Chapter II: Part 2

Our repast being finished, we were yet invited to several feasts prepared by the chiefs of the village, whereupon we returned to the medicine lodge. In the evening a council of the chiefs and braves was called, in order to inform them of the business upon which we had come to visit them. We were received in the most cordial manner, embraced by several of the chiefs, and after informing them of our object the principal chief of the Pawnee tribe, aforementioned, made a reply to the following effect: “It appears to me this evening as though I had been dead a long time and had suddenly to-day risen from the dead,—so glad am I to hear the news that teachers are willing to come among us, in order to live with us and instruct us. We shall welcome you among us, and the chiefs will see to it, that your property and cattle shall be protected;—I hope you will come _soon_ to live with us. I am now a very old man,—I must soon go hence; therefore come _soon_ that I may behold the missionaries living among my people before I die.” Speeches to a similar effect were then made by Leezikutz, chief of the Republican band, Terrericawaw, chief of the Topages (pronounced Tuppay) band, and two or three other inferior chiefs, which were all interpreted; and finally a chief named Lalogehanesharn (or Fatty, as he is called by the whites, from his corpulence, something very unusual among wild Indians) closed by making a long appeal to the chiefs, delivered in a very loud and sonorous voice, exhorting them to _keep_ the promises which they had just made. “Don’t cheat,” said he; “don’t act deceitfully. You have now promised these men that if they come to live among us you will take them under your protection, and will always restrain your people from molesting their property. Remember this, and now since you have made these promises, see to it that you also keep them.” The council then dispersed, not, however, before several chiefs had again embraced us, whereupon we laid ourselves down in our blankets upon the mats in the lodge for repose.

May 9th.—After breakfast we were invited to the principal chief’s lodge, to attend a council which had been called for the purpose of listening to the invitation sent to them by the President of the United States through the above-mentioned agent, to attend a general council at Fort Laramie. The Pawnees declared themselves satisfied with the offers of government, and several speeches were then made expressive of the prospect that ere long the condition of their people would be bettered, especially since they might now indulge the hope of soon having teachers among them to give them instruction. During the council a severe thunderstorm was passing over, and while the chief, Fatty, was speaking, after a loud peal of thunder: “See,” said he, “the Great Spirit is pleased with us this morning and expresses his satisfaction by speaking loudly to us!!”—At the close we were yet invited to partake of a feast with them. A large dish of corn-soup was brought in and set before the chiefs;—the medicine man then came forward, and, taking a spoonful of the soup, went to the fire, and making a small hole in the ashes he poured it in. After putting the spoon back again into the dish he returned to the sacrifice at the fire, which was blessed thrice by holding both hands over it; then, turning round to the assembly, and fronting the chiefs, looking up to heaven, he stretched out his hands thrice in silent benediction, and then returned to his seat. The dish was then passed round, each person partaking of a mouthful or two of the soup.

The council being over, and the thunderstorm having somewhat subsided, towards noon we started on our return, the object of our visit to the Pawnee villages being now fully accomplished. We had now only to retrace our steps, as that was the nearest way for us to travel. We prepared our coffee and lunch at the same beautiful spot, where we had halted yesterday. In getting a fire, however, to boil our coffee, we had considerable trouble, the matches in our pockets being damp, and the grass and wood being all wet from the rain, which was yet falling. But at last our Pawnee friends succeeded in finding some dry rotten wood, which, by means of paper and powder, we succeeded in igniting. In the evening we arrived at the Lower Village, where we staid over night at Siskatuppe’s lodge.

May 10th.—Towards morning a very heavy thundergust passed over the village, and the water came pouring into the lodge, from the small opening above (which is made to let out the smoke), and the shrill voices of the women, who seemed to be scolding one another while engaged in cleaning up the water, disturbed us considerably in our slumbers. In the morning the Pawnees informed us that the Platte was rising; we, therefore, hastened to get ready for travelling, and crossed the river without much difficulty, in the same manner as at the first time. Arrived at the opposite bank, we made a present of some tobacco to our Pawnee friends, for assisting us in crossing the river. A large company of Pawnees followed us, who intended going to the Omahaw village in order to trade for corn. When we arrived at the ferry of the Elkhorn, a heavy gust was threatening to overtake us, and we had hardly crossed, secured our baggage, and got into the hut of the ferrymen, when a furious hailstorm passed over us. The rain having detained us so long, that it was impossible to reach another camping ground by daylight, we pitched our tent here for the night.

