the Darkening Land.

Then the chiefs and the old men held a council. Runners came from many villages to the great council. And the council voice was to go to the great nation to the south, the nation with many villages, and bring back scalps and horses.

So the chiefs and warriors went out, one by one. Then runners were sent to all the villages, ordering the chiefs to dance the scalp dance.

Suddenly there came through the sky a great white bird. It came from the forest, and flew into the village of the great chief. It rested above the head of the chief’s daughter.

Then the chief’s daughter heard a voice in her heart. The voice said, “Call all the chiefs and warriors together. Tell them the Mysterious One is sad because they seek the scalps of the Lenni-Lenapi, the First People. Tell the warriors they must wash their hands in the blood of a young fawn. They must go with many presents to the First People. They must carry to the First People Hobowakan, the calumet.”

Thus the First People and the mighty people with many villages on the shore of the lake smoked together the pipe of council. So there was peace.

Courtesy of the Smithsonian Institution

Made of the hide of the buffalo bulls.
The only boat used by the plains Indians.

Courtesy of the Smithsonian Institution

THE SACRED POLE

Omaha

A young man who had been wandering came back to his village. When he reached his home he said, “Father, I have seen a wonderful tree.” Then he told his father about it. The old man was silent because all was not yet settled between the tribes. The Cheyenne, the Arikara, the Omaha, Ponca, and Iowa were having a great council, so as to adopt rules concerning the hunting of game, and of peace, and war.

After a while, the young man went to visit the tree. When he reached home, he told his father again of it. The old man was silent, for the chiefs were still holding their council. At last, when the council was over and the rules decided upon, the old man sent for the chiefs. He said, “My son has seen a wonderful tree. The Thunder Birds come and go upon this tree. They make a trail of fire which leaves four paths on the burnt grass that stretch towards the Four Winds. When the Thunder Birds alight upon the tree, it bursts into flame. The fire mounts to the top. The tree stands burning, but no one can see the fire except at night.”

When the chiefs heard this tale, they sent runners to see what this tree might be. The runners came back and told the same story. In the night they had seen the tree burning as it stood. Then all the people held a council as to what this might mean. The chiefs said, “We shall run for it. Put on your ornaments and prepare as if for battle.”

The warriors painted themselves as if for war. They put on their ornaments. They set out for the tree, which stood near a lake. They ran as if it were a race to attack the enemy. All the men ran. A Ponca was the first to reach the tree and he struck it as if it were an enemy.

Then they cut the tree down. Four men, walking in a straight line, carried it on their shoulders to the village. The chiefs for four nights sang the songs made in honor of the tree. They held a council about the tree. A tent was made for it, and it was set up in the circle of lodges. The chiefs worked upon it; they trimmed it and called it a human being. They made a basket of twigs and feathers and tied it half way up the tree. Then they said, “It has no hair!” So they sent out to get a large scalp lock and they put it on top of Pole for hair. Afterwards the chiefs told the criers to tell the people that when Pole was completed they should see it.

Then they painted Pole and set it up before the tent. They leaned it on a crotched stick. Then they called all the people and all the people came. Men, women, and children came.

When they were all together, the chiefs said, “This is a mystery. Whenever we meet with trouble, we shall bring all our prayers to Pole. We shall make offerings to him. We shall ask him for what we need. When we ask anything, we must make gifts. If anyone desires to become a chief, he shall make presents to the Keepers of the Pole, and they shall give him authority to be a chief.”

When all was finished the people said, “Let us appoint a time when we shall again paint Pole; when we shall act before him the battles we have fought.” So they fixed the time in the moon when the buffaloes bellow.

IKTO AND THE THUNDERS

Teton

Ikto once stood on the bank of a stream across which he could not swim. He stood on the bank and thought. Then he sang:

I stand,
Thinking often,
Oh, that I might reach the other side.

Just then a long Something passed, swimming against the current. When it reached Ikto, it said,

“I will take you across, but you must not lift your head above the water. Should you notice even a small cloud, warn me at once, as I must go under the water. If you see a small cloud, you must say, ‘Younger brother, your grandfather is coming.’”

Before the other bank was reached, Ikto looked up. He saw a small cloud and said, “Younger brother, your grandfather is coming.”

There was a sudden commotion. When Ikto became conscious again, the Thunder Beings were roaring, and the water was dashing high, but the monster had vanished.

THE THUNDER BIRD

Comanche

In the olden times, a hunter once shot at a large bird which was flying above him. It fell to the ground. It was so large he was afraid to go to it alone, so he went back to the camp for others.

When they came back to the place where the bird had been shot, thunder was rolling through the ravine. Flashes of lightning showed the place where the bird lay. They came nearer. Then the lightning flashed so that they could not see the bird. One flash killed a hunter.

The other Indians fled back to the camp. They knew it was the Thunder Bird.

