Legends of the Kaw (De Voe, Carrie)

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Legends of the Kaw

Carrie De Voe

Table of Contents

Legends of the Kaw.............................................................................................................................................1

Carrie De Voe..........................................................................................................................................1

Chapter 1  Indian Mythology...............................................................................................................1

Chapter 2..................................................................................................................................................5

Chapter 3  The Sioux...........................................................................................................................14

Chapter 4  The Kaws and the Osages..................................................................................................21

Chapter 5  The Delawares...................................................................................................................25

Chapter 6  The Wyandots....................................................................................................................32

Chapter 7  The Pottawatomies.............................................................................................................41

Chapter 8  The Shawnees....................................................................................................................45

Legends of the Kaw

Carrie De Voe

http://www.blackmask.com

• Chapter 1 −− Indian Mythology

• Chapter 2

• Chapter 3 −− The Sioux

• Chapter 4 −− The Kaws and the Osages

• Chapter 5 −− The Delawares.

• Chapter 6 −− The Wyandots

• Chapter 7 −− The Pottawatomies

• Chapter 8 −− The Shawnees

Chapter 1  Indian Mythology

The history of Kansas has been of peculiar interest to the world at large, by reason of the struggles of

ante−bellum days. The adventures of John Brown of Osawatomie and the achievements of General Lane,

Governor Robinson, and other heroes of that period have formed the nucleus of many a story and song. All

honor to the men who labored so successfully in the cause of freedom! There other, equally brave, though

less fortunate, race that wandered over the rolling prairies of the Sunflower State and camped by its rivers; a

race stern, taciturn, and ever ready to do battle for home and liberty. Like the buffalo, former monarch of the

plains, it has gradually diminished in numbers. Extinction or amalgamation is now a matter of only a few

brief years. This nation furnishes a romantic background, full of rich though somber color, to the later record

of the great West.

Who can say that the traditions of the red man lack pathos, or that his character is devoid of the elements of

nobleness, self−sacrifice and even martyrdom? Rude, wild and imperfect though it be, his folklore tells the

story of a people, barbarous, it is true, but strong in their attachments and devoted to their faith. Many Indian

myths, adventures and scraps of history are full of deepoften tragicinterest to one who delves in legendary

lore. Like the tales of ancient Greece, as explained by Ruskin in Queen of the Air, each weird story admits of

more than one interpretation. Sometimes a great spiritual truth lies hidden in its quaint phrases−sometimes a

scientific fact. There was an idea, current among the Indians who roamed over the central portion of the

United States, that at one time in the long past, the rivers of the Mississippi basin filled the entire valley, and

only great elevations were visible. Geology substantiates this teaching. The theory of a dual soul approached

very close to the teachings of modern psychologists. While one soul was supposed to remain in the body, its

companion was free to depart on excursions during sleep. After the death of the material man, it went to the

Indian elysium and might, if desirous, return, in time, to earth, to be born again. Like that of all uncivilized

races, the ancient religion of the North American Indian was incoherent. Association with Europeans

produced changes. Doctrines before unknown by the red man were engrafted upon his faith. Borne writers

maintain that it is doubtful if idea of a single divinity had been developed previous to intercourse with

missionaries. Brinton asserts that the word used by the Indians to indicate God, is analogous to none in any

European tongue, conveying no sense personal unity. It has been rendered Spirit, God, Devil, Mystery and

Magic. The Dakota word is Wakan (above), the Iroquois, Oki; the Algonquin, Manilo. God and heaven were

probably linked together before there was sufficient advancement to question whether heaven were material

Legends of the Kaw 1

and God spiritual; whether the deities were one or many. Good Spirit and Great Spirit are evidently of more

recent Origin and were, perhaps, first suggested by missionaries, the terms being applied to the white man's

God, and adopted by the Indian and applied to his own. The number of spirits was practically unlimited,

communication being usually in the hands of the medicine men, although the unseen world was often heard

from directly in dreams.

