copyright, Kellscraft Studio
(Return to Web Text-ures)                                             
Click Here to return to
Indian Boyhood
Content Page

Click Here to Return to


II: An Indian Boy’s Training

IT is commonly supposed that there is no systematic education of their children among the aborigines of this country. Nothing could be farther from the truth. All the customs of this primitive people were held to be divinely instituted, and those in connection with the training of children were scrupulously adhered to and transmitted from one generation to another.

The expectant parents conjointly bent all their efforts to the task of giving the new-corner the best they could gather from a long line of ancestors. A pregnant Indian woman would often choose one of the greatest characters of her family and tribe as a model for her child. This hero was daily called to mind. She would gather from tradition all of his noted deeds and daring exploits, rehearsing them to herself when alone. In order that the impression might be more distinct, she avoided company.

She isolated herself as much as possible, and wandered in solitude, not thoughtlessly, but with an eye to the impress given by grand and beautiful scenery.

The Indians believed, also, that certain kinds of animals would confer peculiar gifts upon the unborn, while others would leave so strong an adverse impression that the child might become a monstrosity. A case of hare-lip was commonly attributed to the rabbit. It was said that a rabbit had charmed the mother and given to the babe its own features. Even the meat of certain animals was denied the pregnant woman, because it was supposed to influence the disposition or features of the child.

Scarcely was the embryo warrior ushered into the world, when he was met by lullabies that speak of wonderful exploits in hunting and war. Those ideas which so fully occupied his mother’s mind before his birth are now put into words by all about the child, who is as yet quite unresponsive to their appeals to his honor and ambition. He is called the future defender of his people, whose lives may depend upon his courage and skill. If the child is a girl, she is at once addressed as the future mother of a noble race.

In hunting songs, the leading animals are introduced; they come to the boy to offer their bodies for the sustenance of his tribe. The animals are regarded as his friends, and spoken of almost as tribes of people, or as his cousins, grandfathers and grandmothers. The songs of wooing, adapted as lullabies, were equally imaginative, and the suitors were often animals personified, while pretty maidens were represented by the mink and the doe.

Very early, the Indian boy assumed the task of preserving and transmitting the legends of his ancestors and his race. Almost every evening a myth, or a true story of some deed done in the past, was narrated by one of the parents or grandparents, while the boy listened with parted lips and glistening eyes. On the following evening, he was usually required to repeat it. If he was not an apt scholar, he struggled long with his task; but, as a rule, the Indian boy is a good listener and has a good memory, so that the stories were tolerably well mastered. The household became his audience, by which he was alternately criticized and applauded.

This sort of teaching at once enlightens the boy’s mind and stimulates his ambition. His conception of his own future career becomes a vivid and irresistible force. Whatever there is for him to learn must be learned; whatever qualifications are necessary to a truly great man he must seek at any expense of danger and hardship. Such was the feeling of the imaginative and brave young Indian. It became apparent to him in early life that he must accustom himself to rove alone and not to fear or dislike the impression of solitude.

It seems to be a popular idea that all the characteristic skill of the Indian is instinctive and hereditary. This is a mistake. All the stoicism and patience of the Indian are acquired traits, and continual practice alone makes him master of the art of wood-craft. Physical training and dieting were not neglected I remember that I was not allowed to have beef soup or any warm drink. The soup was for the old men. General rules for the young were never to take their food very hot, nor to drink much water.

My uncle, who educated me up to the age of fifteen years, was a strict disciplinarian and a good teacher. When I left the teepee in the morning, he would say: “Hakadah, look closely to everything you see”; and at evening, on my return, he used often to catechize me for an hour or so.

“On which side of the trees is the lighter-colored bark? On which side do they have most regular branches?”

It was his custom to let me name all the new birds that I had seen during the day. I would name them according to the color or the shape of the bill or their song or the appearance and locality of the nest — in fact, anything about the bird that impressed me as characteristic. I made many ridiculous errors, I must admit. He then usually informed me of the correct name. Occasionally I made a hit and this he would warmly commend.

He went much deeper into this science when I was a little older, that is, about the age of eight or nine years. He would say, for instance:

“How do you know that there are fish in yonder lake?”

“Because they jump out of the water for flies at mid-day.”

He would smile at my prompt but superficial reply.

“What do you think of the little pebbles grouped together under the shallow water? and what made the pretty curved marks in the sandy bottom and the little sand-banks? Where do you find the fish-eating birds? Have the inlet and the outlet of a lake anything to do with the question?”

He did not expect a correct reply at once to all the voluminous questions that he put to me on these occasions, but he meant to make me observant and a good student of nature.

“Hakadah,” he would say to me, “you ought to follow the example of the shunktokecha (wolf). Even when he is surprised and runs for his life, he will pause to take one more look at you before he enters his final retreat. So you must take a second look at everything you see.

“It is better to view animals unobserved. 1 have been a witness to their courtships and their quarrels and have learned many of their secrets in this way. I was once the unseen spectator of a thrilling battle between a pair of grizzly bears and three buffaloes — a rash act for the bears, for it was in the moon of strawberries, when the buffaloes sharpen and polish their horns for bloody contests among themselves.

