Chapter II: Part 2

The Indian woman is master of the lodge. She carries the purse. Any money that comes into the hands of the husband is immediately handed over. The servile tasks of the camp are performed by the women. Herein we have an expression of the law of equality. The husband has to perform the exhausting and dangerous task of hunting wild game for food and the skins for clothing. He had to protect the camp against hostile attacks, and the woman felt that her task was easy in comparison. The Indian child rules the family. They are rarely, if ever, corrected. No Indian mother was ever known to strike her child. If they want anything they cry until they get it—and they know how to cry. In play they are as mirthful and boisterous as any white child. They ride mock horses, and play mud ball. The Indian boy prepares willow sticks, peels off the bark, then rolls the wet clay into balls, and, sticking the ball on the end of the twig, he throws it at a mark with great speed and accuracy. Perhaps the most popular sport among the children is what they term the stick game. Again willow rods are used without the bark, only this time they are cut short enough to be rigid, and they drive them with great velocity up an inclined board. When the stick leaves the board it speeds like an arrow far in the distance. Every Indian boy and girl owns a pony, from which they are almost inseparable, and which they ride with fearless abandon.

[An Indian Woman’s Dress—Mrs. Wolf Plume]

An Indian Woman’s Dress—Mrs. Wolf Plume

While men are off in search of game the women make bead work of a most bewitching order, meanwhile watching the pappoose, fastened completely in its wooden bead-covered cradle, only the head protruding. The cradle is hung from a lodge pole or the bough of a tree, rattles and bells playing in the breeze. Other women gather in the shade and play the game of plum stone, a gambling game. They use the stones of the wild plum, which they colour with fanciful devices, and toss them up in a wooden bowl.

[The Flower of the Wigwam]

The Flower of the Wigwam

The wooing of Indian lovers varies with the tribes. One pair of lovers seal their vows by standing a little removed from the parental lodge, with a blanket covering their heads. In another tribe the negotiations are made entirely through the parents, when the transaction resolves itself into a barter, so many ponies for a bride; while in still another tribe, when a love fancy strikes a young man, he arranges to meet the young woman who has attracted him as she goes to the river for water. They pass each other in the path without any recognition. This occurs two or three times. Finally if the young girl welcomes these attentions she looks toward him as they pass. That night he comes to the lodge of her parents, remains outside, beating a tomtom and singing the love song. The young girl then goes out to meet him and they sit outside and talk. The next morning the mother asks her daughter about the affair, and then the mother invites the young man to come and dine with them and sit around the campfire. Thus the courtship proceeds until he finally says, “I will take this girl for my wife,” and the two go to their own lodge. The Indian has an unwritten code of family morals to which he most rigidly adheres. In some tribes no Indian will cross the threshold of another if the wife of that man is alone, and in others no brother goes into the house where his sister is unless she has a companion. This is an ancient law and belongs to many tribes. The Crows have an eccentric custom that a sister after marriage is not allowed to be seen in public with her brother. Should an Indian alienate the affections of the wife of another Indian or steal his horse the injured one would be justified in taking his rifle and killing the offender. The whole camp would sanction the action on the ground that it would rid the camp of bad blood.

[Little Friends]

Little Friends

The Indian’s civility and hospitality, both to his own kind and to strangers, has been a marked feature of his character from the coming of the white man to the present day. When Columbus touched the shores of the New World the friendly Caribs gave him hearty welcome. The heart’s right hand of fellowship was stretched out in welcome and hospitality as explorers and settlers landed on American soil. Dignity, generosity, and courtesy marked the attitude of the Indian toward these new white strangers. The character generally attributed to the Indian is that of a savage, but this blemish came upon him through contact with the white man. Their ingenuous and trustful nature quickly degenerated as they were enslaved, betrayed, and slain. Advantage was taken of their ignorance and kindness. Then came on a race war unparalleled in ferocity and barbarism. The inexorable march of civilization regardless of ethics swept on until we heard the Indians’ war cry and failed to see the diviner grace of friendship. The Indian returned with interest every injury and hardship, every bitter assault and wicked aggression. He paid in full all accounts in the coin of pitiless revenge. These shadows obliterate our thought of him as courtier and hospitable host. The Indian will divide his last crust and then go hungry himself that you may have his half of the crust. Had it not been for Indian generosity in furnishing supplies of food, the early settlers in both New England and Virginia must have perished with hunger. Every guest entering an Indian wigwam is met by all the graces of hospitality—in cordial greeting—in a splendid home feeling.

