The Myths of the North American Indians Part 5

Drugging animals with poisonous roots and polluting streams to capture fish were largely practised. The use of nets and scoops for taking animals from the water and the fas.h.i.+oning of rakes for securing worms from the earth were other methods employed to obtain food. The use of the canoe gave rise to the invention of the harpoon.

The wandering habits of their game and the construction of fences were obstacles which strengthened their perception and gave excellent training for the hunt. The variety of circ.u.mstances with which they had to meet caused them to prepare or devise the many weapons and snares to which they resorted. Certain periods or seasons of the year were observed for the hunting of particular animals, each of which figured as a token or heraldic symbol of a tribe or _gens_.

Schoolcraft, in an accurate and entertaining account of Indian hunting in his _Historical and Statistical Information respecting the Indian Tribes_, says:

"The simplest of all species of hunting is perhaps the art of hunting the deer. This animal, it is known, is endowed with the fatal curiosity of stopping in its flight to turn round and look at the object that disturbed it; and as this is generally done within rifle-range, the habit is indulged at the cost of its life; whereas, if it trusted unwaveringly to its heels, it would escape.

"One of the most ingenious modes of hunting the {53} deer is that of _fire-hunting_, which is done by descending a stream in a canoe at night with a flambeau. In the latter part of spring and summer the Indian hunters on the small interior rivers take the bark of the elm or cedar, peeling it off whole, for five or six feet in length, and, turning it inside out, paint the outer surface black with charcoal. It is then pierced with an orifice to fit it on the bow of the canoe, so as to hide the sitter; then a light or torch is made by small rolls, two or three feet long, of twisted birch bark (which is very inflammable), and this is placed on the extreme bow of the boat, a little in front of the bark screen, in which position it throws its rays strongly forward, leaving all behind in darkness. The deer, whose eyes are fixed on the light as it floats down, is thus brought within range of the gun. Swans are hunted in the same way.

"The mazes of the forest are, however, the Indian hunter's peculiar field of action. No footprint can be impressed there with which he is not familiar. In his temporary journeys in the search after game he generally encamps early, and sallies out at the first peep of day on his hunting tour. If he is in a forest country he chooses his ambush in valleys, for the plain reason that all animals, as night approaches, come into the valleys. In ascending these he is very careful to take that side of a stream which throws a shadow from it, so that he may have a clear view of all that pa.s.ses on the opposite side, while he is himself screened by the shadow. But he is particularly on the alert to take this precaution if he is apprehensive of lurking foes. The tracks of an animal are the subject of the minutest observation; they tell him at a glance the species of animal that has pa.s.sed, the time that has elapsed, and the course it has pursued. If the surface of the earth be moist, the indications are {54} plain; if it be hard or rocky, they are drawn from less palpable but scarcely less unmistakable signs.

"One of the largest and most varied days' hunt of which we are apprised was by a noted Chippeway hunter, named Nokay, on the upper Mississippi, who, tradition a.s.serts, in one day, near the mouth of the Crow Wing River, killed sixteen elk, four buffaloes, five deer, three bears, one lynx, and a porcupine. This feat has doubtless been exceeded in the buffalo ranges of the south-west, where the bow and arrow is known to have been so dexterously and rapidly applied in respect to that animal; but it is seldom that the chase in forest districts is as successful as in this instance.

"On one occasion the celebrated chief Wabojeeg went out early in the morning, near the banks of Lake Superior, to set martin-traps. He had set about forty, and was returning to his wigwam, armed with his hatchet and knife only, when he encountered a buck moose. He sheltered himself behind trees, retreating; but as the animal pursued, he picked up a pole, and, unfastening his moccasin-strings, tied the knife firmly to the pole. He then took a favourable position behind a tree and stabbed the animal several times in the throat and breast. At length it fell, and he cut out and carried home the tongue as a trophy of his prowess.

"In 1808, Gitshe Iawba, of Kewywenon, Lake Superior, killed a three-year-old moose of three hundred pounds weight. It was in the month of February, and the snow was so soft, from a partial thaw, that the _agim_, or snow-shoes, sank deep at every step. After cutting up the animal and drawing out the blood, he wrapped the flesh in the skin, and, putting himself under it, rose up erect. Finding he could bear the weight, he then took a litter of nine pups in a blanket upon his right {55} arm, threw his wallet on top of his head, and, putting his gun over his left shoulder, walked six miles to his wigwam. This was the strongest man that has appeared in the Chippeway nation in modern times.

