Wooden Leg: A Warrior Who Fought Custer

Thomas B. Marquis

• Publisher: Normanby Press
• Year: 2014
• eBook ISBN: 9781782898689
• Topic: Social Sciences
• Subtopic: Social Science Biographies
• Index: Social Sciences

"Wooden Leg was one of the sixteen hundred warriors of the Northern Cheyennes who fought with the Sioux against Custer at the legendary Battle of the Little Bighorn. As an old man in his seventies, he related his story of the battle to Thomas B. Marquis, formerly an agency physician for the Northern Cheyennes, in scores of interviews, illustrating his statements with drawings and maps. "Some aspects of Wooden Leg's account have provoked controversy, but - as Marquis points out - soon after the battle the Sioux were settled in the Dakotas while the Cheyennes were located on the reservation in the heart of the region where had been the conflicts. Thus they have kept their memories fresh or have kept each other prompted into true recollections. This advantageous condition has rendered them the best of first-hand authorities." The author checked and corroborated or corrected all points of importance with other Cheyennes - among them Limpy, Pine, Bobtail Horse, Sun Bear, Black Horse, Two Feathers, Wolf Chief, Little Sun, Blackbird, Big Beaver, Medicine Bull, and the younger Little Wolf - "all of whom were with the hostile Indians when Custer came.""-Print Ed.

III — Cheyenne Ways of Life.

The warrior societies were the foundation of tribal government among the Cheyennes. That is, the members of the warrior societies elected the chiefs who governed the people. Every ten years the whole tribe would get together for the special purpose of choosing forty big chiefs. These forty then would select four past chiefs, or “old men” chiefs, to serve as supreme advisers to them and to the tribe. There were not any hereditary chiefs among the Cheyennes.

The Elk warriors, the Crazy Dog warriors and the Fox warriors were the ruling societies of the Northern Cheyennes. Other like organizations had been in existence before my time, but during all of the period of my boyhood and manhood those three were the only active ones in our northern branch of the double tribe. Each warrior society had a leading war chief and nine little war chiefs. So, there were many men who might claim the title of chief. All together there were seventy-four such officials, counting both the tribal rulers and the warrior society rulers. There were four “old men” tribal chiefs, forty tribal. big chiefs, three leading warrior chiefs and twenty-seven little warrior chiefs. Ordinarily they were ranked or held in respect in this order, the old men chiefs first, the little warrior chiefs last.

The warrior chiefs had original authority only in their societies, each in his own special organization. By alternation, though, the tribal chiefs delegated governmental power to the warrior chiefs. That is, one group or another of the warrior chiefs and their followers were called upon to serve as active subordinate officials to carry out the orders promulgated by the big chiefs. Such warrior society group, when on this duty, were like the white man’s sheriffs, policemen, soldiers.

Promotion in public life followed the line from private member of a warrior society to little chief of the same, then to leading chief, then to big chief of the tribe, finally to old man chief. Of course, all of the tribal and old men chiefs were members of one or another of the warrior societies. It often occurred that in time of battle or in organized great hunting expeditions a tribal big chief or an old man chief had, during such time, the low standing of a mere private person subordinate to the rule of the warrior chiefs. And, in many instances some man might be at the same time both a warrior chief and a tribal big chief or even an old man chief. Little Wolf had this honor put upon him. Even after he had become one of the four old men chiefs he was kept in office as leading chief of the Elk warriors.

Four unmarried and virtuous young women were chosen as honorary members of each warrior society. If one of these entered into marriage or became unchaste she lost her membership and some other young woman was chosen in her place. The young women took no active part in the proceedings. They were allowed merely to sit inside the lodge of assemblage, there quietly looking on. At the society dances no women were permitted to do any of the work. Two little chiefs were appointed on each occasion to do the cooking, to serve the feast or to perform any other menial service necessary. The meetings or dances were held in privately owned lodges of members. The coverings were lifted or were removed so that spectators might view the affair from the outside. The three different societies had the same character of organization, and their social and military operations were carried out on the same general lines. A man could join only one of them.