[A Bath in the Little Big Horn]

A Bath in the Little Big Horn

Indian trails are no longer worn deep through the prairie sod, they have been growing ever more dim and indistinct. It is to-day, the “thin red line,” a swift gathering of all that is left, in the gloaming, after the sunset.

[The Crown of Eagle Feathers]

The Crown of Eagle Feathers

THE STORY OF THE CHIEFS

The American mind could conceive a republic but not an Indian. America could conquer the Old World and rise redeemed and victorious when rent by the awful whirlwind of internal strife. But the red man defied her. His call rang across the plain like an autumn storm through the forests, and his fellow red men answered like clustering leaves. History shudders at the tale. Now look over the shoulder. When the fiery tongue of the Revolution blazed into the undying speech of liberty, Madison, Mason, Patrick Henry, and Edmund Randolph uttered their declaration that like a sunbeam has been written upon every page of the nation’s history: “All men are by nature equally free and have inherent rights—namely, the enjoyment of life and liberty, with the means of acquiring and possessing property and pursuing and obtaining happiness and safety.” Upon the inviolability of this sublime doctrine the early colonists fought for liberty, and the nation flung a battle line more than two thousand miles long, and engaged at arms over two millions of men, in order to procure liberty for another race. Once again, set each luminous word in this declaration over against the disposition and destiny that we have imposed upon the North American Indian. And then picture these famous Indian chiefs, gathered from many widely scattered wigwams; hear again and for the last time a life story that rounds itself out into an epic of sorrow; listen for the heavy footfalls of departing greatness; watch the grim faces, sternly set toward the western sky rim, heads still erect, eagle feathers, emblems of victory, moving proudly into the twilight, and a long, solitary peal of distant thunder joining the refrain of the soul—and it is night.

[Warriors of Other Days]

Warriors of Other Days

[Chief Plenty Coups]

Chief Plenty Coups

Chief Plenty Coups

Chief Plenty Coups, chief of the Crow Nation, was exalted to the head of all the Crows because of his untarnished valour on the field of battle, because of the supremacy of his statesmanship, and his loyalty to the interests of his tribe. He derived his name, “many coups,” from the fact that he was able to add eagle feather after eagle feather to his coup stick, counting coups in victory. When a lad of sixteen his brother was killed by the Sioux. The boy, bewildered with grief, climbed for two days, struggling to reach the summit of some high peak in the Crazy Mountains, there to give vent to his grief and pray for revenge. While he prayed to the sun he mutilated his body. Upon those lonely heights, never before desecrated by human footsteps, he dedicated his life to battle. Before he was twenty-six he had counted a coup of each kind and was made a chief, and named “Many Achievements.” At sixty-three years of age he stands as erect as a solitary pine on a lonely hill crest. He has the bearing and dignity of a royal prince and wears his honours and war dress with all the pride and courtliness of a patrician. He glories in the fact that from his earliest days he has never fought the white man, but his life has been a long series of conflicts with other Indian nations. Before the white man ever placed his footsteps upon Indian soil his days were filled with struggle in warding off the blows of hostile tribes who sought the women and the horses of his own people. Then, to use his own expression: “The Great Father ordered that we should stop fighting and live in peace, and since that time we have had allotments of land, schools have been built for the education of our children, and as an illustration of the feelings of my heart to-day, I am at peace with all the tribes, they are all my brothers, and I meet them all as one man. I shall live for my country and shall remain in peace, as I feel peaceful toward my country.” The reign of this great chief over his tribe is one of benignity and beneficence. He is greatly concerned in his last days to raise up young men who shall know the rights and opportunities of his people and who shall thus have influence at Washington, which he has many times visited and where he is always welcome. The smile of Chief Plenty Coups is worth crossing many miles of prairie to see. It was eminently fitting that this great chief on the grounds of his own Indian tribe should receive the chiefs attending the last Great Indian Council.

[The Peaceful Camp]

The Peaceful Camp

[Chief Red Whip]

Chief Red Whip

Chief Red Whip (1)

Chief Red Whip is considered by his tribe as one of the greatest of the old hunters and warriors. The varying fortunes of the Gros Ventres, the strenuous war career of this noted chief, have ploughed deep furrows and written serious lines in his face. He is too old a man at fifty-five, but wounds and scars and battle rush age upon any man.

