Though all the far-western Indians wear their hair long, the Comanche seems to take most pride in the voluminousness of his 'tresses,' and the length of hisqueue, which is sometimes eked out with buffalo or other hair, till its tip reaches the ground, and is bedaubed with gum, grease and paint, and decorated with beads and other gewgaws. We are not to think that foppery and coxcombry are generated exclusively in civilized life. I am sure I never saw a vainer creature than a Comanche brave in full costume, of dress,[p346]trinkets and paint. He steps as if he disdained the very ground upon which he walks.
The dress of the Comanche squaw is usually a kind of loose gown or tunic of leather, or cotton if it can be procured, which hangs from the shoulders and is bound around the waist with a girdle; thus presenting a resemblance in its appearance to our ordinary female costume. They wear moccasins, to which short leggins are attached, and which constitute a sort of leathern hose. They are not permitted to wear long hair: that 'manly' prerogative would be degraded by such an {312} association. It is therefore kept docked so as scarcely to reach the shoulders.
A style of dress similar to that of the Comanche females, is worn by those of most of the erratic tribes. The squaws of the north usually embroider their leathern frocks in a fanciful manner with colored porcupine quills and beads, and bedeck the borders with rattling shells, tags, hawk-bells, and the like. Such as have the fortune to marry Canadian or American trappers, are those who usually dress most gaily.
The prairie Indians generally are an equestrian race; yet in horsemanship the Comanches stand decidedly preeminent; and can only be equalled by the Northern Mexicans, and perhaps the Arabs. Like the latter, they dote upon their steeds: one had as well undertake to purchase a Comanche's child as his favorite riding-horse. They have a peculiar mark for their animals: every one which has pertained to them may always be recognized by a slit in the tip of each ear; a practice apparently universal among all their tribe.
In their warlike expeditions they avail themselves of their equestrian skill with wonderful success. As they always fight on horseback, they depend chiefly upon the charge, at which they use their arrows and javelins with wonderful[p347]efficacy.[217]On such occasions a Comanche will often throw himself upon {313} the opposite side of his charger, so as to be protected from the darts of the enemy; and, while clinging there, he will discharge his arrows with extraordinary dexterity from underneath his horse's neck. Different from the 'prowling' tribes, they seldom attack at night, or in timbered or rough regions; for they would then be unable to manœuvre their coursers to advantage.
Although not meriting the title of brave Indians, they are held by the Mexicans as the most valiant of their border: but when they come in contact with Americans or any of our frontier tribes, they generally appear timid and cowardly. Their predatory forays are therefore directed mostly westward. They make continual inroads upon the whole eastern frontier of Mexico, from Chihuahua to the coast; driving off immense numbers of horses and mules, and killing the citizens they may encounter, or making them prisoners—particularly the females and boys. Of the latter they make slaves, to perform such menial service as usually pertains to the squaws, particularly the herding of the stock. It is perhaps this alleviation of their labor by slaves, that has contributed to elevate the Comanche women above those of many of the northern tribes. Of their female captives they often make wives; a fate which has befallen some of those taken from Texas.
Strange as it may appear, their captives frequently become attached to their masters and to the savage life, and with difficulty are {314} induced to leave them after a few years' captivity. In fact, these prisoners, it is said, in time often turn out to be the most formidable savages. Combining the subtlety of the Mexican with the barbarity of the Indian, they sometimes pilot into their native frontier[p348]and instigate horrid outrages. The department of Chihuahua has been the greatest sufferer from their inroads.
But, though at continual war with the south of the republic, for many years the Comanches have cultivated peace with the New Mexicans—not only because the poverty of the country offers fewer inducements for their inroads, but because it is desirable, as with the interior Mexican tribes, to retain some friendly point with which to keep an amicable intercourse and traffic. Parties of them have therefore sometimes entered the settlements of New Mexico for trading purposes; while every season numerous bands of New Mexicans, known asComancheros, supplied with arms, ammunitions, trinkets, provisions and other necessaries, launch upon the Prairies to barter for mules, and the different fruits of their ravages upon the south.