A description of heavenby Wampasha, an Iowa Indianwas found in the diary of the Reverend S. M. Irvin,

a devoted missionary among the Iowas and Sacs. It reads:

"The Big Village (heaven) is situated hear the great water, toward the sunrise, and not far from the heads of

the Mississippi River. None go there until after they die. A swift person can make the journey in three or four

days; if, however, his heart be not right at death, the journey will be prolonged and attended with difficulties

and stormy weather till he reaches the land of rest. Infants, dying, are carried by messengers sent for them;

the old or infirm are borne upon horses− they have horses, plenty, and fine grass, and infirmities will all be

healed in that village. The blind will receive new eyes; they have plenty of good eyes and ears there. Good

people will never die again, but the bad may die three or four times and then turn into some bird."

Father Allouez, one of the first missionaries among the Algonquins, entered a village never before visited by

a white man. He was invited to a council, and the old men, gathering around him, said:

"It is well, Blackrobe, that thou dost visit us; thou are a Manito; we give thee to smoke. The Iroquois are

devouring us. Have mercy upon us. Hear us, O Manito! we give thee to smoke. Let the earth yield us corn;

the rivers give us fish; sickness not slay us; nor hunger so torment us. Hear us, O Manito! we give thee to

smoke."

Birds and beasts were selected as guardians. Everyone considered his totem a protector, and refrained from

killing it. Whole clans were believed to be descended from a common totem and information was conveyed

by means of omens.

The character of a nation is engraven upon its literature, which, like a mirror, reflects the thoughts, emotions

and progress of a people. The folklore of the North American Indians was their literature. The myth,

grounded upon the unchanging laws of the universe, was conscious, however vaguely, of great principles that

are forever true. Physical existence formed the basis of each important fable. The earth, air, water and other

elements were personified. Every image had its moral significance.

Mythology has been said to be simply the idea of God, expressed in symbol, figure and narrative. That of

primitive America was founded upon the conviction that there was, in pre−historic times, another world

inhabited by a people strong and peaceable. So long as harmony reigned, comfort and happiness were theirs,

but when discord entered this Eden, conflict succeeded conflict, until, to punish obedient children, the Master

of Life transformed them, one by one, into trees, rocks and all the living creatures. It was said that each

person became the outward embodiment of what he had previously been within himself. For instance, from

the head of one sprang an owl, from another a buzzard, a third became an eagle, and in this manner was the

present world with its three kingdoms−vegetable, animal and mineral, evolved.

Another tradition says that in the days of old, a powerful man, or demi−god, ran to the place where the earth

and sky meet, and, with a lighted torch, set fire to the tall grass, igniting the earth itself. Those worthy of

preservation were caught up to a place of Sparks, rising from the flames, and lodgment high above, became

the twinkling "sky−eyes," which, in the language of the white man are called stars.

After the conflagration had subsided, one whose duty in the upper sphere bad been to provide water, carried it

in a basket; and as she walked, drop after drop fell through upon the parched region below, causing it to

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Legends of the Kaw 2

revive. Awakened Nature blossomed into new beauty, and all who had escaped the terrible fire fiend,

returned to take possession of the country. The Water−Maiden still carries the basket; and its contents, which

never grow less, still fall in gentle showers, to refresh the land.

Among the beautiful creation myths, is that of the Earth−Maiden, who, through being looked upon by the

sun, became a mother, giving birth to a wonderful being, a great benefactor. By reason of his benign

influence, mankind lives and prospers. This benefactor is really the warm, wavering light, to be seen between

the virgin earth, his mother, and the sun.

There are numerous narratives in which heat, cold, light and darkness appear as leading actors. A powerful

god of the Algonquins was the maker of the earth, Michabou (light), toward whom the Spirit of Waters was

ever unfriendly.

In Mexico, the worship of the sun and other heavenly bodies was practiced, sacrifices of men and women

with white faces and hair being particularly acceptable.

Almost all aboriginal people believed that dogs occupied a peculiar position with regard to the moon,

possibly because of the canine habit of baying at that planet.

