Native Americans: 22 Books on History, Mythology, Culture & Linguistic Studies. James Mooney

Чтение книги онлайн.

СКАЧАТЬ than the hunters of big game found elsewhere; and certainly when the prairie tribes were discovered, the men and animals lived in constant interaction, and many of the hunters acted and thought only as they were moved by their easy prey. As the Spanish horse spread northward over the Llano Estacado and overflowed across the mountains from the plains of the Cayuse, the Dakota and other tribes found a new means of conquest over the herds, and entered on a career so facile that they increased and multiplied despite strife and imported disease.

      The horse was acquired by the prairie tribes toward the end of the last century. Carver (1766-1768) describes the methods of hunting among the "Naudowessie" without referring to the horse,35 though he gives their name for the animal in his vocabulary,36 and describes their mode of warfare with "Indians that inhabit still farther to the westward a country which extends to the South Sea," having "great plenty of horses."37 Lewis and Clark (1804-1806) mention that the "Sioux of the Teton tribe ... frequently make excursions to steal horses" from the Mandan,38 and make other references indicating that the horse was in fairly common use among some of the Siouan tribes, though the animal was "confined principally to the nations inhabiting the great plains of the Columbia,"39 and dogs were still used for burden and draft.40 Grinnell learned from an aged Indian that horses came into the hands of the neighboring Piegan (Algonquian) about 1804-1806.41 Long's naturalists found the horse, ass, and mule in use among the Kansa and other tribes,42 and described the mode of capture of wild horses by the Osage;43 yet when, two-thirds of a century after Carver, Catlin (1832-1839) and Prince Maximilian (1833-34) visited the Siouan territory, they found the horse established and in common use in the chase and in war.44 It is significant that the Dakota word for horse (śuk-taɲ'-ka or śuɲ-ka'-wa-kaɲ) is composed of the word for dog (śuɲ'-ka), with an affix indicating greatness, sacredness, or mystery, so that the horse is literally "great mysterious dog," or "ancient sacred dog," and that several terms for harness and other appurtenances correspond with those used for the gear of the dog when used as a draft animal.45 This terminology corroborates the direct evidence that the dog was domesticated by the Siouan aborigines long before the advent of the horse.

      Among the Siouan tribes, as among other Indians, amusements absorbed a considerable part of the time and energy of the old and young of both sexes. Among the young, the gambols, races, and other sports were chiefly or wholly diversional, and commonly mimicked the avocations of the adults. The girls played at the building and care of houses and were absorbed in dolls, while the boys played at archery, foot racing, and mimic hunting, which soon grew into the actual chase of small birds and animals. Some of the sports of the elders were unorganized diversions, leaping, racing, wrestling, and other spontaneous expressions of exuberance. Certain diversions were controlled by more persistent motive, as when the idle warrior occupied his leisure in meaningless ornamentation of his garment or tipi, or spent hours of leisure in esthetic modification of his weapon or ceremonial badge, and to this purposeless activity, which engendered design with its own progress, the incipient graphic art of the tribes was largely due. The more important and characteristic sports were organized and interwoven with social organization and belief so as commonly to take the form of elaborate ceremonial, in which dancing, feasting, fasting, symbolic painting, song, and sacrifice played important parts, and these organized sports were largely fiducial. To many of the early observers the observances were nothing more than meaningless mummeries; to some they were sacrilegious, to others sortilegious; to the more careful students, like Carver, whose notes are of especial value by reason of the author's clear insight into the Indian character, they were invocations, expiations, propitiations, expressing profound and overpowering devotion. Carver says of the "Naudowessie," "They usually dance either before or after every meal; and by this cheerfulness, probably, render the Great Spirit, to whom they consider themselves as indebted for every good, a more acceptable sacrifice than a formal and unanimated thanksgiving;"46 and he proceeds to describe the informal dances as well as the more formal ceremonials preparatory to joining in the chase or setting out on the warpath. The ceremonial observances of the Siouan tribes were not different in kind from those of neighboring contemporaries, yet some of them were developed in remarkable degree—for example, the bloody rites by which youths were raised to the rank of warriors in some of the prairie tribes were without parallel in severity among the aborigines of America, or even among the known primitive peoples of the world. So the sports of the Siouan Indians were both diversional and divinatory, and the latter were highly organized in a manner reflecting the environment of the tribes, their culture-status, their belief, and especially their disposition toward bloodshed; for their most characteristic ceremonials were connected, genetically if not immediately, with warfare and the chase.

      Among many of the Siouan tribes, games of chance were played habitually and with great avidity, both men and women becoming so absorbed as to forget avocations and food, mothers even neglecting their children; for, as among other primitive peoples, the charm of hazard was greater than among the enlightened. The games were not specially distinctive, and were less widely differentiated than in certain other Indian stocks. The sport or game of chungke stood high in favor among the young men in many of the tribes, and was played as a game partly of chance, partly of skill; but dice games (played with plum stones among the southwestern prairie tribes) were generally preferred, especially by the women, children, and older men. The games were partly, sometimes wholly, diversional, but generally they were in large part divinatory, and thus reflected the hazardous occupations and low culture-status of the people. One of the evils resulting from the advent of the whites was the introduction of new games of chance which tended further to pervert the simple Siouan mind; but in time the evil brought its own remedy, for association with white gamblers taught the ingenuous sortilegers that there is nothing divine or sacred about the gaming table or the conduct of its votaries.

      The primitive Siouan music was limited to the chant and rather simple vocal melody, accompanied by rattle, drum, and flute, the drum among the northwestern tribes being a skin bottle or bag of water. The music of the Omaha and some other tribes has been most appreciatively studied by Miss Fletcher, and her memoir ranks among the Indian classics.47 In general the Siouan music was typical for the aboriginal stocks of the northern interior. Its dominant feature was rhythm, by which the dance was controlled, though melody was inchoate, while harmony was not yet developed.

      The germ of painting was revealed in the calendars and the seed of sculpture in the carvings of the Sionan Indians. The pictographic paintings comprised not only recognizable but even vigorous representations of men and animals, depicted in form and color though without perspective, while the calumet of catlinite was sometimes chiseled into striking verisimilitude of human and animal forms in miniature. To the collector these representations suggest fairly developed art, though to the Indian they were mainly, if not wholly, symbolic; for everything indicates that the primitive artisan had not yet broken the shackles of fetichistic symbolism, and had little conception of artistic portrayal for its own sake.

      Institutions

       Table of Contents

      Among civilized peoples, institutions are crystallized in statutes about nuclei of common law or custom; among peoples in the prescriptorial culture-stage statutes are unborn, and various mnemonic devices are employed for fixing and perpetuating institutions; and, as is usual in this stage, the devices involve associations which appear to be essentially arbitrary at the outset, though they tend to become natural through the survival of the fittest. A favorite device for perpetuating institutions among the primitive peoples of many districts on different continents is the taboo, or prohibition, which is commonly fiducial but is often of general application. This device finds its best development in the earlier stages in the development of belief, and is normally connected with totemism. Another device, which is remarkably widespread, as shown by Morgan, is kinship nomenclature. This device rests on a natural and easily ascertained basis, though its applications are arbitrary and vary widely from tribe to tribe and from culture-status to culture-status. A third device, which found much favor among the American aborigines and among some other primitive peoples, may be called ordination, or the arrangement of individuals and СКАЧАТЬ