American Indian stories by Zitkala-Sa (bill gates books to read .txt) 📖

to the ground, and rolled the canvas part way up on its frame of slender poles. Then the cool morning breezes swept freely through our dwelling, now and then wafting the perfume of sweet grasses from newly burnt prairie.

Untying the long tasseled strings that bound a small brown buckskin bag, my mother spread upon a mat beside her bunches of colored beads, just as an artist arranges the paints upon his palette. On a lapboard she smoothed out a double sheet of soft white buckskin; and drawing from a beaded case that hung on the left of her wide belt a long, narrow blade, she trimmed the buckskin into shape. Often she worked upon small moccasins for her small daughter. Then I became intensely interested in her designing. With a proud, beaming face, I watched her work. In imagination, I saw myself walking in a new pair of snugly fitting moccasins. I felt the envious eyes of my playmates upon the pretty red beads decorating my feet.

Close beside my mother I sat on a rug, with a scrap of buckskin in one hand and an awl in the other. This was the beginning of my practical observation lessons in the art of beadwork. From a skein of finely twisted threads of silvery sinews my mother pulled out a single one. With an awl she pierced the buckskin, and skillfully threaded it with the white sinew. Picking up the tiny beads one by one, she strung them with the point of her thread, always twisting it carefully after every stitch.

It took many trials before I learned how to knot my sinew thread on the point of my finger, as I saw her do. Then the next difficulty was in keeping my thread stiffly twisted, so that I could easily string my beads upon it. My mother required of me original designs for my lessons in beading. At first I frequently ensnared many a sunny hour into working a long design. Soon I learned from self-inflicted punishment to refrain from drawing complex patterns, for I had to finish whatever I began.

After some experience I usually drew easy and simple crosses and squares. These were some of the set forms. My original designs were not always symmetrical nor sufficiently characteristic, two faults with which my mother had little patience. The quietness of her oversight made me feel strongly responsible and dependent upon my own judgment. She treated me as a dignified little individual as long as I was on my good behavior; and how humiliated I was when some boldness of mine drew forth a rebuke from her!

In the choice of colors she left me to my own taste. I was pleased with an outline of yellow upon a background of dark blue, or a combination of red and myrtle-green. There was another of red with a bluish-gray that was more conventionally used. When I became a little familiar with designing and the various pleasing combinations of color, a harder lesson was given me. It was the sewing on, instead of beads, some tinted porcupine quills, moistened and flattened between the nails of the thumb and forefinger. My mother cut off the prickly ends and burned them at once in the centre fire. These sharp points were poisonous, and worked into the flesh wherever they lodged. For this reason, my mother said, I should not do much alone in quills until I was as tall as my cousin Warca-Ziwin.

Always after these confining lessons I was wild with surplus spirits, and found joyous relief in running loose in the open again. Many a summer afternoon a party of four or five of my playmates roamed over the hills with me. We each carried a light sharpened rod about four feet long, with which we pried up certain sweet roots. When we had eaten all the choice roots we chanced upon, we shouldered our rods and strayed off into patches of a stalky plant under whose yellow blossoms we found little crystal drops of gum. Drop by drop we gathered this nature's rock-candy, until each of us could boast of a lump the size of a small bird's egg. Soon satiated with its woody flavor, we tossed away our gum, to return again to the sweet roots.

I remember well how we used to exchange our necklaces, beaded belts, and sometimes even our moccasins. We pretended to offer them as gifts to one another. We delighted in impersonating our own mothers. We talked of things we had heard them say in their conversations. We imitated their various manners, even to the inflection of their voices. In the lap of the prairie we seated ourselves upon our feet, and leaning our painted cheeks in the palms of our hands, we rested our elbows on our knees, and bent forward as old women were most accustomed to do.

While one was telling of some heroic deed recently done by a near relative, the rest of us listened attentively, and exclaimed in undertones, "Han! han!" (yes! yes!) whenever the speaker paused for breath, or sometimes for our sympathy. As the discourse became more thrilling, according to our ideas, we raised our voices in these interjections. In these impersonations our parents were led to say only those things that were in common favor.

No matter how exciting a tale we might be rehearsing, the mere shifting of a cloud shadow in the landscape near by was sufficient to change our impulses; and soon we were all chasing the great shadows that played among the hills. We shouted and whooped in the chase; laughing and calling to one another, we were like little sportive nymphs on that Dakota sea of rolling green.

On one occasion I forgot the cloud shadow in a strange notion to catch up with my own shadow. Standing straight and still, I began to glide after it, putting out one foot cautiously. When, with the greatest care, I set my foot in advance of myself, my shadow crept onward too. Then again I tried it; this time with the other foot. Still again my shadow escaped me. I began to run; and away flew my shadow, always just a step beyond me. Faster and faster I ran, setting my teeth and clenching my fists, determined to overtake my own fleet shadow. But ever swifter it glided before me, while I was growing breathless and hot. Slackening my speed, I was greatly vexed that my shadow should check its pace also. Daring it to the utmost, as I thought, I sat down upon a rock imbedded in the hillside.

