Part 2 (1/2)

She did not return home that night, so the next morning young men were sent to search for her. At last she was found sitting upon a hill out upon the prairie, and she was turned to stone from her feet to her waist. The young men hastened back to the village and reported to the officers who had sent them out.

Then the people were summoned by the herald and they all went out to the place where the young woman was. Now they found she had become stone as far up as her b.r.e.a.s.t.s.

Then the priests opened the sacred bundle and took the sacred pipe which they filled and lighted and presented it to her lips so that thus she and they in turn smoking from the same pipe might be put in communion and accord with the spirit. But she refused the pipe, and said, ”Though I refuse the pipe it is not from disloyalty or because of unwillingness to be at one with my people; but I am different by nature. And you shall know my good will towards my people and my love and remembrance of them always, for whoever in summer time places by this stone a wild flower or a twig of a living tree in winter time or any such token of living, wonderful Nature at any time, shall be glad in his heart, and shall have his desire to be in communion with the heart of Nature.” And as she said these words she turned completely into stone, and her little dog, sitting at her feet and leaning close against her was also turned into stone with her. And this stone is still to be seen, and is revered by the people. It is from this stone that the country around Fort Yates, North Dakota, is called Standing Rock.

THE HOLY HILL PAHUK

Each of the nations and tribes of Indians had certain places within its own domain which they regarded as sacred, and to which they accordingly paid becoming reverence. These places were sometimes watersprings, sometimes peculiar hills, sometimes caves, sometimes rocky precipices, sometimes dark, wooded bluffs. Within the ancient domain of the p.a.w.nee nation in Nebraska and northwest Kansas there is a cycle of five such sacred places. The chief one of these five mystic places is called Pahuk by the p.a.w.nee. From its nature it is unique, being distinctly different from any other hill in all the p.a.w.nee country. Pahuk stands in a bend of the Platte River where the stream flows from the west in a sweep abruptly turning toward the southeast.

The head of the hill juts out into the course of the river like a promontory or headland, which is the literal meaning of the p.a.w.nee word ”pahuk.” The north face of the bluff from the water's edge to the summit is heavily wooded. Among the timber are many cedar trees, so that in winter, when the deciduous trees are bare, the bluff is dark with the ma.s.s of evergreen cedar. The cedar is a sacred tree, so its presence adds mystery to the place. The p.a.w.nee sometimes also speak of this hill as Nahura Waruksti, which means Sacred or Mysterious Animals. This allusion to the Sacred or Mysterious Animals has reference to the myth which pertains to this place.

All the other tribes throughout the Great Plains region also knew of the veneration in which this hill is held by the p.a.w.nee, so they, too, pay it great respect, and many individuals of the other tribes have personally made pilgrimages to this holy place. The people of the Dakota nation call it Paha Wakan, ”the Holy Hill.”

The p.a.w.nee speak of the animal world collectively as Nahurak. It was believed that the interrelations of all living beings, plants, animals and human beings, are essentially harmonious, and that all species take a wholesome interest in each other's welfare. It was believed also that under certain conditions ability was given to different orders of living creatures to communicate with men for man's good.

The before-mentioned five sacred places of the p.a.w.nee country were Nahurak lodges. Within these mystic secret places the animals, Nahurak, held council. According to one version the names of the five Nahurak lodges are Pahuk, Nakiskat, Tsuraspako, Kitsawitsak, and Pahua. Pahuk is a bluff on the south side of the Platte River, a few miles west of the city of Fremont, Nebraska; Nakiskat, (Black trees) is an island in the Platte River near Central City, Nebraska, dark with cedar trees; Tsuraspako (Girl Hill) is a hill on the south side of the Platte River opposite Grand Island, Nebraska. It is called Girl Hill because it was customary when a buffalo surround was made in its vicinity for the young girls to stay upon this hill during the surround. The hill is said to be in the form of an earth-lodge, even to the extended vestibule. Kitsawitsak, which white people call Wakonda Springs, is not far from the Solomon River near Beloit, Kansas. The name Kitsawitsak means ”Water on the bank.” Pahua is said to be a spring near the Republican River in Nebraska. Of these five places Pahuk was chief, and the Nahurak councils of the other lodges acknowledged the superior authority of the council at Pahuk.