Once the Thunder Bird, in the days of the grandfathers, came down to the ground and alighted there. You may know that is so, because the grass remains burned off a large space, and the outlines are those of a large bird with outspread wings.

THE THUNDER BIRD

Assiniboin

The Sioux, or Dakotas, of whom the Assiniboins are a branch, pretend that thunder is an enormous bird, and that the muffled sound of the distant thunder is caused by a countless number of young birds! The great bird, they say, gives the first sound, and the young ones repeat it; this is the cause of the reverberations. The Sioux declare that the young Thunders do all the mischief, like boys who will not listen to good advice; but the old Thunder, or big bird, is wise and excellent; he never kills or injures any one!

SONG TO THE THUNDER GODS[A]

Omaha

Ye four, come hither and stand, near shall ye stand,[B]
In four groups shall ye stand,
Here shall ye stand, in this place stand.
[The thunder rolls]
Turned by the wind goes the one I send yonder;
Yonder he goes who is whirled by the winds;
Goes, where the four hills of life and the four winds are standing;
There in the midst of the winds do I send him,
Into the midst of the winds standing there.
[The thunder rolls]

FOOTNOTES:

[A] By Alice C. Fletcher.

[B] The “four” are the four winds.

SONGS OF THE BUFFALO HUNT

Sioux

The whole world is coming,
A nation is coming, a nation is coming,
The Eagle has brought the message to the tribe.
The father says so, the father says so,
Over the whole earth they are coming.
The buffalo are coming, the buffalo are coming,
The Crow has brought the message to the tribe,
The father says so, the father says so.[C]

FOOTNOTE:

[C] “This fine song summarizes the whole hope of the Ghost-dance—the return of the buffalo and the departed dead, the message being brought to the people by the sacred birds, the Eagle and the Crow.”

SONGS OF THE BUFFALO HUNT[D]

Sioux

He! They have come back racing,[E]
He! They have come back racing,
Why, they say there is to be a buffalo hunt over here,
Why, they say there is to be a buffalo hunt over here.
Make arrows! Make arrows!
Says the father, says the father.
Give me my knife,
Give me my knife,
I shall hang up the meat to dry—Ye´ ye!
I shall hang up the meat to dry—Ye´ ye!
Says grandmother—Yo´ yo!
Says grandmother—Yo´ yo!
When it is dry I shall make pemmican,
When it is dry I shall make pemmican,
Says grandmother—Yo´ yo!
Says grandmother—Yo´ yo![F]

FOOTNOTES:

[D] Songs and comments as given by James Mooney.

[E] “When going on a buffalo hunt, it was customary among the Sioux to send out a small advance party to locate the herd. On finding it, these men returned at once at full gallop to the main body of hunters, but instead of stopping on reaching them, they dashed past and then turned and fell in behind. It is to this custom the first line refers.”

[F] “In the old days an Indian camp during the cutting up of the meat after a buffalo hunt was a scene of the most joyous activity.... Preparations were made for days and weeks ahead. Couriers were sent out to collect the neighboring bands at a common rendezvous, medicine men began their prayers and ceremonies to attract the herd, the buffalo songs were sung, and finally when all was ready the confederated bands or sometimes the whole tribe—men, women, children, horses, dogs, and travois—moved out into the buffalo grounds. Here the immense camp of hundreds of tipis was set up, more ceremonies were performed, and the mounted warriors rode out in a body to surround and slaughter the herd. The women followed close after them to strip the hides from the fresh carcasses, and cut out the choice portion of the meat and tallow and bring it into camp.”

ORIGIN OF THE BUFFALO

Teton

In the days of the grandfathers, buffaloes lived under the earth. In the olden times, they say, a man who was journeying came to a hill where there were many holes in the ground. He entered one of them. When he had gone inside he found buffalo chips and buffalo tracks on all sides. He found also buffalo hairs where the buffaloes had rubbed against the walls. These were the real buffaloes and they lived under the ground. Afterwards some of them came to the surface of the earth and lived there. Then the herds on the earth increased.

These buffaloes had many lodges and there they raised their children. They did many strange things. Therefore when a man escapes being wounded by an enemy, people say he has seen the buffaloes in his dreams, and they have helped him.

Men who dream of the buffaloes act like them and dance the buffalo-bull dance. Then the man who acts the buffalo has a real buffalo inside of him, people say, a little hard ball near the shoulder blade; and therefore he is very hard to kill. No matter how often he is wounded, he does not die.

People know that the buffaloes live in earth lodges; so they never dance the buffalo dance vainly.

THE BUFFALO BEING

Teton

Once upon a time, a Buffalo Being attacked a party of Indians. He killed one of them, but the others ran away and climbed a tree. The Buffalo Being followed them and rushed at the tree. He rushed many times, knocking off piece after piece of the tree, until very little was left.

Then the frightened Indians lighted some tinder, and threw it far off into the tall grass. The fire scorched the Buffalo Being’s eyes, and injured his horns. The hard part of the horn slipped off, leaving only the softer part, so that he could no longer injure any one.