This powerful nation, combined with the petty southern tribes, has also waged an almost unceasing warfare upon Texas, ever since her independence. War-parties have frequently penetrated to the very heart of the settlements, perpetrating murderous outrages, and bearing away into captivity numerous women and children. They have entered {315} the city of Austin, then the seat of government, in open day; and, at other times, have been known to descend to the very seacoast, committing many frightful depredations. "On the 8th of August, 1840," writes a friend who resided at Linnville, on Matagorda Bay, "several hundred Comanches came down from the mountains, and charged upon us without the least notice. They burned and made a perfect destruction of the village and everything pertaining to it."[218][p349]
Besides continual hostilities with Mexico and Texas, the Comanches are at war with most of the Indians of the Mexican interior, as also with the tribes of the more northern prairies—and particularly the Arrapahoes and Chayennes, with whom they have many bloody rencounters.[219]But they generally remain on friendly terms with the petty tribes of the south, whom, indeed, they seem to hold as their vassals.
As these Indians always go to war on horseback, several days are often spent previous to a campaign in equestrian exercises and ceremonies, which seem partly to supply the place of the war-dance of other tribes; though they sometimes join in preparatory dances also. It is not an unusual custom, when a campaign is in agitation, for a band of about twenty Comanche maidens to chant, for three nights in succession, the victories of their ancestors, the valor of their brothers and cotemporaries, and the individual prowess of all such young warriors as they consider should engage in {316} the contemplated enterprise: and all those designated by the serenading band are held as drafted for the[p350]campaign. Fired by the encomiums and excitations of the 'faircantatrices,' they fly at once to the standard of their favorite chief: and the ceremony is concluded by a war-dance.
Upon their return from a successful expedition, the 'war-worn corps' halts on some elevation at a distance from the village, and a herald is sent forward to announce their arrival. Thereupon, one of their most respectable and aged matrons issues forth to receive them, carrying with her a very long-handled lance kept for the purpose. On the top of this the victorious Indians fasten all the scalps they may have taken, so arranged that each shall be conspicuous. The matron squaw then approaches the wigwams, holding her scalp-garnished lance high in the air, and chanting some favorite war-legend. She is soon joined by other squaws and Indian lasses, who dance around as the procession moves through the entire circuit of the village. If the victory has been brilliant, the dancing and feasting are apt to be kept up for several days, all parties joining in the general jubilee.
If the conquerors bring any prisoners with them, these have to encounter the scourgings and insults of the squaws and children. Each seems entitled to a blow, a kick, a pinch, a bite, or whatever simple punishment they may choose to inflict upon the unfortunate captives. This done, they are delivered {317} over to the captors as slaves, and put to the service and drudgery of the camp.
After their first entrance it seems rare for them to treat their captives with much cruelty: though an instance was related to me by some Mexican prisoners, of a very barbarous massacre which they witnessed during their captivity. Two white men, supposed to be Texans, were tied to a stake, and a number of their marksmen, retiring to a distance and using the naked bodies of their victims[p351]as targets, began wantonly to fire at them, and continued their horrid sport, until some fatal balls put an end to their sufferings! The capture of these had probably been attended with some aggravating circumstances, which induced the savages to resort to this cruel method of satiating their revenge.
If a campaign has been unsuccessful, the warriors separate upon their return, and drop into the village one by one. Nothing is now heard for several days, but the wailings and howlings of the bereft relatives and friends. They will also scarify their arms and legs, and subject themselves to other carnal mortifications of the most powerful character. On these occasions their previous captives, and particularly such as may belong to the nation of their victorious enemy, are sure to be roughly treated, and sometimes massacred by the enraged relatives of the slain.
When a Comanche dies, a similar course of mourning is practised; and he is usually wrapped in his best blankets or robes, and interred {318} with most of his 'jewelry' and other articles of esteem; accompanying which, it is said, an awl and some moccasin leather is generally added, as a provision, it would appear, for his use during his long journey to the 'happy hunting ground' beyond the grave. They also kill the favorite horses of the deceased, which are often buried by his side, doubtless with the same object.
