Produced by Judith Boss MYTHS AND LEGENDS OF THE SIOUX By Mrs. Marie L. Mclaughlin In loving memory of my mother, MARY GRAHAM BUISSON, at whose knee most of the stories contained in this little volume were told to me, this book is affectionately dedicated TABLE OF CONTENTS Dedication Foreword The Forgotten Ear of Corn The Little Mice The Pet Rabbit The Pet Donkey The Rabbit and the Elk The Rabbit and the Grouse Girls The Faithful Lovers The Artichoke and the Muskrat The Rabbit, and the Bear with the Flint Body Story of the Lost Wife The Raccoon and the Crawfish Legend of Standing Rock Story of the Peace Pipe A Bashful Courtship The Simpletonâs Wisdom Little Brave and the Medicine Woman The Bound Children The Signs of Corn Story of the Rabbits How the Rabbit Lost His Tail Unktomi and the Arrowheads The Bear and the Rabbit Hunt Buffalo The Brave Who Went on the Warpath Alone and Won the Name of the Lone Warrior The Sioux Who Married the Crow Chiefâs Daughter The Boy and the Turtles The Hermit, or the Gift of Corn The Mysterious Butte The Wonderful Turtle The Man and the Oak Story of the Two Young Friends The Story of the Pet Crow The âWasnaâ (Pemmican Man) and the Unktomi (Spider) The Resuscitation of the Only Daughter The Story of the Pet Crane White Plume Story of Pretty Feathered Forehead The Four Brothers or Inyanhoksila (Stone Boy) The Unktomi (Spider), Two Widows and the Red Plums FOREWORD In publishing these âMyths of the Sioux,â I deem it proper to state that I am of one-fourth Sioux blood. My maternal grandfather, Captain Duncan Graham, a Scotchman by birth, who had seen service in the British Army, was one of a party of Scotch Highlanders who in 1811 arrived in the British Northwest by way of York Factory, Hudson Bay, to found what was known as the Selkirk Colony, near Lake Winnipeg, now within the province of Manitoba, Canada. Soon after his arrival at Lake Winnipeg he proceeded up the Red River of the North and the western fork thereof to its source, and thence down the Minnesota River to Mendota, the confluence of the Minnesota and Mississippi Rivers, where he located. My grandmother, Ha-za-ho-ta-win, was a full-blood of the Medawakanton Band of the Sioux Tribe of Indians. My father, Joseph Buisson, born near Montreal, Canada, was connected with the American Fur Company, with headquarters at Mendota, Minnesota, which point was for many years the chief distributing depot of the American Fur Company, from which the Indian trade conducted by that company on the upper Mississippi was directed. I was born December 8, 1842, at Wabasha, Minnesota, then Indian country, and resided thereat until fourteen years of age, when I was sent to school at Prairie du Chien, Wisconsin. I was married to Major James McLaughlin at Mendota, Minnesota, January 28, 1864, and resided in Minnesota until July 1, 1871, when I accompanied my husband to Devils Lake Agency, North Dakota, then Dakota Territory, where I remained ten years in most friendly relations with the Indians of that agency. My husband was Indian agent at Devils Lake Agency, and in 1881 was transferred to Standing Rock, on the Missouri River, then a very important agency, to take charge of the Sioux who had then but recently surrendered to the military authorities, and been brought by steamboat from various points on the upper Missouri, to be permanently located on the Standing Rock reservation. Having been born and reared in an Indian community, I at an early age acquired a thorough knowledge of the Sioux language, and having lived on Indian reservations for the past forty years in a position which brought me very near to the Indians, whose confidence I possessed, I have, therefore, had exceptional opportunities of learning the legends and folk-lore of the Sioux. The stories contained in this little volume were told me by the older men and women of the Sioux, of which I made careful notes as related, knowing that, if not recorded, these fairy tales would be lost to posterity by the passing of the primitive Indian. The notes of a song or a strain of music coming to us through the night not only give us pleasure by the melody they bring, but also give us knowledge of the character of the singer or of the instrument from which they proceed. There is something in the music which unerringly tells us of its source. I believe musicians call it the âtimbreâ of the sound. It is independent of, and different from, both pitch and rhythm; it is the texture of the music itself. The âtimbreâ of a peopleâs stories tells of the qualities of that peopleâs heart. It is the texture of the thought, independent of its form or fashioning, which tells the quality of the mind from which it springs. In the âtimbreâ of these stories of the Sioux, told in the lodges and at the camp fires of the past, and by the firesides of the Dakotas of today, we recognize the very texture of the thought of a simple, grave, and sincere people, living in intimate contact and friendship with the big out-of-doors that we call Nature; a race not yet understanding all things, not proud and boastful, but honest and childlike and fair; a simple, sincere, and gravely thoughtful people, willing to believe that there may be in even the everyday things of life something not yet fully understood; a race that can, without any loss of native dignity, gravely consider the simplest things, seeking