COYOTE AND THE MONSTER OF KAMIAH

Nez Perce/Nee-me-poo

Native American Lore

Link to the Nee-me-poo

http://mle.matsuk12.us/american-natives/plateau/nezperce.html

This is part of the creation stories told by the Nee-me-poo Storytellers

This story tells how Coyote made the different people, including the Nez Perce, and how certain animals came to look as they do today. Without Coyote's cleverness in outwitting the monster, the people and animals today would still be imprisoned in the Monster's belly. This is among one of numerous Creation Stories that deals with the Coyote who made life ready for the peoples. Some believe this one legend is over 12,000 years old. The Coyote saved the people from darkness and death, it tells of how Coyote saved the people from great evils.

Once upon a time, Coyote was tearing down the waterfall at Celilo and building a fish ladder, so that salmon could go upstream for the people to catch. He was very busy at this, when someone shouted to him, "Why are you doing that? All the people are gone now because the Monster has eaten them."

"Well," said Coyote to himself, "then I'll stop doing this because I was doing it for the people, and they are gone. Now I'll go along, too."

From there he went upstream, by way of the Salmon River country. As he was walking along, he stepped on the leg of Meadowlark and broke it. Meadowlark got mad and shouted, "Lima, lima, lima! What chance do you have of finding people, walking along like this?"

Coyote said, "My Aunt! Please tell me what is happening, and I will make for you a new leg from the wood of a chokecherry tree."

So the Meadowlark told him, "Already all the people have been swallowed by the Monster."

Coyote replied, "Well, that is where I, too, am going." Then he fixed Meadowlark's leg with a chokecherry branch. From there, he traveled on. Along the way he took a good bath, saying to himself, "I will make myself tasty to the Monster." Then he dressed himself all up, saying, "This is so he won't vomit me up." Coyote tied himself with rawhide rope to three great mountains, Tuhm-lo-yeets-mekhs (Pilot Knob), Se-sak-khey-mekhs (Seven Devil's Mountain), and Ta-ya-mekhs (Cottonwood Butte). After the people came, these same mountains were used by young men and women as special places to seek the wey-a-kin, or spirit who helped guide them through life.

From there, Coyote went along the mountains and over the ridges. Suddenly, he saw a great head. He quickly hid himself in the grass and gazed at it. Never before in his life had he seen anything like it. The head was huge, and sweating off somewhere i n the distance was its big body. Then Coyote shouted to him, "Oh Monster, let us inhale each other!" The big eyes of the monster looked all around for Coyote, but did not find him, because Coyote's body was painted with clay and was the same color as the grass. Then Coyote shouted again, "Oh Monster, let us inhale each other!" Coyote shook the grass back and forth where he sat.

Suddenly the Monster saw the swaying grass and said, "Oh you Coyote, you inhale first. You swallow me first." So Coyote tried. Powerfully and noisily, he drew in his breath, but the great Monster only swayed and shook.

Then Coyote said, "Now you inhale me. You have already swallowed all the people, so you should swallow me too, so I won't be lonely." The Monster did not know that Coyote had a pack strapped to his back with five flintstone knives, a flint fire-making set, and some pure pitch in it.

Now the Monster inhaled like a mighty wind. He carried Coyote right towards him, but as Coyote Went, he left along the way great keh-mes (Camas bulbs) and great serviceberry fields, saying, "Here the people will find them and will be glad, for only a short time away is the coming of the La-te-tel-wit (Human Beings)." Coyote almost got caught on one of the ropes, but he cut it with his knife. Thus he dashed right into the monster's mouth.

Coyote looked around and walked down the throat of the Monster. Along the way he saw bones scattered about, and he thought to himself, "I can see that many people have been dying." As he went along he saw some boys and he said to them, "Where is the Monster's heart? Come, show me." As they were heading that way, Grizzly Bear rushed out at them, roaring. Coyote said, "So! You make yourself scary only to me," and he kicked Bear on the nose. Thus, the bear today has only a short nose.

As they went on, Rattlesnake rattled at them in fury. "So, only towards me you are vicious. We are nothing but dung to you." Then he stomped on Rattlesnake's head, and flattened it out. It is still that way.

Coyote then met Brown Bear who said, "I see the Monster has kept you for last. Hah! I'd like to see you try to save your people!"

But then, all along the way, people began to greet Coyote and talk to him. His close friend, Fox, greeted him from the side and said, "The Monster is so dangerous. What are you going to do to him ?"

Coyote told him, "You and the boys go find some wood or anything that will burn."

About this time, Coyote had arrived at the heart of the Monster. He cut off slabs of fat from the great heart and threw them to the people. "It's too bad you are hungry. Here, eat this." Coyote now started a fire with his flint, and smoke drifted up through the Monster's eyes, nose, ears, and anus.

The Monster said, "Oh you Coyote! That's why I didn't trust you. Let me cast you out."

Coyote said, "If you do, people will later say, 'He who was cast out is giving salmon to the people.'"

"Well, then, go out through the nose," the Monster said. "But then they will say the same thing." "Well, then, go out through the ears," the Monster said.