May 11th.—During the night, another gust passed over us, but our tent kept us dry and comfortable. One of the ferrymen, who had arrived during the night from Council Bluffs, informed us that the bridge across the Papilion, over which we had passed, had been washed away by the high water occasioned by the heavy rains, and that he had been obliged to swim the stream, which had swollen to the size of a river. We, therefore concluded to take another route, which would lead along a high ridge between the Great and Little Papilion, and strike the former opposite the Omahaw village, at the confluence of the two streams, where we hoped to get assistance, should we find any difficulty in crossing.

When we arrived at the place, we found both streams very much swollen by the heavy rains. Collecting some wood together, we made a fire, and prepared our dinner, while the party of Pawnees, who had followed us, were busied in crossing the Little Papilion, in order to get to the Omahaw village. After we had finished our meal, and had come to the crossing of the Great Papilion, preparations were made for getting our wagon, baggage, and ourselves on the other side and here we found Mr. Sharpee, who has travelled several times to the Rocky Mountains, and was accustomed to meet with such exigencies as the present, to be of invaluable service to us. Under his direction the tent-cloth was spread out on the ground, upon which was placed the wagon-body. The corners of the cloth were then laid over the body, and around the whole a rope was tightly tied to keep the cloth firmly adhering to it. Thus a _boat_ was soon constructed, in which the forewheels and tongue were put, and then launched in the stream, with Mr. Sharpee and Mr. Allis on board. A rope had previously been attached, the end of which an Indian took in his mouth, and swam across, the boat being drawn after him. The contents being quickly taken out on the other side, it was towed back again by the Indian with Mr. Sharpee still in it. The second load consisted of the hindwheels with Mr. Sharpee and br. Oehler. Meanwhile another Indian had formed a boat of a buffalo-skin, stretched out by sticks placed crosswise, in which the baggage was all safely transported to the other side. The animals were driven into the stream, and forced to swim across. Finally, the boat was brought over the third time, and br. Smith and a lame Pawnee man were taken to the other side. When the boat had made this its last trip, it had not leaked more than about an inch of water. During the whole time, while we were crossing, the rain was pouring down in torrents upon us. Having now safely gained the other shore with all our effects, and put everything in travelling order, we proceeded about three miles farther, when we came to a slough, which had also been filled up by the rains. It was impossible to ford it, at the place where the road led across. After reconnoitering a little, we found a place where the water was fordable, but with an almost perpendicular bank of about ten feet on the other side. The mules having been unharnessed, Mr. Sharpee and br. Oehler took them across, although they almost stuck fast in the mud. Mr. Allis and br. Smith then pushed the wagon into the slough, thus forming a bridge for them to cross over. All hands were then employed in pulling the wagon out of the mud up the bank, till the end of the tongue reached the top, to which the doubletree was then tied. The mules being reharnessed, and all the other available muscular power being applied in pushing up the wagon, we finally succeeded in getting it up on the bank. We had now yet two miles to travel, in order to reach the Presbyterian mission station at Bellevue, and were truly thankful that there were no more streams or sloughs to cross. About sundown we arrived at our station, and were heartily welcomed by Mr. McKinney and the Mission family, though our outward appearance was not very prepossessing, our clothing being bespattered with mud, from the various adventures of the day.—

On the 14th of May the steamboat El Paso came up the Missouri to Council Bluffs, and on the morning of the 15th we took passage in her down the river. On the evening of the 16th the boat arrived at Weston, and in the afternoon of the 17th left there for Kansas, where we arrived at dark. After breakfast on the following morning, the 18th, we proceeded to _Westfield_, eight miles, on foot, where we arrived just as the congregation were leaving the church after the service, which had been held by the national assistant, Frederic Samuel—truly thankful to the Lord to find all well at home, after an absence of nearly four weeks.

