Prairie Smoke, A Collection of Lore of the Prairies Part 10

THE SKUNK AND THE BEAR

_A Mandan Story_

One day a skunk was going somewhere, travelling quietly along a trail, thinking of his own affairs. He did not know it, but a bear was coming along the same trail towards him. Neither the bear nor the skunk knew that the other was on the trail until suddenly they met. They both stopped. Then the skunk said to the bear, "You are on my road. Turn out and let me pa.s.s!" The bear replied, "Not so. It is you who are on my road. Get out of my way!" But the skunk said, "You, yourself must turn aside." The bear then said, "Unless you do as I tell you I shall eat you at once. I tell you that you are on my road and must stand aside. I wonder how skunk meat would taste if I should eat some."

The skunk said, "I wonder how bear flesh would taste if I should eat some." Then suddenly the skunk threw up his brush and sprinkled the bear full in the face with his dreadful scent. The bear tumbled out of the path, howling in misery, and clawing at his nose and eyes. He could not see, and was almost suffocated.

As for the skunk, he pa.s.sed on his way as if nothing had happened.

THE SONG OF THE OLD WOLF

There is a story told among the people of the Dakota nation that once on a time an old man went out, to be alone upon a high hill above the Missouri River to give himself to meditation and prayer. He chose this situation because of the grandeur and majesty of the view, of the great sweep of the prairie plains and hills, one hill beyond another away and away to the far horizon. Below flowed the wonderful and mysterious river, whose waters came down from the mighty mountains at the west and rolled on and on past the villages of many different nations, finally reaching the great salt water.

As the old man thus sat meditating and considering all the manifestations of life and power and mystery of earth and sky, he espied out upon the prairie a group of wolves trotting toward the river. When they reached the river they plunged in and swam across to the other side; all but one old one who was now too enfeebled by age to dare try his strength against the swift and powerful current of the river.

This old wolf sat down upon the bank of the river and watched his companions as they swam across and trotted away out of sight on the other side. When they had disappeared from sight he raised his muzzle towards the sky and mournfully sang in a man's voice the following song:

All o'er the earth I've roamed, I've journeyed far and wide; My spirit haste and go, I'm nothing, nothing now, I'm nothing, nothing now.

Missouri River, flow, Thou sacred water flow; My spirit haste and go, I'm nothing, nothing now, I'm nothing, nothing now.

After the old wolf had sung this song he wearily made his way to the top of a hill and lay down in the warm sunshine, in the shelter of a rock and there waited until his spirit went away.

And so now, when old men of the Dakota nation feel the infirmities of age creeping upon them, and as though they had been left behind in life's march, when they feel the depression of loneliness, will often go out alone to the summit of some high hill overlooking the Missouri River, and sitting there in solitude will muse upon their activities and noteworthy deeds in the past, of their companions of former days now long gone from them, and contrast all this with their present inactivity and loneliness. Then they will sadly and quaveringly sing this "Song of the Old Wolf."

Note.--The English translation and rendering into verse is the work of Dr. A. McG. Beede, of Fort Yates, North Dakota. The original song in the Dakota language is as follows:

Maka takomni Tehan omawani; Minagi yayayo, Wana matakuni, Mni-shoshe yayo Mni wakan yayo; Minagi yayayo, Wana matakuni, Wana matakuni, O he-he-he!

Stories of the People of the Air

FOLK SAYINGS ABOUT THE MEADOWLARK

The cheerful animation and lively manner of the meadowlark have made it a favourite with all people who are acquainted with it, both whites and Indians. And both whites and Indians attach words of their several languages to the notes of the bird. Among sayings in the English language attributed to the notes of the meadowlark are some expressions of banter and raillery. Farmers say that early in springtime the meadowlark perches jauntily upon the top of a fence-post and calls mockingly to them "You sowed your wheat too soon!

You sowed your wheat too soon!" Another taunting expression fitted to the meadowlark's notes is addressed to girls and young women; it is "You think you're pretty, don't you?"

