Red Hunters and the Animal People

Zechah was almost overcome by his good-fortune. Again he held his right hand outstretched toward the sun, and stood motionless.

"Hi, hi, hi, hi! tunkashela!" Thus he blessed the Father of all.

When the March thaw set in, the snow was melted off the south side of the hills. Hootay had doubtless had this danger in mind, for he could not have selected a more excellent place to avoid the catastrophe. But, alas! the best calculations will sometimes miscarry. It was nothing more than a stray root of the cedar-tree at his door which deviated the course of the water, running harmlessly down the hill, into Hootay's home. In a short time the old medicine-man was compelled to come out, drenching wet.

He sat down on a dry corner of the mound to meditate upon his future course. In his younger days he would have thought nothing of this misfortune, but now he was old and rheumatic. No inhabitant of that country knew better than he that it is not safe to sleep in the woods on the bottom-lands in the spring of the year. Hootay is a boastful hunter, often over-confident, yet wise in wood-craft, and what he has once learned he never forgets. He knew that when a thaw comes all the hills contribute their snow and water to the Little Rosebud, and for a few days it runs a mighty river. Even Chapa, the beaver, is wont at such times to use his utmost precautions to guard against disaster.

Hootay carefully considered the direction of the wind, sniffed the air to discover if any other wild hunter were near, and finally set out in a southwesterly direction toward the head of the Little Rosebud.

He had not gone far when he felt that he was scarcely equal to tramping through the slush and mud. More than this, he was leaving too broad a trail behind him. These considerations led him along the pine ridges, and for this course there was still another reason. He was hungry now, but there was little hope of meeting with any big game. Along the ridges there is early exposure of the ground where edible roots may be obtained, and where he hoped also to find dry bedding.

He had fair success in this, and had made himself somewhat comfortable when the blizzard set in. He had found tolerable shelter but very little food, and since his winter rest was so unexpectedly broken up, food he must have. As soon as the storm ceased, he had to venture out in search of it. He could no longer depend upon roots – the snow was far too deep for that. He must catch what he could. The old fellow was now almost hopelessly slow and weak, but he still had a good deal of confidence in himself.

He waded clumsily through the deep snow, following a dry creek-bed; and, now and then, from force of habit, he would stealthily climb the bank and scan the field above and below before exposing himself. This was partly for self-protection and partly in the hope of surprising his game.

Presently Hootay came upon the footprint of another hunter. He snarled and put his muzzle closer to the trail when he detected the hateful odor of man. At the same instant he smelled fresh meat.

The very smell seemed to give him a new lease of life, for he sat up on his haunches and began sniffing the air eloquently. His hair was as shaggy as that of an old buffalo-robe, and his age and sitting posture made his hump appear very prominent.

"Waugh, waugh!" the old man grunted, with an air of disgust, for there came to his nose a strong human scent mingled with the savory odor of the life-giving meat.

Zechah distinctly heard the snort of a bear. He seized his bow and quiver full of arrows.

"Can it be that Hootay is near?" he muttered to himself. "He may perhaps add my scalp to the many that he has taken of my people, but I will first send an arrow of mine into his body!"

He rested his bow upon the shaggy head of the dead bull, and went on skinning it with a large knife, working rapidly. Presently the gray wolf approached from another direction.

"Ho, kola, you have guided me to game! It is yours and mine. You, too, shall have meat," he said.

As soon as he had skinned one side, Zechah cut off a generous piece and walked toward Shunkmanitoo, who was sitting upon his haunches, watching him work in that wonderful way with a single sharp thing in his hand. But he did not think it best to trust the wild man too far, for he still carried that sharp thing in his hand as he approached him with the meat. He arose and moved backward a few paces.

"Do not fear, kola! Warriors and hunters like ourselves must have faith in each other when they work together for a good cause," the Red man said, again. He placed the meat upon the snow where Shunkmanitoo had been sitting, and returned to his work.

After a time, and with apparent reluctance, the big, burly wolf came back to his meat and examined it. At last he ate of it. It was good. He no longer feared the wild man. From time to time Zechah would throw him a piece of meat until he was satisfied.