------------------------------------------------------------------------

DESCRIPTION

OF THE MANNERS AND CUSTOMS OF THE PAWNEE INDIANS
(BY BR. D. Z. SMITH.)

BANDS OR CLANS.—All the Indian tribes are subdivided into bands or clans. The _Pawnees_ have among them four distinct bands, viz., the Loups (pronounced _Loos_), the Republicans, the Topages (Tuppays), and the Grand Pawnees. Each band has at its head a Chief, among whom, however, the Chief of the Grand Pawnees, Asseruregarrigu, is considered the Principal Chief of the whole tribe.

VILLAGES, LOCALITIES, FORMER MISSIONARIES, &C.—The Pawnees live in two villages at present, both on the South side of the Platte or Nebraska river. The lower village lies about 50 miles from Bellevue, and about 10 or 15 miles above the mouth of the Elkhorn river, the first important tributary of the Platte from the North; and the upper village is situated about 20 or 25 miles above the lower, nearly opposite the mouth of the Loup Fork of the Platte, the next branch of any consequence above the Elkhorn. Both villages are situated on eminences, so that the approach of an enemy can easily be observed, and a sharp lookout is constantly kept in order to guard against any sudden surprise from a hostile force. Sentinels are constantly posted on all the surrounding heights, who can immediately by signs, known among the Indians, transmit intelligence in case of impending danger. During the night, sentinels are constantly perched upon the tops of the lodges, to guard against any unexpected nocturnal attack. When we were on our return, and remained over night at the Loup village, a report, probably a false alarm, had reached there during the day, that a large war-party of Sioux had lately been seen near the head waters of the Elkhorn river. During the night sentinels were as usual posted upon the lodges, a little more noisy, however, than generally, yelling to one another and singing, nearly the whole night. Upon our inquiring why the sentinels made so much noise, we were informed that it was to let the Sioux know, should they be near, that they might not expect to find them off their guard.

Thus it will be observed that a certain kind of military organization is constantly kept up at each village, rendered necessary by their wars with their enemies. This unpleasant state of things can only be removed through the benign influence of the Gospel, when “they shall beat their swords into plough-shares, and their spears into pruning-hooks: nation shall not lift up a sword against nation, neither shall they _learn_ war any more. But they shall sit every man under his vine and fig-tree; and _none_ .” (Mic. 4:3, 4.)

As hinted in a note in a previous communication, the Pawnee villages are not located on their own land. Formerly the land on both sides of the Platte river belonged to them. But about the year 1835 they concluded a treaty with the United States, in which they ceded to the latter all their territory on the South side of the river. Their villages were then situated about 150 miles further up the Platte on the North side. The missionaries of the A. B. C. F. M. were then residing with them, their mission stations being situated in the vicinity of these villages. When the Pawnees were at their homes, which is only four or five months of the year (the remaining months being consumed on their summer and fall hunts), the missionaries were engaged in teaching such of their children as could be induced to attend school, and in instructing the people in the truths of religion, as well as they could according to their limited knowledge of the language. About six years ago, the powerful Sioux made repeated incursions into the Pawnee country, and the strength of the latter being very much weakened by their frequent wars with their enemies, they were obliged to succumb, and at length forced to leave their former location on the North side of the Platte, and to remove to the South side, nearer to the white settlements on the Missouri river. The missionaries, too, found it unsafe to remain, and it was thought advisable to suspend their missionary operations among them. Mr. and Mrs. Allis are remnants of this noble band of missionaries, and, still cherishing the desire, that these benighted but very interesting people might be enlightened by the gospel, have, while their fellow-laborers have long ago left for other fields of usefulness, still lingered behind—and toiled on, amidst many self-denials, privations and discouragements, in doing whatever lay in their power for the good of these Indians. Lately the government has established Fort Kearney, not far distant from their former villages, which, it is hoped, will be a security against future incursions, and prove a safeguard, when our mission will once be established among them.

LANGUAGE.—The Pawnee language is said to be altogether different from the languages of the surrounding prairie tribes. The Otoes, the Ioways, the Osages, the Kanzas or Caws, the Omahaws, the Puncaws, etc., seem all to speak dialects of the same language, the Dakota; while the Pawnee language seems, by its great difference, to point back to the earliest periods of the residence of the Indians in this country, when a disruption may have taken place, that formed them into a distinct nation.