"If I do," answered Coyote, "they will say, 'There is old ear-wax, giving food to the people."

"Hn, hn, hn, Oh you Coyote! This is why I didn't trust you. Then, go out through the anus."

And Coyote replied, "Then people will say, 'Old feces is giving food to the people."

The fire was now burning near the Monster's heart, and he began to feel the pain. Coyote began cutting away on the heart, but then broke one of his stone knives. Immediately, he took another one of his knife's and kept cutting, but soon that one broke, too. Coyote then said to the people, "Now gather up all the bones around here and carry them to the eyes, ears, month, and anus of the Monster. Pile them up, and when he falls dead, kick them out the openings." With the third knife, he began cutting away at the heart. The third knife broke, and then the fourth, leaving only one more. He told the people, "All right, get yourselves ready because as soon as he falls dead, each one of you must go out through the opening that is closest to you. Take the old women and old me n close to the openings so that they may get out easily."

Now the heart hung by only a small piece of muscle and Coyote was cutting away on it, using his last stone knife. The Monster's heart was still barely hanging when Coyote's last knife broke. Coyote then threw himself on the heart, just barely tearing it loose with his hands. Then the Monster died and opened up all the openings of his body. The people kicked the bones out and then went out themselves. Coyote went out, too.

The Monster fell dead and the anus began closing, but Muskrat was still inside. Just as the anus closed he squeezed out, barely getting his body out, but his tail was caught. He pulled and pulled and all the hair got pulled right off it. Coyote scold ed him, "Now what were you doing? You probably thought of something to do at the last minute. You're always behind in everything."

Then Coyote told the people, "Gather up all the bones, and arrange them well." They did this. Then Coyote said, "Now we are going to cut up the Monster." Coyote smeared blood on his hands and sprinkled this blood on the bones. Suddenly there came to life again all those who had died while inside the Monster. Everyone carved up the great Monster and Coyote began dealing out parts of the body to different areas of the country all over the land, towards the sunrise, towards the sunset, towards the north, and towards the south.

Where each part landed, he named a tribe and described what their appearance would be. The Cayuse were formed and became small and hot-tempered. The Flatheads got a flat-headed appearance. The Blackfeet became tall, slender, and war -like. The Coeur d'Alene and their neighbors to the north became skillful gamblers. The Yakima became short and stocky and were good fishermen.

He used up the entire body of the Monster in this way. Then Fox came up to Coyote and said, "What is the meaning of this, Coyote? You have used up the body of the Monster and given it to far away lands, but have given yourself nothing for this area."

"Well," snorted Coyote, "Why didn't you tell me this before? I was so busy that I didn't think of it." Then he turned to the people and said, "Bring me some water with which to wash my hands." He washed his hands and made the water bloody. Then with t his bloody water, he threw drops over the land around him and said, "You may be little people, but you will be powerful. You will be little because I did not give you enough of the Monster's body, but you will be very brave and intelligent and will work hard. In only a short time, the La-te-tel-wit (Human Beings) are coming. And you will be known as the Nu-me-poo (later referred to as Nez Perce), or Tsoop-nit-pa-lu (People Crossing over into the Divide). Thus, the Nu-me-poo Nation was born. Today, the heart and liver of the Monster are to be found in the beautiful Kamiah Valley in Idaho, the home of the Nez Perce tribe. Thus, the beginning of the La-te-tel-wit (Human Beings) was at hand.

Source: Nu-Mee-Poom Tit-Wah-Tit: Nez Perce Legends. By Allen Slickpoo, Leroy Seth, and Deward E. Walker, Jr. 1972

Pacific Northwest Coast l California l Plateau l Great Basin l Great Plains l Southwest l Southeast l Northeast l Mesoamerican

Chief Joseph of the Nez Perce

http://members.aol.com/Gibson0817/chiefjo.htm

Trying to find Information about a great people is hard since much of it is not clear of factual so here is the only thing I trust posting about one of my realtion

His real name was Hin-mut-too-yah-lat-kekht, which means "thunder rolling in the mountains." He was born about 1840. The tribe called themselves Nimiipu and their language was a Shahaptan dialect. French-Canadian trappers called them Nez Perce, because a few had pierced noses, though this was not a tribal custom. Their traditional hunting grounds encompassed north-central Idaho, southeastern Washington, and northeastern Oregon. Their summer amp was on the shores of Lake Wallowa.

The tribe was a fairly religious one and were receptive to white man's religion. In 1835, Marcus Whitman arrived, and he was very impressed with the friendliness of the tribe. When he returned east for supplies he rallied support for a mission for the Nez Perce. He returned in 1836 with Reverend and Mrs. Spalding. Spalding established a mission at Lapwai creek near the confluence of the Clearwater River and the Snake River. He taught religion, but also taught tilling and planing grains, potatoes, etc. His wife opened a school and taught reading, writing, and math. Old Joseph was deeply religious and was baptized by Spalding in 1845, at which time he and his son were given the name Joseph. The later Whitman Massacre spoiled relations between Spalding and the tribe somewhat.