The hunter had cleared away the snow around the buffalo, which was now cut up in convenient pieces for carrying. He was exceedingly hungry. He had, indeed, eaten a piece of the liver, which the Sioux always eats raw, but this only served to sharpen his appetite. He had heavy work before him, for he must take some of the meat home to his starving wife, and then bring as many of the people as were able to walk to carry the rest to camp. There were plenty of dry boughs of the pine. He made a fire by rubbing together the pieces of dry cedar-wood which every Indian hunter of that day carried with him, and, broiling strips of the savory meat upon live coals, he ate of it heartily.

Suddenly a fearful growl was heard. Zechah had dismissed the idea of a bear from his mind as soon as his friend Shunkmanitoo appeared. He was taken by surprise. When he looked up, Hootay was almost upon him. He came forward with his immense jaws wide open, his shaggy hair making him look as big as a buffalo bull against the clear whiteness of the landscape.

Shunkmanitoo's chance was small. He occupied the only road to Zechah's position, and there were perpendicular walls of snow on either side of him. His only hope lay in his quickness and agility. As Hootay rushed madly upon him with uplifted paw, the wolf sprang nimbly to one side and well up on the snow-bank. His assailant had to content himself with raking down the snow, and in the effort he plunged into a heavy drift from which he was unable to drag himself.

Hootay was in sad trouble, for he had tumbled right into a deep gully filled to the brim with soft snow, and the more he struggled the deeper he was sinking. Zechah perceived the situation, and made ready to send the fatal arrow.

Hootay waved his right paw pitifully. There was something human-like about him. The Indian's heart beat fast with excitement. Weakened by his long fast, he scarcely saw or heard clearly, but, according to the traditions of his people, the old bear addressed him in these words:

"No, Zechah, spare an old warrior's life! My spirit shall live again in you. You shall be henceforth the war prophet and medicine-man of your tribe. I will remain here, so that your people may know that you have conquered Hootay, the chief of the Little Rosebud country."

It is not certain that he really said this, but such was the belief of the hunter. He put his arrow back in the quiver, and immediately, according to custom, he took his pipe from his belt and smoked the pipe of peace.

A huge piece of meat was suspended from his shoulders above the quiver, and, with his bow firmly grasped in the right hand, Zechah addressed his friend Shunkmanitoo:

"Ho, kola, you have eaten what is yours; leave mine for my starving people!"

The wolf got up and trotted away as if he understood, while Zechah hurried back on his own trail with tidings of life and happiness.

He ran as often as he came to open ground, and in a short time stood upon the top of the hill with the little group of teepees just below him. The smoke from each arose sadly in a straight column, tapering upward until lost in the blue. Not a soul stirred and all was quiet as the dead.

"Ho, he ya hay!" the hunter chanted aloud, and ended with a war-whoop. Out of the sleepy-looking teepees there came a rush of men and women. Old High Head appeared with outstretched hands, singing and pouring forth praises. "Hi, hi, hi, hi!" he uttered his thanks, in a powerful voice, still stretching his arms to heaven.

Hintola was the quietest and most composed of them all. She went first to meet her husband, for it was the custom that, when the son-in-law returns with game, his wife must meet him outside the camp and bring back food to her parents.

Having distributed the meat in small pieces, High Head announced his son-in-law's success as a hunter, and solicited all who were able to join him in going after the remainder. He ended with a guttural song of cheer and gladness.

It was then Zechah told of his meeting with the other wild hunters, and how Hootay was conquered and imprisoned in the snow.

"Ugh, ugh!" grunted High Head, with much satisfaction. "This means a war-bonnet for my son-in-law – a story for coming generations!"

But the hunter did not repeat the bear's words to himself until he had become a famous war prophet. When the people went after the meat, they found the old warrior lying dead without a wound, and with one accord they made a proper offering in his honor.

