The Autobiographies & Biographies of the Most Influential Native Americans. Charles A. Eastman
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I got up, the two porcupines began to descend, but I paid no attention to them, and they soon returned to their former positions. Very soon I heard a hissing sound from one of them, and knew that an intruder was near. Two grey wolves appeared.
“I had hung the hams by the ham strings, and they were fully eight feet from the ground. At first the wolves came boldly forward, but the warning of the porcupines caused them to stop, and hesitate to jump for the meat. However, they were hungry, and began to leap savagely for the hams, although evidently they proved good targets for the quills of the prickly ones, for occasionally one of them would squeal and rub his nose desperately against the tree.
“At last one of the wolves buried his teeth too deeply in a tough portion of the flesh, and having jumped to reach it, his own weight made it impossible for him to loosen his upper jaw. There the grey wolf dangled, kicking and yelping, until the tendon of the ham gave way, and both fell heavily to the ground. From my hiding-place I sent two arrows into his body, which ended his life. The other one ran away to a little distance and remained there a long time, as if waiting for her mate.
“I was now very weary, but I had seen many grizzly bears’ tracks in the vicinity, and besides, I had not forgotten the dreadful scream of the mountain lion. I determined to continue my watch.
“As I had half expected, there came presently a sudden heavy fall, and at the same time the burning embers were scattered about and the fire almost extinguished. My blanket with the log in it was rolled over several times, amid snarls and growls. Then the assailant of my camp—a panther—leaped back into the thick underbrush, but not before my arrow had penetrated his side. He snarled and tried to bite off the shaft, but after a time became exhausted and lay still.
“I could now distinguish the grey dawn in the east. I was exceedingly drowsy, so I fastened myself by a rope of raw-hide to the trunk of the tree against which I leaned. I was seated on a large limb, and soon fell asleep.
“I was rudely awakened by the report of a gun directly under me. At the same time, I thought some one was trying to shake me off the tree, Instantly I reached for my gun. Alas! it was gone! At the first shake of the tree by my visitor, a grizzly bear, the gun had fallen, and as it was cocked, it went off.
“The bear picked up the weapon and threw it violently away; then he again shook the tree with all his strength. I shouted:
“‘I have still a bow and a quiver full of arrows; you had better let me alone.’
“He replied to this with a rough growl. I sent an arrow into his side, and he groaned like a man as he tried hard to pull it out. I had to give him several more before he went a short distance away, and died. It was now daylight, so I came down from my perch. I was stiff, and scarcely able to walk. I found that the bear had killed both of my little friends, the porcupines, and eaten most of the meat.
“Perhaps you wonder, Ohiyesa, why I did not use my gun in the beginning; but I had learned that if I once missed my aim with it, I had no second chance. I have told of this particular adventure, because it was an unusual experience to see so many different animals in one night. I have often been in similar places, and killed one or two. Once a common black bear stole a whole deer from me without waking me. But all this life is fast disappearing, and the world is becoming different.”
VII. The End of the Bear Dance
It was one of the superstitions of the Santee Sioux to treat disease from the standpoint of some animal or inanimate thing. That person who, according to their belief, had been commissioned to become a medicine man or a war chief, must not disobey the bear or other creature or thing which gave him his commission. If he ever ventured to do so, the offender must pay for his insubordination with his life, or that of his own child or dearest friend. It was supposed to be necessary that the supernatural orders be carried into effect at a particular age and a certain season of the year. Occasionally a very young man, who excused himself on the ground of youth and modesty, might be forgiven.
One of my intimate friends had been a sufferer from what, I suppose, must have been consumption. He, like myself, had a grandmother in whom he had unlimited faith. But she was a very ambitious and pretentious woman. Among her many claims was that of being a great “medicine woman,” and many were deceived by it; but really she was a fraud, for she did not give any medicine, but “conjured” the sick exclusively.
At this time my little friend was fast losing ground, in spite of his grandmother’s great pretensions. At last I hinted to him that my grandmother was a herbalist, and a skilful one. But he hinted back to me that ‘most any old woman who could dig roots could be a herbalist, and that without a supernatural commission there was no power that could cope with disease. I defended my ideal on the ground that there are supernatural powers in the herbs themselves; hence those who understand them have these powers at their command.
“But,” insisted my friend, “one must get his knowledge from the Great Mystery!”
This completely silenced my argument, but did not shake my faith in my grandmother’s ability.
Redhorn was a good boy, and I loved him. I visited him often, and found him growing weaker day by day.
“Ohiyesa,” he said to me one day, “my grandmother has discovered the cause of my sickness.”
I eagerly interrupted him by shouting: “And can she cure you now, Redhorn?”
“Of course,” he replied, “she cannot until I have fulfilled the commandment. I have confessed to her that two years ago I received my commission, and I should have made a Bear Dance and proclaimed myself a medicine man last spring, when I had seen thirteen winters. You see, I was ashamed to proclaim myself a medicine man, being so young; and for this I am punished. However, my grandmother says it is not yet too late. But, Ohiyesa, I am as weak now as a rheumatic old man. I can scarcely stand up. They say that I can appoint some one else to act for me. He will be the active bear—I shall have to remain in the hole. Would you, Ohiyesa, be willing to act the bear for me? You know he has to chase the dancers away from his den.”
“Redhorn,” I replied with much embarrassment, “I should be happy to do anything that I could for you, but I cannot be a bear. I feel that I am not fit. I am not large enough; I am not strong enough; and I don’t understand the habits of the animal well enough. I do not think you would be pleased with me as your substitute.”
Redhorn finally decided that he would engage a larger boy to perform for him. A few days later, it was announced by the herald that my friend would give a Bear Dance, at which he was to be publicly proclaimed a medicine man. It would be the great event of his short existence, for the disease had already exhausted his strength and vitality. Of course, we all understood that there would be an active youth to exhibit the ferocious nature of the beast after which the dance is named.
The Bear Dance was an entertainment, a religious rite, a method of treating disease—all in one. A strange thing about it was that no woman was allowed to participate in the orgies, unless she was herself the bear.
The den was usually dug about two hundred yards from the camp, on some conspicuous plain. It was about two feet deep and six feet square and over it was constructed an arbor of boughs with four openings. When the bear man sang, all the men and boys would gather and dance about the den; and when he came out and pursued them there was a hasty retreat. It was supposed that whoever touched the bear without being touched by him would overcome a foe in the field. If one was touched, the reverse was to be expected. The thing which caused most anxiety among the dancers was the superstition that if one of them should accidentally trip and fall while pursued by the bear, a sudden death would visit him or his nearest relative.
Boys of my age were disposed to run some risk in this dance; they would take every opportunity to strike at the bear man with a short switch, while the older men shot him with powder. It may as well be admitted that one reason for my declining the honor offered me by my friend Redhorn was that I was