to fathom their meaning and to learn their lesson--equally without vain-glorious boasting and trifling cynicism; an earnest, thoughtful, dignified, but simple and primitive people. To the children of any race these stories can not fail to give pleasure by their vivid imaging of the simple things and creatures of the great out-of-doors and the epics of their doings. They will also give an intimate insight into the mentality of an interesting race at a most interesting stage of development, which is now fast receding into the mists of the past. MARIE L. McLAUGHLIN (Mrs. James McLaughlin). McLaughlin, S. D., May 1, 1913. THE FORGOTTEN EAR OF CORN An Arikara woman was once gathering corn from the field to store away for winter use. She passed from stalk to stalk, tearing off the ears and dropping them into her folded robe. When all was gathered she started to go, when she heard a faint voice, like a childâs, weeping and calling: âOh, do not leave me! Do not go away without me.â The woman was astonished. âWhat child can that be?â she asked herself. âWhat babe can be lost in the cornfield?â She set down her robe in which she had tied up her corn, and went back to search; but she found nothing. As she started away she heard the voice again: âOh, do not leave me. Do not go away without me.â She searched for a long time. At last in one corner of the field, hidden under the leaves of the stalks, she found one little ear of corn. This it was that had been crying, and this is why all Indian women have since garnered their corn crop very carefully, so that the succulent food product should not even to the last small nubbin be neglected or wasted, and thus displease the Great Mystery. THE LITTLE MICE Once upon a time a prairie mouse busied herself all fall storing away a cache of beans. Every morning she was out early with her empty cast-off snake skin, which she filled with ground beans and dragged home with her teeth. The little mouse had a cousin who was fond of dancing and talk, but who did not like to work. She was not careful to get her cache of beans and the season was already well gone before she thought to bestir herself. When she came to realize her need, she found she had no packing bag. So she went to her hardworking cousin and said: âCousin, I have no beans stored for winter and the season is nearly gone. But I have no snake skin to gather the beans in. Will you lend me one?â âBut why have you no packing bag? Where were you in the moon when the snakes cast off their skins?â âI was here.â âWhat were you doing?â âI was busy talking and dancing.â âAnd now you are punished,â said the other. âIt is always so with lazy, careless people. But I will let you have the snake skin. And now go, and by hard work and industry, try to recover your wasted time.â THE PET RABBIT A little girl owned a pet rabbit which she loved dearly. She carried it on her back like a babe, made for it a little pair of moccasins, and at night shared with it her own robe. Now the little girl had a cousin who loved her very dearly and wished to do her honor; so her cousin said to herself: âI love my little cousin well and will ask her to let me carry her pet rabbit around;â (for thus do Indian women when they wish to honor a friend; they ask permission to carry about the friendâs babe). She then went to the little girl and said: âCousin, let me carry your pet rabbit about on my back. Thus shall I show you how I love you.â Her mother, too, said to her: âOh no, do not let our little grandchild go away from our tepee.â But the cousin answered: âOh, do let me carry it. I do so want to show my cousin honor.â At last they let her go away with the pet rabbit on her back. When the little girlâs cousin came home to her tepee, some rough boys who were playing about began to make sport of her. To tease the little girl they threw stones and sticks at the pet rabbit. At last a stick struck the little rabbit upon the head and killed it. When her pet was brought home dead, the little rabbitâs adopted mother wept bitterly. She cut off her hair for mourning and all her little girl friends wailed with her. Her mother, too, mourned with them. âAlas!â they cried, âalas, for the little rabbit. He was always kind and gentle. Now your child is dead and you will be lonesome.â The little girlâs mother called in her little friends and made a great mourning feast for the little rabbit. As he lay in the tepee his adopted motherâs little friends brought many precious things and covered his body. At the feast were given away robes and kettles and blankets and knives and great wealth in honor of the little rabbit. Him they wrapped in a robe with his little moccasins on and buried him in a high place upon a scaffold. THE PET DONKEY There was a chiefâs daughter once who had a great many relations so that everybody knew she belonged to a great family. When she grew up she married and there were born to her twin sons. This caused great rejoicing in her fatherâs camp, and all the village women came to see the babes. She was very happy. As the babes grew older, their grandmother made for them two saddle bags and brought out a donkey. âMy two grandchildren,â said the old lady, âshall ride as is becoming to children having so many relations. Here is this donkey. He is patient and surefooted. He shall carry the babes in the saddle bags, one on either side of his back.