POPULATION, LODGES, etc.—The lower village consists of about 80 lodges, with a population of nearly 2,500; and in the upper village there are between 140 and 150 lodges, the population amounting perhaps to 3,500. On approaching a village, the lodges have the appearance of so many small hillocks, of a conical form, huddled up together in the closest possible manner, with only narrow passages between for walking, and the rest of the space filled up by pens, formed of stakes, for confining their ponies during the night, to guard them from being suddenly taken off by a warlike party of another tribe.

The Pawnee lodges are of a circular form, large and spacious in the interior; many of them being 50 feet in diameter. Three and sometimes four circular rows of forked trunks of trees are placed upright, at appropriate distances from each other. The row nearest the centre consists of only four such upright timbers, about 15 or 20 feet high, while the crotches in the more exterior rows are shorter and more numerous, in proportion as the circumference is greater. These forks or crotches support thick crossbeams, upon which a frame of long poles is laid, extending from the ground at the outer circumference of the lodge to the top, leaving only an opening at the apex, of about four feet in diameter, to answer the double purpose of letting in the light, and letting out the smoke. Upon the frame work of poles, willow osiers are laid, and the whole is then covered with prairie-sod from 12 to 18 inches thick. Immediately below the opening above, a hole is sunk in the centre for the fire-place, common to all the residents of the lodge. From five to ten families, generally related together, have a common occupancy of one lodge, governed by a head man, who may be styled the lodge chief. Around the circumference of the lodge are recesses for sleeping, partitioned off for each family, resembling the berths on board of steamboats, many of which are screened in front and on the sides by willow-twigs laid above each other, tied fast to a frame, which, partly with the reddish bark on, and partly white from having the bark taken off, exhibit considerable taste in those who wrought them. When thus ornamented with twigs, a small opening about two by three feet is left in front to admit the occupants. The bottom of the berth is raised about two feet above the ground by means of large hewn sills, overlaid by thick willow twigs, which are then covered with buffalo-robes. The entrance of the lodge is always on the East side, protected by a passage, closed above and on the sides, of about 15 feet in length—the door being a large buffalo robe, or several sewed together, hanging before the inner entrance. On the side opposite to the door of each lodge, a recess is reserved, for depositing the skull of a buffalo, surmounted by shields, quivers of arrows, spears, bows, skins, feathers, etc. used for hunting, for medicinal or religious purposes, as the case may require. In the intermediate space between the recesses and the fireplace, mats, about three by five feet, made of rushes, are laid, at convenient distances, for seats; while an extra supply of them, rolled up, and set aside at different places in the lodge, are reserved for extraordinary occasions, as for instance councils or feasts.

SUBSISTENCE.—What the _seal_ is to the Greenlander the _buffalo_ is to the Pawnees and other Prairie Indians; and many of their songs, in which reference is made to the buffalo, show that this animal is held in high estimation among them. It will no doubt be a difficult undertaking to wean them from an occupation, which is at the same time a gratifying and exciting sport to them, and which imparts to an individual who distinguishes himself in its pursuit, a character of high standing among his tribe. The great scarcity of the buffalo, however, of late years, since the immense emigration to the far west, has pinched them with want and hunger, and it is evident that they cannot subsist much longer by depending mainly upon this animal as heretofore. This circumstance, though calling forth our warmest sympathies in behalf of their wretched condition, may perhaps be the means, in the hands of an Allwise Providence, of shaking that tenacity and attachment so strongly developed in the Indian character, for long cherished customs, and making them more pliable in adopting the arts of civilization. Their attention must soon be directed to agriculture and the raising of stock, or they must starve.

While on the hunt, in the buffalo country, the Pawnees generally have a good supply of fresh meat to subsist on. That portion of their meat which is intended to be jerked, in order to take home with them, they cut into narrow slips, and dry it over the fire, without any salt, where, by the action of the smoke and sun, it soon dries. Several slips are then plaited together, when it is put away into a skin, and reserved for future use. The reason why no salt is added is probably, first, because it is a scarce article, and secondly, because anything that is salted and dried, imbibes moisture in damp weather, and sooner becomes rancid than meat dried without salt.

