# Life Among the Piutes/Chapter 2

CHAPTER II. DOMESTIC AND SOCIAL MORALITIES.
Our children are very carefully taught to be good. Their parents tell them stories, traditions of old times, even of the first mother of the human race; and love stories, stories of giants, and fables; and when they ask if these last stories are true, they answer, “Oh, it is only coyote,” which means that they are make-believe stories. Coyote is the name of a mean, crafty little animal, half wolf, half dog, and stands for everything low. It is the greatest term of reproach one Indian has for another. Indians do not swear,—they have no words for swearing till they learn them of white men. The worst they call each is bad or coyote; but they are very sincere with one another, and if they think each other in the wrong they say so.
We are taught to love everybody. We don’t need to be taught to love our fathers and mothers. We love them without being told to. Our tenth cousin is as near to us as our first cousin; and we don’t marry into our relations. Our young women are not allowed to talk to any young man that is not their cousin, except at the festive dances, when both are dressed in their best clothes, adorned with beads, feathers or shells, and stand alternately in the ring ​and take hold of hands. These are very pleasant occasions to all the young people.
Many years ago, when my people were happier than they are now, they used to celebrate the Festival of Flowers in the spring. I have been to three of them only in the course of my life.
Oh, with what eagerness we girls used to watch every spring for the time when we could meet with our hearts’ delight, the young men, whom in civilized life you call beaux. We would all go in company to see if the flowers we were named for were yet in bloom, for almost all the girls are named for flowers. We talked about them in our wigwams, as if we were the flowers, saying, “Oh, I saw myself today in full bloom!” We would talk all the evening in this way in our families with such delight, and such beautiful thoughts of the happy day when we should meet with those who admired us and would help us to sing our flower-songs which we made up as we sang. But we were always sorry for those that were not named after some flower, because we knew they could not join in the flower-songs like ourselves, who were named for flowers of all kinds.
At last one evening came a beautiful voice, which made every girl’s heart throb with happiness. It was the chief, and every one hushed to hear what he said to-day.
“My dear daughters, we are told that you have seen yourselves in the hills and in the valleys, in full bloom. Five days from to-day your festival day will come. I know every young man’s heart stops beating while I am talking. I know how it was with me many years ago. I used to ​wish the Flower Festival would come every day. Dear young men and young women, you are saying, ‘Why put it off five days?’ But you all know that is our rule. It gives you time to think, and to show your sweetheart your flower.”
All the girls who have flower-names dance along together, and those who have not go together also. Our fathers and mothers and grandfathers and grandmothers make a place for us where we can dance. Each one gathers the flower she is named for, and then all weave them into wreaths and crowns and scarfs, and dress up in them.
Some girls are named for rocks and are called rock-girls, and they find some pretty rocks which they carry; each one such a rock as she is named for, or whatever she is named for. If she cannot, she can take a branch of sage-brush, or a bunch of rye-grass, which have no flower.
They all go marching along, each girl in turn singing of herself; but she is not a girl any more,—she is a flower singing. She sings of herself, and her sweetheart, dancing along by her side, helps her sing the song she makes.
I will repeat what we say of ourselves. “I, Sarah Winnemucca, am a shell-flower, such as I wear on my dress. My name is Thocmetony. I am so beautiful! Who will come and dance with me while I am so beautiful? Oh, come and be happy with me! I shall be beautiful while the earth lasts. Somebody will always admire me; and who will come and be happy with me in the Spirit-land? I shall be beautiful forever there. Yes, I shall be more beautiful than my shell-flower, my Thocmetony! Then, come, oh come, and dance and be happy with me!” The young men sing with us as they dance beside us.
Our parents are waiting for us somewhere to welcome us home. And then we praise the sage-brush and the rye​grass that have no flower, and the pretty rocks that some are named for; and then we present our beautiful flowers to these companions who could carry none. And so all are happy; and that closes the beautiful day.
My people have been so unhappy for a long time they wish now to disincrease, instead of multiply. The mothers are afraid to have more children, for fear they shall have daughters, who are not safe even in their mother’s presence.
The grandmothers have the special care of the daughters just before and after they come to womanhood. The girls are not allowed to get married until they have come to womanhood; and that period is recognized as a very sacred thing, and is the subject of a festival, and has peculiar customs. The young woman is set apart under the care of two of her friends, somewhat older, and a little wigwam, called a teepee, just big enough for the three, is made for them, to which they retire. She goes through certain labors which are thought to be strengthening, and these last twenty-five days. Every day, three times a day, she must gather, and pile up as high as she can, five stacks of wood. This makes fifteen stacks a day. At the end of every five days the attendants take her to a river to bathe. She fasts from all flesh-meat during these twenty-five days, and continues to do this for five days in every month all her life. At the end of the twenty-five days she returns to the family lodge, and gives all her clothing to her attendants in payment for their care. Sometimes the wardrobe is quite extensive.