â It happened one day that the chiefâs daughter and her husband were making ready to go on a camping journey. The father, who was quite proud of his children, brought out his finest pony, and put the saddle bags on the ponyâs back. âThere,â he said, âmy sons shall ride on the pony, not on a donkey; let the donkey carry the pots and kettles.â So his wife loaded the donkey with the household things. She tied the tepee poles into two great bundles, one on either side of the donkeyâs back; across them she put the travois net and threw into it the pots and kettles and laid the skin tent across the donkeyâs back. But no sooner done than the donkey began to rear and bray and kick. He broke the tent poles and kicked the pots and kettles into bits and tore the skin tent. The more he was beaten the more he kicked. At last they told the grandmother. She laughed. âDid I not tell you the donkey was for the children,â she cried. âHe knows the babies are the chiefâs children. Think you he will be dishonored with pots and kettles?â and she fetched the children and slung them over the donkeyâs back, when he became at once quiet again. The camping party left the village and went on their journey. But the next day as they passed by a place overgrown with bushes, a band of enemies rushed out, lashing their ponies and sounding their war whoop. All was excitement. The men bent their bows and seized their lances. After a long battle the enemy fled. But when the camping party came together again--where were the donkey and the two babes? No one knew. For a long time they searched, but in vain. At last they turned to go back to the village, the father mournful, the mother wailing. When they came to the grandmotherâs tepee, there stood the good donkey with the two babes in the saddle bags. THE RABBIT AND THE ELK The little rabbit lived with his old grandmother, who needed a new dress. âI will go out and trap a deer or an elk for you,â he said. âThen you shall have a new dress.â When he went out hunting he laid down his bow in the path while he looked at his snares. An elk coming by saw the bow. âI will play a joke on the rabbit,â said the elk to himself. âI will make him think I have been caught in his bow string.â He then put one foot on the string and lay down as if dead. By and by the rabbit returned. When he saw the elk he was filled with joy and ran home crying: âGrandmother, I have trapped a fine elk. You shall have a new dress from his skin. Throw the old one in the fire!â This the old grandmother did. The elk now sprang to his feet laughing. âHo, friend rabbit,â he called, âYou thought to trap me; now I have mocked you.â And he ran away into the thicket. The rabbit who had come back to skin the elk now ran home again. âGrandmother, donât throw your dress in the fire,â he cried. But it was too late. The old dress was burned. THE RABBIT AND THE GROUSE GIRLS The rabbit once went out on the prairie in winter time. On the side of a hill away from the wind he found a great company of girls all with grey and speckled blankets over their backs. They were the grouse girls and they were coasting down hill on a board. When the rabbit saw them, he called out: âOh, maidens, that is not a good way to coast down hill. Let me get you a fine skin with bangles on it that tinkle as you slide.â And away he ran to the tepee and brought a skin bag. It had red stripes on it and bangles that tinkled. âCome and get inside,â he said to the grouse girls. âOh, no, we are afraid,â they answered. âDonât be afraid, I canât hurt you. Come, one of you,â said the rabbit. Then as each hung back he added coaxingly: âIf each is afraid alone, come all together. I canât hurt you _all_.â And so he coaxed the whole flock into the bag. This done, the rabbit closed the mouth of the bag, slung it over his back and came home. âGrandmother,â said he, as he came to the tepee, âhere is a bag full of game. Watch it while I go for willow sticks to make spits.â But as soon as the rabbit had gone out of the tent, the grouse girls began to cry out: âGrandmother, let us out.â âWho are you?â asked the old woman. âYour dear grandchildren,â they answered. âBut how came you in the bag?â asked the old woman. âOh, our cousin was jesting with us. He coaxed us in the bag for a joke. Please let us out.â âCertainly, dear grandchildren, I will let you out,â said the old woman as she untied the bag: and lo, the grouse flock with achuck-a-chuck-achuck flew up, knocking over the old grandmother and flew out of the square smoke opening of the winter lodge. The old woman caught only one grouse as it flew up and held it, grasping a leg with each hand. When the rabbit came home with the spits she called out to him: âGrandson, come quick. They got out but I have caught two.â When he saw what had happened he was quite angry, yet could not keep from laughing. âGrandmother, you have but one grouse,â he cried, âand it is a very skinny one at that.â THE FAITHFUL LOVERS There once lived a chiefâs daughter who had many relations. All the young men in the village wanted to have her for wife, and were all eager to fill her skin bucket when she went to the brook for water. There was a young man in the village who was industrious and a good hunter; but he was poor and of a mean family. He loved the maiden and when she went for water, he threw his robe over her head while he whispered in her ear: âBe my wife. I have little but I am young and strong. I will treat you well, for I love you.