Indian Games and Dances with Native Songs Part 11

HOOP AND JAVELIN

INTRODUCTORY NOTE.--This game was widely known and played among the various tribes dwelling within the territory now occupied by the United States. In its pa.s.sage from one tribe to another the game became modified into several types, but the fundamental character was not changed, so that all these types are, in a sense, a unit. The game is very old upon this land; the articles used in playing it have been found in ancient graves, in the cliff dwellings of the Southwest and in various ruins scattered over the country.

Among the Pueblo tribes the articles used in types of this game appear among the paraphernalia on altars prepared for certain ceremonies. From a study of these ceremonies in connection with the myths of the people it seems probable that the hoop used in this game represents the shield of the War G.o.d. When the hoop has a netting that fills the center and covers the edges, the netting simulates the magic web of the Spider Woman, a person that frequently figures in the myths and stories of different tribes. Her web generally serves as a protection furnished by her in a conflict.

The netted hoop appears as a decoration upon the interior of pottery bowls formerly made by the Indians of the Southwest. In some of these bowls the netting is dotted with spots. Dr. Culin regards this particular design "as representing the spider web with the dew upon it," and adds: "The 'water shield' [of one of the Zuni War G.o.ds], from which he shook the torrents, was suggested, no doubt, by dew on the web." (Ibid., p.425.) To one unfamiliar with the Indian's habit of mind it may seem strained to connect the beads of dew on a spider's web with the torrential rain, but to one familiar with native thought as expressed in myths where the Indian has dramatized his conceptions of nature and of natural forces and phenomena, the connection ceases to be strange.

On the Pueblo altars the netted shield is always a.s.sociated with arrows, bows or darts. In the various types of this game the arrows, darts, bows, javelins and lances that are a.s.sociated with the hoop are interchangeable, some tribes using one and other tribes another. Under all the varied types with their different forms as found among scattered and unrelated tribes the game holds to its original significance, primarily religious in character, being an appeal for the protection and the perpetuity of life.

Only two articles are required for this game, the hoop and the javelin. In one type the hoop is covered with a netting more or less closely and elaborately woven. In all the netted designs it is usually possible to trace a figure as of a path crossing at right angles in the center of the s.p.a.ce within the hoop and ending at four equidistant points on the edge of the hoop. This path indicates the path of the Four Winds, which stand with their life-giving power at the four directions, the North, East, South and West. In some localities the netting of the hoop is made from the yucca, in other places corn husks are used. With the closely netted hoop arrows are apt to be found. Some of these have as the shaft a corn cob with a stick about eighteen inches long thrust through the cob, sharpened at the lower end and a tuft of feathers tied to the upper end; this feathered stick is a prayer-stick such as is offered at a shrine.

In another type of the game the hoop is of stone; the lance is a.s.sociated with this kind of hoop.

There are a variety of nettings for the hoop and much diversity in the style of arrows, darts and javelins used in the game.

The simplest is chosen to be here presented, for the reason that both the articles used in the game should be made in the camp where it is to be played. The hoop and javelins were always made by the youths who joined in the sport, and the making of hoop and javelin was part of the fun.

[Ill.u.s.tration: HOOP AND JAVELIN]

_Properties_.--A hoop and two javelins.

The hoop is made in the following manner: A piece of rope, not of a heavy kind, about sixteen inches long will give the foundation for a hoop about four inches in diameter. The two ends should be spliced together so as to leave the edge of the hoop even. The ring of rope is wound with a strip of leather or cloth in order to give the hoop such a surface that it can roll and yet be flexible and light.