It is thus publicly known that there is another marriageable woman, and any young man interested in her, or wishing to form an alliance, comes forward. But the courting is very different from the courting of the white people. He never speaks to her, or visits the family, but endeavors to ​attract her attention by showing his horsemanship, etc. As he knows that she sleeps next to her grandmother in the lodge, he enters in full dress after the family has retired for the night, and seats himself at her feet. If she is not awake, her grandmother wakes her. He does not speak to either young woman or grandmother, but when the young woman wishes him to go away, she rises and goes and lies down by the side of her mother. He then leaves as silently as he came in. This goes on sometimes for a year or longer, if the young woman has not made up her mind. She is never forced by her parents to marry against her wishes. When she knows her own mind, she makes a confidant of her grandmother, and then the young man is summoned by the father of the girl, who asks him in her presence, if he really loves his daughter, and reminds him, if he says he does, of all the duties of a husband. He then asks his daughter the same question, and sets before her minutely all her duties. And these duties are not slight. She is to dress the game, prepare the food, clean the buckskins, make his moccasins, dress his hair, bring all the wood,—in short, do all the household work. She promises to “be himself,” and she fulfils her promise. Then he is invited to a feast and all his relatives with him. But after the betrothal, a teepee is erected for the presents that pour in from both sides.
At the wedding feast, all the food is prepared in baskets. The young woman sits by the young man, and hands him the basket of food prepared for him with her own hands. He does not take it with his right hand; but seizes her wrist, and takes it with the left hand. This constitutes the marriage ceremony, and the father pronounces them man and wife. They go to a wigwam of their own, where they live till the first child is born. This event also is celebrated. Both father and mother fast from all flesh, and ​the father goes through the labor of piling the wood for twenty-five days, and assumes all his wife’s household work during that time. If he does not do his part in the care of the child, he is considered an outcast. Every five days his child’s basket is changed for a new one, and the five are all carefully put away at the end of the days, the last one containing the navel-string, carefully wrapped up, and all are put up into a tree, and the child put into a new and ornamented basket. All this respect shown to the mother and child makes the parents feel their responsibility, and makes the tie between parents and children very strong. The young mothers often get together and exchange their experiences about the attentions of their husbands; and inquire of each other if the fathers did their duty to their children, and were careful of their wives’ health. When they are married they give away all the clothing they have ever worn, and dress themselves anew. The poor people have the same ceremonies, but do not make a feast of it, for want of means.
Our boys are introduced to manhood by their hunting of deer and mountain-sheep. Before they are fifteen or sixteen, they hunt only small game, like rabbits, hares, fowls, etc. They never eat what they kill themselves, but only what their father or elder brothers kill. When a boy becomes strong enough to use larger bows made of sinew, and arrows that are ornamented with eagle-feathers, for the first time, he kills game that is large, a deer or an antelope, or a mountain-sheep. Then he brings home the hide, and his father cuts it into a long coil which is wound into a loop, and the boy takes his quiver and throws it on his back as if he was going on a hunt, and takes his bow and arrows in his hand. Then his father throws the loop over him, and he jumps through it. This he does five times. Now for the first time he eats the flesh of the animal he ​has killed, and from that time he eats whatever he kills but he has always been faithful to his parents’ command not to eat what he has killed before. He can now do whatever he likes, for now he is a man, and no longer considered a boy. If there is a war he can go to it; but the Piutes, and other tribes west of the Rocky Mountains, are not fond of going to war. I never saw a war-dance but once. It is always the whites that begin the wars, for their own selfish purposes. The government does not take care to send the good men; there are a plenty who would take pains to see and understand the chiefs and learn their characters, and their good will to the whites. But the whites have not waited to find out how good the Indians were, and what ideas they had of God, just like those of Jesus, who called him Father, just as my people do, and told men to do to others as they would be done by, just as my people teach their children to do. My people teach their children never to make fun of any one, no matter how they look. If you see your brother or sister doing something wrong, look away, or go away from them. If you make fun of bad persons, you make yourself beneath them. Be kind to all, both poor and rich, and feed all that come to your wigwam, and your name can be spoken of by every one far and near. In this way you will make many friends for yourself. Be kind both to bad and good, for you don’t know your own heart. This is the way my people teach their children. It was handed down from father to son for many generations. I never in my life saw our children rude as I have seen white children and grown people in the streets.
