Judith of the Plains

by Marie Manning

Sally knew that the world owed her “a home of her own”; and why should she let a squaw keep her from it? Sally’s mother giggled when consulted. She plainly regarded the squaw as a rival of her daughter. The ethics of the case, as far as Mrs. Tumlin was concerned, was merely a question of white skin against brown, and which should carry the day. Singing Stream knew not one word of the talk, much of which occurred in her very presence, that threatened to pull her home about her ears, but she knew that Sally was taking her man from her. The white-skinned woman wore white ruffles about her neck and calico dresses that were the color of the wild roses that grew among the willows at the creek. Sally Tumlin’s pink calico gowns sowed a crop of nettles in the mind of the squaw. It was the rainbow things, she felt, that were robbing her of her man. All her barbaric craving for glowing colors asserted itself as a means towards the one great end of keeping him. Singing Stream began to scheme schemes. One day Rodney was splitting wood at the Tumlin camp—though why he should split wood where there were two women puzzled the squaw. But the ways of the pale-faces were beyond her ken. She only knew that she must make herself beautiful in the eyes of Warren Rodney, like this devil woman, and then perhaps the pappoose that she expected with the first snowfall would be a man-child; and she hoped great things of this happening.

With such primitive reasoning did Singing Stream put the horses to the light wagon, and, taking the little Judith with her, drove to Deadwood, a matter of two hundred miles, to buy the bright calicoes that were to make her like a white woman. It never occurred to the half-breed woman to make known her plans to Warren Rodney. In circumventing Sally Tumlin the man became the spoils of war, and it is not the Indian way to tell plans on the war-trail. So the squaw left her kingdom in the hands of the enemy, without a word.

Sally Tumlin and Warren Rodney looked upon the disappearance of the squaw in the light of a providential solution of the difficulties attending their romance. They admitted it was square of her to “hit the trail,” and they decided to lose no time in going to the army post, where a chaplain, an Indian missionary, happened to be staying at the time, and have a real wedding, with a ring and a fee to the parson. The wedding party started for the post, old mother Tumlin fluttering about the bride as complacently as if the ceremony had been the culmination of the most decorous courtship. The oafish brother drove the bridal party, making crude jests by-the-way, to the frank delight of the prospective groom and the giggling protestations of the bride. The chaplain at the post was disposed to ask few questions. Parsons made queer marriages in those tumultuous days, and it was regarded as a patent of worthy motives that the pair should call in the man of the gospel at all. To the question whether or not he had been married before, Rodney answered:

“Well, parson, this is the first time I have ever stood up for a life sentence.” And the ceremony proceeded.

Some of the ladies at the post, hearing that there was to be a wedding, dropped in and added their smiles and flutterings to the rather grim party; among them, Mrs. Atkins, who had just come to the post as a bride. They even added a trifle or two from their own store of pretty things, as presents to Sally. And Miss Tumlin left the post Mrs. Warren Rodney, with “a home of her own” to go to.

Singing Stream did not hasten in her quest for bright fabrics with which to stay the hand of fate. To the half-breed woman the journey to town was not without a certain revivifying pleasure. The Indian in her stirred to the call of the open country. The tight roof to the cabin on Elder Creek had not the attractions for her that it had for Sally Tumlin. She had chafed sometimes at a house with four walls. But now the dead and gone braves rose in her as she followed the old trail where they had so often crept to battle against their old enemies, the Crows, before the white man’s army had scattered them. And as she drove through the foot-hill country, she told the solemn-eyed little Judith the story of the Sioux, and what a great fighting people they had been before Rodney’s people drove them from their land. Judith was holding a doll dressed exactly like herself, in soft buckskin shirt, little trousers, and moccasins, all beautifully beaded. In her turn she told the story to the doll.

Singing Stream told her daughter of the making of the world, as the Sioux believe the story of creation; of the “Four who Never Die”—Sharper, or Bladder, Rabbit, Turtle, and Monster; likewise of the coming of a mighty flood on which swam the Turtle and a water-fowl in whose bill was the earth atom, from which presently the world began to grow, Turtle supporting the bird on his great back, which was hard like rock. The rest of the myth, that deals with the rising and setting of the sun, Singing Stream could not tell her daughter, as the old Sioux chiefs did not think it wise to let their women folk know too much about matters of theology. Nor did they relate to squaws the sun myth, with its account of much cutting-off of heads—thinking, perhaps, with wisdom, that these good ladies saw enough of carnage in their every-day life without introducing it into their catechism.

But Singing Stream knew the story of “Sharper,” or “Bladder,” as he is called by some of the people, because he is round and his grotesquely fat figure resembles a bladder blown to bursting. Bladder’s province it is to make a fool of himself, diving into water after plums he sees reflected there from the branches of the trees. He dives again and again in his pursuit of folly, even tying stones to his wrists and ankles to keep himself down while he gathers the reflected fruit. After his rescue, which he fights against valiantly, as he lies gasping on the bank of the stream, he sees the fruit on the branches above his head. It is this same Bladder who is one of the dramatis personæ in the moon myth, and that is told to women as safely without the limits of that little learning that is a dangerous thing. Bladder met Rabbit hunting; and Bladder kept throwing his eye up into the tree-tops to look for game. The Rabbit watched him enviously, thinking what a saving of effort it would be if he could do the same thing. Wherefore Bladder promised to instruct him, telling him to change eyes after using one four times, but Rabbit did not think that the first time counted, as that was but a trial. So he lost his eye after throwing it up the fifth time. And the eye of the rabbit is the moon, and the face seen in the full moon is the reflection of the rabbit seen in his own eye as we see ourselves reflected in the eye of a friend if we look closely. The little girl was wonderfully impressed. She put her hand to her own eyes, but they were in tight, too tight to throw up to the tree-tops.

Singing Stream also told little Judith that the Great Mystery had shown truths, hid to man, to the trees, the streams, the hills; and the clouds that shaped themselves, drifting hither and yon, were the Great Mystery’s passing thoughts. But he had deprived all these things of speech, as he did not trust them fully, and they could only speak to man in dreams, or in some passing mood, when they could communicate to him the feeling of one of the Great Spirits, and warn man of what was about to befall him. Judith was not quite four when she took this memorable drive with her mother, but the impression of these things abided through all her years. It was to the measureless spaces of desert loneliness that she learned to bring her sorrows in the days of her arid youth, and to feel a kinship with all its moods and to hear in the voice of its silence a never-failing consolation.

And when they had come within a mile of Warren Rodney’s cabin on Elder Creek, Singing Stream halted and prepared for the great event of reinstatement. First she made a splendid toilet of purple calico torn into strips and tied about the waist to simulate the skirts of the devil woman. Over these she wore a shirt of buckskin, broidered with beads of many colors, and a necklace of elk teeth, wound twice about the throat. On her feet she wore new moccasins of tanned elk-hide, and these, too, were beaded in many colors. Her hair, now braided with strips of scarlet flannel, hung below the waist. And she walked to Rodney’s cabin, not as an outgrown mistress, but as the daughter of a chief. The little Judith held up her head and clung tight to the doll. She knew that something of moment was about to happen.