Chapter X: Part 10

Near daylight, when all the people of the camp are supposed to be asleep, but when yet dark (and the darkest kind of nights are chosen) each warrior creeps slowly and silently toward that portion of horses apparently the best situated to be taken off unperceived. Should he in this way be so fortunate as to reach them without discovery he cuts the cords with which they are tied and works them gradually into the shade or darkness, then mounting one, drives the whole to the appointed place of rendezvous. But owing to the many obstacles in the way of each, the probability of some one being observed is great, and in that case the whole camp is alarmed on the instant, each rushing toward his horses. Shots are fired and the warriors seek safety in flight, with or without horses as it happens. If there be snow to show their tracks the enemy pursues them the next day, but if no trail can be found to follow they abandon it. In either case the warriors shape their course individually toward the appointed place of meeting, and if all are not assembled, leave some token for those not arrived to know they have passed, and continue their flight.

The horses are put to full speed day and night for several days in succession until entirely out of reach of pursuit, and now begins a series of quarrels as to the right of possession of the animals. Some who have been disappointed and drove none off take from those who have. The leader takes several, combinations of two or three to rob another are entered into, horses are killed in the quarrel, or stolen from each other, and unless a great haul has been made very little satisfaction appears. These differences are mostly gotten through with before reaching home and they make known their approach by setting the prairie on fire. When arrived in the outskirts they shoot and sing, but do not black themselves for stealing horses, unless they have brought a scalp also, which occasionally happens. If any of their party have been killed they arrive uttering loud lamentations.

The whole camp turns out to meet them. The old women cry over their sons, rubbing the hand down their face, a great deal of flattery is used by some of the elderly men, shouting the name of some one of the warriors in a loud voice, stating his bravery, greatness of heart, etc., until overwhelmed by glory, he presents him with one of the horses. Great is the joy and tumult, and it frequently happens before the warrior has arrived at his own lodge, that all his horses are given away, and he retains nothing but the glory of the action. In this event, however, his name is sung around the camp by the persons who have received these gifts, accompanied with the song of thanks, and loud and prolonged praises of his bravery and strength of heart.

War parties for battle are a long time in contemplation, frequently occupying a whole winter in preparing for the campaign, and in counseling regarding it. Usually large parties are led by some chief of a band, and invitations are sent by him to different chiefs of other bands of the same nation and to those of another nation with whom they are at peace.

In the beginning of the summer they all assemble with their lodges at the place appointed, and a great deal of debate, feasting, and private consultation takes place, with sacrifices by the chiefs and soldiers, and also by many of the warriors to the several supernatural powers before referred to. It appears to be the misfortune of these large expeditions to fail in executing anything like what is anticipated at the start. Here also, the cause of their failure appears to be due to their insubordination. There is no one man to lead, no one source of authority in carrying out any plan decided upon. The nominal leader as chief is only chief of his band, and even among these there are others who are his equals in war. There are several chiefs of bands, and also many other chiefs; every one’s advice, although asked, can not be taken, which produces dissatisfaction. The soldiers of one band will not be commanded by those of another, rank on every side is interfered with, old grudges renewed by meeting with old delinquents, in short though all looks pretty fair on starting, yet difficulties and disputes from various causes take place every day after, which results in their leaving and returning home in detached parties.

When, however, the ranks have by these means become purged of the most turbulent and unruly characters the others proceed in the following order: Chiefs, warriors of note and soldiers, dressed in deerskin shirts and leggings trimmed with ermine, horse, or scalp hair. A war eagle feather cap is on his head, a shield of bull’s hide covers his arm, a bow and quiver of arrows is carried on his back, a short gun stuck in his belt with pouch and horn across his shoulders and scalping knife in its sheath, the powder horn and ball pouch are carried on the middle of the back, the connecting strap reaching across his breast and the upper parts of both arms. These are the mounted men, and the most distinguished for their former deeds. The footmen consist of young warriors and new recruits without any peculiar insignia, but well armed if possible. The soldiers are men holding that rank in whichever camp they reside, and their duty is to ride on the outside of the main body to keep any person from straying away and prevent any useless noise or manner of travel.

The scouts are appointed by the leader and changed daily; their duty being to separate and keep 5 or 6 miles ahead of the main body. These scouts or discoverers are footmen and use the same precautions as before stated. The main body moves slowly forward after reconnoitering has commenced, without any order, and only passing whatever ground has been rendered secure by the reconnoiterers. During the time before arriving in their enemies’ country, or at least before any signs of enemies have been perceived, they run buffalo with horses, kill enough meat for present use and dry and pound more to be used when hunting is not advisable. When signs of the camp are perceived, sentinels are posted every night, who lie down around the camp within 200 or 300 yards of the main body, and 50 or 60 steps from each other. All the horses belonging to the expedition are picketed within this circle and near the place where their several owners sleep. These sentinels are changed every night.

