American Indian life. Various

Old-beaver, chief of the Small-robe band, to which band I still belong. My mother came from the Fat-roasting band, she was the younger wife of my father, her older sister being the first, or head-wife. A child always calls each of his father’s women mother and also all the women married to father’s and mother’s brothers; just why this is we do not know, but it is our way. My father was very kind to me, but my older mother was cross.

      I suppose I was born in a small tepee set up outside, for such is the custom. Also I suppose that for a time my mother laid aside all ornaments and affected carelessness of person. If anyone should gaze at her, she would say, “Don’t. My child will look like you; you are ugly, etc.” She was attended by women only, for men should not approach the birthplace. Even my father was not permitted to enter and it was many days before he saw me. In due time, I suppose, I was strapped to a cradle board. Later, a name was conferred upon me by my father, he being a chief. Unless a man is great, he does not name his child, but calls some man possessing these qualifications. Having once captured two guns from the Cree, my father told the story of that deed, or coup, and named me Two-guns. It is the belief that the qualities of the namer and the name itself pass to the child; hence great importance is given to the name and the conferring of it is a solemn occasion. The black-robe (priest) tells me it is much the same with your people.

      Also, I suppose that when I got my first tooth, my grandmothers reminded my parents that it was time to do something. So a feast was made, presents given, and prayers offered. This was, no doubt, repeated when I took my first step and when I learned to speak. But I do remember having my ears pierced. That is the first memory of childhood. I can still see a terrible looking old grandmother standing up before me, holding up a bone awl. I was never so frightened in my life. You have seen how it is done at the sun dance, where some old woman cries out, “I quilled a robe, all with these hands. So I have the power to do this.” Just like a warrior recounting a coup.

      My real mother never reproved me, but when I began to run about, my older mother did not like to have me meddling with her things. Often she would make threats to me in a kind of song, as—“There is a coyote outside. Come coyote, and eat up this naughty baby.” Again, “Come old Crooked-back woman; bring your meat pounder; smash this baby’s head.” The woman referred to was a crazy cripple who terrorized the children because some of them teased her. I was very much afraid, so that usually all my older mother need say was, “Sh-h-h!” and mumble something about the coyote or the woman. I have noticed that among your people, parents strike their children. That is not our way. If they will not listen to advice, an uncle may be called upon to exercise discipline and if necessary he will punish, but whipping is the way of the police societies. Once I saw the police whip a chief because he broke the rules of the buffalo hunt.

      Soon I began to play with the older boys; in winter we spun tops on the ice and in the snow, coasted the hills on toboggans made of buffalo ribs, or just stood up on a dry skin, holding up the end. In summer there were all kinds of games: racing, follow-the-leader, arrow games, the wheel game, etc. I had a hobby-horse, made of a bent stick, with a saddle and bridle, upon which I played running buffalo and going to war. I even learned to play tricks upon old people. Sometimes we would be playing where old women came to gather firewood and when one of them had a great heap of wood on her pack line, she would squat with her back against the wood, the lines in her hands, and call for us to help raise the load; occasionally, we would assist until she reached her feet and then, with a quick push, send her sprawling with the wood on top. Then we would run away to escape a beating. Again, as water was carried in pails made of buffalo paunch, some boys would ambush the path and shoot an arrow into the pail, letting out the water. But usually we let older people alone, for, if caught, we were severely handled.

      When about six years old one of my grandfathers made me a bow; he prayed for me and said if I killed anything I should bring in the scalp to prove it. He told me the story of Scar-face and the dangerous birds. Some time after this I killed a bird, my first, and my father made a feast, calling in many great men, who smoked many pipes, told of great deeds and predicted that I would be a great warrior. The skin of the bird was put into my grandfather’s war bundle.

      When we traveled my mother carried me on her saddle or put me on a travois, hitched to a dog or some trusty old mare. But when I was old enough to ride alone, my father went on the war-path to the Assiniboin country and brought back six horses; one pony he gave to me. Before I learned to ride it well, it was stolen by the Cree. At the same time my older mother was killed and scalped while out picking berries. All this made a deep impression upon me and I resolved to prepare for the war-path and to take vengeance on the Cree, particularly for the loss of my pony. In the meantime my father gave me another pony.

      One morning when I was about eleven years old, I was terribly frightened to find a man from a police society standing at the door, shouting for me to come out at once. It was cold and stormy, but he ordered me to the water for a plunge and when I stood on the bank whimpering, he threw me headlong into the icy current. The older boys were splashing about gaily, but it was hard for me. When I crept back to the tepee, shivering, my old grandmother began to sing a derisive song about a would-be warrior who turned to an old woman. After that I went daily to the bath and soon became hard and strong.

      The next summer our people were camped on Milk River where buffalo were plenty. The berries were just turning. One day while herding the horses I fell to eating berries and that night became ill. The next day I was very sick and a doctor was sent for. Old One-ear came, a man all of us feared, sat by my bed, beat upon a drum, sang in a loud voice, then turned down the robes that covered me, held a tube of bone against my breast and sucked violently. Then he arose and spat out a grasshopper. Everyone said that I would soon be well, and I was. But while I was too weak to go out, my grandfather came in and told me tales of the war-path and occasionally of the Lost Children, the Woman-who-went-to-the-sky, Morningstar, Scar-face, Blood-clot, and other tales. I came to take a deep interest in these tales and to think more and more of going to war. When I could go out, my people were holding the sun dance and one evening I heard my father reciting his coups, putting on the fire a stick for each. At last when there was a great blaze from so much wood, the people all shouted. It was a proud moment for me and from then on I began to train for the war-path.

      Before cold weather our people separated, as was their custom, and our band, with the Fat-roasters and the Many-medicines, made winter camp on the Two Medicine River. It was a cold winter, but buffalo were plenty and we did not mind. In the spring my father led a war party against the Crow. I knew nothing of it until they had gone, but even had I known, he would not have taken me. I felt very sad and spent most of the time sitting on a hill, meditating. One day, on coming to camp I heard the women and even old men wailing. I saw my mother before our door hacking her bare leg with her butchering knife. Then I knew what had happened. The camp crier began to shout out that a runner had come in from a distant camp to say that Old-beaver and all his party had been killed by the Crows. When I met my old grandmother, with blood streaming down her bare arms, the sight sickened me and I fled to the hilltop and meditated further. As I thought of how coup had been counted on my father, my anger grew and I vowed to take a Crow scalp at the first opportunity.

      Our camp mourned long after this. It was also necessary to select a new chief. One Good-runner was well thought of and was our choice, but an evil-minded fellow named Crow-eye sought the place. Finding that he was in disfavor, Crow-eye secretly loaded a gun, entered the tepee of Good-runner and shot him down. Crow-eye’s relatives put him on a horse and sent him away for a few days, while they made presents to the relatives of Good-runner. Well, in the end Crow-eye became chief, but it was a sorry time for us all.

      As was the custom, my mother went to live with her people, or the Fat-roasting band. My mother’s brother now took an interest in me. He gave me a gun. Guns were scarce in those days. My grandfather remembered when the first gun came to us and said that his father knew when the first horse came. I now spent much of my time with my uncle, though I still looked upon the Small-robes band as my band. He helped me to buy a place in the Pigeon Society and every spring and summer I danced with them and sometimes helped guard the camp at night when the great camp circle was formed.

      It was during the summer following my father’s death that I was taken on my first buffalo hunt. Sometimes boys were severely whipped by