Young Joseph grew up hearing the legends of the origins of "the people." He heard of the earlier friendships with Lewis and Clark. Because of the falling out with Spalding, Joseph had formal schooling for only a few years. His remaining education was typical, learning fishing for salmon; imitating bird and animal calls; making spears, knives, arrows, and quivers; hunting buffalo; and using roots for food and medicines. When he was two a major council was held at Lapwai. A criminal code was written, and a chief was elected to be chief of all the subunits of the Nez Perce. This situation lays the foundation for the later war in 1877. Ellis was named the first chief, and Joseph's father was one of the subchiefs.

On June 15, 1846, the boundary between the U.S. and Canada was finally placed at the 49th parallel. This put the Indians under the jurisdiction of the U.S. Major Isaac Stevens was appointed governor of the new Washington territory and Indian agent. The Wallowa Valley was the main home of the Nez Perce by then. But whites were encroaching. In May 1855, Stevens called a council to try to avert hostilities. The council included the Walla Walla, Umatilla, Nez Perce, Yakama, and Cayuse tribes. Stevens wanted to negotiate reservation territory, one in Nez Perce territory and one in Yakama territory. The Indians were mistrustful. Just when a tentative agreement was being reached, Looking Glass, a Nez Perce war chief returned from a buffalo hunt. He was dismayed at treaty making and stirred up the tribe. Negotiations broke down. The treaty was finally signed. Indians would get schools, sawmills, shops, and about $200,000. Also, whites would be forbidden to settle on their land, and they could fish, hunt, and graze livestock on their land. However, Joseph's father refused to sign.

The treaty was not ratified by Congress until 1859. This fact caused further distrust of the government since it created delays in getting the promised goods from the whites. Also, the treaty did not keep whites out, especially prospectors. Supplies finally came in 1861, but nothing came the following year due to the interruption of the Civil War. Also the government never paid them for their horses they used in the Yakima Wars. In 1862, Indians met with territorial agents to agree to a further reduction of Nez Perce lands, namely those portions that most of the mining and agriculture activities were. They would receive no more benefits for giving up more land.

An Indian named Lawyer signed representing all the Nez Perce bands. However he did not have authority to act in such manner. Old Joseph was especially upset at this because the land being given away included his beloved Wallowa Valley. Reservation ended up only one-sixth of its original size. Differing views on this renegotiation led to the dissolution of the federation of Nez Perce in 1863. Two factions go separate ways and became known as "treaty" and "non-treaty" Indians. Old Joseph led the non-treaty group and remained steadfast and never accepted any gifts for the land. He did not stay in the boundaries and he lived as before.

In 1867, the treaty of 1863 is ratified. But the government still hasn't lived up to its promises of the 1855 treaty. It is becoming more and more difficult for the chiefs to restrain the young men from going on the warpath. In 1868, the Secretary of the Interior is instructed to tell the non-treaty Indians to go to the reservation. The government considered Lawyer's signature to represent all bands; the Indians did not. Old Joseph still refused.

By 1868, ranchers are encroaching and refuse to leave. Young Joseph is beginning to take on more duties. The agent is still pressing them to go to the reservation. He insisted they take up farming, which was sinful to the Indians to till mother earth.

Old Joseph died in 1871, and Young Joseph inherited his birthright. It was his father who taught him that "no man owned any part of the earth, and a man could not sell what he did not own." Young Joseph vowed forever that he would not sell the land of his forefathers. His father had also taught him that selfishness and greed were sins. He had set an example to share with the poor and kill animals only when food is needed and to waste nothing. He taught Joseph to be thankful for the gifts of the great spirit.

There was peace for a little while, but in 1873 the agents were back trying to force them onto the reservation. He refused to go, still claiming that Lawyer did not represent all Nez Perce. In 1877, the long fight began.

General O.O. Howard came to try to convince Chief Joseph to go to the reservation. He gave them 30 days to pack, herd the livestock, and get out. To the last, Chief Joseph wanted to avoid war; he said he needed more time because the river was too high and the livestock was scattered across the countryside. Howard said no. By then Chief Joseph had decided that leaving was preferable to war, but he wanted to do it on his own terms. Unfortunately a group of young warriors killed four white men. The tribe had already been on the move and continued on to White Bird Creek to collect stock before leaving. Soldiers attacked them there for the first battle. It was 60 Indians against 100 whites. 33 whites lost their lives.

After that Howard brought in 700 more men. He followed the Nez Perce across the Salmon River. This was exactly what Chief Joseph wanted; it was a trick that allowed the Indians to cut off his supplies for 3 days. Another battle ensued. Both lost a few men. The Nez Perce then retreated further to the Bitterroot Valley. They made a deal with the soldiers already there that neither side would harm the other. Chief Joseph thought his troubles were over. But a new force led by General Gibbon attacked while they were asleep. 50 women and children and 30 fighting men were lost. The tribe retreated further into Yellowstone country. They were attached there by General Sturgis. He was attacked again by General Miles. More men, women, and children were lost. General Miles tried again to get Chief Joseph to surrender. He finally convinces him to lay down his arms. Chief Joseph then made his famous speech in which he says, "I will fight no more forever." It was September, 1877.