The javelin is made of three parts, the shaft and the two barbs. The shaft is of wood, four feet long, round and smooth. An inch from one end a section three inches long is cut into both sides of the shaft a quarter of an inch deep, and the bottom and sides made smooth. The barbs are formed from two small branches cut from a tree or shrub so as to preserve three inches of the stem from which the branch forks; the branch is cut so as to be five inches long and is made flat on the inner side. The stem is made flat on both sides; a f.l.a.n.g.e is made on the outer side. Several pieces of leather are cut, a quarter of an inch wide and an inch long; these are bound for half their length to the inner and flat side of the branch so as to leave the ends free, which are bent up and stand like teeth along the barb. The stems of the barbs are now fitted into the sections cut on both sides of the shaft so that the barbs point backward on each side of the shaft, and are firmly bound in place on the shaft. About three inches from the other end of the shaft a band is cut around the shaft but not very deeply. The two javelins are made as nearly alike as possible in justice to the players.

_Directions_.--A level course from North to South and from fifty to one hundred feet long. Four players; two stand at the north end of the course and two at the south end. The one whose place is toward the East on the north and the one who stands toward the East on the south end are partners.

Both of these players should wear a red band about the head, as red is the color of the East. The two players who stand toward the West at the two ends are partners, and these should wear yellow bands about their heads, yellow being the color of the West. The opponents in the game, therefore, stand side by side. Partners cannot help each other in the playing, but both players count for their side all the points they make.

The javelin is grasped by the middle, the barbed end toward the back, and the plain rounded end is shot toward the hoop.

The number of points that will const.i.tute the game should be decided upon before beginning the game. Ten is the usual number among the Indians. Lots should be drawn as to which of the four players should be the first to throw the hoop. The one who draws the hoop then takes one of the javelins, and the player whose place is beside him takes the other javelin.

THE GAME

At a signal, the players with the javelins and the hoop start on a run along the course; the one with the hoop throws it a little upward with all his force and both players watch the course of the hoop, having their javelins ready to hurl at the hoop the instant they think they can reach it. If the javelin pa.s.ses through the hoop and stops it so that it falls on the shaft below the band that was cut thereon, that throw counts two. If the hoop is caught on one of the barbs, that counts one. If the shaft goes entirely through the hoop so that it does not fall on the javelin, that counts nothing. If both javelins catch on the hoop, that is a draw and neither player can count the point made. If on this run and throwing of the hoop and javelins neither of the players scores a count, the player at the other end who is the partner of the one who threw the hoop now takes the hoop to throw it. He and his opponent who stands beside him now start on a run; the hoop is thrown and the javelins hurled as before. In this way the players at the ends of the course alternate in throwing the hoop North or South, but the right to throw the hoop belongs to the player who makes the best point. The hoop thus pa.s.ses from the east or west players according to the points made.

The game is an athletic sport, and much skill can be developed in the throwing of the javelins and also in the tossing of the hoop so as to prevent scoring by the opponent.

If the grounds are large enough, there is nothing to prevent having two courses and two games going on at the same time.

FOLLOW MY LEADER

This game is widely played among the Indian tribes, particularly by the boys, and also by the girls. The Leader improvises the steps and the movements, which all who follow must repeat and keep time to the song. The song here given is traditional in the Omaha tribe. It has been handed down from one generation of young folk to another--for how many, "n.o.body knows."

THE GAME

A Leader is chosen, and all who join in the game must go where he goes, dance as he dances, move the arms, hands and feet as he does. The skipping and dancing must be in exact time with the song that all must sing. The game gives opportunity for fancy steps, winding, intricate figures, "cutting capers" and merry pranks.

Song

Follow my Leader where'er he goes; What he'll do next, n.o.body knows.

[Music]

PART III

INDIAN NAMES

INDIAN NAMES

INTRODUCTION.--Among the Indian tribes of the United States all personal names have a definite significance. Although there are diversities in the customs relating to names among the various tribes, yet, looking at these as a whole, personal names are observed to fall generally into two cla.s.ses: First, those which refer to sacred rites; second, those which commemorate a personal achievement.