These locutions in English are in accord with the tone of many sayings ascribed to the notes of the meadowlark by the Hidatsa tribe of North Dakota, and with their name of the bird, =wia-ak.u.makihishe=, which means "scolding or shrewish woman," for they say that the meadowlark says such taunting, tormenting and aggravating things. One of these taunting expressions is "=Kitho karishtiditore=," which is a most exasperating saying. =Kitho= means "that insignificant one," and =karishtiditore= means "good-for-nothing fellow."

The Omahas also put words of their language to the notes of the meadowlark. One of these is =Snite thingthi tegaze=, which means "winter will not come back." A little mixed-blood girl in the Omaha tribe was named Marguerite. Now the Omaha language does not contain the sound of the letter "r," so in trying to p.r.o.nounce the foreign name of Marguerite they make it =Magathiche=. One day a friend of this little girl's father was at their house, and he was playfully teasing her because he was very fond of her. He said, of course speaking in the Omaha language, "Listen! do you hear that bird telling about you?

He says: '=Magathiche hthitugthe!='" The word =hthitugthe= in the Omaha language means "of a bad disposition," so her old friend was teasing her by putting words to the bird notes which meant "Marguerite is of a bad disposition," or "Marguerite is naughty!"

One of the sayings which the p.a.w.nees fit to the notes of the meadowlark in their language is "=Kichikakikuridu!=" which means "I am not afraid!"

The meadowlark is a great favourite with the people of the Dakota nation. An old man of that nation was asked if his people ever used the meadowlark for food. He said they did not. When it was said that white men sometimes eat them, he said he knew that. Then, when asked why Dakotas would not eat the meadowlark, he said, "We think too much of them. They are our friends." They call the meadowlark "the bird of promise," and "the bird of many gifts," for they say it promises good things to its friends, the Dakotas. They apply words of the Dakota language to the songs of the bird. They say it calls to the people with promises and with words of encouragement and good cheer, and that it gives counsel and advice on all manner of subjects. One of the things which it used to sing out to the people was "=Koda, pte kizhozho=," i. e., "Friends, I whistle for the buffalo," that is to say, it would whistle to call the buffalo in order that its friends, the Dakotas, might supply their needs of meat and clothing.

A touch of Dakota humour is shown in one saying attributed to the meadowlark's notes in these later times since the government has established schools on the reservations to teach the Dakota children in the ways of the white men. They say that ofter now the meadowlark is to be seen flitting about the school grounds and singing, "One, two, three, epedo! One, two, three, epedo!" The Dakota word =epedo= means "You shall say."

The white people speak of the United States government as "Uncle Sam,"

but the people of the Dakota nation call the government "=Tunkashila=," which means "Grandfather," a t.i.tle of the highest respect. In the summer of 1918, while the United States was at war with Germany, many of the Dakotas said they heard "the bird of promise" singing "=Tunkashila ohiyelo!=" The Dakota word "ohiyelo"

means "will be victorious" or "will have the victory;" so the meadowlark, "the bird of promise," was singing to them "The United States will have the victory!"

HOW THE MEADOWLARK WON THE RACE

A young man named Piya had a beautiful and lovely young wife and she was carried away by an evil monster who kept her hidden in his dwelling. The young man's grandmother was a very wise old woman. She had great knowledge of the birds and beasts and of the trees and other plants, and she had mysterious powers and could do many wonderful things. Also she had taught her grandson many things, so that he too had uncommon knowledge and powers.

Now when the monster stole his wife away he came to his grandmother to ask her to help him recover his wife. Before he came to her his grandmother knew he was in trouble, so when he came he found her waiting for him. She said "I will prepare you for this quest; but first bring to me a wolf, a turtle and a meadowlark." Then she brought him food; and after he had eaten and rested he set out to find the wolf, the turtle and the meadowlark. As he journeyed he found all of them, one after another, and invited them to eat with him. Then he told of his grandmother's wish to have them to aid him in his quest.