The tribe was then escorted to the Tongue River, then Bismarck, North Dakota, to wait until spring. From there they were sent to Fort Leavenworth, then Baxter Springs, Kansas in 1878. Many Nez Perce died in these places. Finally, in 1885, the remaining members of the tribe were sent to the Colville Reservation in northern Washington State. Chief Joseph lived there for 12 years until he became alarmed at white encroachment on the reservation. He went to Washington, D.C. to plead with the president. It was his old nemesis General Miles who promised his people would be left alone. He died on September 21, 1904.

Chief Joseph had always been dismayed because the whites had too many chiefs and none knew what the other was saying. In this way, he discovered promises made by Miles to return to Wallowa Valley was not possible. He met with many white officials, including the president, and heard many different promises. If he couldn't have his home, he wanted the Bitterroot Valley, since it was similar to Wallowa. He died only wanting the same rights as white have and be subjected to the same laws.

Currnet Site to read about present day on the Reservation:  http://www.uidaho.edu/idahonatives/nez/index.html  Idaho Natives Still it tells nothing about the rich heritage

Current births of White Buffalo Calves link w\White Buffalo Woman 

If I am not entirely in focus by reporting on other people’s teachings and understanding of the Sacred White Buffalo Calf Woman, then you will have to go to the writers of the newspaper articles and speak with Doreen Yellow Bird and the Yellow Bird Clan directly. Know these articles are not mine, but they are articles from a number of others sources I read and decided these articles were the best of numerous articles posted with the exception of a few articles on YOUTUBE I would consider have an depth spiritual understanding, regarding the sacredness of the visions and their timeless meanings and values.

I have brought a few together in one place for people to see an for this reason I strongly believe, it is not my place to print a retraction; revise the statements of others posted, spoken, written, or published. Nevertheless, is it not my duty, as a writer and not an Editor, it is important to leave the message in the articles the way I find them? Although any one can write their position on the different posted articles and/or a position paper on whether I go along with their beliefs or I see things differently? Which if I am not mistaken goes along with freedom of choice and free will?

The fact remains there were many articles published on the internet, which had a number of sideline misconceptions, filled with distortions and others are very eye opening. Many left me baffled and curious about their intent, even though some were nothing more than ambiguous entertainment. Others presented in away which were neither misconceptions nor misrepresentations of the spiritual awakening this legend intended to teach the people. Then, if you want to correct the Yellow Bird Clan, you are going to have a challenge there. In truth, I have found several versions of the White Buffalo Calf Woman. Nevertheless, they all say beauty much the same thing, in the beginning but the once the Sacred Woman who is the Buffalo of all Ages appear, much is translated differently and give different accounts of the same visit, and some only in a slightly different ways.

Fact: The legend of the White Buffalo Calf Woman makes it obvious she was a shape shifter, as are most of the sacred guardians when they come to us.

Fact: The reason I posted the articles is to show we are all at a crossroads and the appearance of the white buffalo calves is a message to all of humanity to find within them away to work together or suffer the Sacred Father’s WRATH, he will visit upon all of humanity.

Fact: What is obvious to most, with her coming she is saying show me respect and protect me, and I will honor you by giving back to you equal or greater amounts of respect and protection.

Fact: We recognize in the beginning of her coming, the sacredness of her abilities and great power. How humanity react to her is also very important. The one of great wisdom is a sacred mother with great power. We see her sacred beliefs and demands in how we should treat and respect our sacred mother. The way we treat and think of the sacred mother is what we shall receive in equal or greater manners.

Disrespect and lusting after her reveals the type of wrath and destruction she will and can visit upon humanity with will can in numerous forms of death, along with deadly things, in equal measures, if you lust after me and show disrespect.

Fact: Honor the sacred ways we give the people and make sure you care for me in an honorable way and we will care for you and all who do.

Fact: There were many lessons to learn by her first visit and if you believe it was only the fact of delivering the Sacred Pipe, she gave to the people. It is important to find the sacred center and look at the evidence within the spiritual teachings past down through time. The entire journey had meaning and purpose. Nothing ever travels in a straight line without presenting facts for us to recognize, across time.

Fact: One needs to read it and experience it on many levels, which is the traditional ways of storytellers. The sacred storytellers are the teachers and historians that take the people on sacred spiritual journeys.

Fact: Sacred truths are just as important today has they have been for Eons, truth is truth, and the values of which enhance traditions, culture, and value of life’s sacred truths.

Fact: I have inserted the URLs you can go to and speak to the authors of the articles; since I am not the author only the presenter of articles posted on the Internet.  

It is important to read all the different articles to see that different tribes have slightly different perception/knowledge/insight to the entire value of the coming of the Sacred Buffalo Calf Woman who carried the Sacred Pipe, to the people.

One needs to look at her words, behavior, teachings, and sacred communications prior to and beyond the day she presented the pipe, for every single action and word, held more to it, than just the sacred pipe. In truth, for even the passing of the pipe demanded we give it great respect. She also revealed how wrong and lustful thinking after things can be harmful, and how it can invite and/or create much destruction and even death.