Chief Red Whip said to me: “The greatest event in my life was my fight with the Sioux in the Little Rocky Mountains. There were eleven Crows and three Gros Ventres in our band; our leader was a Crow. There were about one hundred and thirty Sioux. We were making the ascent of the Little Rockies, and my friends went down into the ravine to shoot some buffalo. While they were down there shooting the buffalo and cutting them up the leader sent me to do scout work. While I was up on the hills I saw the Sioux sneaking up to where we had killed the buffalo. I ran down at once to my friends and told them. We went back a little ways and made a fort and got ready to fight. I was painted yellow and red and was naked. When the fort was finished I went myself, taking two others with me, to find out the location of the Sioux. We went right up to where I saw them last. I could tell by their tracks that there were a great many of them. I went up a little ridge that divided our band from the Sioux, and just as I stuck my head up above the grass they all fired at me, about a hundred guns, but they did not hit me. When my friends heard the firing they came to where I was, and we went right down on the Sioux, and the Sioux came at us, and we had a fight for a few minutes at close quarters. After we had a short fight we rushed right on to the Sioux and they retreated. The Sioux had to go up a hill and we wounded some and killed others. After the Sioux had got up the hill I was the first one to get to a man who was killed. I scalped him and claimed everything he had. After the Sioux found out that we were only a small band they rushed down upon us and we retreated to where we had made the fort. Inside this fort there were two Crows killed with one bullet. The leader of the Sioux band was Chief Flying Cloud. I found out afterward who he was. It was Flying Cloud that we killed coming up the hill; he was trying to protect his band. When we were in the fort the Sioux people surrounded us. After the two Crows were killed the leader of our band became scared. I jumped out of the fort and led the way for my band. We ran the Sioux back to the Little Rockies, and then I told my friends to escape. As we retreated the Sioux pursued us. One Sioux was in advance and called upon me to stop, and as I stopped he fired at me but missed me, and then I fired and killed him. The Sioux then rushed on me so that I could not scalp the Sioux I had killed. We ran on into the mountains and escaped into another fort. In this last fort one of the Gros Ventres was shot and wounded. After we had rested a while the Sioux surrounded us again, and I rushed out at the Sioux so that my friends might escape again. While we were retreating again the Sioux shot one of the Gros Ventres through the leg, and he had to crawl on his hands and knees. I stayed with this wounded man, and the rest made their escape. I took this man on my back and carried him to some water at the head of a coulee. This Gros Ventre told me to go on and make my escape and leave him alone to die. While we were resting in the weeds at the washout the Sioux surrounded us again and waited for us to show ourselves. While we were waiting my wounded friend gave me his knife and paint and told me to tell his mother that she might have all his horses; then I jumped out and ran to catch up with my friends. After I had left my wounded friend about a quarter of a mile I looked back to see how the Sioux would treat him. There was one shot fired, and they all jumped into the washout, and then I made my escape. This gave me a great name in my tribe and among the Sioux and the Crows.”

[The Pause in the Journey]

The Pause in the Journey

“Once on Tongue River there was a white soldier of the United States troops whom the Indians called Bear Shirt; he wore long hair like Custer. I was with him scouting for him. We called him Bear Shirt because he used to wear a bear coat. We came upon a band of Sioux, and there was a fight. This was a long fight, and there were many killed on both sides. In this fight when the Sioux got the best of the soldiers and the soldiers retreated, I stayed behind to protect them. The soldiers were so tired they could not run, and the Sioux killed off those who were too tired to run. I remained in the rear to protect them until they came to the main body of troops. When we were rested we went back to the main body of the Sioux and had another long fight and fought until sundown. There were a great many killed on both sides. We camped right where we quit fighting. The next morning we started to fight again and fought all day; again many were killed on both sides. The next day we went over the two battlefields and gathered up the dead soldiers and buried them. These battles were on Tongue River. After we had buried the soldiers I came back with the rest of the troops as far as the Yellowstone, and then went home.” And yet such heroisms wrought out in lonely mountain fastnesses or on sun-parched plains will go unhonoured and unsung.