The bird and the serpent were especially honored. The former, no doubt, because of its power of floating

through the air and the latter for its subtlety. The Hurons told the early Jesuits of a serpent with a horn

capable of penetrating rocks, trees and hillseverything it encountered. The person fortunate enough to obtain

a portion for his medicine bag was sure of good luck. The Hurons informed the missionaries that none of

their own people had ever seen the monster; but the Algonquins had occasionally sold them small portions of

its horn for a very high consideration. The Shawnees, who had unquestionably practiced on the credulity of

their neighbors, led roving lives and had become familiar with the myths of many nations. It is not unlikely

that the serpent fable originated with the Creeks and Cherokees, who thought the immense snake dwelt in the

waters. Tradition says that old people stood on the shores and sing sacred songs. The creature came to the

surface, showing its horns. The magicians cut one off and continued to chant. The serpent again appeared,

and the other horn was secured and borne away in triumph.

These tribes asserted that in the fastnesses of their mountains was the carefully guarded palace of the Prince

of Rattlesnakes. On the royal head shone a marvelous jewel. Warriors and priests endeavored in vain to get

possession of the glittering trophy. Finally, one more thoughtful than the rest encased himself in leather,

passed through the writhing, hissing court, unharmed by poisoned fangs; tore the coveted charm from the

head of the prince, and carried it home. The gem was ever preserved with great care and brought forth only

on state occasions.

The story of Hiawatha (Hi−a−wat−ha), which Schoolcraft gives as an Iroquois legend, is found among the

traditions of many tribes, the leading character being called by different names. In the East he was known as

Glooskap, about the lakes as Manabozho, in other localities as Chiabo; but, as in certain Aryan mythsof

which this may be onethe principal features of the story are the same in all nations. Their hero came to them

as did Buddha to the East Indian, and Christ to those prepared to receive the gospel, bearing messages of

peace, good will to men; teaching justice, patience, conformity to faith, and to the laws of the red man;

instructing them in various manual arts, and destroying hideous monsters that lurked in the woods and hills,

or lay concealed amid the tall prairie grass. He lived as a warrior, hunted, fished and battled for right,

changing when necessary, to any animal or plant. While seated in his white stone canoe on one of the Great

Lakes, he was swallowed by the King of Fishes. Undaunted, he beat its heart with a stone club until it was

dead, and when birds of prey had eaten the flesh, and light shone through, climbed out with the magic boat.

The struggle with fire−serpents, in order to reach the wicked Pearl Feather, whom he fought the livelong day,

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Legends of the Kaw 3

have been recounted again and again. How a woodpecker flew overhead, screaming "Shoot at his

scalp−lock!" How, obeying this admonition, Hiawatha saw the enemy fall in the throes of death, and dipped

his finger in the blood, touched the bird, and to this day a red mark is found on the head of the woodpecker.

He slew the Prince of Serpents, traveled from village to village performing good works, and having wedded a

beautiful Dakota woman, presented a perfect example of faithfulness and devotion. A league of thirteen

nations was formed through the influence of this remarkable man; and as he stood among the assembled

chiefs, addressing them with supernatural eloquence, encouraging them in a voice of sweetness and power to

lives of rectitude, the summons came. Promising to return at some future time, Hiawatha stepped into his

white stone canoe and was lifted heavenward, the air trembling with music as he floated from sight. To this

final pledge are attributable many ghost dances and outbreaks against the whites, that at Pine Ridge Agency,

when the coming of the Messiah was expected with full confidence.

The well−known legend of the Red Swan was a satisfactory explanation of the crimson glow that spread over

the water at sunset. Three brothers set out in different directions, upon a hunting expedition, to see who

would procure the first game. They decided to kill no animal except the kind that each was in habit of

shooting. Odjibwa, the young caught sight of a bear, which was exempt according to agreement.

Nevertheless, in his eagerness, the hunter pursued and shot it with an arrow, taking the skin. In a moment, the

air became tinged with red and a wild piercing cry was audible, like and yet unlike a human voice. Odjibwa

followed the sound and came to the shore of a beautiful lake, upon which rested a graceful red swan. Its

plumage glittered in the last bright rays of the sinking sun. Possessed with a desire to try his skill again, the

young man used every available arrow in the vain endeavor to hit the wonderful object; then remembering

that in the medicine sack of his deceased father were three magic arrows, he ran home, opened the sacred

pouch and secured them. The third one struck the mark; and the injured bird, rising slowly from the lake,

floated away toward the western horizon. From that time forth, just at sunset, the blood of the wounded swan

cast a blush, like the rich color of a maiden's cheek, over the surface of the waters.

