University of Virginia Library

III.
INDIAN NAMES AND WRITING.

The names of the Sioux bands or villages, are as fanciful as those
given to individuals. Near Fort Snelling, are the “Men-da-wah-can-tons,”

or people of the spirit lakes; the “Wahk-patons,” or
people of the leaves; the “Wahk-pa-coo-tahs,” or people that
shoot at leaves, and other bands who have names of this kind.
Among those chiefs who have been well-known around Fort Snelling,
are,

                 

Wah-ba-shaw,	The Leaf.
Wah-ke-on-tun-kah,	Big Thunder.
Wah-coo-ta,	Red Wing.
Muzza Hotah,	Gray Iron.
Ma-pe-ah-we-chas-tah,	The man in the Cloud.
Tah-chun-coo-wash-ta,	Good Road.
Sha-co-pee,	The Sixth.
Wah-soo-we-chasta-ne,	Bad Hail.
Ish-ta-hum-bah,	Sleepy Eyes.

These fanciful names are given to them from some peculiarity
in appearance or conduct; or sometimes from an occurrence that
took place at the time that they usually receive the name that is
ascribed to them for life. There is a Sioux living in the neighborhood
of Fort Snelling, called “The man that walks with the women.”
It is not customary for the Indian to show much consideration
for the fair sex, and this young man, exhibiting some symptoms
of gallantry unusual among them, received the above name.

The Sioux have ten names for their children, given according to
the order of their birth.

                   

The oldest son is called	Chaskè,
The second,	Haparm,
The third,	Ha-pe-dah,
The fourth,	Chatun,
The fifth,	Harka,
The oldest daughter is called	Wenonah,
The second,	Harpen,
The third,	Harpstenah,
The fourth,	Waska,
The fifth,	We-harka.

These names they retain until another is given by their relations
or friends.

The Dahcotahs say that meteors are men or women flying through
the air; that they fall to pieces as they go along, finally falling to
the earth. They call them “Wah-ken-den-da, or the mysterious
passing fire. They have a tradition of a meteor which, they say,
was passing over a hill where there was an Indian asleep. The
meteor took the Indian on his back, and continued his route till it
came to a pond where there were many ducks. The ducks seeing
the meteor, commenced a general quacking, which so alarmed him
that he turned off and went around the pond, and was about to
pass over an Indian village. Here he was again frightened by a
young warrior, who was playing on the flute. Being afraid of
music, he passed around the village, and soon after falling to the
earth, released his burden. The Indian then asked the meteor to
give him his head strap, which he refused. The Indian offered
him a feather of honor for it, and was again refused. The Sioux,
determined to gain his point, told the meteor if he would give him
the strap, he would kill a big enemy for him. No reply from the
meteor. The Indian then offered to kill a wigwam full of enemies
—the meteor still mute. The last offer was six wigwams full of
dead enemies for the so much coveted strap. The meteor was
finally bribed, gave up the head-strap, and the Sioux went home
with the great glory of having outwitted a meteor; for, as they
met no more, the debt was never paid.

The language of the Sioux would, with proper facilities, be easily
acquired. It is said, in many respects, to resemble the ancient
Greek. Even after having acquired considerable knowledge of
the language by study, it is necessary to live among the people in
order to understand their fanciful mode of speaking.

One of the chiefs, “Sleepy Eyes,” visited a missionary not many
weeks since, and on being asked why he did not come at the time
appointed, replied, “How could I come when I have no mocassins,”
meaning that he had no horse. The horse had recently been

killed by a man who owed him a grudge; and his way of alluding
to the loss was the mocassins. On another occasion, this same
chief, having done what he considered a favor for the missionaries,
at Traverse des Sioux, told them that his coat was worn out, and
that he had neither cloth nor thread to mend it; the fact was, that
he had no coat at all, no cloth nor thread; his brawny neck and arms
were entirely bare, and this was his way of begging for a new coat.

In Indian warfare, the victor takes the scalp of his enemy. If
he have time, he takes the entire scalp, including the ears; but if
hurried, a smaller scalp-piece is taken. As an inducement to be
foremost in battle, the first four that touch the dead body of an
enemy, share the honors that are paid to the one who slew the foe
and took the scalp. But the victors in Indian fight frequently
suffer in this way; a wounded savage feigns death, and, as some
warrior approaches to take his scalp, he will suddenly rise, discharge
his gun, and fight desperately with the tomahawk until
killed. Deeds of valor performed by Indians are as often done
from desperation as from any natural bravery. They are educated
to warfare, but often show great disinclination to fight; strategy
goes farther with them than manly courage does. At Fort Snelling,
the Sioux have more than once crouched under the walls of
the fort for protection, and on one occasion a chief, who came in
to give information of the approach of some Chippeways trembled
so as to shake the ornaments about his dress.

The above represents the only way that the Sioux have of writing
an account of an engagement that has taken place.