"In 1827, Annimikens, of Red River of the North, was one day quite engrossed in looking out a path for his camp to pa.s.s, when he was startled by the sharp snorting of a grizzly bear. He immediately presented his gun and attempted to fire; but, the priming not igniting, he was knocked by the animal, the next instant, several steps backward, and his gun driven full fifteen feet through the air. The bear then struck him on one cheek and tore away a part of it. The little consciousness he had left told him to be pa.s.sive, and manifest no signs of life. Fortunately, the beast had satiated his appet.i.te on the carca.s.s of a buffalo near by. Having clawed his victim at pleasure, he then took him by the neck, dragged him into the bushes, and there left him. Yet from such a wound the Indian recovered, though a disfigured man, and lived to tell me the story with his own lips.

"Relations of such hunting exploits and adventures are vividly repeated in the Indian country, and const.i.tute a species of renown which is eagerly sought by the young."

Costume

The picturesque costume of the Red Man is so original in character as to deserve more than pa.s.sing mention. An authority on Indian costume, writing in _Bulletin 30_ of the Bureau of American Ethnology, says:

"The tribes of Northern America belong in general to the wholly clothed peoples, the exceptions being those inhabiting the warmer regions of the southern {56} United States and the Pacific coast, who were semi-clothed. Tanned skin of the deer family was generally the material for clothing throughout the greater part of the country. The hide of the buffalo was worn for robes by tribes of the plains, and even for dresses and leggings by older people, but the leather was too harsh for clothing generally, while elk- or moose-skin, although soft, was too thick. Fabrics of bark, hair, fur, mountain-sheep wool, and feathers were made in the North Pacific, Pueblo, and southern regions, and cotton has been woven by the Hopi from ancient times. Climate, environment, elevation, and oceanic currents determined the materials used for clothing as well as the demand for clothing. Sinew from the tendons of the larger animals was the usual sewing material, but fibres of plants, especially the agave, were also employed. Bone awls were used in sewing; bone needles were rarely employed and were too large for fine work. The older needlework is of exceptionally good character and shows great skill with the awl. Unlike many other arts, sewing was practised by both s.e.xes, and each s.e.x usually made its own clothing.

The typical and more familiar costume of the Indian man was of tanned buckskin, and consisted of a s.h.i.+rt, a breech-cloth, leggings tied to a belt or waist-strap, and low moccasins. The s.h.i.+rt, which hung free over the hips, was provided with sleeves and was designed to be drawn over the head. The woman's costume differed from that of the man in the length of the s.h.i.+rt, which had short sleeves hanging loosely over the upper arm, and in the absence of the breech-cloth. Women also wore the belt to confine the garment at the waist. Robes of skin, woven fabrics, or of feathers were also worn, but blankets were subst.i.tuted for these later. The costume presented tribal differences in cut, colour, and ornamentation. The free edges were {57} generally fringed, and quill embroidery and beadwork, painting, scalp-locks, tails of animals, feathers, claws, hoofs, sh.e.l.ls, etc., were applied as ornaments or charms. The typical dress of the Pueblo Indians is generally similar to that of the Plains tribes, except that it is made largely of woven fabrics.

"Among the Pacific coast tribes, and those along the Mexican border, the Gulf, and the Atlantic coast, the customary garment of women was a fringe-like skirt of bark, cord, strung seeds, or peltry, worn around the loins. In certain seasons or during special occupations only the loin-band was worn. For occasional use in cooler weather a skin robe or cape was thrown about the shoulders, or, under exceptional conditions, a large robe woven of strips of rabbit-skin. Ceremonial costume was much more elaborate than that for ordinary wear. Moccasins and leggings were worn throughout much of this area, but in the warmer parts and in California their use was unusual. Some tribes near the Mexican boundary wear sandals, and sandal-wearing tribes once ranged widely in the south-west. These have also been found in Kentucky caverns. Hats, usually of basketry, were worn by many Pacific coast tribes. Mittens were used by the Eskimo and other tribes of the far north. Belts of various materials and ornamentation not only confined the clothing, but supported pouches, trinket-bags, paint-bags, etc.

Larger pouches and pipe-bags of fur or deer-skin, beaded or ornamented with quill-work, and of plain skin, netting, or woven stuff, were slung from the shoulder. Necklaces, earrings, charms, and bracelets in infinite variety formed a part of the clothing, and the wrist-guard to protect the arm from the recoil of the bowstring was general.

"Shortly after the advent of whites Indian costume {58} was profoundly modified over a vast area of America by the copying of European dress and the use of traders' stuffs. Knowledge of prehistoric and early historic primitive textile fabrics has been derived from impressions of fabrics on pottery, and from fabrics themselves that have been preserved by charring in fire, contact with copper, or protection from the elements in caves.

[Ill.u.s.tration: Omaha Woman's Costume. By permission of the Bureau of American Ethnology]

"A synopsis of the costumes worn by tribes living in the several geographical regions of northern America follows. The list is necessarily incomplete, for on account of the abandonment of tribal costumes the data are chiefly historical.

