Trails Through Western Woods

by Helen Fitzgerald Sanders

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Among the Omawhaws of the first part of the last century, the hunt was preceded by much preparation and ceremony. Generally by the month of June their stores of jerked buffalo meat were well-nigh exhausted, and the little crops of maize, pumpkins, beans and water-melons, with the yield of the small hunting parties pursuing beaver, otter, elk, deer and other game, were scarcely sufficient to fill the wants of the tribe. So, after the harvesting and trading were done, the chiefs called a council and ordered a feast to be held in the lodge of one of the most distinguished of their number, to which all hunters, warriors and chiefs should be invited. Accordingly the squaws of the chosen host were commanded by him to make ready the choicest maize and the plumpest dog for the ceremonial board. When all was in readiness the host called two or three venerable criers to his lodge. He smoked the calumet with them, then whispered that they should go through the village proclaiming the feast and bidding the guests whom he named. He instructed the criers to "speak in a loud voice and tell them to bring their bowls and spoons." They sallied forth singing among the lodges, calling to the distinguished personages to come to the banquet. After these summons the criers went back to the lodge of the host, quickly followed by the guests who were seated according to their rank. The ceremony of smoking was performed first, then the Head Chief arose, thanked his braves for coming and explained to them the object of the assembly, which was the selection of a hunting ground and the appointment of a time to start. After him the others spoke, each giving his opinion frankly, but always careful to be respectful of the opinions of others.

Neither squaws nor children were suffered to be present. The criers tended the kettle and when the speech-making was done, one dipped out a ladle of soup, held it toward the North, South, East and West, and cast it into the ashes of the fire. He also flung a bit of the best part of the meat into the flame as a sacrifice to Wahconda, the Great Spirit. The guests then received their portions, the excellence of which depended upon their rank. The feast closed as it began, with the smoking of the calumet and at its conclusion the criers went forth again, chanting loud songs in praise of the generosity of the host, enumerating the chiefs and warriors who partook of his bounty, finally proclaiming the decision of the council and announcing the time and place of the hunt. This was an occasion of great rejoicing. The squaws at once began to mend the clothing and the weapons of their lords and pack their goods; and the young braves, gay with paint and bright raiment, beguiled the hours with gaming and dancing in the presence of the chiefs.

When the day of the journey arrived the whole community departed, the chiefs and wealthy warriors on horseback, the poorer folk afoot. Sometimes the quest of the buffalo was prolonged over weary weeks, and a meager diet of Pomme blanche or ground-apple, was insufficient to stay the pangs of hunger that assailed the tribe. The hunters preceded the main body, carefully reconnoitering the country for bison or foes. When at length herds were discovered, the hunters threw up their robes as a signal, the tribe halted and the advance party returned to report. They were received with pomp and dignity by the chiefs and medicine men who sat before the people solemnly smoking and offering articulate thanks to Wahconda. In a low voice the hunters informed the dignitaries of the presence of buffalo. These mighty personages, in turn, questioned the huntsmen as to the numbers and respective distances of the herds, and they replied by illustrating with small sticks the relative positions of the bands.

An old man of high standing then addressed the people, telling them that the coveted game at length was nigh, and that on the morrow they would be rewarded for the long fast and fatigue.

That night a council was held and a corps of stout warriors elected to keep order. These officers painted themselves black, wore the crow and were armed with war-clubs in order that they might enforce the mandates of the council and preserve due decorum among the excited tribe folk.

Early in the morning the hunters on horseback, carrying only bows and arrows and the warriors provided with war-clubs, led by the pipe-bearer who bore the sacred calumet, advanced on foot. Once in view of the splendid, living masses covering the green plains as with a giant sable robe, they halted for the pipe-bearer, the representative of the Magi, to perform the propitiatory rite of smoking. He lighted his calumet of red, baked clay, bowed his head in silence, then held the stem in the direction of the herds. After this he smoked, exhaling the aromatic clouds towards the buffalo, the heavens, the earth and the four points of the compass, called by them the "sunrise, sunset, cold country and warm country," or by the collective term of the "four winds." At the completion of this ceremony the head chief gave the signal and the huntsmen charged upon their prey.

From this point their methods were somewhat the same as those of the Selish, except that instead of building a stockade, they, themselves, enclosed the herd in a living circle, pressing closer and closer upon it until the killing was complete. This surrounding hunt was called Ta-wan-a-sa.

The chase was the grand event, the test of horsemanship, of archery, of fine game-craft and often the opportunity for glory on the war-path as well—for where the buffalo abounded there lurked the hidden enemy, also seeking the coveted herds, and an encounter meant battle to the death. Both ponies and hunters were trained to the ultimate perfection of skill and the favoured buffalo horse served no other purpose than to bear his master in the chase. As the cavalcade descended upon the startled game, the rider caressed his faithful steed, called him "father," "brother," "uncle," conjured him not to fear the angry beasts yet not to be too bold lest he be hurt by goring horns and stamping hoofs, and urged him with honeyed speech to the full fruit of his strength and cunning. And the horse, responding, flew with wingéd stride, unguided by reins to the edge of the compact, fleeing band, never hesitating, never halting until the shoulder of the animal pursued, was exposed to the death-dealing shot. It was just behind the shoulder blade that the huntsman sought to strike. The inclination of his body in one direction or another was sufficient to send the horse speeding after fresh prey.

The hunters, themselves, scorned danger and knew not fear. If they were uncertain how deep the arrow had penetrated they rode close to the infuriated brute to examine the nature of the shot, and if necessary to shoot again. And even though in the grand melée, a single animal was often pierced with many arrows, there were seldom quarrels as to whom the quarry belonged, so nicely could they reckon the value of the different shots and determine which had dealt the most speedy death.