​The chief’s tent is the largest tent, and it is the council-tent, where every one goes who wants advice. In the evenings the head men go there to discuss everything, for the chiefs do not rule like tyrants; they discuss everything with their people, as a father would in his family. Often they sit up all night. They discuss the doings of all, if they need to be advised. If a boy is not doing well they talk that over, and if the women are interested they can share in the talks. If there is not room enough inside,
​they all go out of doors, and make a great circle. The men are in the inner circle, for there would be too much smoke for the women inside. The men never talk without smoking first. The women sit behind them in another circle, and if the children wish to hear, they can be there too. The women know as much as the men do, and their advice is often asked. We have a republic as well as you. The council-tent is our Congress, and anybody can speak who has anything to say, women and all. They are always interested in what their husbands are doing and thinking about. And they take some part even in the wars. They are always near at hand when fighting is going on, ready to snatch their husbands up and carry them off if wounded or killed. One splendid woman that my brother Lee married after his first wife died, went out into the battle-field after her uncle was killed, and went into the front ranks and cheered the men on. Her uncle’s horse was dressed in a splendid robe made of eagles’ feathers and she snatched it off and swung it in the face of the enemy, who always carry off everything they find, as much as to say, “You can’t have that—I have it safe”; and she staid and took her uncle’s place, as brave as any of the men. It means something when the women promise their fathers to make their husbands themselves. They faithfully keep with them in all the dangers they can share. They not only take care of their children together, but they do everything together; and when they grow blind, which I am sorry to say is very common, for the smoke they live in destroys then eyes at last, they take sweet care of one another. Marriage is a sweet thing when people love each other. If women could go into your Congress I think justice would soon be done to the Indians. I can’t tell about all Indians; but I know my own people are kind to everybody that does not do them harm; but they will not be imposed ​upon, and when people are too bad they rise up and resist them. This seems to me all right. It is different from being revengeful. There is nothing cruel about our people. They never scalped a human being.
The chiefs do not live in idleness. They work with their people, and they are always poor for the following reason. It is the custom with my people to be very hospitable. When people visit them in their tents, they always set before them the best food they have, and if there is not enough for themselves they go without.
The chief’s tent is the one always looked for when visitors come, and sometimes many come the same day. But they are all well received. I have often felt sorry for my brother, who is now the chief, when I saw him go without food for this reason. He would say, “We will wait and eat afterwards what is left.” Perhaps little would be left, and when the agents did not give supplies and rations, he would have to go hungry.
At the council, one is always appointed to repeat at the time everything that is said on both sides, so that there may be no misunderstanding, and one person at least is present from every lodge, and after it is over, he goes and repeats what is decided upon at the door of the lodge, so all may be understood. For there is never any quarrelling in the tribe, only friendly counsels. The sub-chiefs are appointed by the great chief for special duties. There is no quarrelling about that, for neither sub-chief or great chief has any salary. It is this which makes the tribe so united and attached to each other, and makes it so dreadful to be parted. They would rather all die at once than be parted. They believe that in the Spirit-land those that die still watch over those that are living. When I was a child in California, I heard the Methodist minister say that everybody that did wrong was burned in hell forever. I was so ​frightened it made me very sick. He said the blessed ones in heaven looked down and saw their friends burning and could not help them. I wanted to be unborn, and cried so that my mother and the others told me it was not so, that it was only here that people did wrong and were in the hell that it made, and that those that were in the Spirit-land saw us here and were sorry for us. But we should go to them when we died, where there was never any wrong-doing, and so no hell. That is our religion.
My people capture antelopes by charming them, but only some of the people are charmers. My father was one of them, and once I went with him on an antelope hunt.
The antelopes move in herds in the winter, and as late in the spring as April. At this time there was said to be a large herd in a certain place, and my father told all his people to come together in ten days to go with him in his hunt. He told them to bring their wives with them, but no small children. When they came, at the end of ten days, he chose two men, who he said were to be his messengers to the antelopes. They were to have two large torches made of sage-brush bark, and after he had found a place for his camp, he marked out a circle around which the wigwams were to be placed, putting his own in the middle of the western side, and leaving an opening directly opposite in the middle of the eastern side, which was towards the antelopes.
The people who were with him in the camp then made another circle to the east of the one where their wigwams were, and made six mounds of sage-brush and stones on the sides of it, with a space of a hundred yards or more from one mound to the next one, but with no fence between the mounds. These mounds were made high, so that they could be seen from far off.
The women and boys and old men who were in the ​camp, and who were working on the mounds, were told to be very careful not to drop anything and not to stumble over a sage-brush root, or a stone, or anything, and not to have any accident, but to do everything perfectly and to keep thinking about the antelopes all the time, and not to let their thoughts go away to anything else. It took five days to charm the antelopes, and if anybody had an accident he must tell of it.