But the Buffalo Being was still dangerous. At last one of the Indians slipped down the tree, with his bow and arrow. He killed the Buffalo Being. Then all the men came down the tree and skinned the animal and cut up the flesh. Into the buffalo-skin robe they placed the body of the dead Indian. But suddenly another Buffalo Being appeared. The Indians again climbed the tree. But this Being only walked four times around the dead Indian. Then he said, “Arise to your feet.”

At once the dead man came to life. The Buffalo Being said to him, “Hereafter you shall be mysterious. The sun, the moons, the four winds, day and night shall be your slaves.”

Then it was so. The Indian could take the form of a fine plume, which was blown against a tree. It would stick to the tree and wave many times in the breeze.

GERMAN KNIGHTS AND INDIAN WARRIORS

The German knights are from a sketch in a Ms., dated 1220, in the University of Leipzig. The sketch was copied from Rudolph Cronau’s “Geschichte der Solinger Klingenindustrie.” They are Knights of the 13th century.

The Indian warriors were drawn by an Apache Indian at Anadarko, in 1884, though the insignia is really that of the Cheyenne Indians.

The comparison and contrast are made by the Bureau of Ethnology.

Courtesy of the Smithsonian Institution

THE YOUTH AND THE UNDERGROUND PEOPLE

Omaha

There were some villages which were very populous. The chief’s son and his daughter were unmarried. There were two sons. They surrounded the herds of buffaloes. They used to kill buffaloes.

One of the sons of this chief attacked a buffalo when far apart from the rest. He shot it; but the buffalo had gone out of sight into the ground. The man and his horse, too, went headlong; but the buffalo went down first.

Now the father sent out criers. “He says that his son reached the buffaloes, but he has not come home. He says that ye who have seen his son will please tell it,” shouted the criers.

One said he had seen him. “I saw him very distinctly. He went in pursuit. Perhaps he went headlong into a sunken place, for when on very level ground he vanished altogether. I did not see him again,” he said.

The father commanded the people to join him in seeking his son. When the man who had seen him said, “It was just here,” the people scattered far and wide, seeking the chief’s son. All the people sought him. Behold, he had gone down the pit some time before. The buffalo had gone down, having kicked off a piece of the soil. The horse, too, had gone down, having kicked off a piece of the soil.

There was no trail beyond the pit. All the people went directly to it, without hesitation.

The pit was very large and extended far downward. The chief spoke of removing the village there, at once. So there they camped. They camped around the pit.

Then the chief implored the young men and those who had been his friends. If there was one man who was stout-hearted, one who had a firm heart, the father wished him to enter the pit and go after the young man. So he implored them.

At length one rode round and round the village. Then he promised to enter the pit and go after the missing son.

“Tell his father. He must also collect cords,” he said.

Having cut buffalo hides in strips, he collected the cords.

“Make a round piece of skin for me, and tie the long line of cord to it,” he said. So they finished it.

“Now it matters not to what place I go, I will put the body in the skin bucket. I go to take hold of him. When I reach the ground at the bottom, I will pull suddenly on the cord. When I pull on it many times, you will draw it up.” Thus he said.

At last he reached the ground inside the pit. It was very dark. When he felt around in the dark, the buffalo was lying alone, being killed by the fall. The horse, too, was lying by itself, having been killed by the fall. And the man lay apart from them, having been killed by the fall.

Picking up the body of the chief’s son, he put it in the hollow skin. Then he pulled many times on the cord.

But when the young man went down, strange to say, he did not ask favors for himself. And they rejoiced because he had put the chief’s son in the hollow skin. Having brought up the dead man they forgot the living one.

Though he sat waiting for the hollow skin to come down again, he was not drawn up. So he sat wailing.

Now the chief had promised him his daughter to go down into the pit. “If you bring my son back, you shall marry her,” he had said.

The young man wandered about in the darkness. At length when walking along the trail, he came suddenly upon an old woman.

“Venerable woman, though this land is very difficult to reach, I have come hither. I came to the hole in the ground above. One person came hither, having fallen into this pit. I came to take him back. They have not drawn me up; and I have no way of going back. Venerable woman, help me.” So he spoke.

“There is nothing that I can do to help you,” she said. “A person is in that place, out of sight. Go there. He is the one who will do it for you.”

He went there. When he arrived, he knocked repeatedly on the door. Though he stood hearing them speaking, they did not open the door for him.

The woman said, “Fie! A person has come. Open the door for him.”

Behold! The man’s child was dead, and therefore he sat without speaking. He sat still, being sad. Then the young man arrived within the lodge, the woman having opened the door for him. Yet her husband sat without speaking. The young man was impatient from hunger. The husband questioned him:

“From what place have you walked?” he asked.

The young man told his story. “I walked up above, but a man headed off the herd, and having fallen, he came here. I came here to take him back. They did not take me back; I have no way of going back. Help me,” he said.