The song of "The Peace Pipe," by Longfellow, was founded upon the belief of the Northern Indians that

when the earth was still in her childhood the Master of Life assembled the nations upon the crags of the

famous Red Pipestone Quarry, and, breaking a fragment from the rock, moulded a huge calumet −the

emblem of peace. He smoked over the people to the east, the west, the north and the south; and the great

white cloud ascended until it touched heaven. Then, having told the warriors that the stone was red, like their

flesh, and should be used for their pipes of peace, the spirit became enveloped in smoke and was seen no

more. The rock was glazed with heat and two large ovens or caverns opened underneath. In a blaze of fire,

two women entered, as guardians of the place, where to this day, they answer the prayers of the medicine

men who make pilgrimages to that locality.

The phenomena of thunder and lightning were variously explained by different tribes. Some believed every

storm to be a struggle between the God of Waters and the Thunder−bird. Others affirmed that thunder was

the voice of the Great Spirit reminding them of the approach of corn−planting season; that lightning kindled

sacred fires, and, striking, penetrated the earth, forming such stones as flint, from which fire can be drawn.

Mrs. Eastman tells of the belief of the Sioux in a storm giant, to whom heat was cold and cold heat; who

laughed when sad and groaned when merry; who wore horns to represent lightning and hurled meteors with

his hands; he used one of the four winds as a drumstick to produce thunder.

In seasons of drought, the rainmaker of the Lenape sought a retired spot, and drawing upon the ground the

figure of a cross, pointing to the cardinal points, made offerings of tobacco and other articles, to the Spirit of

Rains.

The Blackfeet massed stones upon the prairies, in the form of a cross, in honor of the "Old Man who sends

the wind."

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Legends of the Kaw 4

The Creeks also called upon the four winds, whose duty it was to distribute showers.

The Wild Parsnip was a bad man, going around doing harmful deeds, until, by transformation, compelled to

stay in one place, he could no longer cause damage except by killing people when they ate him.

The Spirit of Fire was supposed to ride, bow in hand and face blackened with rage, in a cloud of smoke.

When he drew the bow, quickly the flames spread over the prairie.

The Navajos thought that fire was first brought to earth through the efforts of the coyote, the bat, and the

squirrel. The coyote attached some splinters to his tail, ran quickly through the fire and fled with his prize.

Pursued, he was compelled to run rapidly and became exhausted, whereupon, the bat relieved him. The

squirrel assisted him at last, to carry it to the hearths of the Navajos.

In some tribes fire was considered a type of life. The Shawnee prophet said to his followers:

"Know that the life in your body and the fire on your hearth proceed from one source."

The greatest feast of the Delawares was their "grandfather, fire." Referring to the immortality of their gods,

the Algonquins said: "Their fire burns forever."

The imagery of the red man compares favorably with that of other races. The Indian lived near to the very

heart of Nature and understood her fundamental truths. To him, all things were divided into the animate and

inanimate. Everything endowed with life or capable of action was thought to possess intelligence and reason.

There were lessons in the movements of the winds and waves; in flying clouds and in the azure skies; the

countless stars had a language of their own; and even the comet, sweeping across the heavens, told a story

with a strong moral.

The earliest record of the Indians of the Middle West, that of Father Marquette, has been preserved at St.

Mary's College, Montreal Canada. The document refers to the Kaws, Osages and Pawnees, as the dominant

tribes. The Padoucas, of whom little is known, then dwelt near the head waters of the Kansas River. They

were strong and numerous, and ranged the country southwest, in Colorado and New Mexico. The nation and

language were unknown in other parts of the continent; and no relationship could be traced to the four

principal Indian families. The habits of the people were different from those of any other tribe. They lived in

houses in villages with streets regularly laid out; but raised no grain, depending for subsistence chiefly upon

the products of the chase. Certain students of ethnology have asserted that the Kiowas are their somewhat

degenerate descendants.