When by means of scouts and other observations they have discovered the camp it is approached in the night and the several advantageous positions which the ground affords around it are occupied by different detachments of the party, who are to attack from various quarters as nearly as possible at the same time. About daybreak a rush is made by the mounted men, shouting the war whoop and firing into the lodges as they pass through. The attention of the horsemen is directed toward driving off every horse found in camp. These, although picketed, take fright at the noise, snap their cords and are driven away. This rush only passes through the camp, and the enemy being raised and armed turn out and pursue and a battle now takes place near the camp. Indian fighting is individual fighting, each one for himself, without any military order, line, or file. Orders are given by any of the chiefs or soldiers in a loud voice when some advantage presents itself. Both parties endeavor to cover their bodies by any objects which are in the way. A thicket is much desired, small trees, stones, bunches of grass, or hollows made by the rain are all occupied, and those who cannot find any shelter jump from side to side, never standing still a moment to avoid any certain aim for their enemy’s fire.

The whole is accompanied with a terrible yelling on both sides. When one falls on either side the war whoop is sent forth by the party who killed and a simultaneous rush is made by the enemy to obtain the scalp and the friends of the fallen man to rescue the body. In these mêlées of small parties take place the terrible savage struggles for which they are remarkable. It is hand-to-hand fighting by a few on each side over the body of the fallen man.[26] Knives, lances, and war clubs are the arms then used and frequently several fall on each side before one party recoils. These scenes are going on over several parts of the field at the same time. The war whoop is sounded from either side whenever any success is visible, and when any disproportionate loss takes place the flight of that party is the consequence. This is the great aim of either party, as a massacre of the scattered fugitives then takes place. It should be remembered that when the contending parties are nearly equal very little damage is done.

[26] Such fierce struggles over fallen heroes recall similar combats engaged in by the stalwart figures in Homer’s Iliad.

The firing is at such a distance that only a random shot takes effect, and after abusing each other and firing hundreds of shots all day, perhaps only three or four are killed. There must be a great superiority of numbers and position on one side where there is any great destruction. The greatest loss of life happens when some 200 to 400 warriors surprise a camp of 20 or 30 lodges, or when the war party is too large to effect concealment for stealing horses, and too small for defense. In this case when pursued by the whole camp they are brought to a stand. If on the prairie they take up a position on the top of some hill covered with stones with which they make a barricade or seek a gully or cluster of bushes. Here they fight as long as one of them is living, but being surrounded by a superior force are all killed in the end. Three years since 52 Assiniboin who were discovered in an attempt to steal horses from the Blackfeet were pursued and brought to bay in a sink hole, or gully, where they were surrounded by about 800 men of the latter nation and fired upon until all were killed.

Their enemies, however, lost 34 men before they succeeded. A retreat is ordered in words to that effect and the movement being perceived is followed by all, which generally ends in downright flight. A very common exhibition of individual bravery is, when the parties are equally divided, and slow skirmishing going forward, each party having good positions, a single warrior rides forth near the place where the other party is stationed, and riding slowly within reach of their fire along their front, sings his war song and calls out his name, presenting a mark for the whole of his enemies to fire at. Either he or his horse is generally killed, or if he escapes he is considered a brave man ever afterwards. In either case he is followed by one of the opposite side in the same manner, and in this way often three or four are killed. They eat no root supposed to have the power of deadening pain or inspiring courage.

The divining men are consulted as to the nature of their dreams before they set out, and on the march, but not in regard to their operations in battle.

Battles are planned as soon as they can determine the position of the enemy, which plans are changed according to circumstances afterwards, but the fighting is done at random, each loading and firing when he chooses, and using any measures of concealment of his person.

No general orders are conveyed or aids employed, although whenever a cluster of men occupy a position some soldier or chief being there gives orders to the others, individually or collectively, as the danger is apparent. The chiefs and soldiers retreating would be a signal for all to run. The leader gives advice occasionally as to dislodging the enemy, etc., but all his orders partake of the nature of requests. They rally often during a retreat if the party be large, and keep up a running fight for 10 or 15 miles.

A favorite device to decoy enemies is to send but few to make an attack on their camp and drive off the horses. The camp, following, are led to where the main body lies in ambush.

The war whoop is the signal of advance and also of encouragement during the fight. It is also a cry of joy when any of the enemy fall, and at all times a defiance, but never used in retreat or under any humiliating circumstances. They speak to and abuse each other during the fight, adding their former deeds to exasperate the enemy and induce some one of them to step forth that he may be killed.

They never quit a masked wood and take the level plain unless their party is greatly superior in numbers and no danger of pursuit is apprehended; but if they are few they remain in the wood until burnt out, which is done by setting fire to the grass on the prairie, which in a wind will communicate with the undergrowth of the woods. If this can not be done by the surrounding party the besieged party defend their position until night and then make their escape under cover of the darkness.

