The Autobiographies & Biographies of the Most Influential Native Americans. Charles A. Eastman
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two Sioux were father and son. They too had come to the lake for moose; but as the game usually retreated to the island, Chatansapa had landed his son Kangiska to hunt them on the shore while he returned in his canoe to intercept their flight. The young man sped along the sandy beach and soon discovered their tracks. He followed them up and found blood on the trail. This astonished him. Cautiously he followed on until he found them both lying dead. He examined them and found that in each moose there was a single Cree arrow. Wishing to surprise the hunter if possible, Kangiska lay hidden in the bushes.
“After a little while the two women returned to the spot. They passed him as close as the moose had passed the maiden in the morning. He saw at once that the maiden had arrows in her quiver like those that had slain the big moose. He lay still.
“Kangiska looked upon the beautiful Cree maiden and loved her. Finally he forgot himself and made a slight motion. Manitoshaw’s quick eye caught the little stir among the bushes, but she immediately looked the other way and Kangiska believed that she had not seen anything, At last her eyes met his, and something told both that all was well. Then the maiden smiled, and the young man could not remain still any longer. He arose suddenly and the old woman nearly fainted from fright. But Manitoshaw said:
“‘Fear not, grandmother; we are two and he is only one.’
“While the two women continued to cut up the meat, Kangiska made a fire by rubbing cedar chips together, and they all ate of the moose meat. Then the old woman finished her work, while the young people sat down upon a log in the shade, and told each other all their minds.
“Kangiska declared by signs that he would go home with Manitoshaw to the Cree camp, for he loved her. They went home, and the young man hunted for the unfortunate Cree band during the rest of his life.
“His father waited a long time on the island and afterward searched the shore, but never saw him again. He supposed that those footprints he saw were made by Crees who had killed his son.”
“Is that story true, uncle?” I asked eagerly.
“‘Yes, the facts are well known. There are some Sioux mixed bloods among the Crees to this day who are descendants of Kangiska.”
X. Indian Life and Adventure
I. Life in the Woods
The month of September recalls to every Indian’s mind the season of the fall hunt. I remember one such expedition which is typical of many. Our party appeared on the northwestern side of Turtle mountain; for we had been hunting buffaloes all summer, in the region of the Mouse river, between that mountain and the upper Missouri.
As our cone-shaped teepees rose in clusters along the outskirts of the heavy forest that clothes the sloping side of the mountain, the scene below was gratifying to a savage eye. The rolling yellow plains were checkered with herds of buffaloes. Along the banks of the streams that ran down from the mountains were also many elk, which usually appear at morning and evening, and disappear into the forest during the warmer part of the day. Deer, too, were plenty, and the brooks were alive with trout. Here and there the streams were dammed by the industrious beaver.
In the interior of the forest there were lakes with many islands, where moose, elk, deer and bears were abundant. The water-fowl were wont to gather here in great numbers, among them the crane, the swan, the loon, and many of the smaller kinds. The forest also was filled with a great variety of birds. Here the partridge drummed his loudest, while the whippoorwill sang with spirit, and the hooting owl reigned in the night.
To me, as a boy, this wilderness was a paradise. It was a land of plenty. To be sure, we did not have any of the luxuries of civilization, but we had every convenience and opportunity and luxury of Nature. We had also the gift of enjoying our good fortune, whatever dangers might lurk about us; and the truth is that we lived in blessed ignorance of any life that was better than our own.
As soon as hunting in the woods began, the customs regulating it were established. The council teepee no longer existed. A hunting bonfire was kindled every morning at day-break, at which each brave must appear and report. The man who failed to do this before the party set out on the day’s hunt was harassed by ridicule. As a rule, the hunters started before sunrise, and the brave who was announced throughout the camp as the first one to return with a deer on his back, was a man to be envied.
The legend-teller, old Smoky Day, was chosen herald of the camp, and it was he who made the announcements. After supper was ended, we heard his powerful voice resound among the teepees in the forest. He would then name a man to kindle the bonfire the next morning. His suit of fringed buckskin set off his splendid physique to advantage.
Scarcely had the men disappeared in the woods each morning than all the boys sallied forth, apparently engrossed in their games and sports, but in reality competing actively with one another in quickness of observation. As the day advanced, they all kept the sharpest possible lookout. Suddenly there would come the shrill “Woo-coohoo!” at the top of a boy’s voice, announcing the bringing in of a deer. Immediately all the other boys took up the cry, each one bent on getting ahead of the rest. Now we all saw the brave Wacoota fairly bent over by his burden, a large deer which he carried on his shoulders. His fringed buckskin shirt was besprinkled with blood. He threw down the deer at the door of his wife’s mother’s home, according to custom, and then walked proudly to his own. At the door of his father’s teepee he stood for a moment straight as a pine-tree, and then entered.
When a bear was brought in, a hundred or more of these urchins were wont to make the woods resound with their voices: “Wah! wah! wah! Wah! wah! wah! The brave White Rabbit brings a bear! Wah! wah! wah!”
All day these sing-song cheers were kept up, as the game was brought in. At last, toward the close of the afternoon, all the hunters had returned, and happiness and contentment reigned absolute, in a fashion which I have never observed among the white people, even in the best of circumstances. The men were lounging and smoking; the women actively engaged in the preparation of the evening meal, and the care of the meat. The choicest of the game was cooked and offered to the Great Mystery, with all the accompanying ceremonies. This we called the “medicine feast.” Even the women, as they lowered the boiling pot, or the fragrant roast of venison ready to serve, would first whisper: “Great Mystery, do thou partake of this venison, and still be gracious!” This was the commonly said “grace.”
Everything went smoothly with us, on this occasion, when we first entered the woods. Nothing was wanting to our old way of living. The killing of deer and elk and moose had to be stopped for a time, since meat was so abundant that we had no use for them any longer. Only the hunting for pelts, such as those of the bear, beaver, marten, and otter was continued. But whenever we lived in blessed abundance, our braves were wont to turn their thoughts to other occupations—especially the hot-blooded youths whose ambition it was to do something noteworthy.
At just such moments as this there are always a number of priests in readiness, whose vocation it is to see into the future, and each of whom consults his particular interpreter of the Great Mystery. (This ceremony is called by the white people “making medicine.”) To the priests the youthful braves hint their impatience for the war-path. Soon comes the desired dream or prophecy or vision to favor their departure.
Our young men presently received their sign, and for a few days all was hurry and excitement. On the appointed morning we heard the songs of the warriors and the wailing of the women, by which they bade adieu to each other, and the eligible braves, headed by an experienced man—old Hotanka or Loud-Voiced Raven—set out for the Gros Ventre country.
Our older heads, to be sure, had expressed some disapproval of the undertaking, for the country in which we were roaming