As years went by, all was changed. The Padoucas became extinct and the Pawnees reduced in numbers; the

Osages ceded nearly of their territory in Missouri to the United States and were allowed a reservation in

Kansas. A few years later, a large percentage of their lands and that of the Kaws was purchased by the

Government, to be used as a home for the Eastern Indians. The Delawares, Wyandots, Pottawatomies and

Shawnees were the emigrant nations of the Kansas River valley.

Chapter 2

When the Territory of Louisiana was still the property of France; when the United States was endeavoring to

subdue the savages within its own domain; a wild and unsophisticated people, to whom the vices of

civilization were as yet unknown, traversed the broad prairies of Kansas and Nebraska. The Pawnees, or Pani,

were, according to tradition, of southern origin. The white man found them established in villages along the

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Chapter 2 5

Platte River, whence they sallied forth, roving over the entire region extending from the Missouri River to the

Rocky Mountains and carrying terror to all who ventured opposition. None were more relentless in war or

more ready to seek revenge. The word Pani, meaning "horn," was supposed to have reference to a peculiar

custom of wearing the scalplock dressed to stand upright like a horn. The Pawnees were often called

"wolves," on account of a singular aptitude in imitating those animals. When desirous of noting the

movements of the enemy without being detected in so doing, they frequently put on the skins of wolves and

dropped upon hands and knees as soon as near enough to be observed. Becoming common objects of the

landscape, they remained unnoticed.

The nation was composed of three bands, federated under one chief. In order of importance, they were the

Chau'−i (In−the−Middle), Kit−ke−hahk'−i (On−the−Hill), and Pit−hau'−erat (Down−the−Stream). These

names were given with preference to the relative position of the villages. The Ski−di, or Loups, whose history

is somewhat obscure, united with the tribe at some period after it had become settled along the Platte River.

Western men called the different bands the Grand, Republican, Tapage and Wolf Pawnees. The Ski−di were

more intelligent and fierce than their neighbors. After they united with the tribe, there four important villages.

The Tuhk−pah−huks'−taht (Pumpkin−vine Village) derived its name from the fact that once, during the

absence of the people upon a long summer hunt, the pumpkin vines grew until they climbed over the lodges,

almost hiding them from view. This was considered a miraculous occurrence.

One cold winter, when food was scarce, a band went into camp near the Loup River. Just below the village

large numbers of buffaloes came to cross upon the ice. The Indians succeeded in killing so many of the

animals that, having dried all the meat required, they preserved the skins only, leaving the bodies to be

devoured by wolves. About this time a member of a starving band arrived and expressed great wonderment as

to the way in which they had obtained so much meat. Taking him down to the river, his friends pointed out

the spot on the ice where wolves, standing in a pool of water caused by a slight thaw, were feasting upon the

buffaloes. Going back to his own band, the Ski−di told of plenty in the other camp, and when questioned as

to its location, replied: "Ski−di−rah'−ru" (Where the wolves stand in the water). From this incident the second

village took its name. The third and fourth were Tuh−wa−hok'−a−sha (Village−on−a−Ridge) and

Tu−hi−'ts−pi−yet (Village−on−a−Point).

In ancient times the Pawnees had no horses and went hunting on foot. Arrow heads were made of flint or deer

horns. Until a recent date, the old stone arrow heads were believed to have supernatural power. White traders

introduced those made of iron. The warriors were skillful marksmen and the bow and arrow remained the

favorite weapon as long as there were buffaloes to kill. The endurance of the Pawnees, when hunting, was

remarkable. In the first place, scouts were sent out to look up a herd. Having discovered one, they returned

with information regarding its location. The hunters, disguised as wolves, advanced in a body until within

sight, then scattered, forming a large circle, which gradually became less, as they closed in upon the animals.

When near enough to begin the attack, a man shouted to attract attention, and the startled buffaloes ran, some

one way and some another. Wherever they turned, an Indian, casting off his wolfskin, sprang up and drove

them hack. At length, the Pawnees, yelling and waving blankets and shooting in the midst of the herd, wore

them out. The great beasts, when too tired to run, were easily despatched.