They each consented to help him provided the old woman would give him the thing most desired. The wolf said he wished to have a better fur coat so that the cold breath of old Waziya, the Old Man Winter, would not chill him. The turtle said, "Insects bite me, but I will help you if I shall be given protection from insects which suck my blood." The meadowlark said "My voice is harsh and I can sing but one note and the magpie laughs at me. I will help you if I may be given a pleasing voice so that I can make the magpie ashamed." So the young man Piya, the wizard, together with his three friends, the wolf, the turtle and the meadowlark came back to the tipi of his grandmother.

She was waiting and expecting him, and said, "Grandson I knew you would come and bring with you those whom I want." She invited them into her tipi and prepared food and set it before them. The next morning Piya told his grandmother that these friends he had brought had promised to help him if they should each be given what he most desired. Then she told them if they would help her grandson she would give each one what he most wished. So they were all agreed. She told the wolf she wished him to give her grandson the cunning by which he could follow a hidden trail and find hidden things; she asked the turtle to give him the sense by which he could locate water, so that he should be able to avoid perishing of thirst in a desert land; and the lark was to give him power to hide himself without covering in the open prairie. In return for these gifts the wolf was to have for himself and all his people warm fur clothing so that they could laugh at Waziya when he would blow his cold breath upon them. The turtle was promised that he should have the hard tough covering which he asked, so that insects could not bite him. The meadowlark was given a pleasing voice so that his songs would make the magpie ashamed.

After the agreement was made the Old Woman told them that the quest on which they had to go would take them into a country where there would be no trees, nor much gra.s.s nor open trail, and but little water in the hidden springs.

So the wizard, Piya, and his companions, the wolf, the turtle and the meadowlark set out upon the quest after the Old Woman had instructed them. The wolf taught him how to find hidden trails; the meadowlark taught him how to be hidden without covering, and the turtle taught him how to find hidden watersprings.

So the help of these friends, together with the powers he already possessed, enabled Piya finally to discover where his wife was hidden by the monster, and to rescue her.

So they all came back to the tipi of the Old Woman. They all rejoiced; the young woman because she had been rescued from the power of the monster; the young man Piya because he had found his wife; and the wolf, the turtle and the meadowlark because they were to have the gifts which they had most desired. The Old Woman prepared a feast and they feasted until far into the night.

Next morning the Old Woman gave to the wolf, the turtle and the meadowlark each the gift for which he had asked as a reward for helping the young man, and they set out together on the trail to return to their homes. As they journeyed they talked about the gifts which they had received. As they talked they fell into argument, each claiming that his gift was the best, and soon they were quarreling and were about to fight. But just then a young man came along the trail and he asked them why they were quarreling. They told him. He said that quarreling was foolish and would decide nothing, but that the only way to determine whose gift was the best was to find out which would help most in a trial of skill. The wolf proposed a trial in hunting, but the meadowlark and the turtle said they could not hunt. The turtle proposed a swimming contest, but the wolf and the meadowlark said they could not swim. Then the meadowlark in his turn proposed a contest in singing, for he was very proud of his gift, but the wolf and the turtle protested that they could not sing.

The young man suggested that they run a race. To this they all agreed.

The young man told them they must run past a plum thicket, across a marsh and up to the top of a certain hill. There they would find white clay and colored clay. The winner of the race would be the one that first brought back to him some of the white clay. They set out upon the race. The wolf and turtle were running side by side; but the meadowlark fell far behind.

When he came near the plum thicket he saw a bundle laid up in the forks of a plum bush. He paused and sniffed toward it and the scent of it was strange to him, and he became curious about it, and wanted to find out what was in the bundle. He asked the turtle to wait. The turtle said he would wait for him at the marsh. The wolf walked all round the bush and looked carefully at the bundle. Then he rose up against the bush and sniffed at the bundle, but still he could not make out what was in it. He could not quite reach the bundle, so he leaped to try to pull it down. But as he did so the thorns p.r.i.c.ked him. He jumped again and missed the bundle, but was p.r.i.c.ked again by the thorns. Now he became angry and determined he would get the bundle. After jumping many times and being always p.r.i.c.ked by the thorns so that he had many wounds on his sides and back he finally pulled down the bundle. He was so angry that in his vexation he energetically shook it about so that it was shaken open and its contents smeared his wounds. This made his wounds itch so severely that he had to scratch himself, but this made him itch the more. He was in such torment that he scratched madly and tore his fur coat and was bleeding, so he forgot the race.