There are many stories of the wonderful powers resident in these sacred places. One of these tells of the restoration to life of a boy who had been killed. The story is that a certain man of the Skidi tribe of the p.a.w.nee nation desired to gain the favour of Tirawa (p.a.w.nee name of G.o.d). He thought that if he sacrificed something which he valued most highly that Tirawa might grant him some wonderful gift.

There were so many things in the world which he did not understand, and which he wished very much to know. He hoped that Tirawa might grant him revelations, that he might know and understand many things which were hidden from the people. He strongly desired knowledge, and he thought that if he sacrificed his young son, who was dear to him, and the pride of his heart, that Tirawa might take pity on him and grant him his desire. He felt very sad to think of killing his son, and he meditated a long time upon the matter. Finally he was convinced in his own mind that Tirawa would be pleased with his sacrifice, and that then the good gifts he desired would be given to him, and that many things now dark to his understanding would be made clear, and that he should have ability given him to do many things which were now beyond his power.

One day this man took his boy with him and walked out from the village as though on some errand. They walked to the Platte River. After they had gone a long distance from the village, as they were walking by the riverside, no other persons being near, the man drew out his knife and stabbed the boy so that he was quickly dead. The man then dropped the body of the dead boy over the bank. After a time he returned to the village, and went into his own lodge and sat down. After a while he asked his wife ”Where is the boy?” She said ”Why, he went out with you.” The man said ”I was out of the village, but the boy was not with me.”

He went out and inquired of his neighbors, and then all through the village, but of course the boy could not be found. Then for some days a general search was made for the boy, but no trace of him was found.

After this the family mourned for the lost boy. It was now time for the summer buffalo hunt, so in a few days the people set out for the buffalo grounds, and the father and mother of the boy also went.

After the boy's body was dropped into the river it was carried away down-stream by the current, sometimes being rolled along in shallow water at the edge of sandbars and again it would be turned over and over in the whirlpool of some deep hole in the channel, for the Platte River is a peculiar stream, having a swift current but a wide course with deep holes and many sandbars.

After a time the body floated down nearly to Pahuk. Two buzzards were sitting on the edge of a bluff, gazing over the water. So, sitting there, one of the buzzards stretched out his neck and looked up the river. He thought he saw something in the water floating down-stream.

He stretched his neck again and looked, and turned to the other buzzard and said ”I see a body.” Then they both looked towards the object in the water, stretching out their necks and gazing intently.

They saw that the object was the body of the boy. The first one said ”What shall we do about this?” The second one said ”Let us carry the body down to Pahuk, to the hill where Nahurak Waruksti is.” So they both flew down to the floating body and got under it and lifted it upon their backs and carried it to the top of the bluff called Pahuk, over the secret cave of the Nahurak Waruksti, and there they placed it upon the ground. Then the two buzzards stood quietly gazing upon the body of the boy where they had laid it down upon the ground.

This cave far under the hill was the council lodge of the animals.

There sat the councilmen of all kinds of animals and birds, great and small, which were native to that country. There were the buffalo, the beaver, elk, deer, antelope, otter, muskrat, wolf, bear, fox, wildcat, badger, bean mice, and many other kinds of animals. And there were the swan, the loon, goose, duck, wild turkey, prairie chicken, quail, heron, bittern, crane, plover, kildeer, meadowlark, blackbird, owls, hawks, swallows, crow, chickadee, woodp.e.c.k.e.rs, grackle, purple martin, and many other kinds of birds. There were also snakes, turtles, toads and frogs. These were the Nahurak people, the Nahurak Waruksti, the Sacred Animals. And the kingfisher was a messenger and errand man for the Nahurak council.