â For a long time the maiden did not answer, but one day she whispered back. âYes, you may ask my fatherâs leave to marry me. But first you must do something noble. I belong to a great family and have many relations. You must go on a war party and bring back the scalp of an enemy.â The young man answered modestly, âI will try to do as you bid me. I am only a hunter, not a warrior. Whether I shall be brave or not I do not know. But I will try to take a scalp for your sake.â So he made a war party of seven, himself and six other young men. They wandered through the enemyâs country, hoping to get a chance to strike a blow. But none came, for they found no one of the enemy. âOur medicine is unfavorable,â said their leader at last. âWe shall have to return home.â Before they started they sat down to smoke and rest beside a beautiful lake at the foot of a green knoll that rose from its shore. The knoll was covered with green grass and somehow as they looked at it they had a feeling that there was something about it that was mysterious or uncanny. But there was a young man in the party named the jester, for he was venturesome and full of fun. Gazing at the knoll he said: âLetâs run and jump on its top.â âNo,â said the young lover, âit looks mysterious. Sit still and finish your smoke.â âOh, come on, whoâs afraid,â said the jester, laughing. âCome on you--come on!â and springing to his feet he ran up the side of the knoll. Four of the young men followed. Having reached the top of the knoll all five began to jump and stamp about in sport, calling, âCome on, come on,â to the others. Suddenly they stopped--the knoll had begun to move toward the water. It was a gigantic turtle. The five men cried out in alarm and tried to run--too late! Their feet by some power were held fast to the monsterâs back. âHelp us--drag us away,â they cried; but the others could do nothing. In a few moments the waves had closed over them. The other two men, the lover and his friend, went on, but with heavy hearts, for they had forebodings of evil. After some days, they came to a river. Worn with fatigue the lover threw himself down on the bank. âI will sleep awhile,â he said, âfor I am wearied and worn out.â âAnd I will go down to the water and see if I can chance upon a dead fish. At this time of the year the high water may have left one stranded on the seashore,â said his friend. And as he had said, he found a fish which he cleaned, and then called to the lover. âCome and eat the fish with me. I have cleaned it and made a fire and it is now cooking.â âNo, you eat it; let me rest,â said the lover. âOh, come on.â âNo, let me rest.â âBut you are my friend. I will not eat unless you share it with me.â âVery well,â said the lover, âI will eat the fish with you, but you must first make me a promise. If I eat the fish, you must promise, pledge yourself, to fetch me all the water that I can drink.â âI promise,â said the other, and the two ate the fish out of their war-kettle. For there had been but one kettle for the party. When they had eaten, the kettle was rinsed out and the loverâs friend brought it back full of water. This the lover drank at a draught. âBring me more,â he said. Again his friend filled the kettle at the river and again the lover drank it dry. âMore!â he cried. âOh, I am tired. Cannot you go to the river and drink your fill from the stream?â asked his friend. âRemember your promise.â âYes, but I am weary. Go now and drink.â âEk-hey, I feared it would be so. Now trouble is coming upon us,â said the lover sadly. He walked to the river, sprang in, and lying down in the water with his head toward land, drank greedily. By and by he called to his friend. âCome hither, you who have been my sworn friend. See what comes of your broken promise.â The friend came and was amazed to see that the lover was now a fish from his feet to his middle. Sick at heart he ran off a little way and threw himself upon the ground in grief. By and by he returned. The lover was now a fish to his neck. âCannot I cut off the part and restore you by a sweat bath?â the friend asked. âNo, it is too late. But tell the chiefâs daughter that I loved her to the last and that I die for her sake. Take this belt and give it to her. She gave it to me as a pledge of her love for me,â and he being then turned to a great fish, swam to the middle of the river and there remained, only his great fin remaining above the water. The friend went home and told his story. There was great mourning over the death of the five young men, and for the lost lover. In the river the great fish remained, its fin just above the surface, and was called by the Indians âFish that Bars,â because it barâd navigation. Canoes had to be portaged at great labor around the obstruction. The chiefâs daughter mourned for her lover as for a husband, nor would she be comforted. âHe was lost for love of me, and I shall remain as his widow,â she wailed. In her motherâs tepee she sat, with her head covered with her robe, silent, working, working. âWhat is my daughter doing,â her mother asked. But the maiden did not reply. The days lengthened into moons until a year had passed. And then the maiden arose. In her hands were beautiful articles of clothing, enough for three men. There were three pairs of moccasins, three pairs of leggings, three belts, three shirts, three head dresses with beautiful feathers, and sweet smelling tobacco. âMake a new canoe of bark,â she said, which was made for her. Into the canoe she stepped and floated slowly down the river toward the great fish. âCome back my daughter,â her mother cried in agony. âCome back. The great fish will eat you.