Besides the buffalo, as their main subsistence, they raise some corn, beans, and pumpkins. As they use no other agricultural implements than hoes, their fields are not very extensive. For suitable spots of cultivation they generally select the mouth of a ravine, or any spot where, by the washing of the rains, the ground has become loose and mellow, and consequently the sod may more easily be extirpated than in the prairies generally, where the ground can only be prepared by turning the thick sod by means of a large prairie plough, and three or four yoke of oxen.

Their fields are not enclosed by fences or any other kind of protection. Having no other stock but horses, which are constantly herded and watched during the day time, and shut up in enclosures in the village during the night, fences are unnecessary. While absent from their homes, their fields are subject to depredations from prairie wolves and deer, which however no ordinary fence could restrain. Because these poor people have no other agricultural implements than hoes, the spots which they are obliged to select for fields are often at great distances from each other, and frequently from five to eight miles from their village. When abroad, to prepare and plant them in the spring, and gather the corn in the fall, they are often exposed to attacks of their enemies. While the husband is watching from some neighboring eminence to guard against the stealthy approach of any hostile force, the wive is engaged in the labor of the field. With fear and trembling their field-labor is thus performed, and many a one, while so employed, is suddenly fallen upon and killed by a marauding party of enemies.

When we visited them, they particularly requested us “to beg their Great Father, the President, that he should be so kind and again break up some ground for them, as he had done in former years, that they might be able to plant more corn.” We have brought in the petition of these destitute people before the proper Department at Washington, and it is greatly to be desired that our benevolent Government may do something for them in their wretched state.

As has already been remarked, they were in an almost starving condition when we visited them. The hunt had proved unsuccessful, so that in the lower village they had no meat whatever, and had to depend upon the little corn that they had raised the preceding year. In the upper village they were also in a miserable condition, for, though they had yet a little dried buffalo-meat, the Sioux had during their absence on the hunt, destroyed their village (their present lodges had been rebuilt since their return) and carried off a portion of their corn, burnt another portion, and thus very little remained concealed in the “caches,” which are made in their lodges.

HOSPITALITY.—The Indian has always been renowned for his hospitality. This trait of character is noticeable among all the tribes. Thus the Pawnees, too, though in actual want themselves, showed their good will towards us by preparing for us the best they could afford. One chief placed before us, besides dried buffalo meat, a small dish of marrow, which by them is considered a great delicacy.

LABOR.—The more enlightened a people has become through the benign influence of religion, and the cultivation of the arts and sciences, the more the weaker sex attains to that rank in society, which the Creator intended for them; but the more debased and sunk in heathenism a Nation lies, the more is woman enslaved, and held in subjection. So among the Pawnees, too, the men are the lords, who, while they themselves are not disposed to do any work, and generally consider it a shame to labor, direct the women, as inferior beings, how everything must be done. The females, besides attending to the housework, generally incumbent upon their sex, are obliged to cut and carry all the fire-wood; prepare the fields for cultivation with their hoes, plant the corn, weed it, and finally, when ripe, gather it in; and take care of the horses of their lords, when not used by them.

The most difficult labor, however, that falls to their lot, is the erecting of their lodges. As the upper village had been burnt by their enemies during their absence, the labor of rebuilding of course devolved upon the poor women, and in the course of about two months, when we visited them, they had completed nearly 150 lodges. When we observed that the nearest timber to the site of the village was two or three miles off, and that they have no beasts of burden, but that all the building material, much of which is very heavy, was carried so great a distance on the shoulders of the women, it seemed almost incredible to us. We noticed even girls of 12 to 14 years bearing baskets on their backs, filled with wet turf, to cover or repair their lodges, which must have been very heavy. Thus early the females are trained to carry burdens (either at home or while travelling), which inures them to hardships, but at the same time deforms them, rendering them low and bent in stature, and pitiable objects to the beholder. While the men, trained to no work whatever, are erect, tall and well-proportioned in their form, and almost feminine in their features, the women are short and low, with stooping gait, downcast looks, harsh features, and hair dishevelled; and dirty, ragged, and filthy in their appearance. Such is a picture of heathenism! Have we not cause to be grateful for the benign influence of the gospel upon our land, so that we are elevated far above such a miserable state of heathenism? Unto the Lord be all the praise!