The religious notions of the Comanches resemble, in most particulars, those of the other prairie tribes; yet they appear to have an occasional peculiarity. Some say the dry buffalo head or cranium is their idol. True it is that they show it great reverence, and use it in many of their mystic ceremonies. The Pawnees also hold these buffalo heads, with which the plains are strewed, in great reverence; and usually for many leagues around, these skulls are set up facing towards their villages, in the belief that the herds[p352]of buffalo will thus be conducted by them into their neighborhood.[220]Of the Comanches the sun is no doubt the principal deity. When preparing for a campaign, it is said they do not fail to place their arms betimes every morning on the east side of their lodges, that they may receive the blessing of the fountain of light at his first appearance. This indeed seems the usual time for offering their devotions to the sun, of many tribes of the American aborigines.
FOOTNOTES:[205]This seems to have been of ancient and general use among the savages of North America. "I must speak here of theCalumet," remarks Father Marquette, "the most mysterious thing in the world. The sceptres of our kings are not so much respected; for the savages have such a deference for this pipe, that one may call itthe god of peace and war, and the arbiter of life and death. One, with this calumet, may venture amongst his enemies, and in the hottest engagement they lay down their arms before this sacred pipe." The deference is perhaps not so great at the present day, though the 'pipe of peace' is still very much respected. Even the ashes from the calumet seem to be held sacred; for, usually after smoking, the pipe is emptied in some corner of the lodge specially allotted for the purpose. But as they have generally learned that smoking is not practised by the whites on these occasions, it is now not commonly held important for us to smoke with them; but presents are expected instead. Anciently, however, they were more strict; for, in another place, the same author (in 1673) relates:—"As soon as we sat down, they presented us, according to custom, theircalumet, which one must needs accept, for else he should be lookt upon as an enemy, or a meer brute; however, it is not necessary to smoak, and provided one puts it to his mouth, it is enough."—Gregg.Comment by Ed.See Thwaites,Jesuit Relations, lix, pp. 117, 119, 131.[206]As many tribes make their moccasins of different shapes—some with hooked toes, others broad—some with the seam on the bottom, etc., there is always a palpable difference in the tracks.—Gregg.[207]A diminutive tribe on the Texas border, called Tonkewas, made food of human flesh within the present century, and, it may be of late years, though I have not heard it mentioned.—Gregg.[208]Dogs seem always to have been a favorite article of food among the aborigines of different parts. Father Marquette, in his voyage down the Mississippi in 1673, remarks of an Indian feast, "The third service was a huge Dog, whom they killed on purpose," &c.—Gregg.[209]See Irving,Tour on the Prairies, pp. 83, 84.—Ed.[210]Dr. Samuel Thomson (1769-1843), a New England physician, advocated a method of treating fevers and similar diseases by means of steaming.—Ed.[211]For the Pawnee groups and habitat, see Pattie'sNarrative, in our volume xviii, p. 40, note 24. For the Arikara, consult Bradbury'sTravels, in our volume v, p. 127, note 83.—Ed.[212]For the Osage see our volume v, p. 50, note 22.—Ed.