"ATHAPASCAN. _Mackenzie and Yukon_--Men: s.h.i.+rt-coat, legging-moccasins, breech-cloth, hat and hood. Women: Long s.h.i.+rt-coat, legging-moccasins, belt.

"ALGONQUIAN-IROQUOIS. _Northern_--Men: Robe, s.h.i.+rt-coat, long-coat, trousers, leggings, moccasins, breech-cloth, turban. _Virginia_--Men and women: Cloak, waist-garment, moccasins, sandals (?), breech-cloth (?). _Western_--Men: Robe, long dress-s.h.i.+rt, long leggings, moccasins, bandolier-bag. Women: Long dress-s.h.i.+rt, short leggings, moccasins, belt. _Arctic_--Men: Long coat, open in front, short breeches, leggings, moccasins, gloves or mittens, cap or headdress. Women: Robe, s.h.i.+rt-dress, leggings, moccasins, belt, cap, and sometimes a shoulder-mantle.

"SOUTHERN or MUSKHOGEAN. _Seminole_--Men: s.h.i.+rt, over-s.h.i.+rt, leggings, moccasins, breech-cloth, belt, turban. Formerly the Gulf tribes wore robe, waist-garment, and occasionally moccasins.

"PLAINS. Men: Buffalo robe, s.h.i.+rt to knees or longer, breech-cloth, thigh-leggings, moccasins, headdress. Women: Long s.h.i.+rt-dress with short ample cape sleeves, belt, leggings to the knees, moccasins.

"NORTH PACIFIC. _Chilkat_--Men: Blanket or bark mat robe, s.h.i.+rt-coat (rare), legging-moccasins, basket hat. Women: Tanned skin shoulder-robe, s.h.i.+rt-dress with sleeves, fringed ap.r.o.n, leggings (?), moccasins, breech-cloth (?).

"WAs.h.i.+NGTON-COLUMBIA, _Salish_--Men: Robe, head-band, and, rarely, s.h.i.+rt-coat, leggings, moccasins, breech-cloth. Women: Long s.h.i.+rt-dress, ap.r.o.n, and, rarely, leggings, breech-cloth, moccasins.

{59}

"SHOSHONEAN. Same as the Plains tribes.

"CALIFORNIA-OREGON. _Hupa_--Men: Robe, and waist-garment on occasion, moccasins (rarely); men frequently and old men generally went entirely naked. Women: Waist-garment and narrow ap.r.o.ns; occasionally robe-cape, like Pueblo, over shoulders or under arms, over breast; basket cap; sometimes moccasins. _Central California_--Men: Usually naked; robe, network cap, moccasins, and breech-cloth occasionally. Women: Waist-skirt of vegetal fibre or buckskin, and basketry cap; robe and moccasins on occasion.

"SOUTH-WESTERN. _Pueblo_--Men: Blanket or rabbit-skin or feather robe, s.h.i.+rt with sleeves, short breeches partly open on outer sides, breech-cloth, leggings to knees, moccasins, hair-tape, and head-band.

Women: Blanket fastened over one shoulder, extending to knees; small calico shawl over blanket thrown over shoulders; legging-moccasins, belt. Sandals formerly worn in this area. Snow-moccasins of fur sometimes worn in winter. _Apache_--Men: Same as on plains. Women: Same, except legging-moccasins with s.h.i.+eld toe. _Navaho_--Now like Pueblo; formerly like Plains tribes.

"GILA-SONORA. _Cocopa and Mohave_--Men: Breech-cloth, sandals, sometimes head-band. Women: Waist-garments, usually of fringed bark, front and rear. _Pima_--Same as Plains; formerly cotton robe, waist-cloth and sandals."

Face-Painting

A first-hand account of how the Indian brave decorated his face cannot but prove of interest. Says a writer who dwelt for some time among the Sioux:[13]

[13] J. G. Kohl, _Kitchi-gami_ (1860).

"Daily, when I had the opportunity, I drew the patterns their faces displayed, and at length obtained a collection, whose variety even astonished myself. The strange combinations produced in the kaleidoscope may be termed weak when compared to what an Indian's imagination produces on his forehead, nose, and cheek. I will try to give some account of them as far as words will reach. Two things struck me most in their arrangement of colour. First, the fact that they did not trouble themselves at all about the natural divisions {60} of the face; and, secondly, the extraordinary mixture of the graceful and the grotesque. At times, it is true, they did observe those natural divisions produced by nose, eyes, mouth, etc. The eyes were surrounded with regular coloured circles; yellow or black stripes issued harmoniously and equidistant from the mouth; over the cheeks ran a semicircle of green dots, the ears forming the centre. At times, too, the forehead was traversed by lines running parallel to the natural contour of that feature; this always looked somewhat human, so to speak, because the fundamental character of the face was unaltered.