The Gros Ventres and Crows are the only nations who take women and children prisoners and spare their lives, though they kill all males able to bear arms.

All the wounded left on the field are tortured to death in every possible way, mostly by mutilation, are seldom burned, perhaps for the reason that death would be too soon produced by that manner of proceeding. The Assiniboin burn children prisoners.

The Crow Indians a few years since, after killing all the men and large boys of 50 lodges of the Blackfeet, took prisoners upward of 200 women and children. One of our gentlemen now in charge of that nation was with the Crow camp when the battle took place, and for two or three months afterwards, during which time he sought occasions to liberate about 50 women and send them home to their people. Most of these prisoners, it appears, are treated well, particularly the children, who are adopted into families who have lost their own. When a child is thus adopted it is painted and dressed very gaily, a horse given to it to ride, and to all appearances treated as affectionately as their own.

A grown woman, however, is not adopted. They are retained to work, or if young and handsome are kept as one of the wives of their owners, though not abused or made to bear any unusual hardships. It is singular that when these women prisoners have remained a few years with the Crow Indians they will not return to their own people, even if liberty be given them. Indeed, after the first few months they are not watched and have it in their power to leave at any time, and many do during the first year of their captivity, but after having learned to speak the language, mostly remain, which proves that nation to be much more lenient toward their women than the Blackfeet and others. The children prisoners become identified with them and never desire to leave when grown.

Every male fit to bear arms is put to death by the tribes. The Assiniboin, Blackfeet, Sioux, Cree, and Arikara also kill women and children and sing and dance as much for their scalps as for those of men. The horrid manner in which they put the small children to death exceeds description. Some are stuck through with wooden skewers, like a rabbit, while alive, and roasted before the fire.

There is but little subordination in all large war parties of Indians. There appear to be jealousies on every side between soldiers and chiefs or between the warriors and soldiers. No penalties being attached to disobedience, it has no limit, and they are often in as much danger from each other as from their enemies. Once in a century a chief arises who can lead large parties to war, but it is only when his success and capacity as a warrior is accompanied by his art as a prophet and he has gained entire ascendancy over all his people. Small parties succeed better—say from 80 to 100 men. These an ordinary chief can command tolerably well, because they are for the most part chosen from his own band and composed of his own relations. This kind of party always proves most successful, as the leader only attacks when success is certain from the numbers on each side. All Indians carry off their wounded if possible, and the dead also if not scalped, interring the latter in some secure place not likely to be discovered by their enemies.

As stated, no grown male prisoners are retained alive by any of these tribes, and only two preserve the lives of the women and children. These, of course, are obliged to work, though not exactly in the character of slaves. All the women work and these pursue the same labors, though no doubt a greater share falls upon them than upon others. No description of labor, such as carrying burdens, drying hides, cooking, or procuring fuel, etc., is considered disgraceful or menial. They all do it, even the wives of the chiefs, and the prisoners would be compelled to employ their time to the advantage of their owners; or if young and handsome would be kept as wives, yet still be made to work as the rest. They are not beaten nor brutally treated, but forfeit their lives by an attempt to run away. Female chastity is always violated on prisoners[27] if they are even tolerably young and good looking, and often in such a degree as exceeds the possibility of description or belief, but we are not aware that any superstitious opinions are connected with the act.

[27] It appears that the violation of the chastity of female prisoners was unusual among other tribes who were highly organized socially. It was repugnant to the Iroquois.

COSTUME OF A WARRIOR.—The ordinary costume of a mounted warrior of known bravery has already been described. The headdress, however, differs in form according to the fancy and standing of the individual. The tail feathers of the war eagle are the only mark of rank. These are attached to scarlet cloth or otter skin in many ways, sometimes merely encircling the head, at others extending in a ridge along the back, reaching below the horse’s belly when mounted. The shirt and leggings are made of clean white dressed deerskin, antelope, or bighorn skin, with black stripes painted around the arms and legs and fringed with the hair of the scalps taken by him, occasionally also with ermine skins, or horsehair. The horse’s head and tail are adorned with the same kind of feathers, as also his lance and shield. The latter is a piece of dried raw bull’s hide, very thick, round, and about 18 inches in diameter. The feathers are sewed or tied on around near the edge, and two or three in the center. Frequently this is painted with the figure of some animal, either real or imaginary, and is impervious to arrows, though a ball will perforate within the distance of 100 yards if it be held steadily.

The manner in which it is slung on the left arm and being bowed in the middle the ball is apt to glance off to one side and often in this way his life is saved. Arrows will stick in but not go through, and he can with it cover most of the vital parts, at the same time using his arms with ease. A good many of the renowned warriors wear necklaces made of the claws of the grizzly bear, worked or tied on a strip of otter skin, and chiefs wear their medals if they have any. These fine dresses are not worn on the march, but packed on their horses in bundles, and put on when the attack is about to be made.