Know this, with the traditional culture of storytellers, we receive enormous value, and its importance to all our relations. There is much to learn and understand about the sacred spiritual traditions and life experience, this journey of knowledge and awareness has to teach us.

 Any and all lessons from the Sacred Elders teach us on many levels, which as we grow and develop we begin to understand, it is a continual process of learning. Life journeys enable us to grow strong in the sacred way. Yes, I too have walked with some very powerful, highly respect, and most honored sacred medicine elders and leaders among the peoples, and we taught one another much. Remember the student is both student and teacher; and the teacher is both teacher and student. One thing they taught me take nothing at face value, but take the time to study the thoughts, words, pictures and the spirit, pray for the truth in the sacred messages and ask the for the pictures to come alive, touch you spirit-heart and mind, so you can see the reality of the messages truth. FOR IN TIME THEY WILL COME ALIVE

This site relates to the Sacred White Buffalo Calf Woman, Mother of Life, and the Warrior: Please take the time to read this site it holds some very important messages to all of us.

THE TRUE MEANING OF THE PIPE AND THE WHITE BUFFALO CALF PROPHESY

http://www.iwchildren.org/Story/trio.htm

This is a wonderful site, one needs to read, and this message is wonderful coupled with its presentation, to post it here would detach from the message.

SACRED INSTRUCTIONS GIVEN BY THE CREATOR TO

NATIVE PEOPLE AT THE TIME OF CREATION

A. Take care of Mother Earth and the other colors of man.

B. Respect this Mother Earth and creation.

C. Honor all life, and support that honor.

D. Be grateful from the heart for all life. It is through life that there is survival.

E. Love, and express that love.

F. Be humble. Humility is the gift of wisdom and understanding.

G. Be kind with one's self and with others.

H. Share feelings and personal concerns and commitments.

I. Be honest with one's self and with others.

J. Be responsible for these sacred instructions and share them with other nations.

K. Thank the Creator at all times for all life.

White Buffalo Calf Woman Brings First Pipe (Lame Deer)

http://www.kstrom.net/isk/arvol/lamedeer.html

Arvol Looking Horse: Keeper of Original Lakota Sacred Pipe

http://www.kstrom.net/isk/arvol/arv_menu.html

INWEWINAN -- Native American Languages

http://www.kstrom.net/isk/stories/language.html

Inwewinan -- is the general Anishinaabemowin (Ojibwe) word for language, word root is "characteristic sounds".

This page contains links to Amerindian language resources.

Native American Astronomy Aboriginal Star Knowledge

http://www.kstrom.net/isk/stars/starmenu.html

This site contains many links to Lakota Awareness of the Stars

Native Recipes: WIISINIWAN -- Food Recipes

http://www.kstrom.net/isk/food/recipes.html

Good Fry bread Recipes and more

The Prophecy of the Hopi by Michael Tivana ... 9-30-01

"Know your garden" -- Hopi Elders

A look at the Hopi prophecy.

http://www.tribalmessenger.org/prophecies/hopi.htm

The Prophecy of the Hopi from Hopi Elders

http://www.tribalmessenger.org/prophecies/hopi-hopi.htm

"Know your garden" -- Hopi Elders 

This is a newsletter the Hopi Publish

Love is the Expression of Our Sacred Father's Love Shining through Us

All the following are nine short articles taken from he following URL: http://www.merceronline.com/Native/native05.htm  Each one has to do with various aspects if the White Buffalo Woman and the present arrival of white buffalo calf. Lately I have been sensing those comings mean find away to make global peace or my wrath you will incur around the world.

Different View Points 

"The White Buffalo Woman"

http://www.merceronline.com/Native/native05.htm

The Sioux are a warrior tribe, and one of their proverbs says, "Woman shall not walk before man. " Yet White Buffalo Woman is the dominant figure of their most important legend. The medicine man Crow Dog explains, "This holy woman brought the sacred buffalo calf pipe to the Sioux. There could be no Indians without it. Before she came, people didn't know how to live. They knew nothing. The Buffalo Woman put her sacred mind into their minds." At the ritual of the sun dance one woman, usually a mature and universally respected member of the tribe, is given the honor of representing Buffalo Woman.

Though she first appeared to the Sioux in human form, White Buffalo Woman was also a buffalo the Indians' brother, who gave its flesh so that the people might live. Albino buffalo were sacred to all Plains tribes; a white buffalo hide was a sacred talisman, a possession beyond price. One summer so long ago that nobody knows how long, the Oceti­Shakowin, the seven sacred council fires of the Lakota Oyate, the nation, came together and camped. The sun shone all the time, but there was no game and the people were starving. Every day they sent scouts to look for game, but the scouts found nothing.

Among the bands assembled were the Itazipcho, the Without­Bows, who had their own camp circle under their chief, Standing Hollow Horn. Early one morning the chief sent two of his young men to hunt for game. They went on foot, because at that time the Sioux didn't yet have horses. They searched everywhere but could find nothing. Seeing a high hill, they decided to climb it in order to look over the whole country. Halfway up, they saw something coming toward them from far off, but the figure was floating instead of walking. From this they knew that the person was waken, holy.