â She answered nothing. Her canoe came to the place where the great fin arose and stopped, its prow grating on the monsterâs back. The maiden stepped out boldly. One by one she laid her presents on the fishâs back, scattering the feathers and tobacco over his broad spine. âOh, fish,â she cried, âOh, fish, you who were my lover, I shall not forget you. Because you were lost for love of me, I shall never marry. All my life I shall remain a widow. Take these presents. And now leave the river, and let the waters run free, so my people may once more descend in their canoes.â She stepped into her canoe and waited. Slowly the great fish sank, his broad fin disappeared, and the waters of the St. Croix (Stillwater) were free. THE ARTICHOKE AND THE MUSKRAT On the shore of a lake stood an artichoke with its green leaves waving in the sun. Very proud of itself it was, and well satisfied with the world. In the lake below lived a muskrat in his tepee, and in the evening as the sun set he would come out upon the shore and wander over the bank. One evening he came near the place where the artichoke stood. âHo, friend,â he said, âyou seem rather proud of yourself. Who are you?â âI am the artichoke,â answered the other, âand I have many handsome cousins. But who are you?â âI am the muskrat, and I, too, belong to a large family. I live in the water. I donât stand all day in one place like a stone.â âIf I stand in one place all day,â retorted the artichoke, âat least I donât swim around in stagnant water, and build my lodge in the mud.â âYou are jealous of my fine fur,â sneered the muskrat. âI may build my lodge in the mud, but I always have a clean coat. But you are half buried in the ground, and when men dig you up, you are never clean.â âAnd your fine coat always smells of musk,â jeered the artichoke. âThat is true,â said the muskrat. âBut men think well of me, nevertheless. They trap me for the fine sinew in my tail; and handsome young women bite off my tail with their white teeth and make it into thread.â âThatâs nothing,â laughed the artichoke. âHandsome young warriors, painted and splendid with feathers, dig me up, brush me off with their shapely hands and eat me without even taking the trouble to wash me off.â THE RABBIT AND THE BEAR WITH THE FLINT BODY The Rabbit and his grandmother were in dire straits, because the rabbit was out of arrows. The fall hunt would soon be on and his quiver was all but empty. Arrow sticks he could cut in plenty, but he had nothing with which to make arrowheads. âYou must make some flint arrowheads,â said his grandmother. âThen you will be able to kill game.â âWhere shall I get the flint?â asked the rabbit. âFrom the old bear chief,â said his old grandmother. For at that time all the flint in the world was in the bearâs body. So the rabbit set out for the village of the Bears. It was winter time and the lodges of the bears were set under the shelter of a hill where the cold wind would not blow on them and where they had shelter among the trees and bushes. He came at one end of the village to a hut where lived an old woman. He pushed open the door and entered. Everybody who came for flint always stopped there because it was the first lodge on the edge of the village. Strangers were therefore not unusual in the old womanâs hut, and she welcomed the rabbit. She gave him a seat and at night he lay with his feet to the fire. The next morning the rabbit went to the lodge of the bear chief. They sat together awhile and smoked. At last the bear chief spoke. âWhat do you want, my grandson?â âI have come for some flint to make arrows,â answered the rabbit. The bear chief grunted, and laid aside his pipe. Leaning back he pulled off his robe and, sure enough, one half of his body was flesh and the other half hard flint. âBring a stone hammer and give it to our guest,â he bade his wife. Then as the rabbit took the hammer he said: âDo not strike too hard.â âGrandfather, I shall be careful,â said the rabbit. With a stroke he struck off a little flake of flint from the bearâs body. âNi-sko-ke-cha? So big?â he asked. âHarder, grandson; strike off bigger pieces,â said the bear. The rabbit struck a little harder. âNi-sko-ke-cha? So big?â he asked. The bear grew impatient. âNo, no, strike off bigger pieces. I canât be here all day. Tanka kaksa wo! Break off a big piece.â The rabbit struck again--hard! âNi-sko-ke-cha?