[213]The custom of taking all the sisters of a family is also said to be common among the Kansas, Omahas and other kindred tribes; indeed it appears to have prevailed from the earliest ages among all the Dahcotah family as well as many Algonquins and most other tribes about the great Lakes. Mons. La Salle, in his trip from these to the Mississippi in 1673, remarks of the savages of those regions: "They marry several Wives, and commonly all Sisters, if they can, thinking they agree better in their Family." Hennepin, Charlevoix and others speak of the same custom. Murray also mentions something of the kind among the Pawnees. Forbes alludes to the same in California. But I am uninformed, whether, in these several instances, the husband's right was onlyde facto, orde jureas among the Osages, to all the younger sisters.—Gregg.[214]Note Bradbury's experience with the mourning Osage, in our volume v, pp. 63, 64.—Ed.[215]The population of the intermediate tribes, according to the Report of the Commissioner of Indian Affairs, for 1844 is as follows: Pawnees, 12,500 souls (though some experienced traders rate them at only about 5,000); Rickaras, 1,200; Chippewas, Potawatomies and Ottawas of the North, 2,298; Sacs and Foxes, 2,762; Winnebagoes, 2,183; Iowas, 470; Poncas, 777; Omahas, 1,301; Otoes and Missouries, 931; Kansas, 1,700; Osages, 4,102;—besides of Caddoes and Inyes about 500; Wacoes, Witchitas, Towockanoes, Towyashes and Keechyes, 1,000; who maintain themselves chiefly in Northern Texas. The wild tribes proper of the Prairies, are, the Comanches, consisting of about 10,000 souls; Kiawas, 2,000; Apaches, 100; Arrapahoes, 2,000; Chayennes, 2,000; besides many others to the north and westward, who rarely descend within the regions to the notice of which these pages are confined. As these tribes would doubtless average at least three-fifths females, they could hardly turn out one-fifth of their numbers in warriors, though this is the usual rule of estimating them by men of Indian experience.—Gregg.[216]This custom was perhaps once quite extensive. It prevails among the Creeks to the present day, and was anciently practised by other southern nations; and "Among the Miamis," says Father Charlevoix, "the Husband has a right to cut off his wife's nose if she runs away from him."—Gregg.[217]The Comanches employ usually short-handled javelins or lances, declaring, like the Spartan mother, that cowards only need long weapons.—Gregg.[218]The Comanche had been hostile to the Spanish in Texas, preventing its settlement, and about 1757 destroying the mission of San Saba. In 1785 the troops were obliged to retire into the Alamo at San Antonio, in order to be secured from their raids. The Texans were at first friendly with the Comanche; but in 1832 a Mexican deputation visited the border tribes, and incited them against the Texans. Open war broke out in 1837, and several battles were fought. In February, 1840, twelve chiefs with a numerous retinue came to San Antonio to make peace. Refusing to deliver up their white captives, troops were set upon them, and in the ensuing mêlée all the chiefs and twenty other Indians were killed. The Comanche retired to plan revenge. Early in August, they advanced, avoiding Austin and San Antonio, and fell upon the town of Victoria. The inhabitants resisting, about fifteen of them were killed. When the Indians reached Linnville, a village of only five houses, its inhabitants fled to a ship in the bay, whereupon the hamlet was destroyed. A pursuing party under General Felix Houston defeated the natives, and recovered the white prisoners. In September, an expedition headed by Colonel John Moore attained the Comanche village high up on the Colorado River, and severely chastised them, killing one hundred and twenty-eight, and capturing thirty-two. After this the Comanche avoided the Texans for some years.—Ed.[219]For the Arapaho, consult James'sLong's Expedition, our volume xv, p. 157, note 48. A brief notice of the Cheyenne is in our volume v, p. 140, note 88.—Ed.[220]Most of the plains Indians had superstitions regarding the buffalo. Consult on this subject, James O. Dorsey, "Study of Siouan Cults," in U. S. Bureau of EthnologyReports, 1889-90, pp. 361-544; George A. Dorsey,Traditions of the Skidi Pawnee(Boston and New York, 1904).—Ed.