The faces of most of them on starting or in battle are painted with vermilion, the entire face being a bright red, though no orders are given to this effect. Indians generally paint on all public occasions, but no other parts of the body are painted at this time.

The costume of those on foot does not differ from that of a hunter, except he has both gun and bow, if possible, sometimes adding a shield, and a bundle of moccasins on his back, which, with a blanket, or skin capot, leggings of the same and breech flap, completes the dress.

No great display of dress can be made on foot and is not often seen except among the Blackfeet, when it is the same or nearly the same as the mounted warriors. The hair of the young warriors is dressed out and adorned in many ways, sometimes enclosing small portions in front with beads, shell, or wampum, which hangs down on each side of the face. The Crows have small portions combed up in front and the whole of the rest tied in a queue behind, which is spread out and stiffened with patches of gum, spotted with white clay, and looks like turkey feathers. The elder warriors generally tie up their hair in a knot in front, which projects out from the forehead like a thick short horn. During the march not much attention is paid either to painting or ornaments, but on the eve of battle, if possible, it is done. Nothing uniform appears, however, in their costume, ornaments, or hair dressing, each one suiting his fancy in these particulars, except the acknowledged marks of warriors are not worn by untried and inexperienced recruits.

The back dress, if not a continuance of the headdress, is mostly a wolf skin thrown over his robe, the tail trailing on the ground and the snout on his shoulder. Crow-skin headdresses are also worn by young warriors, and owl feathers are worn by new beginners. No portion of their war dress is constructed so as to emit jingling sounds, though such are worn on other occasions. Every Indian has either a blanket, buffalo robe, or dressed skin of some kind covering the whole person, and these are painted with their battle scenes or garnished with beads and porcupine quills in many ways. His robe is his bed by night and his cloak in the day, under which in the winter is worn a blanket capot, made with a hood to cover the head. In the large summer war parties, portions of lodges of two to four skins each are taken along with which they make cabins to protect themselves from the rain, but in the winter no shelter is made. When parties are too small to admit of proceeding without fear of night attacks from their enemies while in their country, they make small forts every night of dry timber along some stream, or of rocks when timber is not to be had.

WEAPONS.—Firearms are certainly much valued by warriors. Indeed, they are the principal arms, but bows and arrows are used fully as much by mounted men. The difficulty appears to be the loading of the gun on horseback. If possible they carry both on their war expeditions, also some are armed with lances, war clubs, and battle axes. The last three instruments are used only in mêlées at close quarters. Indians are often so situated in battle that neither gun nor bow can be used, and in these emergencies the tools last mentioned stand them in great need. Guns are therefore only additional weapons, aiding and facilitating their mutual destruction, but have by no means been substituted altogether for the bow and arrow. The metal arrow point is superior to the flint one formerly used, and more easily procured. The arrows for battle are barbed and tied on loosely, so that an attempt to withdraw the arrow invariably leaves the iron in the wound, which makes many of their wounds dangerous that would not be so if the metal could be extracted.

The stone war club is the most efficient weapon in battle of any we know of. A drawing of one is shown in Plate 65. The weight of the stone is about 5 pounds. The handle is made of elastic sinew and can not be broken. Any attempt to ward off the blow must be attended with a broken arm, and if the stroke is not fended the strongest man must fall beneath it. Tomahawk and battle axes are not thrown at their enemies, as generally represented, but are secured to the wrist by a strong cord, and only used at close quarters; as also the lance and knife. The scalping knife is of English manufacture, a logwood or Brazil wood handle, and soft steel blade about 8 inches long and 1½ inches wide, sharp on one edge, and with the point turned like a butcher knife. These are the kinds of knives mostly used by all Indians for hunting and all purposes, though Willson’s butcher, Cartouche, eye dagues, and other knives can be had. Most Indians at all times carry knives of some kind and scalps are taken off with whatever knife they happen to be in possession of at the time.

In loading the gun in battle it is first primed from the horn, then a charge of powder put in, and a few balls being held in the mouth of each man, one is dropped in wet on top of the powder, without any wad between or on top. In this way they load and fire very quickly, four or five times in a minute, but not with a very certain aim.

When scalps are taken without loss on their side the whole party on their way back paint their faces a jet black with a mixture of grease and charcoal. This is the symbol of joy, and on arrival in camp the scalp song is raised. The whole population turns out to meet them. Whichever person the warrior touches also blacks himself and commences singing. If the party has had any one killed, the relatives of the deceased smear their faces and clothes with white clay, the symbol of mourning, wear old, ragged skins on their backs, go barefooted, cut their hair, arms and legs, and cry in loud howlings.

