Part 11 (2/2)
At another town up the Missouri River, near the Yellowstone, there was a still greater excitement over one of Catlin's pictures. About six hundred Sioux families were gathered at a trading post from the several different sub-tribes of that great people. There had been some trouble over his painting, and the medicine men threatened that those who were painted would die or have great misfortune. An Uncpapa Sioux chief named Little Bear offered to be painted. He was a n.o.ble, fine-looking fellow, with a strong face which Catlin painted in profile. The picture was almost finished when a chief of a different band, a surly, bad-tempered man whom no one liked, came in. His name was Shonko, ”The Dog.” After looking at the picture some time, he at last said in an insolent way, ”Little Bear is but half a man.” The two men had some words, when finally The Dog said, ”Ask the painter, he can tell you; he knows you are but half a man-he has painted but one half your face, and knows the other half is good for nothing.” Again they bandied words back and forth, Little Bear plainly coming out ahead in the quarrel. The Dog hurried from the room in a great rage. Little Bear knew he was in danger; he hurried home, and loaded his gun to be prepared. He then threw himself on his face, praying to Wakanda for help and protection. His wife, fearing that he was bent on mischief, secretly removed the ball from his gun. At that moment the insolent voice of The Dog was heard. ”If Little Bear is a whole man, let him come out and prove it; it is The Dog that speaks.” Little Bear seized his gun and started to the door. His wife screamed as she realized what she had done.
It was too late; the two men had fired, and Little Bear fell mortally wounded in that side of his face which had not been painted in the portrait. The Dog fled.
The death of Little Bear called for vengeance. Such an excitement arose that Catlin soon left, going further up the river. The warriors of the two bands organized war-parties, the one to protect, the other to destroy, The Dog. The Dog's brother was killed. He was an excellent man, and his death was greatly mourned. The Dog kept out of reach. Councils were held. When the matter was discussed, some things were said which show the Indian ideas regarding portraits. One man said:
”He [Catlin] was the death of Little Bear! He made only one side of his face; he would not make the other; the side he made was alive, the other was dead, and Shonko shot it off.” Another said: ”Father, this medicine man [Catlin] has done us much harm. You told our chiefs and warriors they must be painted-you said he was a good man and we believed you! you thought so, my father, but you see what he has done! he looks at our chiefs and our women and then makes them alive! In this way he has taken our chief away, and he can trouble their spirits when they are dead! they will be unhappy.” On his return voyage Catlin had to be cautious, and avoided the Uncpapa encampment. Some months later The Dog was overtaken and killed.
Catlin's pictures varied much in quality. Some were fine; others were poor. Often he made the outlines and striking features wonderfully well.
Catlin was among the Mandans in 1832. Thirty-three years later Was.h.i.+ngton Matthews was in the Upper Missouri country. He had with him a copy of Catlin's book with line pictures of more than three hundred of his paintings. The Indians had completely forgotten Catlin and his visit, but were much interested in his pictures.
The news soon spread that the white man had a book containing the ”faces of their fathers.” Many went up to Fort Stevenson to see them. They recognized many of the portraits and expressed great emotion. That is, the women did, weeping readily on seeing them. The men seemed little moved.
One day there came from the Mandan town, sixteen miles away, the chief, Rus.h.i.+ng Eagle, son of Four Bears, who had been a favorite of Catlin's.
Catlin painted him several times (see opposite page 1). When the son saw his father's picture, though he gazed at it long and steadily, he showed no emotion. Dr. Matthews was called away on some errand, and told the chief that he would be away some time and left him alone with the book. He was obliged, however, to return for something, and was surprised to find Rus.h.i.+ng Eagle weeping and earnestly addressing his father's portrait.
Catlin not only painted hundreds of pictures among many tribes; he also secured many fine Indian objects-dress, weapons, scalps, objects used in games, painted blankets, etc. With his pictures and curiosities, which had cost him so much time, labor, and danger, he traveled through the United States.
He exhibited in Boston, New York, Philadelphia, Was.h.i.+ngton, and many less important cities, and everywhere attracted crowds. He went to Europe and exhibited in France, Belgium, and England. Every one spoke of him. He was the guest of kings and prominent men everywhere. Louis Philippe, King of France, was so much interested in his work that he proposed to buy the pictures and curiosities for the French nation. But just then came the Revolution which dethroned him, and the sale fell through. Many of Catlin's pictures and some of his curiosities are still in existence, and the greater part of these are in the United States National Museum at Was.h.i.+ngton.