At first they could make out only a small moving speck and had to squint to see that it was a human form. But as it came nearer, they realized that it was a beautiful young woman, more beautiful than any they had ever seen, with two round, red dots of face paint on her cheeks. She wore a wonderful white buckskin outfit, tanned until it shone a long way in the sun. It was embroidered with sacred and marvelous designs of porcupine quill, in radiant colors no ordinary woman could have made. This wakan stranger was Ptesan­Wi, White Buffalo Woman. In her hands she carried a large bundle and a fan of sage leaves. She wore her blue­black hair loose except for a strand at the left side, which was tied up with buffalo fur. Her eyes shone dark and sparkling, with great power in them.

The two young men looked at her open­mouthed. One was overawed, but the other desired her body and stretched his hand out to touch her. This woman was lila waken, very sacred, and could not be treated with disrespect. Lightning instantly struck the brash young man and burned him up, so that only a small heap of blackened bones was left. Or as some say that he was suddenly covered by a cloud, and within it he was eaten up by snakes that left only his skeleton, just as a man can be eaten up by lust.

To the other scout who had behaved rightly, the White Buffalo Woman said: "Good things I am bringing, something holy to your nation. A message I carry for your people from the buffalo nation. Go back to the camp and tell the people to prepare for my arrival. Tell your chief to put up a medicine lodge with twenty­four poles. Let it be made holy for my coming."

This young hunter returned to the camp. He told the chief, he told the people, what the sacred woman had commanded. The chief told the eyapaha, the crier, and the crier went through the camp circle calling: "Someone sacred is coming. A holy woman approaches. Make all things ready for her." So the people put up the big medicine tipi and waited. After four days they saw the White Buffalo Woman

approaching, carrying her bundle before her. Her wonderful white buckskin dress shone from afar. The chief, Standing Hollow Horn, invited her to enter the medicine lodge. She went in and circled the interior sunwise. The chief addressed her respectfully, saying: "Sister, we are glad you have come to instruct us."

She told him what she wanted done. In the center of the tipi they were to put up an owanka wakan, a sacred altar, made of red earth, with a buffalo skull and a three­stick rack for a holy thing she was bringing. They did what she directed, and she traced a design with her finger on the smoothed earth of the altar. She showed them how to do all this, then circled the lodge again sunwise. Halting before the chief, she now opened the bundle. the holy thing it contained was the chanunpa, the sacred pipe. She held it out to the people and let them look at it. She was grasping the stem with her right hand and the bowl with her left, and thus the pipe has been held ever since.

Again the chief spoke, saying: "Sister, we are glad. We have had no meat for some time. All we can give you is water." They dipped some wacanga, sweet grass, into a skin bag of water and gave it to her, and to this day the people dip sweet grass or an eagle wing in water and sprinkle it on a person to be purified.

The White Buffalo Woman showed the people how to use the pipe. She filled it with chan­shasha, red willow bark tobacco. She walked around the lodge four times after the manner of Anpetu­Wi, the great sun. This represented the circle without end, the sacred hoop, the road of life. The woman placed a dry buffalo chip on the fire and lit the pipe with it. This was peta­owihankeshini , the fire without end, the flame to be passed on from generation to generation. She told them that the smoke rising from the bowl was Tunkashila's breath, the living breath of the great Grandfather Mystery.

The White Buffalo Woman showed the people the right way to pray, the right words and the right gestures. She taught them how to sing the pipe­filling song and how to lift the pipe up to the sky, toward Grandfather, and down toward Grandmother Earth, to Unci, and then to the four directions of the universe.

"With this holy pipe," she said, "you will walk like a living prayer. With your feet resting upon the earth and the pipestem reaching into the sky, your body forms a living bridge between the Sacred Beneath and the Sacred Above. Wakan Tanka smiles upon us, because now we are as one: earth, sky, all living things, the two legged, the four­legged, the winged ones, the trees, the grasses. Together with the people, they are all related, one family. The pipe holds them all together."

"Look at this bowl," said the White Buffalo Woman. "Its stone represents the buffalo, but also the flesh and blood of the red man. The buffalo represents the universe and the four directions, because he stands on four legs, for the four ages of man. The buffalo was put in the west by Wakan Tanka at the making of the world, to hold back the waters. Every year he loses one hair, and in every one of the four ages he loses a leg. The Sacred Hoop will end when all the hair and legs of the great buffalo are gone, and the water comes back to cover the Earth.

The wooden stem of this chanunpa stands for all that grows on the earth. Twelve feathers hanging from where the stem­ the backbone­ joins the bowl­ the skull­ are from Wanblee Galeshka, the spotted eagle, the very sacred who is the Great Spirit's messenger and the wisest of all cry out to Tunkashila . Look at the bowl: engraved in it are seven circles of various sizes. They stand for the seven ceremonies you will practice with this pipe, and for the Ocheti Shakowin , the seven sacred campfires of our Lakota nation."

The White Buffalo Woman then spoke to the women, telling them that it was the work of their hands and the fruit of their bodies, which kept the people alive. "You are from the mother earth," she told them. "What you are doing is as great as what warriors do."