The turtle ran on to the marsh and waited there as he had promised.

After he had waited a long time he concluded the wolf had deceived him and had gone on to the hill. Then he saw a small white puffball. It looked like a lump of white clay, so the thought came to him that he could deceive the young man with it and get even with the wolf for the trick he supposed the wolf had played upon him. So he took the puffball back and showed it to the young man. Neither the meadowlark nor the wolf had returned yet, so the young man told the turtle he was the first to return bringing something to show that he had been to the top of the hill.

Now when the meadowlark ran by the plum thicket he saw the wolf jumping about one of the bushes trying to reach something which was there, so the meadowlark was encouraged to think he might still have some chance in the race. He ran on to the marsh, and there he saw the turtle waiting, so he was still more encouraged. He then ran on all the way to the top of the hill. He was so anxious and fl.u.s.tered when he reached there that instead of the white clay which the young man had specified as the token of having been to the goal, he made a mistake and picked up a lump of the yellow clay and turned to carry it back to the young man. As he was crossing back over the marsh again he stumbled and dropped the lump of clay into the black mud. He picked it up and hurried on, not stopping to clean off the black mud. When he came near to the young man he saw the turtle sitting there and smiling and looking very satisfied. The meadowlark then thought he had lost the race. He was so disappointed and discouraged that he wept. His tears washed the black mud off from the lump of clay and made a black stripe, while the yellow clay itself was washed down over the whole front of his clothes.

At last the wolf came back scratching and howling in his misery. Great patches of fur were torn from his clothes and his skin was raw and sore. The turtle taunted the wolf for his crying. He swaggered about and boasted that nothing could make him whimper and cry. The young man said that the turtle was the first to return, but that he must make good his boast that nothing could make him whimper if he should lose.

The turtle declared that he would prove all he said in any way the young man should require. The young man then placed the puffball upon the turtle's back. The puffball very quickly increased in size and weight so that it was all the turtle could bear. It continued to increase in size until the turtle was borne down by it to the ground and his legs were bent. Still the puffball continued to grow until the turtle's body was pressed flat by it, and his breath was pressed out of his body and he lay as if he were dead. Then the puffball became as light as a feather and turned black. The turtle recovered his breath a little, but he was unable to straighten his legs or to regain the form of his body, so he was ashamed and drew in his head under his thick skin.

Then the young man laughed loud and long at the plight of the wolf, the turtle and the meadowlark, and told them now who he really was. He told them that he was Iktomi, the Trickster. He told them that because they had foolishly quarreled about the good gifts which the Old Woman had given to them, instead of making good use of them, they had given him the opportunity to play this trick upon them, the marks of which would be upon them, and upon their people forever. He said that because the wolf had meddled with something which was none of his affair he had brought upon himself the torments of the mange, and so it would always be with his people whenever they should do as he had done. He said that because the turtle had attempted to win by cheating, his legs and the legs of all his people should always be short and bent and their bodies should be flattened, so they could never run in a race. And because he had lied in saying the puffball was white clay, therefore he and his people should never again be able to speak, and they should always hide their heads for shame. As for the meadowlark, the young man said he had won the race, but because he had brought back the yellow clay instead of the white, therefore his clothes and the clothes of his people should always be yellow in front and there should be a black stripe over the yellow.

INDIAN FOLKLORE OF THE HORNED LARK

The name of this little bird in the Dakota language is =ishtaniche-tanka= (big eye-tufts) from the tuft of feathers which it has over each eye. It is for the same reason that we call it "horned"

lark.