[205]This seems to have been of ancient and general use among the savages of North America. "I must speak here of theCalumet," remarks Father Marquette, "the most mysterious thing in the world. The sceptres of our kings are not so much respected; for the savages have such a deference for this pipe, that one may call itthe god of peace and war, and the arbiter of life and death. One, with this calumet, may venture amongst his enemies, and in the hottest engagement they lay down their arms before this sacred pipe." The deference is perhaps not so great at the present day, though the 'pipe of peace' is still very much respected. Even the ashes from the calumet seem to be held sacred; for, usually after smoking, the pipe is emptied in some corner of the lodge specially allotted for the purpose. But as they have generally learned that smoking is not practised by the whites on these occasions, it is now not commonly held important for us to smoke with them; but presents are expected instead. Anciently, however, they were more strict; for, in another place, the same author (in 1673) relates:—"As soon as we sat down, they presented us, according to custom, theircalumet, which one must needs accept, for else he should be lookt upon as an enemy, or a meer brute; however, it is not necessary to smoak, and provided one puts it to his mouth, it is enough."—Gregg.Comment by Ed.See Thwaites,Jesuit Relations, lix, pp. 117, 119, 131.
[205]This seems to have been of ancient and general use among the savages of North America. "I must speak here of theCalumet," remarks Father Marquette, "the most mysterious thing in the world. The sceptres of our kings are not so much respected; for the savages have such a deference for this pipe, that one may call itthe god of peace and war, and the arbiter of life and death. One, with this calumet, may venture amongst his enemies, and in the hottest engagement they lay down their arms before this sacred pipe." The deference is perhaps not so great at the present day, though the 'pipe of peace' is still very much respected. Even the ashes from the calumet seem to be held sacred; for, usually after smoking, the pipe is emptied in some corner of the lodge specially allotted for the purpose. But as they have generally learned that smoking is not practised by the whites on these occasions, it is now not commonly held important for us to smoke with them; but presents are expected instead. Anciently, however, they were more strict; for, in another place, the same author (in 1673) relates:—"As soon as we sat down, they presented us, according to custom, theircalumet, which one must needs accept, for else he should be lookt upon as an enemy, or a meer brute; however, it is not necessary to smoak, and provided one puts it to his mouth, it is enough."—Gregg.
Comment by Ed.See Thwaites,Jesuit Relations, lix, pp. 117, 119, 131.
[206]As many tribes make their moccasins of different shapes—some with hooked toes, others broad—some with the seam on the bottom, etc., there is always a palpable difference in the tracks.—Gregg.
[206]As many tribes make their moccasins of different shapes—some with hooked toes, others broad—some with the seam on the bottom, etc., there is always a palpable difference in the tracks.—Gregg.
[207]A diminutive tribe on the Texas border, called Tonkewas, made food of human flesh within the present century, and, it may be of late years, though I have not heard it mentioned.—Gregg.
[207]A diminutive tribe on the Texas border, called Tonkewas, made food of human flesh within the present century, and, it may be of late years, though I have not heard it mentioned.—Gregg.
[208]Dogs seem always to have been a favorite article of food among the aborigines of different parts. Father Marquette, in his voyage down the Mississippi in 1673, remarks of an Indian feast, "The third service was a huge Dog, whom they killed on purpose," &c.—Gregg.
[208]Dogs seem always to have been a favorite article of food among the aborigines of different parts. Father Marquette, in his voyage down the Mississippi in 1673, remarks of an Indian feast, "The third service was a huge Dog, whom they killed on purpose," &c.—Gregg.
[209]See Irving,Tour on the Prairies, pp. 83, 84.—Ed.
[209]See Irving,Tour on the Prairies, pp. 83, 84.—Ed.
[210]Dr. Samuel Thomson (1769-1843), a New England physician, advocated a method of treating fevers and similar diseases by means of steaming.—Ed.
[210]Dr. Samuel Thomson (1769-1843), a New England physician, advocated a method of treating fevers and similar diseases by means of steaming.—Ed.
[211]For the Pawnee groups and habitat, see Pattie'sNarrative, in our volume xviii, p. 40, note 24. For the Arikara, consult Bradbury'sTravels, in our volume v, p. 127, note 83.—Ed.
[211]For the Pawnee groups and habitat, see Pattie'sNarrative, in our volume xviii, p. 40, note 24. For the Arikara, consult Bradbury'sTravels, in our volume v, p. 127, note 83.—Ed.
[212]For the Osage see our volume v, p. 50, note 22.—Ed.
[212]For the Osage see our volume v, p. 50, note 22.—Ed.