So! my shadow had the impudence to sit down beside me!

Now my comrades caught up with me, and began to ask why I was running away so fast.

"Oh, I was chasing my shadow! Didn't you ever do that?" I inquired, surprised that they should not understand.

They planted their moccasined feet firmly upon my shadow to stay it, and I arose. Again my shadow slipped away, and moved as often as I did. Then we gave up trying to catch my shadow.

Before this peculiar experience I have no distinct memory of having recognized any vital bond between myself and my own shadow. I never gave it an afterthought.

Returning our borrowed belts and trinkets, we rambled homeward. That evening, as on other evenings, I went to sleep over my legends.

IV. THE COFFEE-MAKING.

One summer afternoon my mother left me alone in our wigwam while she went across the way to my aunt's dwelling.

I did not much like to stay alone in our tepee for I feared a tall, broad-shouldered crazy man, some forty years old, who walked loose among the hills. Wiyaka-Napbina (Wearer of a Feather Necklace) was harmless, and whenever he came into a wigwam he was driven there by extreme hunger. He went nude except for the half of a red blanket he girdled around his waist. In one tawny arm he used to carry a heavy bunch of wild sunflowers that he gathered in his aimless ramblings. His black hair was matted by the winds, and scorched into a dry red by the constant summer sun. As he took great strides, placing one brown bare foot directly in front of the other, he swung his long lean arm to and fro.

Frequently he paused in his walk and gazed far backward, shading his eyes with his hand. He was under the belief that an evil spirit was haunting his steps. This was what my mother told me once, when I sneered at such a silly big man. I was brave when my mother was near by, and Wiyaka-Napbina walking farther and farther away.

"Pity the man, my child. I knew him when he was a brave and handsome youth. He was overtaken by a malicious spirit among the hills, one day, when he went hither and thither after his ponies. Since then he can not stay away from the hills," she said.

I felt so sorry for the man in his misfortune that I prayed to the Great Spirit to restore him. But though I pitied him at a distance, I was still afraid of him when he appeared near our wigwam.

Thus, when my mother left me by myself that afternoon I sat in a fearful mood within our tepee. I recalled all I had ever heard about Wiyaka-Napbina; and I tried to assure myself that though he might pass near by, he would not come to our wigwam because there was no little girl around our grounds.

Just then, from without a hand lifted the canvas covering of the entrance; the shadow of a man fell within the wigwam, and a large roughly moccasined foot was planted inside.

For a moment I did not dare to breathe or stir, for I thought that could be no other than Wiyaka-Napbina. The next instant I sighed aloud in relief. It was an old grandfather who had often told me Iktomi legends.

"Where is your mother, my little grandchild?" were his first words.

"My mother is soon coming back from my aunt's tepee," I replied.

"Then I shall wait awhile for her return," he said, crossing his feet and seating himself upon a mat.

At once I began to play the part of a generous hostess. I turned to my mother's coffeepot.

Lifting the lid, I found nothing but coffee grounds in the bottom. I set the pot on a heap of cold ashes in the centre, and filled it half full of warm Missouri River water. During this performance I felt conscious of being watched. Then breaking off a small piece of our unleavened bread, I placed it in a bowl. Turning soon to the coffeepot, which would never have boiled on a dead fire had I waited forever, I poured out a cup of worse than muddy warm water. Carrying the bowl in one hand and cup in the other, I handed the light luncheon to the old warrior. I offered them to him with the air of bestowing generous hospitality.

"How! how!" he said, and placed the dishes on the ground in front of his crossed feet. He nibbled at the bread and sipped from the cup. I sat back against a pole watching him. I was proud to have succeeded so well in serving refreshments to a guest all by myself. Before the old warrior had finished eating, my mother entered. Immediately she wondered where I had found coffee, for she knew I had never made any, and that she had left the coffeepot empty. Answering the question in my mother's eyes, the warrior remarked, "My granddaughter made coffee on a heap of dead ashes, and served me the moment I came."

They both laughed, and mother said, "Wait a little longer, and I shall build a fire." She meant to make some real coffee. But neither she nor the warrior, whom the law of our custom had compelled to partake of my insipid hospitality, said anything to embarrass me. They treated my best judgment, poor as it was, with the utmost respect. It was not till long years afterward that I learned how ridiculous a thing I had done.

V. THE DEAD MAN'S PLUM BUSH.

One autumn afternoon many people came streaming toward the dwelling of our near neighbor. With painted faces, and wearing broad white bosoms of elk's teeth, they hurried down the narrow footpath to Haraka Wambdi's wigwam. Young mothers held their children by the hand, and half pulled them along in their haste. They overtook and passed by the bent old grandmothers who were trudging along with crooked canes toward the centre of excitement. Most of the young braves galloped hither on their ponies. Toothless warriors, like the