[Chief Timbo]

Chief Timbo

Chief Timbo

Chief Timbo, known as Tah-cha-chi, or Hairless, ranks as one of the leading chiefs of the Comanche Indians. With his stature of more than six feet, he is a commanding figure among any Indians. The portrait of Timbo reveals the striking difference to be found in the physiognomy of the southern tribes as compared with the northern tribes of the Plains Indians. In the photogravure presented Chief Timbo holds a long steel-headed spear, girdled with varicoloured beads, ornamented with great tufts of eagle feathers, and at the end of its ten feet of length bearing a picturesque plume. This staff descended to Timbo from Quanah Parker, once the leading chief of the Comanches. Chief Timbo brought this insignia of office from the southland to the council of the chiefs. In his own tribe the possession of such a mace answers among the Indians for the sceptre of a monarch. It is a coup stick with manifold emphasis. Chief Timbo accompanied the Kiowa, Cheyenne, and Apache chiefs to the council. They came as brothers, but no fierce fighting among these warlike tribes found a stronger or more fearless foe in the days gone by than this stalwart chief. In the assembly of the chiefs he moved among his fellows with a solemn and ponderous dignity, always silent and full of commanding reserve. In the battles that raged over the southern plains even far to the north, between the Comanches and the fierce Kiowas, Chief Timbo led his fighting bands to certain victory. Fierce blood runs in the veins of this masterful man, and only within recent years, and then not easily, has he submitted to Government rule.

[The Downward Trail]

The Downward Trail

[Chief Apache John]

Chief Apache John

Chief Apache John

The very name Apache means enemy and stands on the pages of all Indian history as a synonym for terror. Since our knowledge of them, the Apaches have been hostile and in every conflict they were favoured with rare and gifted leadership. It required the skill, strategy, and profoundest generalship of two of the greatest generals of the Civil War to subdue and capture the daring and reckless Geronimo, whose recent death closed the final chapter of a long line of unspeakable Apache atrocities. Koon-kah-za-chy, familiarly known as Apache John, because of his surrender to civilization, visited the last Great Indian Council as a representative of one of the many groups of this great body of Indians scattered through the southwest. There is an indefinable air of stoicism in the demeanour of all of these great chieftains. The subject of this text is not lacking in this prominent Indian element. A keen and piercing eye, a sadly kind face, a tall and erect figure, Apache John bears his sixty years of life with broad and unbending shoulders. He was fond of becoming reminiscent and said: “The first thing I can remember is my father telling me about war. We then lived in tepees like the one in which we are now sitting. We were then moving from place to place, and the old people were constantly talking about war. That was the school in which I was brought up—a war school. We kept on moving from place to place until I grew to manhood. Then I came to see a real battle. The first time I was in a battle I thought of what my father had told me. He told me to be a brave man and fight and never run away. I think this was good fighting, because I know what fighting meant from what my father had told me. At that time if an Indian wanted to win distinction he must be a good man as well as a good fighter. I was in a good many battles, until finally I had to give up fighting. About seven years ago the Government gave me advice, and with that advice they gave me different thoughts, and to-day I am one of the head men among the Apaches. I am head chief among the Kiowa-Apaches and I counsel peace among them. I used to think that my greatest honour was to be won in fighting, but when I visited the Commissioner in Washington he gave me other thoughts and other ways of thinking and doing until I felt that the new kind of life was the better. When the Commissioner told me these things I wrote them down in my mind and I thought that it was good. One of the greatest events in my life was when I found myself surrounded by two tribes of my enemies. This fight was by the El Paso River, and the bands of our enemies wore yellow headgear; the fight continued all day long until about five o’clock, when the Apaches were victorious.”

By long and stubborn tutelage both from his father and the members of his tribe, this boy was taught the war spirit and in manhood he exemplified it. The principles of peace taught him in one short hour at Washington changed the whole tenor of his life: a pathetic commentary on what civilization might have accomplished with the Indian.

[Climbing the Great Divide]

Climbing the Great Divide

[Chief Running Bird]

Chief Running Bird

Chief Running Bird

Ta-ne-haddle, Chief Running Bird, is an eminent leader of the Kiowa tribe now located in Oklahoma. His massive frame, lion-like head, and dignified bearing show few of the marks of the more than threescore years written upon his life. His very walk betokens supremacy and his constant demeanour assumes a spirit of generalship. His large head is set directly upon his shoulders, which seems to give no neck-play for his voice, which issues in harsh and guttural tones.

“In the old times when the Indians used to live in tepees like this,” he said, “when I was about eighteen years old, I began to go out with war parties. I have been in many wars, and lived in tents and tepees and moved from one place to another, and all this time I kept in good health. I remember a fight we had where there were thirty-eight Indians against four tribes. The battle began late in the evening and while the fight was raging high I thought I would never escape with my life. The enemy pressed us hotly, and finally we killed one of the chiefs, and then the Indians turned and left, and that saved our lives.”