An Indian tribe is composed of a number of kinship groups or clans. To each one of these, speaking generally, belongs the hereditary duty of performing a certain rite and also the care of the sacred objects connected with that rite. Each kinship group or clan has a set of personal names, all of which refer to the rite peculiar to the clan, or to the sacred objects or to the symbols connected with the rite, and one of these names is given to each person born within the clan. Names of this cla.s.s are generally retained by men and women throughout life and, to a degree, are regarded as sacred in character. These names have also a social significance, as they always indicate the birth status of the person, for the name at once shows to which clan or kinship group the bearer belongs. No one can exchange his clan or birth name, any more than he can change his s.e.x.

The names that belong to the second cla.s.s are those which are taken by an adult to mark an achievement. This must be an act in which he has shown special ability or courage in successfully defending his people from danger. Such a name, therefore, marks an epoch in a man's life and is strictly personal to the man, and, to a degree, indicative of his character or attainments. It sometimes happens, although but rarely, that a man on such an occasion may decide to take the name of a noted ancestor rather than acquire an entirely new name, but the character of the act of taking a new name is not thereby changed.

These facts concerning the significance of Indian personal names throw light on the widespread custom observed among Indians of never addressing men or women by their personal names or of using those names in their presence. To do so is a breach of good manners. The personal name, as has been shown, refers either to the religious rites sacred to the bearer's clan or else to a notable act performed by the man; in both cases the name stands for something that is too closely connected with the life of the individual to make it fit for common use. The difficulty of designating a person one wishes to address is met by the use of terms of relationship. Of course, in some companies these terms would be literally true and proper, but there are terms which are used in a wider sense and which do not imply actual kinship. (The subject of Indian relationships and their terms is too complex to be entered upon here.) There are terms which are employed merely to indicate respect. For instance, "Grandfather" is used when addressing or speaking of the President of the United States; "Little Father" and "Father" when addressing or speaking of the Secretary of the Interior and the Commissioner of Indian Affairs, both of whom rank below the President, as is well known to the Indian. The use of terms of relationship may appear strange to us, but there is, as we have seen, a reason for it. This reason also explains why a child or an adult generally stands mute when we address him by his personal name or ask him what his name is; his silence is not to be attributed to "Indian stolidity," which we ignorantly regard as a marked characteristic of the race.

The bestowal of a name, whether the name is of the first or of the second cla.s.s already described, was always attended with ceremonies. These differed among the many tribes of the United States, particularly in their details, but fundamentally they had much in common.

PRESENTING THE CHILD TO THE COSMOS

Among the Omaha a ceremony was observed shortly after the birth of a child that on broad lines reflects a general belief among the Indians.

In the introductory chapter of this book the Indian's feeling of unquestioning unity with nature is mentioned. The following Omaha ceremony and ritual furnish direct testimony to the profundity of this feeling. Its expression greets him at his birth and is iterated at every important experience throughout his life.

When an Omaha child is born the parents send to the clan that has charge of the rite of introducing the child to the Cosmos. The priest thus summoned comes to the tent wherein the infant lies and takes his stand just outside the door, facing the East. He raises his right hand, palm outward, to the sky, and in a clear ringing voice intones the following ritual:

Ho! Ye Sun, Moon, Stars, all ye that move in the heavens, I bid you hear me!

Into your midst has come a new life; Consent ye, I implore!

Make its path smooth, that it may reach the brow of the first hill!

Ho! Ye Winds, Clouds, Rain, Mist, all ye that move in the air, I bid you hear me!

Into your midst has come a new life; Consent ye, I implore!

Make its path smooth, that it may reach the brow of the second hill!

Ho! Ye Hills, Valleys, Rivers, Lakes, Trees, Gra.s.ses, all ye of the earth, I bid you hear me!

Into your midst has come a new life; Consent ye, I implore!

Make its path smooth, that it may reach the brow of the third hill!

Ho! Ye Birds, great and small, that fly in the air; Ho! Ye Animals, great and small, that dwell in the forests; Ho! Ye Insects that creep among the gra.s.ses and burrow in the ground, I bid you hear me!

Into your midst has come a new life; Consent ye, I implore!