I joined the Elk warriors when I was fourteen years old. We were camped then at Antelope creek, near the Black Hills. Their herald chiefs were going about the camp circle calling, “All Elk warriors come for a dance and a feast.” They were gathering at a large tepee made of two family lodges combined into one. Left Handed Shooter, at that time leading chief of the Elks, came to my father’s lodge and said to me: “We want you to join the Elk warriors.”

Oh, how important I felt at receiving this invitation! I had been longing for it, waiting to be asked, wishing I might grow older more rapidly in order to get this honorable standing already held by my father and my two older brothers. Seventy or more Elks were dancing. Occasionally one fired a gunshot into the air. As they danced they were scraping their “rattlesnake sticks,” the special emblem of Elk membership. Each of these sticks was made of hard wood, in the form of a stubby rattlesnake seven or eight inches long. On each stick was cut forty notches. Another stick was used for scraping back and forth along the notches. The combined operation of many instruments made a noise resembling the rattlesnake’s warning hum. Each member owned his personal wooden stick, but there was one made from an elk horn that was kept always by someone as a trustee for the society. No payment nor gift was necessary for admission into a warrior organization.

In the camp circles, in the tribal movings from place to place, in the great tribal hunts, in the times of Great Medicine or other general ceremonial dances —in fact, at all times of our lives someone or other warrior society was authorized or commanded by the tribal chiefs to take charge of the government. Ordinarily there was shift of the delegated authority by regular rotation, but such change in regular order was not always the case. The conclave of big chiefs decided which society should have it. A society might be appointed to act for one day, two days, three days, any stated length of time, or they might be appointed to serve during the continuation of some certain event. At any time their appointment might be revoked by the big chiefs and another society named in their stead. Anyhow, someone or other warrior band was on duty at all times to put into execution the will of the big chiefs.

Perhaps at some time the Crazy Dog warriors might be acting as the policemen at this particular place of camping. Perhaps the four old men chiefs might determine that a general buffalo hunt ought to be entered upon. A herald on horseback was sent about the camp to proclaim:

“All chiefs, open your ears and listen. Come to the council lodge.”

There the matter was discussed. Perhaps it was decided first to move camp farther down the river, or up the river, or over to the next valley, or yet farther away. The big chiefs then considered which warrior society should conduct the camp movement. Perhaps they agreed upon the Fox warriors. The leading chief and the little chiefs of this society were notified there at the council. The old man herald went out to ride again about the camps and call out:

“All Cheyennes, open your ears and listen. Tomorrow morning we move to Tongue river. Have your lodges down and yourselves and your horses ready. The Fox warriors will lead us.”

The next morning, as all were preparing for the move, the Fox warriors assembled out forward in the direction of the intended movement. The old man herald instructed them: “You are the leaders today. Make all of the people obey you. Make them stay in their proper places. If any of them disobey our ordinary rules of travel you may pony-whip them, you may shoot their horses, you may kill their dogs, you may break their guns or their bows, you may punish them in any way that seems to you best, except you are not allowed to kill any Cheyenne.” The Crazy Dog warriors, who had been policemen in the camp, now went off duty and became merely Cheyenne individuals. The leading chief of the Fox warriors was the most important man of that day, his little chiefs and their subordinate warriors were his helpers. The tribal old men chiefs and big chiefs led the camp movement, the Fox warrior band immediately following them or sending their members from time to time back along the caravan to keep order. The big chiefs in front decided when it was time to stop for a rest, when to move on again, when and where to camp. The Fox soldiers transmitted and enforced their orders. When the big chiefs chose a spot for the camp their herald stationed himself where he could tell all of the oncoming people, “Camp here.” If there were any disputes about special location of lodges the Fox warriors settled the disputes. In fact, though, there rarely were any such disputes. Every camp circle of the Cheyennes was arranged very much like their preceding circles. Families or related families or clans set up their lodges at all times in about the same location with regard to each other. Always the horseshoe incomplete circle opened to the east. Always every individual lodge in the camp likewise had its entrance opening toward the east—toward the rising sun.