Therefore, the sacred pipe is something that binds men and women together in a circle of love. It is the one holy object in the making of which both men and women have a hand. The men carve the bowl and make the stem; the women decorate it with bands of colored porcupine quills. When a man takes a wife, they both hold the pipe at the same time and red cloth is wound around their hands, thus tying them together for life.

The White Buffalo Woman had many things for her Lakota sisters in her sacred womb bag; corn, wasna (pemmican), wild turnip. She taught how to make the hearth fire. She filled a buffalo paunch with cold water and dropped a red­hot stone into it. "This way you shall cook the corn and the meat," she told them.

The White Buffalo Woman also talked to the children, because they have an understanding beyond their years. She told them that what their fathers and mothers did was for them, that their parents could remember being little once, and that they, the children, would grow up to have little ones of their own. She told them: "You are the coming generation, that's why you are the most important and precious ones. Some day you will hold this pipe and smoke it. Some day you will pray with it."

She spoke once more to all the people: "The pipe is alive; it is a red being showing you a red life and a red road. And this is the first ceremony for which you will use the pipe. You will use it to Wakan Tanka, the Great Mystery Spirit. The day a human dies is always a sacred day. The day when the soul is released to the Great Spirit is another. Four women will become sacred on such a day. They will be the ones to cut the sacred tree, the can­wakan, for the sun dance."

She told the Lakota that they were the purest among the tribes, and for that reason Tunkashila had bestowed upon them the holy chanunpa. They had been chosen to take care of it for all the Indian people on this turtle continent. She spoke one last time to Standing Hollow Horn, the chief, saying, "Remember: this pipe is very sacred. Respect it and it will take you to the end of the road. The four ages of creation are in me; I am the four ages. I will come to see you in every generation cycle. I shall come back to you."  The sacred woman then took leave of the people, saying: " Toksha ake wacinyanitin ktelo, I shall see you again."

The people saw her walking off in the same direction from which she had come, outlined against the red ball of the setting sun. As she went, she stopped and rolled over four times. The first time, she turned into a black buffalo; the second into a brown one; the third into a red one; and finally, the fourth time she rolled over, she turned into a white female buffalo calf. A white buffalo is the most sacred living thing you could ever encounter.

The White Buffalo Woman disappeared over the Horizon. Sometime she might come back. As soon as she had vanished, buffalo in great herds appeared, allowing themselves to be killed so the people might survive. And from that day on, our relations, the buffalo, furnished the people with everything they needed, meat for their food, skins for their clothes and tipis, bones for their many tools.

END

White Buffalo Calf Miracle

SHARE INTERNATIONAL MAGAZINE

September 1996 Issue

WHITE BUFFALO CALF ­­ A GOOD OMEN

by Bette Stockbauer

In 1933 a white buffalo calf was born in Colorado, and in 1994 another one, named Miracle, was born in Janesville, Wisconsin, on the ranch of Dave and Valerie Heider. Thousands of people of many different faiths have visited Miracle, testifying that her birth is a call for all races to come together to heal the earth and solve our mutual problems. On 9 May of this year, a silvery white buffalo calf named Medicine Wheel was born at the ranch of Joe Merrival on the Pine Ridge reservation of South Dakota. Another white calf, Rainbow, had been born in the same herd on 27 April. It died 25 hours later of scours, a diarrhea type condition.

The birth of a white buffalo calf is seen by the Native Americans as the most significant of prophetic signs, equivalent to the weeping statues, bleeding icons, and crosses of light that are becoming prevalent within the Christian churches. Just as the Christian faithful who attend these signs see them as a renewal of God's ongoing relationship with humanity, so do the Native Americans see the white buffalo calf as a sign to begin to mend life's sacred hoop.

The recent births were surrounded by controversy. Some have suggested that the calf is a beefalo, a buffalo and beef cattle mix. Some have accused Mr Merrival of genetic engineering. The odds of the birth of a white buffalo are estimated as 6­10 million to one. In response, he says that there is little probability of mixed parentage and none whatsoever of genetic manipulation. Mr. Merrival, who is of Oglala Sioux ancestry, thinks the birth of Medicine Wheel is a great gift that must now be used to try and help as many people as possible. His son Darrin thinks that the calf was sent to us to unify the nation.

James Dubray, a medicine man, said: "Our young people need it the most. They need to have hope. They need to have a future. And this will help. This place has been chosen as the starting point for the healing process to begin." Floyd Hand Looks For Buffalo, an Oglala medicine man, has commented: "Here is a man, a poor farmer, who has been kind to animals all his life, and now there is a white buffalo calf here. These are omens, and they are happening in the most unexpected place among the poorest people in the country. They are good omens, if we pay attention to them. For us, this would be something like coming to see Jesus lying in the manger."

When asked whether the birth of the latest calf was a sign, Benjamin Creme replied "Yes indeed, it is a sign. The important ones are the last two. These were created with the influence of the Masters."