“I advise you, my boy, never to approach a grizzly’s den from the front, but to steal up behind and throw your blanket or a stone in front of the hole. He does not usually rush for it, but first puts his head out and listens and then comes out very indifferently and sits on his haunches on the mound in front of the hole before he makes any attack. While he is exposing himself in this fashion, aim at his heart. Always be as cool as the animal himself.” Thus he armed me against the cunning of savage beasts by teaching me how to outwit them.

“In hunting,” he would resume, “you will be guided by the habits of the animal you seek. Remember that a moose stays in swampy or low land or between high mountains near a spring or lake, for thirty to sixty days at a time. Most large game moves about continually, except the doe in the spring; it is then a very easy matter to find her with the fawn. Conceal yourself in a convenient place as soon as you observe any signs of the presence of either, and then call with your birchen doe-caller.

“Whichever one hears you first will soon appear in your neighborhood. But you must be very watchful, or you may be made a fawn of by a large wild-cat. They understand the characteristic call of the doe perfectly well.

“When you have any difficulty with a bear or a wild-cat — that is, if the creature shows signs of attacking you — you must make him fully under. stand that you have seen him and are aware of his intentions. If you are not well equipped for a pitched battle, the only way to make him retreat is to take a long sharp-pointed pole for a spear and rush toward him. No wild beast will face this unless he is cornered and already wounded. These fierce beasts are generally afraid of the common weapon of the larger animals — the horns, and if these are very long and sharp, they dare not risk an open fight.

“There is one exception to this rule — the grey wolf will attack fiercely when very hungry. But their courage depends upon their numbers; in this they are like white men. One wolf or two will never attack a man. They will stampede a herd of buffaloes in order to get at the calves; they will rush upon a herd of antelopes, for these are helpless; but they are always careful about attacking man.”

Of this nature were the instructions of my uncle, who was widely known at that time as among the greatest hunters of his tribe.

All boys were expected to endure hardship without complaint. In savage warfare, a young man must, of course, be an athlete and used to undergoing all sorts of privations. He must be able to go without food and water for two or three days without displaying any weakness, or to run for a day and a night without any rest. He must be able to traverse a pathless and wild country without losing his way either in the day or night time. He cannot refuse to do any of these things if he aspires to be a warrior.

Sometimes my uncle would waken me very early in the morning and challenge me to fast with him all day. I had to accept the challenge. We blackened our faces with charcoal, so that every boy in the village would know that I was fasting for the day. Then the little tempters would make my life a misery until the merciful sun hid behind the western hills.

I can scarcely recall the time when my stern teacher began to give sudden war-whoops over my head in the morning while I was sound asleep. He expected me to leap up with perfect presence of mind, always ready to grasp a weapon of some sort and to give a shrill whoop in reply. If I was sleepy or startled and hardly knew what I was about, he would ridicule me and say that I need never expect to sell my scalp dear. Often he would vary these tactics by shooting off his gun just outside of the lodge while I was yet asleep, at the same time giving blood-curdling yells. After a time I became used to this.

When Indians went upon the war-path, it was their custom to try the new warriors thoroughly before coming to an engagement. For instance, when they were near a hostile camp, they would select the novices to go after the water and make them do all sorts of things to prove their courage. In accordance with this idea, my uncle used to send me off after water when we camped after dark in a strange place. Perhaps the country was full of wild beasts, and, for aught I knew, there might be scouts from hostile bands of Indians lurking in that very neighborhood.

Yet I never objected, for that would show cowardice. I picked my way through the woods, dipped my pail in the water and hurried back, always careful to make as little noise as a cat. Being only a boy, my heart would leap at every crackling of a dry twig or distant hooting of an owl, until, at last, I reached our teepee. Then my uncle would perhaps say: “Ah, Hakadah, you are a thorough warrior,” empty out the precious contents of the pail, and order me to go a second time.

Imagine how I felt! But I wished to be a brave man as much as a white boy desires to be a great lawyer or even President of the United States. Silently I would take the pail and endeavor to retrace my footsteps in the dark.

With all this, our manners and morals were not neglected. I was made to respect the adults and especially the aged. I was not allowed to join in their discussions, nor even to speak in their presence, unless requested to do so. Indian etiquette was very strict, and among the requirements was that of avoiding the direct address. A term of relationship or some title of courtesy was commonly used instead of the personal name by those who wished to show respect. We were taught generosity to the poor and reverence for the “Great Mystery.” Religion was the basis of all Indian training.

I recall to the present day some of the kind warnings and reproofs that my good grandmother was wont to give me. “Be strong of heart — be patient!” she used to say. She told me of a young chief who was noted for his uncontrollable temper. While in one of his rages he attempted to kill a woman, for which he was slain by his own band and left unburied as a mark of disgrace — his body was simply covered with green grass. If I ever lost my temper, she would say:

“Hakadah, control yourself, or you will be like that young man I told you of, and lie under a green blanket!”

In the old days, no young man was allowed to use tobacco in any form until he had become an acknowledged warrior and had achieved a record. If a youth should seek a wife before he had reached the age of twenty-two or twenty-three, and been recognized as a brave man, he was sneered at and considered an ill-bred Indian. He must also be a skillful hunter. An Indian cannot be a good husband unless he brings home plenty of game.

These precepts were in the line of our training for the wild life.

Click here to continue to the next chapter of Indian Boyhood.