Before the advent of the trader, all portions of the buffalo were utilized. Hoes were made from the shoulder

blades, needles from bone, spoons and ladles from the horns, ropes from the hair, lariats from raw−hide,

clothing from the dressed skins, and blankets and tents from the robes. Pottery was formed from clay mixed

with pounded stone, moulded in hollows in stumps of trees, and baked. Wooden mortars and bowls were

hollowed out by fire.

The Pawnee nation was ruled by a head chief of the Chau'−i band. The office was hereditary but became

difficult to retain if the chief were unpopular. Each band was governed by four chiefs. Important affairs were

discussed in council, by chiefs, head men and warriors. Personal character determined position, and the

Legends of the Kaw

Chapter 2 6

opinions of the majority prevailed. There was a servant class, composed of young men and boys, who lived in

the families of men of prominence and performed menial offices.

Breech−clouts, leggings, moccasins and blankets or buffalo robes comprised the clothing of the men. Their

heads were shaved, with the exception of a narrow strip extending from each forehead to the back of the

head. The ridge of hair, less than an inch in length, was stiffened to stand upright. From this fell the

scalp−lock. The women were accustomed to wear sleeveless shirts and skirts reaching below the knees; also

robes or blankets when necessary. There was no head covering, except on great occasions, when some of the

men donned chaplets of eagle feathers. Red and yellow paint were used on breasts and faces for ornament,

while black paint was reserved for war. Boys were permitted to go nude until ten or twelve years of age; but

girls dressed in little shirts almost as soon as they could walk. Infants were placed upon boards.

A visitor at the home of a Pawnee chief, in the village on the Kansas River, about the year 1839 described the

toilet of the host's son as extremely fanciful. On days when there was no hunt, the dandy began at eight

o'clock in the morning, by greasing his entire person with fat, and painting his face red. Earrings and

wampum necklaces were worn, and yellow stripes adorned breast and shoulders. Armlets were placed above

his elbows and rings upon his fingers. Handsomely decorated moccasins, scarlet leggings fastened to a belt,

and bead garters four inches wide, formed important parts of the costume. One of the women led his horse

before the tent. Its forehead and shoulders were painted red and a feather fastened in its tail. Chains of steel

were attached to the bridle and bells to the reins. A scarlet mantle was thrown over the young man's

shoulders, and thus arrayed, with a large turkey feather fan in one hand, and a whip upon his wrist, he ambled

through the encampment, eliciting admiration on all sides.

At a social gathering, the guest sang for the entertainment of the Indians, and requested them to give him an

example of their songs. The white man portrayed the result in the following language:

"All rose at once. Each singer began by strange and uncouth sounds, to work his mind and lungs up to the

proper pitch of excitement; and when, at length, the shrill and terrible cry rose to its full height, its effect was

astounding and sufficient to deafen a delicate ear."

The song, to which the savages kept time with heads and bodies, was allowed to fall into monotonous

cadence, then burst forth into full chorus, with mingled howls and yells.

In the early part of the nineteenth century, Pawnee courtships were peculiar. The lover first went to the

father's tent, uninvited, and sat in a corner of the mat for some time, then rose and departed without speaking.

A few days later, he returned, wearing his buffalo robe hair side out, and sat silent. This was a regular

proposal. If the father desired to reject him at once, no skin was placed for him to sit upon and no meat was

offered him. If the suit met with approval, the rites of hospitality were extended and feasts were given to

obtain the consent to the marriage, of the relatives of both families. The young man next presented himself to

his bride at the door of her tent, turned and walked slowly toward his own. She arose and followed him. The

ceremony of marriage was then complete. Presents of horses, blankets and other valuables were sent to the

father of the young woman.

Plural marriage was practiced, the husband being entitled to wed the younger sisters of his first wife.

In the permanent villages on the Platte River, circular lodges were built of sod. Every house had a wall seven

or eight feet in height, around which, upon the floor, the inmates slept, each bed being partitioned or

curtained off. Flanking upon the wall or in the space back of the bed, were the belongings of its occupant.