Now it happened when the buzzards brought the body of the young man and laid it down on the top of Pahuk, the kingfisher, who was flying about over the river on business for the Nahurak, was flying by. He stopped and looked at the body. He already knew all that had happened, and he was moved with compa.s.sion for the boy. So he flew down at once to the water at the foot of Pahuk and dived in at the entrance of the Nahurak lodge. He spoke to the a.s.sembly of the Nahurak and told them all that had happened and said in conclusion, ”And the poor boy is up there on the hill. I hope you will have pity on him and will do what you can for him. I wish you would bring him to life again.” When the kingfisher, the messenger, had finished speaking the Nahurak held serious council on the matter to decide what they should do. But after they had meditated long on the question, and each had spoken, they still could not decide the matter. The kingfisher urged the matter, asking for a favourable decision, saying, ”Come, do take pity on him and restore him to life.” But they could not come to a decision. At last the chief of the council said, ”No, messenger, we are unable to decide now. You must go to the other Nahurak lodges and find out what they have to say about it.” The kingfisher said ”I go,” and flew swiftly out from the lodge and up the river to Nakiskat, the Nahurak lodge near Lone Tree. There he brought the matter before the council and pleaded for the boy as he had done at Pahuk, and told them that he was sent from Pahuk to ask the council at Nakiskat for their decision.

So the Nahurak here at Nakiskat talked over the matter, but at last they said to the kingfisher ”We are unable to decide. We leave it to the council at Pahuk.”

Then the kingfisher flew to the lodge at Tsuraspako, then to Kitsawitsak, and at last to Pahua, and at each place the Nahurak council considered the matter carefully and talked about it, but at each place the same answer was given. They all said ”It is too much for us. We cannot decide what should be done. It is for the council at Pahuk to decide.”

After the messenger had visited all these lodges and had laid the matter before all of them, receiving from each the same answer, he flew as swiftly as he could back to the lodge at Pahuk and reported what the other lodges had said. They all recognized the council at Pahuk as the head council, and deferred the matter to them for decision. But it had already been once considered by this council, so the matter was now brought before the supreme council of Pahuk. This was a council of four chiefs of the Pahuk council who sat as judges to give final consideration and decision. These judges now reconsidered the matter, and finally, when they had talked it over, they said to the kingfisher, ”Now, messenger, we will not decide this question, but will leave it to you. You shall make the decision.”

The kingfisher very quickly gave his decision. He said ”It is my desire that this poor boy be restored to life. I hope you will all have pity on him and do what you can for him.”

Then all the Nahurak arose and went out from the council lodge and went up to the top of Pahuk where the body of the boy lay. They formed in order and stood around the boy and prayed to the Higher Powers, and at last the boy drew breath, then after a time he breathed again, then his breath began to be regular. Finally he opened his eyes and sat up and looked around in a confused manner. When he saw all the animals standing around him he was puzzled and bewildered. He said to himself, ”Why, my father killed me by the riverside, but here I am in the midst of this mult.i.tude of animals. What does it mean?”

Then the head chief of the Nahurak council spoke to him kindly and rea.s.sured him. He was asked to rise and go with the animals into the council lodge. When all had gone in and were seated the four judges conferred together, then the chief of the four stood up and said, ”My people, we have restored this boy to life, but he is poor and forlorn and needy. Let us do something for him. Let us teach him all we know, and impart to him our mysterious powers.” The Nahurak were all pleased at this proposal and manifested their approval.

Then the Nahurak showed hospitality and kind attention to the poor boy as their guest. He was shown a place to bathe and rest. When he had rested, food was brought to him. So he was entertained and treated kindly for the full season, and he was instructed by all the animals in turn and they taught him their secret arts of healing and imparted to him all their wonderful powers. So he remained with them at Pahuk till autumn.