The construction of our Indian camp on the banks of the Little Horn awakened in this man, as it did in all the Indians, a disposition to turn back to primitive conditions. Running Bird said: “I was very glad to come here and see the old-time tepees, the kind of tepees our fathers used to live in. I grew up to manhood myself in this kind of a tepee, and I had good health, and now when they give us a house to live in I am not healthy at all. The reason we cannot have good health in a house is because the Great Father gave us tepees to live in where we have plenty of air; we feel smothered in a house. When I came out and sleep in a tepee I can sleep a great deal better. I am getting old now, and am getting up in years, and all I wish at the present time is for my children to grow up industrious and work, because they cannot get honour in the war as I used to get it. They can only get honour by working hard. I cannot teach my children the way my father taught me, that the way to get honour was to go to war, but I can teach my children that the way to get honour is to go to work and be good men and women. I shall go home and tell the other Indians and our agent about you.”

And thus out of his gruff, austere, and soldier-like personality there issued words of a plain, homely philosophy that marks the path of success for all men. “The way to get honour is to go to work and be good men and women.”

[Chiefs Fording the Little Bighorn]

Chiefs Fording the Little Bighorn

[Chief Brave Bear]

Chief Brave Bear

Chief Brave Bear

Brave Bear, in the language of the Cheyennes, of whom he is head chief, is Ni-go High-ez, Ni-go meaning bear, and High-ez, brave. This name he has kept to the standard on many a hard-fought field, and in helping to reconstruct his tribe in the ways of civilization. He is tactful and courteous, and his smile resembles the sunlight breaking a path across a darkened sheet of water; it is the most winsome that I have seen for years on the face of any man.

Showing the Indian’s long continued aversion to any speech regarding the Custer battle, Brave Bear said: “I was in the battle of the Little Big Horn. The Indians called the General ‘Long Hair.’ It is a fight that I do not like to talk about.”

Just here it may be well to carry in our minds the distinction between the Northern and Southern Cheyennes. When the tribe was a compact whole they were constantly pressed farther into the plains by the hostile Sioux and established themselves on the upper branches of the Platte River. In consequence of the building of Bent’s Ford upon the upper Arkansas in Colorado, a large part of the tribe decided to move south, the other section moving north to the Yellow-stone. The two sections of the one tribe have since been known officially as the Northern and Southern Cheyennes. Ever and again the Southern branch of the tribe came to the far north to help their brothers when in conflict. This may account for Brave Bear being present with the Northern Cheyennes in the Custer fight. Then came the story of Brave Bear concerning one of the battles in the south. “There is,” he said, “a Cheyenne called ‘Tall Bear’; he was the head man at the time we began to fight down on the Platte River. From that hard battle we were returning home. In front of us there were a lot of soldiers camped, and some of the Pawnee scouts were with the soldiers. We thought they were Pawnee tents, but when we came close enough we saw it was a soldier camp, and they fired upon us and pursued us. That day we kept on fighting, and they killed three of us. It was a great fight, and it still remains with me when I think about it.”

“I like the white man’s way of living to-day better, because I feel that when the new day comes everything else is new, and the things of the white man grow new with every day. I try to do as our agent directs. I have never had any trouble with him.”

There is a touch of humanness about these tall, graceful, feather-bedecked men, willingly assuming the role of children, that they may learn the better ways of the white man. The hard ideals of the warpath are all merged in pursuing the path of peace.

[Skirting the Sky-Line]

Skirting the Sky-Line

[Chief Umapine]

Chief Umapine

Chief Umapine

This eminent chief of the Cayuse tribe of Umatilla Indians, located in northern Oregon, resembles in stature the graceful outlines of a forest pine. A commanding figure, six feet two inches in height, noble and dignified in bearing, quiet and reserved in manner, he creates an atmosphere of intellectuality. His speech is sparkling and eloquent. His face wears the soul-mark of serenity and triumph. As he stood against the living green of the forest, clad in the rich Indian raiment of his tribe, wolfskin, gray with the tinge of the prairies, otterskin, smooth and dark like the velvet of moss, myriads of ermine tails glistening white in the sunlight, glimmering beads from necklace to moccasins, flaunting eagle feathers tipped with orange and crimson tassels, that must have floated in many a sky, all gave to this man the appearance of some god of the forest who had just come forth from its primeval depths bringing with him the laurels of wood and mountain crag and sky, some king standing on the edge of the wood amazed at the flatness and tameness of the valley and plains. Umapine stood there the embodiment and glorification of Indian manners, costume, and tradition, a vivid picture of Indian life and story. The waymarks of such a life are, always tense with interest: they are more so as he points them out himself. We will let him tell his own story:

“It was the custom among my people to narrate to their children the history of the past and they narrated to me that my tribe had learned to make clothing from furs which were gotten from animals, and this clothing was comfortable during the winter time as well as in the summer time. There is still some of this clothing remaining among older Indians of my tribe. My understanding is that all the Indians in this part of the country used animal furs and skins for clothing. The old Indians believed in those days that they had the best kind of clothing, but they do not feel that it would be right at the present time to dress that way, as the Indians of to-day are more civilized. Yet the clothes that we have now are derived from animals. We get fur from animals, and our blankets and clothes are made from animals. From that point I cannot say which I like the better. I like the clothing of civilized people as far as I can see. The white man’s clothing is fit for men to wear. I like to wear his clothes very well, but I also like to wear the clothing my people used to wear in the olden time, but I do not like to wear it now on account of my friends the white people, who live with me. I remember when I was a small boy I used to see so many wagon trains going west. I knew these were white people, but at that time I did not know where they were going. I saw these wagons going through nearly the whole summer, and my folks told me these people were going west and were to live there, and that I must not injure them in any way, and that I must have respect for them, because they were always kind to my folks. And I was instructed later to respect these people, and so I did. Furthermore, my grandfather lived on a river called Walla Walla. Many white people came to that place and put up their tents and lived there, and also there was some kind of other people which we have found were French. My grandfather had a great respect for these white people as well as his own tribe, and thought very much of them and tried to help them get along. As soon as the other tribes learned there were some white people living near my grandfather’s place, there was a great gathering of the tribes to meet these white folks who were living on the river. I have it in my heart to always remember what my folks told me, and when I grew old enough to know I had respect for these white people as well as my own tribe, and to-day my heart is just the same as it was in those days. Furthermore, I have respect for any kind of people; it does not make any difference to me from what part of the country they come. It does not make any difference whether I don’t understand their language, but I always have respect for any kind of people who come to this land, and to-day I am sitting here in a strange country and I am worrying about my property in my own country, but at the same time I am rejoicing in the work that Mr. Dixon is doing here, and I highly congratulate him in this work. The work he is doing here to-day is work that may never be done any more after this, and I have a great respect for him this day because he is taking these photographs of my friends whom I meet here at this place, and whom I will never see any more. I rejoice to meet my own class of people who are coming here now. They all come from different parts of the United States. I cannot speak their language nor can I understand them all, but I do all I can to talk with them; and you, too, Mr. Valentine, I am thinking of you as I am here talking with Mr. Dixon, and at the same time I am rejoicing just as he has opened my eyes and I hope that we will get along well. I am going to say I have respect for the people you send to this country. I see that they have two eyes, they have two ears, two limbs, two feet, and fingers as I have, but we all have one head and one heart; we all breathe the same air and we stand on the earth as brothers. The only difference between myself and the white man is that his complexion is lighter than mine.”

“I have a great love for you, President Taft, although I never saw your face, or never listened to any of your talk, but I know what you want, and I find you are greatly interested in the Indian, and so I am sitting here and giving the history of the Indian life, which will be a great benefit to you, and also benefit the people who are coming in later years. This evening I am rejoicing here, and I feel just as if you were present with this gentleman, and I feel just as if I were about to talk with you.”

[Down the Western Slope]