In this event the camp presents a scene of mingled rejoicings and lamentations, which are kept up for many days and nights in succession. If the loss on the part of the warriors is greater than the gain—that is, if they have lost two or three men and taken but one scalp—no faces are blackened, no dancing is done, and the scalp song is sung throughout the camp, at the end of which all set up a howling cry.

It often happens that the party have all, except a few, been killed, and should the partisan in that case have escaped he does not return immediately to his own camp but remains in another for some time, until the grief for the dead has in a manner passed, for should he come home with the report of a general massacre of his party he would run great risk of being put to death by the relatives of the persons who fell while under his charge.

DANCING AND AMUSEMENTS

Dancing must be considered as a characteristic mode of expressing popular opinion on most, if not on all, occasions and is generally done with the view of swaying the multitude, and conforming their actions to certain measures. It is also one of their principal means of publishing and handing down to posterity the remembrance of their gallant actions, of inspiring the young with a desire for distinction, and of awarding the praise due all brave warriors. Dances are usually performed by the different kins, such as the Wolf-pups, Braves, Bulls, Foxes, Mice, Comrades, Ducks, and Crows. All these are societies, formed by different young men, some of which we have had occasion to mention in a former answer, and all have for their object combination in love or war. There is also the Soldier’s Dance in which none but these officers act, and several dances in which all promiscuously take part, or in which the distinction of the different clubs named is not recognized. Of this nature are the scalp dance, dance in the diviners’ lodge, and others got up for begging purposes.

Most Indians after having passed the degree of soldier and emerged into that of chief or councillor seldom perform in any dances, though they encourage it by their presence. There are but two dances in which the women join the men, which are that in the diviners’ lodge and on the occasion of taking a scalp. There is also another in which women alone perform, aided by a few young men, say, five or six. The principles of all these are imbibed by the youths, from their being always publicly exhibited, and from their natural talent of imitation, but they do not join in the circle until at the age of maturity, except a few girls in the scalp dance. Each one of these performances has some motive independent of amusement, as will perhaps appear from the different descriptions of them which follow, and are to them often matters of deep interest and importance.

SCALP DANCE (WAH-KITTAI WACHE).—When a scalp is taken it is during the return stretched on a small hoop, and left in this manner; the hoop is attached to the end of a rod about 5 feet long. These are handed by the warriors on arrival to those in camp who have recently had some of their relatives killed by enemies and is an intimation that revenge for the dead having been taken, their mourning must be laid aside, their faces blackened, and they to rejoice with the others in the dance, which is always done. Moreover, this mark of politeness on the part of the warrior to those in mourning is always remunerated by a suitable present—a gun, a blanket, or some other piece of property. Often a horse is bestowed in the excitement of the moment. The dance is then called by an old man going round the camp singing the song and beating a drum, calling on all who feel disposed to join in celebrating their triumph by a dance, and each one makes the necessary preparations. (Pl. 71.)

Both men and women paint their faces entirely black, except the tip end of the nose, which is not touched, dress in the gaudiest and best style they can afford, and at a signal by the yelling and drumming of the music assemble in the area or public square with which most villages are furnished, being an open space in the center of the camp, near the soldiers’ lodge. In this dance the men carry no arms of any kind. Some of them have in their hands a rattle with which they keep time, but most of the women hold in their right hand some weapon, such as a tomahawk, bow, pakamāgan, lance, or stick. The scalps also are held by the females. Being attached to the rod, they are shaken up and down to the taps of the drums. When ready they form nearly a circle. Old men with drums come first, next all the rest of the male dancers, and afterwards the women, the whole ring standing so close as to press a little against each other, and the scalp rods, and other things held in the hand, are extended out a little in front.

The scalp song is now struck up by the music, and joined in by the whole circle, the women singing only in the second part of the tune. In this song the name of the warrior who has killed the enemy is introduced, with a few words alluding to the circumstances, though without any violation of the tune or time. The part of the tune at which the women commence is when the names or words are sung. The rest consists in a loud chant by all the ring. After swinging to and fro a moment they all move round in a circle by short side steps, lifting their feet together and keeping the exact time with the drums, and after describing one or two circles by these movements the song concludes with a general shout from the men, the scalp is forcibly shaken, and some warrior stepping forth from the ring recounts in a loud voice either his share in the present glory or some of his former brave deeds. This is received with a loud shout of approbation, the drums beat up, the song commences and another round or two is performed.

Then some other makes a speech of a like nature, either in praise of himself or of those who brought the scalps, and in this way it continues for several hours. Occasionally some old woman will take the scalp in her teeth and shake it like a dog, or throw it on the ground and trample on and abuse it as though it were a living enemy, concluding with a short speech in praise of the warriors, and the dance proceeds as before, the music going round with the dancers.

