The claim has been made that none other than the Caucasian is susceptible of blushing. From personal observation this is an error. I have noted this characteristic not only among the half-bloods, but the full-blood Indians as well. Especially is this true of girls and young women. Naturally, the lighter the complexion, the more discernible the effusion. The blushing quality in the Indian as indicant of modesty, is, I believe, far more in evidence than pallor, resultant of apprehension in the face of unlooked for or sudden danger. ↩
Okanogan for “Big river water falls,” or “Big water falls.” Applied not only to the Les Chaudière or Kettle Falls of the Columbia, but to the entire stream as well. ↩
“Kootenai,” or “Kutenai.” The name is spelled in many and various ways; but the author has adhered to the generally accepted form. A distinct linguistic stock, the Kitunahan family extended from the lakes about the source of the Columbia in British Columbia, to the northern part of Montana, and to the Pend d’Oreille Lake in Idaho. It is supposed that they at one time resided east of the Rocky Mountains and were driven west of this barrier by the Siksika, their deadly enemy.
Although brave and courageous warriors, it is noteworthy that there never has been any serious trouble between the Kootenais and the whites. They are great gamblers and still possess many of their primitive customs. In some respects the women excelled in basketry and bead work. See DeSmet and other early western writers. Consult Handbook of American Indians, pp. 740 to 742. ↩
The privilege of the war dance was earned by the women. Among the northwestern tribes, at least some of them, it was not uncommon for women to accompany war parties on distant forays. Usually not more than two or three, always volunteers, would attach themselves to a war-band of ordinary size. An elderly woman well versed in the tribal history of her people, informed me that only the bravest of her kind would ever dare face the dangers incumbent on such trips. It devolved on them to prepare the food and do other camp work. She said: “When successful in returning, they were ever afterwards entitled to sit in council, and participate in the war dance with the most distinguished warriors.” The medicine dance has always been open to both men and women alike. ↩
The war-drum never figures in the spirit, or strictly religious dances. In these, the pom-pom or “tom-tom” is in evidence; and, with the Yakimas and kindred tribes, only the skins of deer or the horse are used in the construction of the instrument. It must not be desecrated by amusement usages. ↩
Seldom is it deemed necessary for the whip to be brought into play, but I have seen a few instances where it was so used. One of these batons, given me by Yellow Wolf, a Nez Perce warrior, is a great spike of elk horn studded with brass nails and with a heavy lash of leather. Not only a scourge, it would be a formidable weapon, especially if wielded from horseback as primarily intended. ↩
This stone-headed club is now in my possession, a present from the Nez Perce warrior of the dance. A thrilling personal war narrative, dictated by its owner, is still in manuscript form. ↩
Shoyahpee: denoting “white-man.” The etymology is of foreign coinage, and in usage with but slight variation among all the northwestern tribes. The form here given and used throughout this volume is of the Spokanes as being slightly more phonetic than the Okanogan so-yah’-pen. It is the sho-yah’-poo of the Nez Perce, and the Yakimas; and the whe-nee-tum of the Victorians, B.C. An intelligent Yakima told me of its introduction among his people. It was brought by the first Jesuistic missionary from some tribe not recalled, where it was applied to the white man, comparing him to the hog because of his greedy nature and proneness to “eat up everything he sights.” ↩
An illustrative example of this strange custom is the following romantic, though well authenticated incident.
An Okanogan village was moving. One of the girls was loved by a poor young man who was unable to pay in presents the high value placed upon her by her parents. This difficulty precluded a marriage. For some cause—possibly clandestinely—this maiden loitered at the deserted camp until her companions had preceded her some distance. She then followed them, carrying a bundle of her personal effects. While ascending a steep hill, she laid aside her burden to indulge in a short rest. In so doing, she observed her lover, who had secretly appeared, standing below her. She sat down, covering her feet but said nothing. After some moments of silence, he spoke.
“You have nice clean ankles. No wonder you do not want any man to see them.”
There was another long silence before she made reply.
“You had better carry my pack.”
This was equivalent to a marriage. She had accepted him as a husband. The next morning they went openly into the newly pitched village, the man bearing the woman’s pack, and nothing was said by the parents. The young warrior had won his bride by a well recognized tribal law and all was well in the sight of her people. But had the girl refused his suit and made complaint to her family, serious trouble would have befallen him. The scene of