[213]The custom of taking all the sisters of a family is also said to be common among the Kansas, Omahas and other kindred tribes; indeed it appears to have prevailed from the earliest ages among all the Dahcotah family as well as many Algonquins and most other tribes about the great Lakes. Mons. La Salle, in his trip from these to the Mississippi in 1673, remarks of the savages of those regions: "They marry several Wives, and commonly all Sisters, if they can, thinking they agree better in their Family." Hennepin, Charlevoix and others speak of the same custom. Murray also mentions something of the kind among the Pawnees. Forbes alludes to the same in California. But I am uninformed, whether, in these several instances, the husband's right was onlyde facto, orde jureas among the Osages, to all the younger sisters.—Gregg.
[213]The custom of taking all the sisters of a family is also said to be common among the Kansas, Omahas and other kindred tribes; indeed it appears to have prevailed from the earliest ages among all the Dahcotah family as well as many Algonquins and most other tribes about the great Lakes. Mons. La Salle, in his trip from these to the Mississippi in 1673, remarks of the savages of those regions: "They marry several Wives, and commonly all Sisters, if they can, thinking they agree better in their Family." Hennepin, Charlevoix and others speak of the same custom. Murray also mentions something of the kind among the Pawnees. Forbes alludes to the same in California. But I am uninformed, whether, in these several instances, the husband's right was onlyde facto, orde jureas among the Osages, to all the younger sisters.—Gregg.
[214]Note Bradbury's experience with the mourning Osage, in our volume v, pp. 63, 64.—Ed.
[214]Note Bradbury's experience with the mourning Osage, in our volume v, pp. 63, 64.—Ed.
[215]The population of the intermediate tribes, according to the Report of the Commissioner of Indian Affairs, for 1844 is as follows: Pawnees, 12,500 souls (though some experienced traders rate them at only about 5,000); Rickaras, 1,200; Chippewas, Potawatomies and Ottawas of the North, 2,298; Sacs and Foxes, 2,762; Winnebagoes, 2,183; Iowas, 470; Poncas, 777; Omahas, 1,301; Otoes and Missouries, 931; Kansas, 1,700; Osages, 4,102;—besides of Caddoes and Inyes about 500; Wacoes, Witchitas, Towockanoes, Towyashes and Keechyes, 1,000; who maintain themselves chiefly in Northern Texas. The wild tribes proper of the Prairies, are, the Comanches, consisting of about 10,000 souls; Kiawas, 2,000; Apaches, 100; Arrapahoes, 2,000; Chayennes, 2,000; besides many others to the north and westward, who rarely descend within the regions to the notice of which these pages are confined. As these tribes would doubtless average at least three-fifths females, they could hardly turn out one-fifth of their numbers in warriors, though this is the usual rule of estimating them by men of Indian experience.—Gregg.
[215]The population of the intermediate tribes, according to the Report of the Commissioner of Indian Affairs, for 1844 is as follows: Pawnees, 12,500 souls (though some experienced traders rate them at only about 5,000); Rickaras, 1,200; Chippewas, Potawatomies and Ottawas of the North, 2,298; Sacs and Foxes, 2,762; Winnebagoes, 2,183; Iowas, 470; Poncas, 777; Omahas, 1,301; Otoes and Missouries, 931; Kansas, 1,700; Osages, 4,102;—besides of Caddoes and Inyes about 500; Wacoes, Witchitas, Towockanoes, Towyashes and Keechyes, 1,000; who maintain themselves chiefly in Northern Texas. The wild tribes proper of the Prairies, are, the Comanches, consisting of about 10,000 souls; Kiawas, 2,000; Apaches, 100; Arrapahoes, 2,000; Chayennes, 2,000; besides many others to the north and westward, who rarely descend within the regions to the notice of which these pages are confined. As these tribes would doubtless average at least three-fifths females, they could hardly turn out one-fifth of their numbers in warriors, though this is the usual rule of estimating them by men of Indian experience.—Gregg.