Down the Western Slope

We may pass on now to some events in the life of Umapine. Again he must speak for himself: “When I grew old enough to know something, I saw my folks digging potatoes and onions, and gathering corn; these they got from the white people the summer before. The Indians used to plant these every year, and when the emigrants went through and asked for a little my folks used to give them all they could spare. There came a time when the Indians and the white people had a war. I did not feel like interfering or trying to make any trouble, so I did not go to the war at that time. Some years after that the Indians had a fight among themselves, and I participated in that war. The Sioux Indians used to ride all over this country, and they stole horses from my tribe. When my people learned that their horses were stolen, they started on the warpath. We overtook the Sioux with the horses along about 3 P.M. as near as I can remember; we did not have watches in those days, and I think it was about that time. We killed four of the Sioux Indians and recovered our horses, the Sioux only killing one Nez Perce who was with us. I remember another war that happened not very long ago. These were Indians from the southern part of Oregon. They were on the warpath and had started up north and killed many sheep herders and farmers, and killed their children and destroyed their houses—burned them up. They came to our country and began to burn up the houses of the white farmers. These Indians came into our agency. Major Conyer, Uncle Sam’s man, was agent at that time. I think he died last April. The Indians then met Uncle Sam’s men about a mile and a half south of the agency, and we Indians were watching to see if the soldiers would be driven back by these Indians; we were ready to help Uncle Sam’s men. The hostile Indians headed down to our camp, and when we saw them coming toward our camp we at once knew that they wanted us to get into the mixup so that we would be on the warpath as well as themselves, but all of our men got their weapons and we met these Bannock Indians and chased them back to the hills. At that time there were a few cavalrymen and the rest was infantry. All the Indians were on horseback, and the infantry could not very well keep up. We took after these Indians, but did not kill many of them, as most of them had a good start. The same evening we were requested to go with Uncle Sam’s men that we might overtake these Indians and capture them if possible. The next morning we found that we were in advance of the enemy, and just as the sun rose two Indians on horseback came direct to where we were. We immediately got our arms ready and met these two Indians; one of them got so excited that he jumped off his horse and started to run for the timber, leaving his horse behind him. As he took to the thick brush we fired at him. I had a fast horse and was close behind him. I jumped off my horse and ran after him on foot. I found him lying wounded, and watched him a little while and he died. He had a very nice belt which I took and put around my waist. Meanwhile the rest of the people had the other Indian captured; he had been also wounded. Later on we saw a band of these Indians coming up direct to where we were. They had their pack animals with them. We took after them and tried to capture every one of them, but they had already seen us, and rode away for a canyon, where there was some thick brush. I saw one old woman—I thought she was an old woman—but I was mistaken, for when I overtook the Indian a man jumped off his horse and got behind a tree. When I saw my mistake, it was too late to stop my horse. I was but a few feet away from him at that time. He shot at me once and missed me. I was lucky that time or I would not be telling this story now, if he had been a better shot than that. My horse gave a big jump just as he fired at me and I kept on going, as I knew there were some more Indians close behind me who would capture the old man, and I went on after the rest of the Indians. Just as I came to a little opening I saw two Indians on horseback, and one Indian lying down on the ground; he was wounded. When I got there I learned that this Indian was a good friend of ours. I just left him there wounded. After we left I told the other two Indians: ‘This man has been on the warpath, and if he had a chance to kill us he would.’ So I turned back and finished his life and scalped him. My tribe captured many of those people, and I was presented with a fine animal that one of the hostile Indians had been riding. That was the only time I ever scouted for Uncle Sam”.

With sublime pathos, Umapine referred to the old days of the buffalo. He said: “I have hunted buffalo in this country many times. I feel lonesome since the buffalo have been driven away. In the old days the Indians killed the buffalo with bows and arrows; they did not have any guns as they have now, and needed a fast horse to overtake these animals. A man might think they could not run fast, but he would find out he could not overtake them with an ordinary horse. My people used to hunt buffalo in this part of the country, and while on the way over here I could see trails of these large animals now worn deep by the storms of many years, and I cried in my heart.”

[The Last Arrow]

The Last Arrow

[Chief Tin-Tin-Meet-Sa]

Chief Tin-Tin-Meet-Sa

Chief Tin-Tin-Meet-Sa

It was midnight. A dim campfire accentuated the loneliness. Flickering shadows wrote weird lines on the cone-shaped walls of the tepee. The rain ceased not the beating of its soft tattoo on the frail roof above our heads. Old Tin-Tin-Meet-Sa, bent and tottering with his more than eighty years of life, his noble old face still wearing great dignity, his almost sightless eyes looking for the last flicker of life’s sunset, presented a pathetic picture as he faced the firelight and told of his loneliness as he passed the deserted buffalo trails.

Tin-Tin-Meet-Sa, or Willouskin, is one of the notable chiefs of the Umatillas. He rendered valuable services to the Government as a scout during the Indian wars of 1855 and 1856. The heroic deeds of those faraway days have not been written down in history, and no doubt will be forgotten by future generations, but they have been written large on the character lines of this gigantic frame and Savonarola-like face—a poet, a dreamer, a warrior, and chieftain.

It is better to let Tin-Tin-Meet-Sa open the door himself upon that mighty past: “My days have been spent for many suns along the great rivers and high mountains of Oregon. It has been many years ago that I was selected by our agent as the head man of my tribe. In those days I was a very active man, but since I have become so old, although they look upon me as the head man of the tribe, I must leave the work for others to do. During my younger days I had a big herd of cattle and horses, but as the years have come over me, I am not able to look after my stock any more. I consider the greatest event in my life the assistance I rendered in the capture and killing of Chief Eagan, war chief of the Piutes, during the Bannock or Sheep-Eater war. These Bannock Indians created great destruction wherever they went; they burned my tepee and killed over seventy head of my cattle. I did not know at that time how many cattle I had, because there was not any one around to steal them. This led me to go on the warpath against the Bannocks.”