During the night, or rather all night, nothing but the same dancing and song is heard. They make small fires outside the lodges and a dozen or so of young men and women, with a drum or two, sing and dance around each fire, with or without the scalp, and without public speaking. Sometimes 20 or 30 of such dances are going on in different parts of the camp at the same time, all night and nearly all day, for weeks in succession, until they grow tired of it, or some new excitement supersedes. Their faces are blackened all this time and the color left to wear off but never washed off.

The opportunity is not lost by the young men during these night dances to make love, in all the various ways that passion is susceptible, and many runaway matches are concluded at these times, when the young warriors having the advantage of the battle glory are most likely to be successful. Portions of the scalp are also sent by runners to the different camps, with the news of the battle. The tenor of the song includes the names of the warriors who struck the enemy, and if any of their names have been changed on this occasion it is also mentioned, so that the new name by the time the dancing is concluded in the different camps is thoroughly known by all the nation. This dance is not attended with any violent gesticulation or eccentric motions, as has been represented, but is an orderly affair, and seriously performed. Unless a scalp has been brought no singing or dancing can take place. Even if many enemies were seen to fall, yet the enemy must be struck, which is the coup, and the hair produced, which is the proof.

BRAVE’S DANCE (NAPPAISHENE).—This is performed by the group or club of Indians bearing this title, who are tolerably numerous and composed of men from 20 to 30 years of age, whose organization has already been alluded to in these pages. No one is admitted in the ring but those who belong. The women, say 8 or 10, stand behind as many drummers and join in the chant but take no part in the dance. All sing, both dancers and musicians. The men form in a ring completely naked.[28] Their bodies are painted in various ways. Yellow and red stripes from head to foot is a favorite manner of painting, red face and yellow body, or red face and body striped with white. Sometimes the face is dotted with white, yellow, or red spots, and to their moccasins are attached skunks’ or foxes’ tails. Guns, spears, bows, and other implements of war are held in their hands and some have rattles with which they keep time to the taps on the drums.

[28] The prepuce of the penis is drawn forward and tied with a sinew, to the end of which floats a war eagle feather. Others not sufficiently advanced as to merit that mark of distinction, tie the same with some grass.

_Scalp Dance._

_Drawn by an Assiniboine warrior Fort Union._

_Nov. 10. 1853._]

One large crow’s claw, red on one side and black on the other, being the only one that will occasionally stand on end, in which case 25 for it is counted besides its value of 5 when on its side.

Four small crow’s claws, painted the same as the large one, which count 5 each if the red side turns up; if the black side, it counts nothing.

Five plum stones burned black on one side and scraped white on the other; the black sides turned up are valued at 4 each; the white, nothing.

Five small round pieces of blue china, one-half inch in diameter, which count 3 each for the blue side; the white side, nothing.

Five vest buttons, the eyes filed off; the eye side turned up counts 2 each; the smooth side, nothing.

Five heads of brass tacks, the concave side turning up counts 1 each; the convex side, nothing.

FIRST THROW

The big claw on end, 30, and 3 red claws, 15 45
Two burnt sides up, nothing 0
Three blue sides up, 3 each 9
One eye side up, nothing 0
Four concaves up, 1 each 4
---
58

SECOND THROW

Two red, none on end, nothing by claw 0
Three burnt sides up, 4 each 12
Five blue sides up, 3 each 15
Three eye sides up, 2 each 6
Two concaves, nothing by tacks 0
---
33

THIRD THROW

The big claw on end, 30, all the rest red, 20 50
Five burnt sides, 4 each 20
Five blue sides, 3 each 15
Five eye sides up, 2 each 10
Five concave tacks, 1 each 5
---
100

NOTA BENE.—This is the best throw that can be made and takes all the stakes when the game does not exceed 100.

COS-SOO´, OR GAME OF THE BOWL]

The step is done by jumping off both feet and striking them forcibly on the ground, one a moment sooner than the other, always keeping the exact time. No words are used in the song, and when the round is about half finished it suddenly ceases, though the drumming and dancing is continued, accompanied by a low simultaneous grunt by all at each step. They commence the dance in the form of a ring but do not go round. Dancing for the space of a minute in the same position, they bend their bodies forward and press all to the center of the circle, turning and looking in every direction without any order, and when all are huddled very close, and that part of the song arrives where the chorus is discontinued, all except the tune on the drums, they keep it up for the space of about a minute afterwards, when a sudden and general yell by all finishes that round, and the form of the ring is resumed.

This is the principal occasion taken by those concerned to recount their former deeds of valor or coups. The whole camp being spectators, and the bravest of them present, also many in whose company the acts now about to be published had been performed, makes it indispensable that the boasts of the warriors should be confined to the limits of truth. After one round has been danced a warrior (one of the dancers) steps forth in the middle of the ring and speaks in a loud voice to this effect, using his gun or lance in gesticulation: “One or two years since, he, in company with 15 others, went upon the Blackfeet and succeeded in bringing away 40 of their enemies’ horses” [here the drum is tapped once]. “On another occasion in a battle with the Crow Indians six years since he struck an enemy the first” [here follows two taps on the drum]. “At another time he struck two enemies the second, took a gun and a tomahawk from the dead enemies” [four taps on the drum].