[216]This custom was perhaps once quite extensive. It prevails among the Creeks to the present day, and was anciently practised by other southern nations; and "Among the Miamis," says Father Charlevoix, "the Husband has a right to cut off his wife's nose if she runs away from him."—Gregg.
[216]This custom was perhaps once quite extensive. It prevails among the Creeks to the present day, and was anciently practised by other southern nations; and "Among the Miamis," says Father Charlevoix, "the Husband has a right to cut off his wife's nose if she runs away from him."—Gregg.
[217]The Comanches employ usually short-handled javelins or lances, declaring, like the Spartan mother, that cowards only need long weapons.—Gregg.
[217]The Comanches employ usually short-handled javelins or lances, declaring, like the Spartan mother, that cowards only need long weapons.—Gregg.
[218]The Comanche had been hostile to the Spanish in Texas, preventing its settlement, and about 1757 destroying the mission of San Saba. In 1785 the troops were obliged to retire into the Alamo at San Antonio, in order to be secured from their raids. The Texans were at first friendly with the Comanche; but in 1832 a Mexican deputation visited the border tribes, and incited them against the Texans. Open war broke out in 1837, and several battles were fought. In February, 1840, twelve chiefs with a numerous retinue came to San Antonio to make peace. Refusing to deliver up their white captives, troops were set upon them, and in the ensuing mêlée all the chiefs and twenty other Indians were killed. The Comanche retired to plan revenge. Early in August, they advanced, avoiding Austin and San Antonio, and fell upon the town of Victoria. The inhabitants resisting, about fifteen of them were killed. When the Indians reached Linnville, a village of only five houses, its inhabitants fled to a ship in the bay, whereupon the hamlet was destroyed. A pursuing party under General Felix Houston defeated the natives, and recovered the white prisoners. In September, an expedition headed by Colonel John Moore attained the Comanche village high up on the Colorado River, and severely chastised them, killing one hundred and twenty-eight, and capturing thirty-two. After this the Comanche avoided the Texans for some years.—Ed.
[218]The Comanche had been hostile to the Spanish in Texas, preventing its settlement, and about 1757 destroying the mission of San Saba. In 1785 the troops were obliged to retire into the Alamo at San Antonio, in order to be secured from their raids. The Texans were at first friendly with the Comanche; but in 1832 a Mexican deputation visited the border tribes, and incited them against the Texans. Open war broke out in 1837, and several battles were fought. In February, 1840, twelve chiefs with a numerous retinue came to San Antonio to make peace. Refusing to deliver up their white captives, troops were set upon them, and in the ensuing mêlée all the chiefs and twenty other Indians were killed. The Comanche retired to plan revenge. Early in August, they advanced, avoiding Austin and San Antonio, and fell upon the town of Victoria. The inhabitants resisting, about fifteen of them were killed. When the Indians reached Linnville, a village of only five houses, its inhabitants fled to a ship in the bay, whereupon the hamlet was destroyed. A pursuing party under General Felix Houston defeated the natives, and recovered the white prisoners. In September, an expedition headed by Colonel John Moore attained the Comanche village high up on the Colorado River, and severely chastised them, killing one hundred and twenty-eight, and capturing thirty-two. After this the Comanche avoided the Texans for some years.—Ed.
[219]For the Arapaho, consult James'sLong's Expedition, our volume xv, p. 157, note 48. A brief notice of the Cheyenne is in our volume v, p. 140, note 88.—Ed.
[219]For the Arapaho, consult James'sLong's Expedition, our volume xv, p. 157, note 48. A brief notice of the Cheyenne is in our volume v, p. 140, note 88.—Ed.
[220]Most of the plains Indians had superstitions regarding the buffalo. Consult on this subject, James O. Dorsey, "Study of Siouan Cults," in U. S. Bureau of EthnologyReports, 1889-90, pp. 361-544; George A. Dorsey,Traditions of the Skidi Pawnee(Boston and New York, 1904).—Ed.