“This country all looks familiar to me because, in my younger days, I travelled all over these prairies fighting the Sioux Indians who had stolen horses from my tribe. Again I have travelled all over this country many times, long years ago, as we came here to hunt the buffalo. I had a number of fast horses, with which I could easily kill as many buffalo as I wanted, but I only killed as many as I needed to last for a few days. When I came here the other day to meet all these chiefs, and I looked at this country for the last time, I felt lonesome when I saw how it was all changed, and all of the buffalo gone out of the country, for I could still see traces of these large animals. It is easy for an old hunter to discover these buffalo trails, for they all walked in the same place, and now the rains of many moons have cut those trails deep, just as if a man had been irrigating some field. I can scarcely see, but my eyes could find the old trail. The buffalo has gone, and I am soon going.”

[Chief Runs the Enemy]

Chief Runs the Enemy

Chief Runs-the-Enemy

Imagine a Roman warrior with clear-cut visage and flashing eye, his face written all over with battle lines, his voice running the entire gamut from rage to mirth, and you have a mental picture of Chief Runs-the-Enemy, a tall, wiry Teton Sioux whose more than sixty-four years of life have crossed many a battlefield and won many a triumph. From boyhood days a ringing challenge to battle seemed ever vibrant in the air he breathed. When I asked him to let me drink at some of the secret springs of his life his very first sentence contained the ring of battle!

“The first thing that I remember is that my father made me a bow and arrow; it was a small bow and arrow, and made in proportion to my size, compared with the bows and arrows used in killing buffalo. I had seen the buffalo meat that they brought in and the wild game. My father taught me how to use the bow and arrow, and also how to ride a horse, and soon it became natural for me to ride. I soon grew to be able to use the bow and arrow that my father used; with it I killed buffalo. My father also taught me how to skin the buffalo, so that when I killed the buffalo I knew how to skin it and bring the buffalo meat home. My father taught me to pity the old men and women, and when I went on the warpath to be brave, and even try to die on the field. My father also taught me that it was better to go on the field of battle and have my body filled with arrows from the enemy and die on the field, and let the wolves come and eat up my flesh and bones, rather than be wrapped up and buried in some high tree, and in this spirit I went forth into all my fights. I remember when I was very young I went on the warpath and carried the bundles of moccasins and provisions for the war party. When I was fifteen years old I went with my first war party. The snow was very deep and hard, so that the horses slipped round. We charged upon the Assinaboines. I remember when we charged the camp we found one Indian down in the creek trapping foxes. We did not know he was there. As soon as he saw us he ran toward his own camp, and I whipped up my horse and ran after him. The enemy came out with guns and bows and arrows. I ran the man clear into the midst of the smoke; I came back without even myself or my horse getting hurt. That is how I got my name, Runs-the-Enemy. I was then at the age of fifteen. When we got back to camp the Sioux people said I did not know what I was doing, and I replied that I knew that was what my father had taught me. I performed this deed in the face of a lot of brave warriors, and this is how my name is great among the Sioux. There was a lifelong enmity between the Sioux and the Assinaboines. My father was wounded by the Assinaboines, and I made up my mind I was going to do something to that tribe. I have been in about forty battles altogether, rather insignificant some of them, but about ten great battles. When I was about eighteen, a band of Sioux, including myself, went down to the Black Rees. They greatly outnumbered us. We attacked them, but did not kill any of them. They pursued us a long way, killing five of our number. My horse was hit with an arrow, and I jumped off, and while I was running I was shot through the ankle with an arrow. The enemy surrounded me; my own friends had gone on. I crossed my wounded ankle over the other foot and defended myself as best I could. I looked at the ground and the sky, and made up my mind that this was my last day. Just at this moment, while I was surrounded by my enemies, one of my friends was brave enough to come back; he rode into the midst of our foes and put me on the back of his horse, and we rode away in safety. Let me tell you about the other wound that I received. In one of the late battles that we had with the tribe of Black Rees, in 1874, I was shot through the thigh, a ball also going through the forearm, and breaking the bone.”

[Scouting Party on the Plains]

Scouting Party on the Plains