Every morning early, when the bright morning star could be seen, the people sat around the opening to the circle, with my father sitting in the middle of the opening, and my father lighted his pipe and passed it to his right, and the pipe went round the circle five times. And at night they did the same thing.
After they had smoked the pipe, my father took a kind of drum, which is used in this charming, and made music with it. This is the only kind of musical instrument which my people have, and it is only used for this antelope-charming. It is made of a hide of some large animal, stuffed with grass, so as to make it sound hollow, and then wound around tightly from one end to the other with a cord as large as my finger. One end of this instrument is large, and it tapers down to the other end, which is small, so that it makes a different sound on the different parts. My father took a stick and rubbed this stick from one end of the instrument to the other, making a penetrating, vibrating sound, that could be heard afar off, and he sang, and all his people sang with him.
After that the two men who were messengers went out to see the antelopes. They carried their torches in their right hands, and one of them carried a pipe in his left hand. They started from my father’s wigwam and went straight across the camp to the opening; then they crossed, and one went around the second circle to the right and the ​other went to the left, till they met on the other side of the circle. Then they crossed again, and one went round the herd of antelopes one way and the other went round the other way, but they did not let the antelopes see them. When they met on the other side of the herd of antelopes, they stopped and smoked the pipe, and then they crossed, and each man came back on the track of the other to the camp, and told my father what they saw and what the antelopes were doing.
This was done every day for five days, and after the first day all the men and women and boys followed the messengers, and went around the circle they were to enter. On the fifth day the antelopes were charmed, and the whole herd followed the tracks of my people and entered the circle where the mounds were, coming in at the entrance, bowing and tossing their heads, and looking sleepy and under a powerful spell. They ran round and round inside the circle just as if there was a fence all around it and they could not get out, and they staid there until my people had killed every one. But if anybody had dropped anything, or had stumbled and had not told about it, then when the antelopes came to the place where he had done that, they threw off the spell and rushed wildly out of the circle at that place.
My brother can charm horses in the same way.
The Indian children amuse themselves a great deal by modelling in mud. They make herds of animals, which are modelled exceedingly well, and after setting them up, shoot at them with their little bows and arrows. They also string beads of different colors and show natural good taste.
* ↑ Indian children are named from some passing circumstance; as, for Instance, one of Mrs. Hopkins’ brothers was named Black-eye, because when a very small child, sitting in a sister’s lap, who had beautiful black eyes, he said, “What beautiful black eyes you have!” If they observed the flight of a bird, or an animal, in short, anything striking that became associated with them, that would be their appellation.—Ed.
* ↑ In one of her lectures, Mrs. Hopkins spoke of other refinements and manners that the Indian mother teaches her children; and it is worthy the imitation of the whites. Such manners in the children account for their behavior to each other in manhood, their self-respect, and respect for each other. The Indian children really get education in heart and mind, such as we ate beginning to give now to ours for the first time. They are taught a great deal about nature; how to observe the habits of plants and animals. It is not unlikely that when something like a human communication is established between the Indians and whites, it may prove a fair exchange, and the knowledge of nature which has accumulated, for we know not how long, may enrich our early education as much as reading and writing will enrich theirs. The fact that the Indian children are not taught English, makes the provision for education made by our government nugatory. Salaries are paid teachers year after year, who sit in the school-rooms (as Mrs. Hopkins says) and read dime novels, and the children play round, and learn nothing from them, except some few hymns by rote, which when visitors come they sing, without understanding one word of it. It is not for the advantage of the agents to civilize and teach the Indians. And by means of necessary interpreters there is constant mutual misunderstanding. Indians are made to sign papers that have very different contents from what they are told. The late William B. Ogden, of Chicago, who has always maintained that the Indians ought to have citizens’ rights, and be represented in Congress, founding his opinion on his life-long knowledge of the high-toned morality of Indians who wore blankets, said to my sister in 1853, that it was the stereotyped lie of the fur-traders (whose interest it was) that they could not be civilized; and the late Lewis Cass was their attorney, writing in the North American Review about it, for his fortune came largely through the fur-interests. We know from H. H.’s “Century of Dishonor,” that from the beginning the Christian bigots who peopled America looked upon the Indians as heathen, to be dealt with as Moses commanded Joshua to deal with the heathen of Syria, who “passed their children through the fire to Moloch,” and the services of whose temples were as licentious as they were cruel. Thus Christendom missed the moral reformation it might have had, if they had become acquainted with the noble Five Nations, and others whom they have exterminated. But, “it is never too late to mend,” as at last, the country is beginning to see. The Editor.