â he cried, as the hammer fell. But even as he spoke the bearâs body broke in two, the flesh part fell away and only the flint part remained. Like a flash the rabbit darted out of the hut. There was a great outcry in the village. Openmouthed, all the bears gave chase. But as he ran the rabbit cried: âWa-hin-han-yo (snow, snow) Ota-po, Ota-po--lots more, lots more,â and a great storm of snow swept down from the sky. The rabbit, light of foot, bounded over the top of the snow. The bears sunk in and floundered about helpless. Seeing this, the rabbit turned back and killed them one by one with his club. That is why we now have so few bears. STORY OF THE LOST WIFE A Dakota girl married a man who promised to treat her kindly, but he did not keep his word. He was unreasonable, fault-finding, and often beat her. Frantic with his cruelty, she ran away. The whole village turned out to search for her, but no trace of the missing wife was to be found. Meanwhile, the fleeing woman had wandered about all that day and the next night. The next day she met a man, who asked her who she was. She did not know it, but he was not really a man, but the chief of the wolves. âCome with me,â he said, and he led her to a large village. She was amazed to see here many wolves--gray and black, timber wolves and coyotes. It seemed as if all the wolves in the world were there. The wolf chief led the young woman to a great tepee and invited her in. He asked her what she ate for food. âBuffalo meat,â she answered. He called two coyotes and bade them bring what the young woman wanted. They bounded away and soon returned with the shoulder of a fresh-killed buffalo calf. âHow do you prepare it for eating?â asked the wolf chief. âBy boiling,â answered the young woman. Again he called the two coyotes. Away they bounded and soon brought into the tent a small bundle. In it were punk, flint and steel--stolen, it may be, from some camp of men. âHow do you make the meat ready?â asked the wolf chief. âI cut it into slices,â answered the young woman. The coyotes were called and in a short time fetched in a knife in its sheath. The young woman cut up the calfâs shoulder into slices and ate it. Thus she lived for a year, all the wolves being very kind to her. At the end of that time the wolf chief said to her: âYour people are going off on a buffalo hunt. Tomorrow at noon they will be here. You must then go out and meet them or they will fall on us and kill us.â The next day at about noon the young woman went to the top of a neighboring knoll. Coming toward her were some young men riding on their ponies. She stood up and held her hands so that they could see her. They wondered who she was, and when they were close by gazed at her closely. âA year ago we lost a young woman; if you are she, where have you been,â they asked. âI have been in the wolvesâ village. Do not harm them,â she answered. âWe will ride back and tell the people,â they said. âTomorrow again at noon, we shall meet you.â The young woman went back to the wolf village, and the next day went again to a neighboring knoll, though to a different one. Soon she saw the camp coming in a long line over the prairie. First were the warriors, then the women and tents. The young womanâs father and mother were overjoyed to see her. But when they came near her the young woman fainted, for she could not now bear the smell of human kind. When she came to herself she said: âYou must go on a buffalo hunt, my father and all the hunters. Tomorrow you must come again, bringing with you the tongues and choice pieces of the kill.â This he promised to do; and all the men of the camp mounted their ponies and they had a great hunt. The next day they returned with their ponies laden with the buffalo meat. The young woman bade them pile the meat in a great heap between two hills which she pointed out to them. There was so much meat that the tops of the two hills were bridged level between by the meat pile. In the center of the pile the young woman planted a pole with a red flag. She then began to howl like a wolf, loudly. In a moment the earth seemed covered with wolves. They fell greedily on the meat pile and in a short time had eaten the last scrap. The young woman then joined her own people. Her husband wanted her to come and live with him again. For a long time she refused. However, at last they became reconciled. THE RACCOON AND THE CRAWFISH Sharp and cunning is the raccoon, say the Indians, by whom he is named Spotted Face. A crawfish one evening wandered along a river bank, looking for something dead to feast upon. A raccoon was also out looking for something to eat. He spied the crawfish and formed a plan to catch him. He lay down on the bank and feigned to be dead. By and by the crawfish came near by. âHo,â he thought, âhere is a feast indeed; but is he really dead. I will go near and pinch him with my claws and find out.â So he went near and pinched the raccoon on the nose and then on his soft paws. The raccoon never moved. The crawfish then pinched him on the ribs and tickled him so that the raccoon could hardly keep from laughing. The crawfish at last left him. âThe raccoon is surely dead,â he thought. And he hurried back to the crawfish village and reported his find to the chief. All the villagers were called to go down to the feast. The chief bade the warriors and young men to paint their faces and dress in their gayest for a dance. So they marched in a long line--first the warriors, with their weapons in hand, then the women with their babies and children--to the place where the raccoon lay. They formed a great circle about him and danced, singing: âWe shall have a great feast âOn the spotted-faced beast, with soft smooth paws: âHe is dead! âHe is dead! âWe shall dance! âWe shall have a good time! âWe shall feast on his flesh.â But as they danced, the raccoon suddenly sprang to his feet. âWho is that you say you are going to eat? He has a spotted face, has he? He has soft, smooth paws, has he? Iâll break your ugly backs. Iâll break your rough bones. Iâll crunch your ugly, rough paws.