“Also that in battle he took an enemy’s horse” [one tap]. “That he fired fifteen shots” [one tap]. “Four years since, being near the Blackfeet camp with six others in quest of horses, they were discovered and pursued but succeeded in making their escape” [one tap on the drum]. “Alone and on foot he, three years since [naming the place] killed and brought to camp a full-grown grizzly bear” [one tap on the drum]. “Behold where one of the balls of the Blackfeet broke my arm” [one tap]. “Here an arrow pierced my thigh” [another sound of the drum], etc., until he has run through the catalogue of his meritorious acts, when he is honored with a general shout of approbation, the music strikes up, the song commences, and another round or two being performed, another warrior recounts his coups in the same manner. In this way they continue until all who wish have had an opportunity of renewing the remembrance of their past deeds, and reestablishing their importance as braves in the eyes of their countrymen. It takes some hours to prepare for and perform this dance and it is only done twice or thrice a year. Although the performers are naked, yet there is no idea of indecency[29] attached to this fact. They are in a manner obliged to appear in this state so that they may publicly expose and point out any wound they may have received in battle.

[29] This viewing of the nude human figure without a feeling of a sense of indecency is confirmed by the Swiss artist, Frederick Kurz, in his Journal, already cited in the preface.

Wounds behind are fully as honorable as those before. Running away where success is impossible is more commended than death or defeat by remaining. The number of shots a man has fired during the fight, if over 10, counts a coup, inasmuch as it shows he has stood his ground long enough to fire that many.

Killing an enemy counts nothing unless his person is touched or struck. The first who strikes the dead foe counts the best coup, although each succeeding one counts as far as the fourth.

Scalping does not count more than striking. Taking an enemy’s gun or horse or bow by any means counts a coup, likewise killing a grizzly bear alone and on foot. Scalps are very little valued by him who takes them. They are mostly cut up in small pieces and sent to the different camps. The hair seen on the warrior’s leggings is sometimes really the hair of the enemies slain by him, and at others his own, or horsehair. In either case it is the symbol of having killed.

If he has struck even one enemy he is entitled to wear hair on his shirt and leggings, but it is not absolutely necessary that it should be the same hair as that which he took from his enemy’s head. Any human hair or black horsehair will answer the purpose fully as well if he has a right to wear it.

FOX DANCE (TO-KAH-NAH WAH-CHE).—This is done by those who belong to the band called Foxes, who are pretty numerous among several nations. It is got up with the view of publishing their feats as in the preceding one, and also to display themselves as a body. Their costume consists of a deer or antelope skin, shirt, and leggings painted a bright yellow, and their faces painted with yellow stripes, besides other forms. A dressed fox skin being slit in the middle, the head of the man is thrust through, the skin spread out on his shoulders, the head of which lies on his breast, and the tail hangs down his back, the whole skin being fringed round with colored garnishing of porcupine quills, bells, and polished buttons placed in the eyeholes of the animal in the skin.

A headdress of foxes’ teeth, bored and strung, is stretched across the middle of the head from ear to ear, a lock of their hair is tied in front, which projects out several inches, and the rest, combed straight down behind, to which at about the middle is attached four war eagle feathers. Their lances are wrapped with fox skins cut in strips, and the tails of that animal sewed on the handle every 12 inches or so. Some also carry their bows and quivers of arrows at their side during the performance.

After having been warned of the meeting, and preparing in the above manner, they assemble at the sound of several drums and whistles at the spot appointed, being generally near the center of the camp. Here they form in line during the drumming and singing, which is kept up by five or six men and women who are invited for the purpose (this music) taking their stand to one side, the women as usual behind the drums, who sing, but take no part in the dance.

When ready they all start off at a swift pace and describe the movement of the coiling of a snake, and when wound up in this form, all commence jumping up and down, striking one foot immediately after the other on the ground, keeping exact time, and all singing with the music for the space of about a minute, when a general flourish on the drums and a shout or yell from the dancers concludes that round, and their places in line are resumed.

Some one of them now steps forward and counts his coups in the same manner as pointed out in the Brave Dance, which is succeeded by another movement in dancing, which is again followed by another speaking, and so on until all who wished have spoken, the drum denoting by taps the value and number of coups thus counted by each.

The whole concludes by a feast given by one or more of the most distinguished members of this club, during which their professions of amity and assistance are renewed, and presents often exchanged; the musicians also partake of the repast.

This club is composed of men from 20 to 25 or 28 years of age.