Though it is generally a feature among heathen nations, that it is considered a shame for the men to labor, while all the work devolves upon the females, still the Pawnees seem not altogether indisposed to be instructed. Mr. Sharpee, who has been acquainted with them and other Indians in these parts for nearly 20 years, told us that the Pawnee men were unlike those of other tribes, since they were willing to lay hold of a plough or any other farming utensil, and only the instruction was wanting to make them industrious. Mr. Allis, too, who has been acquainted with them for the last 20 years, and has lived among them a great portion of this period, informed us that when the missionaries were formerly living among them, several of the Pawnees had already commenced the use of the plough. The good beginning was, however, interrupted by their missionaries having to leave them.

DRESS.—The dress of the men consists in nothing but a small piece of cloth, fastened around the middle. This, we observed, was generally the only covering they had on, when in their lodges. When abroad, they had a buffalo robe or blanket wrapped around them. The females are more decently clothed than the men. Their dress consists of leggings, generally made of scarlet cloth, over which a piece of blue or brown woolen cloth is tied around the waist, the ends lapping over each other and extending a little below the knees. The upper dress consists of a shirt, or short gown, made of calico, reaching to the middle. Over the whole a blanket or robe is slung, above which, on the back, may frequently be discovered the black sparkling eyes of a little “papoose” peering forth.

INTOXICATING DRINK.—It is somewhat remarkable that the Pawnees are not so fond of “fire water” as other tribes, who are fast dwindling away from the demoralizing and debasing effects of intoxicating drink. Nothing, perhaps, has aided more in diminishing the population of different Indian tribes, than spirituous liquors. To the missionary it is always gratifying and encouraging to observe, when a tribe takes a bold stand against the introduction of this destructive poison. The Pawnees allow none to be brought into their villages.

BURYING THEIR DEAD.—On the highest mounds in the prairie, we often observed little hillocks of earth, which we were informed were the places of sepulture of their chiefs and others of their tribe. A tall bush was frequently stuck in the ground, to designate the spot. We were also informed, that among the Pawnees and other wild tribes the cruel practice prevails, when they are on their hunt, and their old people get so feeble, that they can no longer accompany them, of leaving them behind, and even burying them alive.—In allusion to this fact Mr. Allis, pointing to their old and feeble chief, addressed the other chiefs as follows: “I have learned that you intend to put aside your old chief, because he is now feeble and sickly, and perhaps you will even think of burying him, when he can no longer follow you; but I want you to take care of him. He has been like a father to you. When he was yet strong, you know his kettle was always over the fire with plenty. He has always been a friend of the whites, and you ought to esteem him for the services he has rendered your nation, and not to bury him before he is dead.”

More might be added, to show the wretchedness of their present state, but we should fear to become too tedious. Sufficient, however, has been said to prove that these poor people need the assistance of missionaries to better them in their outward condition. But, when we consider their spiritual destitution—their ignorance, darkness and superstition—

“Shall WE whose souls are lighted
With wisdom from on high,
Shall WE to men benighted
The lamp of life deny?”

“Whosoever shall call on the name of the Lord, shall be saved.” But “how shall they call on him, in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?” (Rom. 10:13, 14). In the face of all difficulties, let us not be deterred from bringing the glad tidings of Salvation to these benighted savages; thereby perhaps paving the way for still more extensive operations among the aborigines of our country; and thus, by breaking unto them the bread of life, proving the means of repairing, in part, the numberless wrongs inflicted upon this poor abject race, by people who call themselves christians.

------------------------------------------------------------------------

● Transcriber’s Notes:
○ Missing or obscured punctuation was silently corrected.
○ Typographical errors were silently corrected.
○ Inconsistent spelling and hyphenation were made consistent only
when a predominant form was found in this book.
○ Text that:
was in italics is enclosed by underscores (_italics_).