[220]Most of the plains Indians had superstitions regarding the buffalo. Consult on this subject, James O. Dorsey, "Study of Siouan Cults," in U. S. Bureau of EthnologyReports, 1889-90, pp. 361-544; George A. Dorsey,Traditions of the Skidi Pawnee(Boston and New York, 1904).—Ed.
Containing such Spanish or Hispano-Mexican words as occur undefined in this work, or recur without definition after having been once translated.toc
TRANSCRIBER'S NOTE:Original spelling and grammar has mostly been retained. Figures were moved from within paragraphs to between paragraphs. Footnotes were moved to the ends of chapters. This 1905 edition is an annotated reprint of "Part II of Gregg's Commerce of the Prairies, 1831-1839"; the pagination of the latter document is shown herein as a number enclosed in curly brackets, e.g. {226}. The pagination of the 1905 publication is shown in square brackets, e.g. [p009].Small capsare not well supported in mobile formats, so they are reinforced with an underline herein.The Transcriber created the cover page, and hereby places it in the public domain.Page78: the phrase "invicta, la Galia indomable" is printed upside down. This was not a mistake, as it is explained in a following paragraph. This has been reproduced herein as well as possible ("ıuʌıɔʇɐ lɐ פɐlıɐ ıupoɯɐqlǝ"), using Unicode characters. Some of these characters may not be properly displayed in all browsers and fonts.Footnote59: the original large table was broken into two pieces.Page99: "ofthe regular Route" was changed to "of the regular Route".Page144: "consipracy" was changed to "conspiracy".Page145: "futurese curity" to "future security".Page168: an initial quotation mark was added to "he is prying into your affairs".Page173: "mattrass" to "mattress".Footnote123: "Jesus Maria" changed to "Jesus-Maria".Page193: "invogue" to "in vogue".Page208: "discharging valleys" to "discharging volleys".Footnote136: Several instances of "do." (abbreviation for "ditto") were replaced by repeated text.Page268: "Assinaboins" to "Assiniboins", to match the footnote. The more usual modern spelling seems to be "Assiniboine" ("Assiniboines", plural).Page274: "dolefu" to "doleful".Page296: "resistence" to "resistance".Page320: "tancy" to "fancy".
Original spelling and grammar has mostly been retained. Figures were moved from within paragraphs to between paragraphs. Footnotes were moved to the ends of chapters. This 1905 edition is an annotated reprint of "Part II of Gregg's Commerce of the Prairies, 1831-1839"; the pagination of the latter document is shown herein as a number enclosed in curly brackets, e.g. {226}. The pagination of the 1905 publication is shown in square brackets, e.g. [p009].Small capsare not well supported in mobile formats, so they are reinforced with an underline herein.
The Transcriber created the cover page, and hereby places it in the public domain.
Page78: the phrase "invicta, la Galia indomable" is printed upside down. This was not a mistake, as it is explained in a following paragraph. This has been reproduced herein as well as possible ("ıuʌıɔʇɐ lɐ פɐlıɐ ıupoɯɐqlǝ"), using Unicode characters. Some of these characters may not be properly displayed in all browsers and fonts.
Footnote59: the original large table was broken into two pieces.
Page99: "ofthe regular Route" was changed to "of the regular Route".
Page144: "consipracy" was changed to "conspiracy".
Page145: "futurese curity" to "future security".
Page168: an initial quotation mark was added to "he is prying into your affairs".
Page173: "mattrass" to "mattress".
Footnote123: "Jesus Maria" changed to "Jesus-Maria".
Page193: "invogue" to "in vogue".
Page208: "discharging valleys" to "discharging volleys".
Footnote136: Several instances of "do." (abbreviation for "ditto") were replaced by repeated text.
Page268: "Assinaboins" to "Assiniboins", to match the footnote. The more usual modern spelling seems to be "Assiniboine" ("Assiniboines", plural).
Page274: "dolefu" to "doleful".
Page296: "resistence" to "resistance".
Page320: "tancy" to "fancy".