DUCK DANCE (PAKHAN´TAH WAH-CHE).—This is done by the band who bear that name and are not so numerous as the others. The same principles govern their proceedings, being to seek this occasion to publish and perpetuate the memory of their past deeds on the battle fields. The dancers are all naked except the breechcloth, which hangs down before and behind one or two yards. Their bodies are painted in various ways, principally striped, according to the fancy of the individuals. No arms are carried in the dance, but they hold in their hand a flat striped painted stick about 2 feet long, with which they keep the time. Women are excluded from the ring but form a portion of the music. All sing, both dancers and drummers. The evolutions are: Commencing in a ring, they mingle together for a few minutes and conclude with a general shout, after which coups are counted by those who wish, or who are able, as in the preceding. The time, step, and figure of every dance differ, but we can not describe them so as to be understood.

BULLS’ DANCE (TAH-TUN-GAH WAH-CHE).—The kin called Bulls is perhaps the most numerous among them, and a good many middle-aged men and chiefs are found in this dance who do not figure in the others. Their headdress is the skin of a buffalo bull taken off as low as the shoulders of that animal, and dressed with the head, horns, hair and snout complete. Around the holes where the eyes were and in the nostrils and mouth are sewed pieces of scarlet cloth. The skin is then sewed up along the back of the neck. The head of the man is thrust in this, and the rest of his body being naked except the breechcloth and moccasins, is painted with black and red stripes. They carry guns and powder horns in the dance, moving without any order, jumping about, snorting, and shaking their horns at each other, and firing among their feet with powder. The song is the Bull Song. They usually are attended by six or eight drummers and singers, all males, who are not dressed in any remarkable manner.

No speeches are made by the Bulls during the dance, but they seek the occasion of other dances, such as the Braves or Soldiers to which most of them belong, to perpetuate the remembrance of their chivalrous deeds. This kin give a good many feasts to each other and are said to be remarkably faithful in the observance of their promises of mutual aid and protection.

SOLDIERS’ DANCE (AHKITCHETAH WAH-CHE).—This body of men having already been fully described in these pages it will, of course, be understood that their dance must include the most important personages in camp. They seldom perform, and only with a view of exhibiting their force as a body; and in the presence of strangers or visitors to count their coups or when a war party is in contemplation, with the intent of stimulating the ardor of the young to follow them to battle. They must have some object to dance for, as they are not men to expend much time merely for the sake of amusement and display; besides their characters and acts are so well known as to need no repetition.

Their costume is as nearly as possible that of warriors equipped for battle. From the nose up their faces are painted a bright red, and from thence down to the neck a jet black. The dancers form the ring on foot but are attended by a guard of mounted soldiers, dressed in very gay battle array, who ride round outside the ring all the time, striking, and keeping at a respectful distance either man or beast that is found in the way. A select band of drummers and female singers is chosen and placed apart, who having struck up the song, the dance is led off by a soldier alone, who moves out by short steps toward the center of the circle, is soon joined by all the rest, jumping and keeping the time, which round concludes with a loud yell and discharge of firearms, and the one who led off the dance counts his coups on his enemies in the manner before related. This is also accompanied by taps on the drum denoting the number and value of the coups and the speech, honored with a general shout of approbation.

The warrior resumes his place, another leads off, and the same behavior is repeated until all get through, the whole ending with a feast of dog meat given by the chief of the soldiers in the Soldiers’ Lodge, to which the strangers, if any in the camp, are invited. This is the most imposing and warlike dance they have, and is well calculated to inspire the young with a desire for glory. Their dresses and appointments are very gay and complete according to their rank, their gesticulation and oratory fierce and bold.

WHITE CRANE DANCE (PAI-HUN-GHE-NAH WAH-CHE).—There is no band of this name, but the dance is got up by some divining man, most probably for some begging purposes. He is the principal figure, being painted yellow and wearing a dressed elk-skin robe on which a large two-headed crane is painted. The costume of the others is whatever their fancy dictates, and, of course, they put on the gayest attire they can afford. The dancers are young men of any and all kins who choose to take part, except women, who join the chorus. The evolutions are different from any of the rest, as also the song, but can not be described so as to be understood. The only one who speaks during the performance is the divining man, and the tenor of his speeches differs according to his object in introducing the dance.

CROW DANCE (CONG-GHAI WAH-CHE).—This dance is performed by the kin called Crows. Neck and head dresses of crow skins taken off the bird entire with wings and head on are worn by all, and crow feathers adorn their lances, shields, and other war implements. For the rest, it proceeds much in the same way as the others. These are mostly young warriors.

DANCE OF THE MICE COMRADES OR PROVISION STEALERS (WOK-E-PO MAUN NOOMP-PE).—This is done by a band of young men bearing the above name. The dance is kept up all night and during it some of them take by stealth the provision bales from the rest of the camp who are asleep, on which they feast all night.