To organize for the tribal buffalo hunt another council was called. This or any other council usually was held at and after darkness, by the light of a great bonfire. The big chiefs regularly would tell the leading warrior chiefs, “We want four good and reliable warriors to scout and discover the location of a buffalo herd.” When the warrior leaders had nominated these four the old man herald moved on horseback through the camp calling out their names and the duty put upon them. They went to the council and there received their instructions through their warrior chiefs. They performed the scout duty according to their orders—nobody ever dared refuse to go —and upon their return a report was made to the old man herald. Meantime, perhaps the big chiefs decided that the Elk warriors should conduct the buffalo hunting party. The herald went out and proclaimed:

“All Cheyennes, open your ears and listen. Many buffalo have been discovered by our scouts. Sharpen your knives and your arrow points. See that your guns are in good order. Have your riding horses and your pack horses ready. Tomorrow morning we go. The Elk warriors will lead and conduct the hunt.”

The Elks then actually led the party. Nobody but big chiefs were allowed to go in front of them. The Elk warriors did all of the scouting for game and watching for enemies while the party was on the move. Any non-Elk intruder would be pony-whipped, or worse. If any Elk himself disobeyed the orders of his warrior chiefs this disobedient one was punished, either by his fellow Elks upon their own initiative or by command of the warrior chiefs. The effort at all times was to carry out well whatever governmental task was placed upon the warriors, either on the hunts, at the camps, during a journey, in time of battle or under any conditions where they were vested with authority. The three societies competed against each other for efficiency in governmental action as well as in all other affairs appertaining to respectable manhood. There was competition also within each society, every ambitious member trying to outdo his fellows in all worthy activities.

The Fox warriors were leading a buffalo hunt one time when I was about sixteen years old. We then were on Crow creek, northeast of where Sheridan, Wyoming, now stands. Last Bull was the leading chief of the Fox soldiers. I was riding with three other youths about my age.

“Oh, lots of buffalo!” one boy suddenly exclaimed.

We skirted around the band of hunters and got forward. A Fox warrior saw us crowding ahead. We also saw him, and we whirled our horses to go back. Two or three of the Foxes followed us. We scattered. I made a dash for Tongue river. It was frozen solid. My horse slipped and slid, but I got across. My pursuers stopped at the stream, but I kept on going away from them. I did not know what became of the other three boys. I was scared. My heart was thumping, thumping, pounding my breast. I expected to be pony-whipped, to have my horse killed and my clothing torn to pieces. But it appeared they never found out our identity.

Another time, about a year later, I got into the same kind of trouble. This time we were moving camp. The Crazy Dog warriors were in the lead and conducting the movement. We were traveling up the Tongue river, far up, above the present Sheridan, and were about to go over the divide to the upper Powder river. Two other youths and myself forgot the rules. We rode forward from our proper place in the procession and went on out to a hilltop, there to have a look over the country, as every Indian naturally likes to do.

Four Crazy Dog warriors were right after us. They were riding fast. The other two boys got away, but my pony played out on me. I had to stop and dismount. I was frightened to distraction, but my mind was made up to take bravely whatever punishment they might inflict. Nevertheless, I became mentally upset when four determined-looking Fox warrior policemen dashed up to me.

“Do not whip me,” I begged. “Kill my horse. You may have all of my clothing. Here—take my gun and break it into pieces.”

But after a talk among themselves they decided not to do any of these penal acts. They scolded me and said I was a foolish little boy. They asked my name, and I told them. That was the last time I ever flagrantly violated any of the laws of travel or the hunt.

A guard line usually was thrown out by the warrior policemen when any buffalo herd was about to be attacked. It was required that all of the hunters remain behind this line until every preparation was made and until the appointed managers gave the word for a general advance. Of course, all were excited, anxious to get at the game. Or, somebody might think the policemen were too slow in completing the preparatory steps. So, occasionally an impatient hunter became obtrusive. This one was pretty sure to bring upon himself a lashing with pony whip thongs or a clubbing with the reversed heavy handle. Finally would come the signal:

“Go!” Then the wild Indian chase was on.