The River People

Away up the Pipestone Creek, within sight of the Great Pipestone Quarry, lived old Chapawee and her old man Hezee, of the beaver tribe. Unlike some of their neighbors, they had emigrated from a great distance. They had, therefore, much valuable experience; and this experience was not theirs alone – it was shared with their immediate family. Hence their children and their children's children were uncommonly wise.

They had come to this country many years before, and had established their home in this ancient and much-prized resort of the two-legged tribe. Around the Pipestone Quarry the wild Red men would camp in large numbers every summer, and it seemed that the oldest beaver could not remember a time when they were not there. Their noisy ways were terrible indeed to the river people, who are a quiet folk.

It was the custom with this simple and hard-working pair to build a very warm house for themselves. In fact, they had both summer and winter homes, besides many supply and store houses. Their dam was always in perfect order, and their part of the creek was the deepest and clearest, therefore their robe of furs was of the finest. If any of the Hezee band was ever killed by the two-legs, their fur was highly valued.

Chapawee always insisted upon two rooms in her house: one for herself and the old man, and one for her yearling children who chose to remain with them for the first winter. She always built one very large house, running deep into the bank, so that in case of overflow or freshet they would still be safe. Besides the usual supply-houses, she and her old man excavated several dining-rooms. These are simply pockets underground at the edge of the stream. In case of any danger on the surface, they could take some food from a store-house and carry it to one of these dining-rooms, where it was eaten in peace.

It was the rule with the old folks to eat apart from their year-old children. The yearlings, on the other hand, eat all together, and have as much fun and freedom as they please. Their merriest frolics, however, are in the night, in and upon their swimming and diving pond. Here they coast rapidly head-first down a steep bank slippery with mud, lying upon their chests or sitting upon their haunches, and at times they even turn somersaults and perform other acrobatic feats. This coasting has a threefold object. It is for play and also for practice; to learn the art of sliding into deep water without unnecessary noise; and, more than all, according to the Red people, it is done for the purpose of polishing and beautifying their long, silky fur.

The beaver tribe are considered wisest of the smaller four-legged tribes, and they are a people of great common-sense. Even man gains wisdom and philosophy from a study of their customs and manners. It is in the long winter nights, as is believed and insisted upon by the wild Indians, that the beaver old folks recite their legends to their children and grandchildren. In this case it was usually Chapawee who related the traditions of her people and her own experiences, gathering about her all the yearlings and the newly married couples, who might take a notion to go off in search of a new claim, just as she and Hezee did. So it was well that they should thoroughly understand the ways and wisdom of their people.

To be sure, she had breathed it into them and fed them with it since before they could swim; yet she knew that some things do not remain in the blood. There are certain traits and instincts that are very strong in family and tribe, because they refer to conditions that never change; but other matters outside of these are likewise very useful in an emergency.

Old Chapawee could never sleep after the sun reaches the middle of the western sky in summer. In winter they all sleep pretty much all of the day. Having finished her supper with Hezee one night under the large elm-tree on the east side of the dam, she dove down with a somersault, glided along close to the bottom of the pond, inspecting every pebble and stray chip from their work-room, until she reached the assembly-room, which might almost be called a school-house in the manner of the paleface.

She came scrambling up the slippery bank to the middle entrance. No sooner had she shaken off the extra water from her long hair than Hezee's gray mustache emerged from the water, without exposing his head. He was teasing the old lady, trying to make her believe there was a crab in the landing. Quick as a flash she flopped over in the air and slapped the side of her broad tail upon the water where her spouse was lurking to deceive her. Down he dove to the bottom and lay there motionless as if he expected her to hunt him up; but after a while he went off and notified all the young people that it was time for their gathering at the old meeting-house.

Here Chapawee occupied the place of honor, while Hezee filled the undignified position of errand-boy. All the young beavers came in, some still carrying a bit of sapling in their mouths, but, on realizing their mistake, each dove back to place it where it belonged. They arranged themselves in a circle, sitting upright on their flat tails for cushions, their hands folded under their chins.