WAs.h.i.+NGTON MATTHEWS.-Physician, ethnologist. Author of important works regarding the Hidatsa and Navajo Indians. Wrote _The Catlin Collection of Indian Paintings_.
XXIII. THE SUN DANCE.
The Sioux or Dakota Indians are one of the largest tribes left. They live at present chiefly in the states of North and South Dakota. There are a number of divisions or sub-tribes of them-the Santee, Sisseton, Wahpeton, Yankton, Yanktonnais, and Teton Sioux. The Tetons in turn are divided into several bands each with its own name. These are all Sioux proper, but there are many other tribes that speak languages that are related to the Sioux. Among these Siouan-but not Sioux-tribes are the Winnebagoes, Mandans, Ponkas, a.s.sinaboines, Omahas, and Otoes.
The Sioux are tall, finely built Indians, with large features and heavy, ma.s.sive faces. They are a good type of the Plains Indians who until lately lived by hunting buffalo. There are now nearly thirty thousand true Sioux and about ten thousand Siouans of related tribes.
Among all peoples of the Siouan family it is probable that the terrible sun dance was practiced. It differed somewhat from tribe to tribe. It was seen and described by a number of whites, but to-day it has been forbidden by the United States government, and it is some years since it last took place.
The sun dance was made to please Wakantanka, the sun. If there were a famine or disease, or if one wished success in war, or to have a good crop, a young man would say, ”I will pray to Wakantanka early in the summer.” The man at once began to prepare for the event. He took sweat baths, drank herb teas, and gave feasts to his friends, where herb teas were used. He had to be careful of what things he touched; used a new knife, which no one else might use; must not touch any unclean thing. He could not go in swimming. He and his friends gathered together all the property they could, that he might give many gifts at the time of the dance.
At his house every one had to treat him kindly and not vex him. An _umane_ was made near the back of the tent. This was a s.p.a.ce dug down to the lower soil. Red paint was strewn over it, and no one might set foot upon it. Any of those who were to take part in the dance, after he had smoked would carefully empty the ashes from his pipe upon this spot. The spot represented life as belonging to the earth.
Invitations to neighboring tribes were sent early, and long before the dance parties began to arrive. Some of these would spend several weeks about the village. At first they pitched their camps wherever it best suited them. A little before the dance orders were given, and all the visitors camped in one large camp circle, each tribe occupying a special place. The s.p.a.ce within this circle was carefully leveled and prepared. A special building was erected in the center of this circle in which the young men made their preparations. In it were buffalo skulls,-one for each dancer,-a new knife and ax, and couches of sage for the dancers to lie upon.
A sacred tree was next secured and set up. This was an important matter.
Men of consequence were first sent out to select it. When they had found one they announced it in the village, and a great crowd rode out on horseback to the spot. Many strange things were done in getting it, but at last it was cut down. A bundle of wood, a blanket, a buffalo robe, and two pieces of buffalo skin-one cut to the shape of a man, the other to that of a buffalo-were fastened in the tree. It was then carried in triumph back to the camp and set up.
A dance house was built around this tree. It was like a great ring in shape, and the s.p.a.ce between it and the tree was not roofed. The dance house was built of poles and leaves. In it all the more important parts of the ceremony were performed. After the tree was set up and the dance house built, all the town was in excitement; men, dressed in all their finery, went das.h.i.+ng on horseback around the camp circle, shooting their pistols and making a great noise. The old men shot at the objects hung in the sacred tree. At evening the young men and women rode around, singing.
During all this time the young men had been preparing for the dance. They were especially dressed, they had sung, drummed, and smoked. When the evening came that has been described, the dance really began. The young men danced from the lodge, where they had been making preparation, to the dance lodge.
The leader carried a buffalo skull painted red. All cried as they went. On entering the dancing house they saluted the four cardinal points and seated themselves at the back of the lodge, singing. A spot, shaped like a crescent, was then cut in the ground, and the dancers placed in it the buffalo skulls they carried. Shortly afterward began the tortures, which have made this dance so famous. They were intended to test the bravery of the young men and to please the sun. Sometimes a man stood between four posts arranged in the form of a square. His flesh was cut in two places in the back, and thongs were pa.s.sed through and tied to the post in front.
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