â And he rushed among the crawfish, killing them by scores. The crawfish warriors fought bravely and the women ran screaming, all to no purpose. They did not feast on the raccoon; the raccoon feasted _on them!_ LEGEND OF STANDING ROCK A Dakota had married an Arikara woman, and by her had one child. By and by he took another wife. The first wife was jealous and pouted. When time came for the village to break camp she refused to move from her place on the tent floor. The tent was taken down but she sat on the ground with her babe on her back The rest of the camp with her husband went on. At noon her husband halted the line. âGo back to your sister-in-law,â he said to his two brothers. âTell her to come on and we will await you here. But hasten, for I fear she may grow desperate and kill herself.â The two rode off and arrived at their former camping place in the evening. The woman still sat on the ground. The elder spoke: âSister-in-law, get up. We have come for you. The camp awaits you.â She did not answer, and he put out his hand and touched her head. She had turned to stone! The two brothers lashed their ponies and came back to camp. They told their story, but were not believed. âThe woman has killed herself and my brothers will not tell me,â said the husband. However, the whole village broke camp and came back to the place where they had left the woman. Sure enough, she sat there still, a block of stone. The Indians were greatly excited. They chose out a handsome pony, made a new travois and placed the stone in the carrying net. Pony and travois were both beautifully painted and decorated with streamers and colors. The stone was thought _âwakanâ_ (holy), and was given a place of honor in the center of the camp. Whenever the camp moved the stone and travois were taken along. Thus the stone woman was carried for years, and finally brought to Standing Rock Agency, and now rests upon a brick pedestal in front of the Agency office. From this stone Standing Rock Agency derives its name. STORY OF THE PEACE PIPE Two young men were out strolling one night talking of love affairs. They passed around a hill and came to a little ravine or coulee. Suddenly they saw coming up from the ravine a beautiful woman. She was painted and her dress was of the very finest material. âWhat a beautiful girl!â said one of the young men. âAlready I love her. I will steal her and make her my wife.â âNo,â said the other. âDonât harm her. She may be holy.â The young woman approached and held out a pipe which she first offered to the sky, then to the earth and then advanced, holding it out in her extended hands. âI know what you young men have been saying; one of you is good; the other is wicked,â she said. She laid down the pipe on the ground and at once became a buffalo cow. The cow pawed the ground, stuck her tail straight out behind her and then lifted the pipe from the ground again in her hoofs; immediately she became a young woman again. âI am come to give you this gift,â she said. âIt is the peace pipe. Hereafter all treaties and ceremonies shall be performed after smoking it. It shall bring peaceful thoughts into your minds. You shall offer it to the Great Mystery and to mother earth.â The two young men ran to the village and told what they had seen and heard. All the village came out where the young woman was. She repeated to them what she had already told the young men and added: âWhen you set free the ghost (the spirit of deceased persons) you must have a white buffalo cow skin.â She gave the pipe to the medicine men of the village, turned again to a buffalo cow and fled away to the land of buffaloes. A BASHFUL COURTSHIP A young man lived with his grandmother. He was a good hunter and wished to marry. He knew a girl who was a good moccasin maker, but she belonged to a great family. He wondered how he could win her. One day she passed the tent on her way to get water at the river. His grandmother was at work in the tepee with a pair of old worn-out sloppy moccasins. The young man sprang to his feet. âQuick, grandmother--let me have those old sloppy moccasins you have on your feet!â he cried. âMy old moccasins, what do you want of them?â cried the astonished woman. âNever mind! Quick! I canât stop to talk,â answered the grandson as he caught up the old moccasins the old lady had doffed, and put them on. He threw a robe over his shoulders, slipped through the door, and hastened to the watering place. The girl had just arrived with her bucket. âLet me fill your bucket for you,â said the young man. âOh, no, I can do it.â âOh, let me, I can go in the mud. You surely donât want to soil your moccasins,â and taking the bucket he slipped in the mud, taking care to push his sloppy old moccasins out so the girl could see them. She giggled outright. âMy, what old moccasins you have,â she cried. âYes, I have nobody to make me a new pair,â he answered. âWhy donât you get your grandmother to make you a new pair?â âSheâs old and blind and canât make them any longer. Thatâs why I want you,â he answered. âOh, youâre fooling me. You arenât speaking the truth.â âYes, I am. If you donât believe--come with me _now!_â The girl looked down; so did the youth. At last he said softly: âWell, which is it? Shall I take up your bucket, or will you go with me?