"A long time ago," began Chapawee, the old beaver grandmother, "we lived on the other side of the Muddy Water (the Missouri), upon a stream called Wakpala Shecha (Bad River). Father and mother, with my older brothers and sisters, built a fine dam and had a great pond there. But we led a hard life. There are not many ponds on Bad River and the stream dries up every summer, therefore thousands of buffalo came to our place to drink. They were very bad people. It seems that they do not respect the laws and customs of any other nation. They used to come by the hundred into our pond and trample down our houses and wear holes in the banking of our dam. They are so large and clumsy that they would put their feet right through the walls, and we had to hide in our deepest holes until we were very hungry, waiting for them to go away.

"Then there were the shunktokechas and shungelas (wolves and foxes), who follow the buffalo. They, too, are a bad and dangerous sort, so that mother and father had to be continually on the watch. We little beaver children played upon the dam only when mother thought it safe. In the night we used to enjoy our swimming, diving, and coasting school. We practised gnawing sticks, and the art of making mud cement that will hold water, how to go to the bottom silently, without effort, and to spank the water for a signal or danger-call with our tails.

"There were many other bad people in that country. There was the ugly old grizzly. He would sometimes come to our place to swim and cool off. We would not mind, only he is so treacherous. He was ready to kill one of us at any moment if we gave him the chance.

"Mother played a trick on him once, because he was such a nuisance. He was wont to crawl out upon one of the logs which projected from the dam and over the deep water. This log was braced by posts in the water. Mother lay on the bottom and loosened the soil and then quickly pulled one of the posts away, and the old grizzly fell in headlong. She dove to one side, and, as the old man struggled to get out, crawled up behind him and gashed one of his hind paws with her sharp wood-choppers. Oh, how the old fellow howled and how he scrambled for the dam! He groaned long as he sat on the bank and doctored his wounded foot. After that he was never again seen to sit upon one of our logs, but when he came to the river to drink and cool off his hot paws he always took the farthest point from our houses, and then he only put one foot in the water at a time.

"Mother was dreadfully afraid of one wicked animal. That was Igmu, the mountain lion. He does not live in this part of the country, and it is such a relief," said the old beaver woman. "Whenever one of the Igmus comes to our place, we all hurry to deep water and lie there, for they have been known to dig through the walls of our houses.

"There was still another danger that our people had to contend with. Wakpala Shecha has a swift current and a narrow bed, and we had terrible freshets two or three times in a season.

"At last there came a great flood. It was after I was two years old and had learned everything – how to chop wood, which way to fell the trees, and what to store up for the winter; how to mix mud cement and drive posts in the creek bottom, and all of the other lessons. Early in the spring, while there was still snow on the ground, a heavy rain came. Every dry gulch was a torrent. We had never known such a flood. It carried away all our dams and made our strongest houses cave in. We did not dare to go to shore, for we could hear the wolves calling all along the banks.

"At last mother and father bound two drift-logs together with willow withes. We all helped, as none of us ever think of being idle. Upon the logs we made a rude nest, and here we all slept and ate as we floated down the stream.

"After several days we came to a heavily timbered bottom where there was a very large fallen tree. The roots held firmly to the bank and projected over the water. We all let go of our raft and climbed upon it; there were bushy branches at the top. We trimmed the trunk of the tree leading to dry land and built a temporary nest upon the bushy top, until the water should go down and we could find a good place to build. Mother and father went down the stream the next night to explore for a new home, and I was left in the nest with two brothers. We, too, explored the shores and little inlets near us, but we all came back to the nest that morning except mother and father. I have never seen them from that day to this.

"I and my two brothers slept together in the warm nest. All at once I felt a slight jar. I opened my eyes, and there lay upon the trunk of our tree a fierce Igmu, ready to fish us out with his strong arm and hooked claws.

"Kerchunk! I dropped into the deep stream to save my life. I swam a little way, and then came to the surface and peeped back. Ah, I saw him seize and violently dash one of my brothers against the tree, but the other I did not see. Perhaps he did as I did to save himself.