Special warrior society hunts often were engaged upon. For these only the members of the one particular organization were eligible. The societies contested against each other in this regard, each trying to beat the others in quantity of meat and skins brought back to camp. Left Handed Shooter, leading chief of the Elk warriors, one time appointed me as one of the four preliminary scouts to locate buffalo for an exclusively Elk warrior hunt. We went out at night. Winter weather, snow on the ground. Early in the morning we found a big herd. We returned to camp and reported the discovery. An old man herald called the Elk warriors and shouted out information of our report and of the proposed hunting party.

Old Bear, a big chief, got four or five other Cheyennes to slip out with him for a premature raid upon the herd we had located for our Elk warrior adventure. Little Wolf, at that time a little warrior chief, took with him a band of Elks and followed the lawbreakers. Little Wolf opened the attack upon them by sending an arrow that killed Old Bear’s horse. The Elk band pony-whipped all of the Old Bear group, including the big chief himself, and made them go back and stay in camp.

Feathered Wolf, an Elk warrior, one time attached himself uninvited to a hunting party of Crazy Dog warriors. He was leading two pack horses for carrying the meat he expected to get. Some Crazy Dogs warned him:

“You do not belong with us. You ought to go back.”

“But I am badly in need of meat,” he pleaded.

Others came and urged him to return. They talked of punishing him by whipping, but they did nothing. They ended merely by telling him:

“You are crazy.”

He mingled with the hunters and shot away all of his arrows as they chased the herd. When the killing was done he said:

“I killed one buffalo and helped in the killing of another. You should give me plenty of meat”

“Yes, we’ll give you some of it,” different ones promised him.

But nobody gave him any. He had to go back to his home lodge with his two pack horses empty and himself hungry.

At his lodge that evening he announced a smoking circle. He stood out in front of his tepee and called invitations to many members of the Crazy Dog society. It was supposed he hoped thus to lead them into ‘making gifts of the appetizing food. But all of the invited ones were busy at something else, so he had to smoke alone and the drying poles beside his tepee remained bare. His wife brought him the smoking outfit. “Ah, kinnikinick,” he chuckled contentedly. He filled his pipe and smoked it to the last ashes. Pretty soon he became pale, weak, sick, then he vomited. His wife too had punished him. She had given him the strongest tobacco she could find in the camp.

Two certain men were observed one time to have a big supply of buffalo meat hanging on the drying poles by their tepees. There had been a special warrior society hunt that day, but these men did not belong to that society. Investigation showed they had obtained their store from one of the animals killed in a side coulee and overlooked by the lawful hunters. The meat was taken from the two men, their guns were broken, their pack saddles were cut up, their lodges were torn down and burned.

Half a dozen Sioux pushed themselves one time into an Elk warrior hunt. We always were friendly with the Sioux, about the same as if they were Cheyennes, but these were out of place at this particular time, and they knew it. Little Wolf led a party of his Elks in whipping them away. Two or three of the uninvited guests had blood running from head cut...

Table of contents

• Title page
• TABLE OF CONTENTS
• The Author’s Statement.
• ILLUSTRATIONS.
• I - Boyhood Wild Days.
• II - Roamers in the Game Lands.
• III - Cheyenne Ways of Life.
• IV - Worshiping The Great Medicine.
• V - Off the Reservation.
• VI - Swarming of Angered Indians
• VII - Soldiers from the Southward.
• VIII - On the Little Bighorn.
• IX - The Coming of Custer.
• X - The Spoils of Battle.
• XI - Rovings after the Victory.
• XII - Surrender of the Cheyennes.
• XIII - Taken to the South.
• XIV - Home Again on Tongue River.
• XV - A Tamed Old Man.
• XVI - Clearing the Docket.