â And she answered, still more softly: âI guess Iâll go with you!â The girlâs aunt came down to the river, wondering what kept her niece so long. In the mud she found two pairs of moccasin tracks close together; at the edge of the water stood an empty keg. THE SIMPLETONâS WISDOM There was a man and his wife who had one daughter. Mother and daughter were deeply attached to one another, and when the latter died the mother was disconsolate. She cut off her hair, cut gashes in her cheeks and sat before the corpse with her robe drawn over her head, mourning for her dead. Nor would she let them touch the body to take it to a burying scaffold. She had a knife in her hand, and if anyone offered to come near the body the mother would wail: âI am weary of life. I do not care to live. I will stab myself with this knife and join my daughter in the land of spirits.â Her husband and relatives tried to get the knife from her, but could not. They feared to use force lest she kill herself. They came together to see what they could do. âWe must get the knife away from her,â they said. At last they called a boy, a kind of simpleton, yet with a good deal of natural shrewdness. He was an orphan and very poor. His moccasins were out at the sole and he was dressed in wei-zi (coarse buffalo skin, smoked). âGo to the tepee of the mourning mother,â they told the simpleton, âand in some way contrive to make her laugh and forget her grief. Then try to get the knife away from her.â The boy went to the tent and sat down at the door as if waiting to be given something. The corpse lay in the place of honor where the dead girl had slept in life. The body was wrapped in a rich robe and wrapped about with ropes. Friends had covered it with rich offerings out of respect to the dead. As the mother sat on the ground with her head covered she did not at first see the boy, who sat silent. But when his reserve had worn away a little he began at first lightly, then more heavily, to drum on the floor with his hands. After a while he began to sing a comic song. Louder and louder he sang until carried away with his own singing he sprang up and began to dance, at the same time gesturing and making all manner of contortions with his body, still singing the comic song. As he approached the corpse he waved his hands over it in blessing. The mother put her head out of the blanket and when she saw the poor simpleton with his strange grimaces trying to do honor to the corpse by his solemn waving, and at the same time keeping up his comic song, she burst out laughing. Then she reached over and handed her knife to the simpleton. âTake this knife,â she said. âYou have taught me to forget my grief. If while I mourn for the dead I can still be mirthful, there is no reason for me to despair. I no longer care to die. I will live for my husband.â The simpleton left the tepee and brought the knife to the astonished husband and relatives. âHow did you get it? Did you force it away from her, or did you steal it?â they said. âShe gave it to me. How could I force it from her or steal it when she held it in her hand, blade uppermost? I sang and danced for her and she burst out laughing. Then she gave it to me,â he answered. When the old men of the village heard the orphanâs story they were very silent. It was a strange thing for a lad to dance in a tepee where there was mourning. It was stranger that a mother should laugh in a tepee before the corpse of her dead daughter. The old men gathered at last in a council. They sat a long time without saying anything, for they did not want to decide hastily. The pipe was filled and passed many times. At last an old man spoke. âWe have a hard question. A mother has laughed before the corpse of her daughter, and many think she has done foolishly, but I think the woman did wisely. The lad was simple and of no training, and we cannot expect him to know how to do as well as one with good home and parents to teach him. Besides, he did the best that he knew. He danced to make the mother forget her grief, and he tried to honor the corpse by waving over it his hands.â âThe mother did right to laugh, for when one does try to do us good, even if what he does causes us discomfort, we should always remember rather the motive than the deed. And besides, the simpletonâs dancing saved the womanâs life, for she gave up her knife. In this, too, she did well, for it is always better to live for the living than to die for the dead.â A LITTLE BRAVE AND THE MEDICINE WOMAN A village of Indians moved out of winter camp and pitched their tents in a circle on high land overlooking a lake. A little way down the declivity was a grave. Choke cherries had grown up, hiding the grave from view. But as the ground had sunk somewhat, the grave was marked by a slight hollow. One of the villagers going out to hunt took a short cut through the choke cherry bushes. As he pushed them aside he saw the hollow grave, but thought it was a washout made by the rains. But as he essayed to step over it, to his great surprise he stumbled and fell. Made curious by his mishap, he drew back and tried again; but again he fell. When he came back to the village he told the old men what had happened to him. They remembered then that a long time before there
{'title': 'Myths and Legends of the Sioux by Marie L. McLaughlin', 'source': 'Project Gutenberg', 'lang': 'en'}