"I went down the Bad River until I came to the Big Muddy. Ice was floating in huge cakes upon the brown flood. I wanted to go, too, for I had heard of a country far to the sunrise of the great river. I climbed upon a floating ice-cake, and I moved on down the Muddy Water.

"I kept a close watch on the shores, hoping to see father and mother, but I saw no sign of them. I passed several islands, but the shores were loose sand. It was not the kind of soil in which our people build, so I did not stop, although there were fine tall cotton woods and all the kinds of trees that we eat. Besides, I did not care to go to shore or up the mouths of any of the creeks unless I should discover signs of our tribe. It was the first time in my life that I had ever been alone.

"So I kept on my ice-boat until I was out of food, and then I stopped at an island. I swam near the shore to find a good landing, and when I reached the bank I saw the footprints of a beaver man. My heart beat hard, and I could hardly believe my eyes. Some one had cut down a fresh sapling, and as I ate of the delicious bark and twigs I was watching for him every moment. But he did not come.

"Then I went back to the water's edge to study the trail and see where he went. I found to my disappointment that he had gone back to the water. As my mother had taught me every beaver sign, I knew he was a traveller, come to take food, as I was. Hoping to overtake him, I hurried back to another floating cake of ice, and again I found myself going down the big stream.

"When I came in sight of another island, I watched carefully and saw some one moving on the shore. I was not hungry then, but I landed and began to nibble a twig at the water's edge. Presently I saw a beautiful young man coming toward me with a fine sapling in his mouth. I think I never saw a nicer looking beaver man than Kamdoka! He, too, was so glad to see me, and brought me the sapling to eat.

"We were soon so devoted and absorbed in each other that we forgot all about our journey. Kamdoka proposed that we should never leave one another, and I agreed. He at once built a rude house right under a high bank, where a tree had fallen over the water and its roots still held firm. On each side he planted double rows of sticks, and plastered the whole with mud. The narrow door was concealed by the tree-trunk, and led directly into the water. This was our first home. It was only for a few days, for we soon discovered that we could not live there.

"There were still a few large cakes of ice going down the river, and on these we continued our journey, until one night our ice broke up and we were forced to swim. At last we came to a country which was just such as we would like to live in, and a stream that seemed the very one we had been dreaming about. It had good, firm banks, nice landings, and was just small enough to dam if necessary. Kamdoka and I were very happy. This stream the Red people call the Wakpaepakshan (Bend of the River).

"It was not long before the wild men came in great numbers to this beautiful river, and they were worse than Igmu and the grizzly. With their round iron with the iron strings they caught many of the beaver neighbors. Sometimes they would come with their dogs and drive us out of our houses with dry entrances; again, they would hide the round iron at our coasting and diving places, so that they caught many of our people. It is impossible to get away when one is bitten by one of these round irons. It was this which forced us at last to leave this lovely spot.

"While we still lived upon this stream, it came about that Kamdoka was called Hezee. His fine pair of wood-choppers had grown short and very yellow – that is why he is called Hezee – Yellow Teeth. Hezee and I forsook our home after our little Chapchincha was caught by the wild men. Hezee's sharp eyes discovered one of these ugly irons on our premises, and he reported it to me. I cautioned the children to be careful, and for a time they were so, but one morning my baby, my little Chapchincha, forgot, and, plunging blindly down from our landing, she was seized! They took her away with them, and the very next night we moved from that place.

"We found the mouth of this stream and followed it up. We selected many pretty places, but they were all claimed by some of the older inhabitants. Several times Hezee fought for the right to a home, and you can see where he had an ear bitten off in one of these fights. We had no peace until we came within sight of the Pipestone Quarry. To be sure, there are many wild men here also, but they come in midsummer, when they do not kill any beaver people. We simply keep close to our homes when they are here, and they scarcely ever trouble us.

"Children, we have made many fine homes, Hezee and I. We both came from beyond the Muddy Water – a very bad country. It is the country of coyotes, bears, bighorns, and the like. This is a country for our people. If any of you should be dissatisfied, or driven to leave your home, do not go beyond the Muddy Water. Always take one of the large streams, going to the south and the sunrise of the great river.