The center of the house was reserved for cooking, smoke escaping through an aperture in the roof. Skin

lodges were used when traveling or upon the semi−annual hunt. Each family had many dogs.

Legends of the Kaw

Chapter 2 7

After spring planting, the people abandoned their villages for the summer hunt, returning in time for harvest.

Religious ceremonies, with, fervent prayers to Ti−ra'−wa, the invisible yet ever−present Creator, preceded

departure. The Buffalo Dance, executed by the younger warriors, came next. This continued for three days,

when the line of march was taken up. Tents, cooking utensils and the entire property of the tribe having been

packed on ponies and removed to the vicinity of a large herd of buffaloes, camp was established and

preparations made for curing the meat when it should be brought in. Approaching to make the attack, a

limited number of chosen men, led by standard−bearers with sacred poles wrapped in bright colored cloth

and ornamented with bead−work and feathers, advanced first. The remainder of the hunters followed. After

the slaughter, the squaws, with their sharp knives, amid much merriment, cut and bore away to the camp the

most desirable portions of meat.

Ti−ra'−wa, the Pawnee deity, was not personified, being intangible and in and of everything. The nation did

not adore any material substance, but, like all aboriginal people, attributed to animals an intelligence

sometimes exceeding that of man. As the messengers of God, the Na−hu'−rac received miraculous power

through him, hence were often implored to intercede with Ti−ra'−wa. In cases of great emergency, direct

intercession became necessary. A party prayed for success and made sacrifices before starting on the

war−path. Victory was acknowledged by thanksgiving offerings. War parties were made up by anyone with a

grievance, if he had sufficient influence to secure followers. Frequently scalps taken from the heads of

enemies were burned with much ceremony.

One of the best−known legends, related by George Bird Grinnell, illustrates the power of animals in changing

the fortunes of those who listened to their behests.

An old woman lived on the outskirts of a village located on the bank of the Platte River. At one time she had

been the wife of a brave hunter and warrior. During his life there was always a comfortable lodge, as well as

plenty of buffalo meat and robes. No one of the nation was more successful in stealing horses from the

enemy, which was considered a highly honorable feat. He was killed in a great battle with the Sioux, and the

poor woman had never ceased to mourn. Now, in old age, there remained but one relative, a grandson of

sixteen years. Being reduced to poverty, they were in the habit, when the tribe moved, of following in the

rear, in order to pick up anything that might have been left behind as worthless. Once, to the delight of the

boy, an old dun horse was abandoned by its owner. The animal was blind in one eye and bad a sore back and

a swollen leg; but was nevertheless valuable to the poor woman, inasmuch as it could carry the cooking

utensils and the worn−out skin used for a lodge when traveling.

The village was moved to Court House Rock. Soon after arrival the young men sent out to look for buffaloes

returned with information that there was a large herd in the vicinity, and among the animals was a spotted

calf.

The head chief had a young and beautiful daughter. He announced that whosoever should kill the spotted calf

should marry the girl. Since the buffaloes were only four miles away, it was decided that the charge should be

made from the village. The one who had the fastest steed would be most likely to obtain the calf. The poor

boy made preparations to ride the old dun horse. He was ridiculed to such an extent that he withdrew to the

bank of a creek, nearby. The animal turned its head and said: "Plaster me all over with mud. Cover my head,

neck, body and legs."

The boy obeyed and the horse then ordered that he remain where they were and make the charge from the

creek. The men were drawn up in line and at the word Loo ah (go), leaned forward, yelled and galloped

away. At one side, some distance away, the dun horse flew over the ground; he seemed young and strong of

limb and sure of foot. As they neared the buffaloes, he dashed in among the herd and stopped beside the

spotted calf. His rider killed it, and taking another arrow, shot a fat cow, then dismounting, secured the

spotted skin. Cutting out certain portions of the meat, the boy packed them upon the horse. Putting the skin

Legends of the Kaw

Chapter 2 8

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LegendsoftheKawCarrieDeVoeTableofContentsLegendsoftheKaw.............................................................................................................................................1CarrieDeVoe..............................................................................................

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