Usually, however, these regular patterns do not suit the taste of the Indians. They like contrasts, and frequently divide the face into two halves, which undergo different treatment; one will be dark--say black or blue--but the other quite light, yellow, bright red, or white: one will be crossed by thick lines made by the forefingers, while the other is arabesque, with extremely fine lines, produced by the aid of a brush.

"This division is produced in two different ways. The line of demarcation sometimes runs down the nose, so that the right cheek and side are buried in gloom, while the left looks like a flower-bed in the suns.h.i.+ne. At times, though, they draw the line across the nose, so that the eyes glisten out of the dark colour, while all beneath the nose is bright and l.u.s.trous. It seems as if they wished to represent on their faces the different phases of the moon. I frequently inquired whether there was any significance in these various patterns, but was a.s.sured it was a mere matter of taste. They were simple arabesques, like their squaws' work on the moccasins, girdles, tobacco-pouches, etc.

"Still there is a certain symbolism in the use of the colours. Thus, red generally typifies joy and festivity; {61} and black mourning.

When any very melancholy death takes place, they rub a handful of charcoal over the entire face. If the deceased is only a distant relative, a mere trellis-work of black lines is painted on the face; they have also a half-mourning, and only paint half the face black.

Red is not only their joy, but also their favourite colour. They generally cover their face with a coating of bright red, on which the other colours are laid; for this purpose they employ vermilion, which comes from China, and is brought them by the Indian traders. However, this red is by no means _de rigueur_. Frequently the ground colour is a bright yellow, for which they employ chrome-yellow, obtained from the trader.

"They are also very partial to Prussian blue, and employ this colour not only on their faces, but as a type of peace on their pipes; and as the hue of the sky, on their graves. It is a very curious fact, by the way, that hardly any Indian can distinguish blue from green. I have seen the sky which they represent on their graves by a round arch, as frequently of one colour as the other. In the Sioux language _toya_ signifies both green and blue; and a much-travelled Jesuit Father told me that among many Indian tribes the same confusion prevails. I have also been told that tribes have their favourite colours, and I am inclined to believe it, although I was not able to recognize any such rule. Generally all Indians seem to hold their own native copper skin in special affection, and heighten it with vermilion when it does not seem to them sufficiently red.

"I discovered during a journey I took among the Sioux that there is a certain national style in this face-painting. They were talking of a poor Indian who had gone mad, and when I asked some of his {62} countrymen present in what way he displayed his insanity, they said, 'Oh, he dresses himself up so funnily with feathers and sh.e.l.ls; he paints his face so comically that it is enough to make one die of laughing.' This was said to me by persons so overladen with feathers, sh.e.l.ls, green and vermilion, Prussian blue, and chrome-yellow, that I could hardly refrain from smiling. Still, I drew the conclusion from it that there must be something conventional and typical in their variegated style which might be easily infringed."

Indian Art

If the Red Race of North America did not produce artistic work of an exalted order it at least evolved a distinctive and peculiar type of art. Some of the drawings and paintings on the walls of the brick erections of the southern tribes and the heraldic and religious symbols painted on the skin-covered lodges of the Plains people are intricate and rhythmic in plan and brilliant in colouring. The houses of the north-west coast tribes, built entirely of wood, are supported by pillars elaborately carved and embellished to represent the totem or tribal symbol of the owner. On both the interior and exterior walls brilliantly coloured designs, usually scenes from Indian mythology, are found.

The decoration of earthenware was and is common to most of the tribes of North America, and is effected both by carving and stamping. It is in the art of carving that the Indian race appears to have achieved its greatest aesthetic triumph. Many carved objects are exceedingly elaborate and intricate in design, and some of the work on stone pipes, masks, and household utensils and ornaments has won the highest admiration of European masters of the art. Indeed, {63} many of the pipes and claystone carvings of the Chimpseyans and Clallams of Vancouver, and the Chippeways and Babeens, are by no means inferior to the best specimens of European mediaeval carved work.

In the potter's art the Indian people often exhibit great taste, and the tribes of the Mississippi valley and the Pueblo Indians had made exceptional progress in plaster design. As has already been mentioned, the mound-builders displayed considerable skill in metalwork, and the stamped plates of copper taken from the earthen pyramids which they raised strikingly ill.u.s.trate the fact that Indian art is the growth and outcome of centuries of native effort and by no means a thing of yesterday.

In weaving, needlework of all kinds, bead-work, and feather-work the Indians show great taste. Most of the designs they employ are geometric in plan. In feather-work especially the aboriginal peoples of the whole American continent excel. Rank was indicated among the Plains tribes either by the variety and number of feathers worn or by the manner of mounting or notching them.

The aboriginal art of North America is in the highest degree symbolic and mythologic. It is thus entirely removed from any taint of materialism, and had it been permitted to evolve upon its own peculiar lines it might have developed a great measure of idealistic excellence.