The White Buffalo Called Miracle It was said by some that in "the time of the White Buffalo" sunbows, or whirling rainbows, would begin to appear more frequently as a sign to the people. As most readers of this journal will know, we are in the time of the White Buffalo. The long­awaited White Buffalo Calf was born August 20, 1994 on a Wisconsin farm owned by Dave and Valerie Hieder. Jay Pierce is Valerie Hieder's dad, and he is the person who greets most of the over 65,000 people who have come out to the farm to visit Miracle since her birth just over a year ago. "Miracle is in great shape," he reports.

"She started out white alright, but then turned jet black for all of the Winter. Right now she's a kind of cinnamony yellow. Those are three of the four colors, and, according to the prophecies that have been explained to us there is one color left, red." It has been said that the White Buffalo will return in the way White Buffalo Calf Pipe Woman left many years ago: she rolled over four times, getting up each time as a bunko calf of a different color: red, then yellow, black, and finally white. The process is apparently unfolding in reverse, as was foreseen long ago.

Miracle now weighs about 550­/600 pounds, and is about a year away from maturity. Red Tail Hawks come to circle over the herd nearly every day, and a couple of times a week, there is an eagle that comes soaring over.

"It's great for me here at the farm because of all the wonderful people I get to meet," Mr. Pierce commented. "I'd say that about half of the visitors are Native. We have no privacy, and are sometimes overwhelmed, but that's okay. It's great having her here. "As far as I'm concerned," he said, "she is doing her job around here. She gets along fine with all the other buffalo, and is one of the herd. It's heartening to see the attitude of the people who come here to visit. They are serene and calm and peaceful. They really seem to slow down. If we could just slow people down around the world like that, there would probably be a lot less greed and craziness."

The following article appeared in a Madison weekly newspaper, Isthmus, the Nov. 25 ­ Dec. 1 issue.

"It's a Miracle!"

A white buffalo, symbol of Native American rebirth and world harmony, is born in Janesville.

" by Tom Laskin

"To tell the truth, the first time I looked out there, I saw a million dollars," says Janesville farmer Dave Heider as he watches Miracle, the white buffalo calf held sacred by Native Americans, chew contentedly on a mouthful of silage. "But once I saw how much this little calf means to so many people, I couldn't see charging money for people to come and look at her. I mean, how can you put a price on something that's sacred and holy? You know, if God meant for me to be a millionaire, I would have won the lottery."

Heider and his wife, Val, had been raising buffalo on their 46­acre hobby farm for less than five years when Miracle was born snow white on Aug. 20. Since then more than 20,000 people have come to see her, and the gate to the Heider's pasture and the trees next to it are now covered with offerings: feathers, necklaces and pieces of colorful cloth as well as personal notes and the occasional medal won in Vietnam.

All this has piqued the interest of news and infotainment outlets around the world, including the BBC, CBS News, and People magazine. Notes Dave Heider, "We made the front page of papers seven days in a row when O.J. didn't." Naturally, an assortment of wealthy collectors and modern-day Barnum have also shown an interest in the calf. Early on, rock star Ted Nugent, who penned a song about a white buffalo, offered to buy Miracle.

But the Heiders haven't tried to make money off the calf. Dave still drives a truck for the county (he'll go up to a 16­hour day when the snow begins to fall) and Val hasn't quit her janitor job. The couple has gotten into a little merchandising, but profits from postcards and T-shirts sold at the farm during weekend visiting hours go into a trust fund that will be used to maintain the calf and pay for such other expenses as the 9,000­ volt electric fence that guards Miracle and the rest of the Heider's 13 buffalo herd. To prevent exploitation of the calf by carnival sharks and what the Heiders' attorney, Dan Varline, calls "UFO magazines," both Miracle's image and name have been copyrighted. (Isthmus had to sign an agreement prohibiting broader use in order to photograph the calf.)

The Heiders knew from contacts in the bison industry that their calf was unusual; in fact, the Wisconsin Farmer and The Beloit Daily News both did stories about its birth. But it was only after the story got wider distribution that they learned Miracle was held sacred by buffalo hunting Plains Indians; including the Lakota and the Cheyenne.  

"The story hit the news wire on Wednesday and the first Native Americans were here on Thursday," recalls Heider. "I think they were Oneida. They came from Black River Falls. We were up by the calf with some people and these Native Americans had been waiting for an hour, an hour and half. They asked our permission to see the calf and also pray to it and leave an offering."

News of the calf spread quickly through the Native American community because its birth fulfilled a 2,000­year­old prophecy of northern Plains Indians. Joseph Chasing Horse, traditional leader of the Lakota nation, explains that 2,000 years ago a young woman who first appeared in the shape of a white buffalo gave the Lakota's ancestors a sacred pipe and sacred ceremonies and made them guardians of the Black Hills.

Before leaving, she prophesies that one day she would return to purify the world, bringing back spiritual balance and harmony; the birth of a white buffalo calf would be a sign that here return was at hand. Owen Mike, who's in line to succeed his 90­year­old father, Thomas, as head of the Ho­Chunk (Winnebago) buffalo clan, says his people have a slightly different interpretation of the white calf's significance. He adds, however, that the Ho­Chunk version of the prophecy also stresses the return of harmony, both in nature and among all peoples.

"It's more of a blessing from the Great Spirit," Mike explains. "It's a sign. This white buffalo is showing us that everything is going to be okay."