Chapter XXIX: Appendix: Hypnotism and the Dance Among the Dervishes (7)

_I′măha_—a band of Omaha, or perhaps more probably Kwâpâ, who lived with the Kä′dohadä′cho, but retained their own distinct language. There are still a few living with the Caddo, but they retain only the name. It will be remembered that when the Caddo lived in eastern Louisiana the Arkansas or Kwâpâ were their nearest neighbors on the north, and these Imaha may have been a part of the Kwâpâ who lived “up stream” (_U′mañhañ_) on the Arkansas. The Caddo call the Omaha tribe by the same name.

_Yowa′ni_—originally a band of the Heyowani division of the Choctaw. They joined the Caddo a long time ago, probably about the time the Choctaw began to retire across the Mississippi before the whites. Some few are still living with the Caddo and retain their distinct language. There is evidence that some Koasati (Cooshatties) were mixed with them.

The Kä′dohadä′cho seem to be recognized as the principal Caddo division, and the generic term _Hasi′nai_ by which the confederates designate themselves is sometimes regarded as belonging more properly to the three divisions first named. According to their own statements some of the dialects spoken by the several divisions were mutually unintelligible. At present the Kädohadächo and Nädäko are the ruling dialects, while the Näbaidächo, Näkohodotsi, Hădai′-i, and Hai′-ĭsh are practically extinct. The Kichai, Bidai, and Akokisa, who formerly lived near the Caddo on the eastern border of Texas, did not belong to the confederacy, although at least one of these tribes, the Kichai, is of the same stock and is now on the same reservation.

The Caddo have ten gentes: _Na′wotsi_, Bear; _Tasha_, Wolf; _Ta′năhă_, Buffalo; _Ta′o_, Beaver; _Iwi_, Eagle; _Oăt_, Raccoon; _Ka′g‛aih_, Crow; _Ka′găhănĭn_, Thunder; _Kĭshi_, Panther; _Sûko_, Sun. The Bear gens is the most numerous. The Buffalo gens is sometimes called also _Koho′_ or Alligator, because both animals bellow in the same way. These of a particular gens will not kill the animal from which the gens takes its name, and no Caddo in the old times would kill either an eagle or a panther, although they were not afraid to kill the bear, as are so many of the western tribes. The eagle might be killed, however, for its feathers by a hunter regularly initiated and consecrated for that purpose.

The original home of the Caddo was on lower Red river in Louisiana. According to their own tradition, which has parallels among several other tribes, they came up from under the ground through the mouth of a cave in a hill which they call _Cha′‛kanĭ′nă_, “The place of crying,” on a lake close to the south bank of Red river, just at its junction with the Mississippi. In those days men and animals were all brothers and all lived together under the ground. But at last they discovered the entrance to the cave leading up to the surface of the earth, and so they decided to ascend and come out. First an old man climbed up, carrying in one hand fire and a pipe and in the other a drum. After him came his wife, with corn and pumpkin seeds. Then followed the rest of the people and the animals. All intended to come out, but as soon as the wolf had climbed up he closed the hole, and shut up the rest of the people and animals under the ground, where they still remain. Those who had come out sat down and cried a long time for their friends below, hence the name of the place. Because the Caddo came out of the ground they call it _ină′_, mother, and go back to it when they die. Because they have had the pipe and the drum and the corn and pumpkins since they have been a people, they hold fast to these things and have never thrown them away.

From this place they spread out toward the west, following up the course of Red river, along which they made their principal settlements. For a long time they lived on Caddo lake, on the boundary between Louisiana and Texas, their principal village on the lake being called Sha′chidĭ′ni, “Timber hill.” Their acquaintance with the whites began at a very early period. One of their tribes, the Nädäko, is mentioned under the name of Nandacao in the narrative of De Soto’s expedition as early as 1540. The Kädohadächo were known to the French as early as 1687. The relations of the Caddo with the French and Spaniards were intimate and friendly. Catholic missions were established among them, about the year 1700 and continued to exist until 1812, when the missions were suppressed by the Spanish government and the Indians were scattered. In the meantime Louisiana had been purchased by the United States, and the Caddo soon began to be pushed away from their ancient villages into the western territory, where they were exposed to the constant inroads of the prairie tribes. From this time their decline was rapid, and the events of the Texan and Mexican wars aided still further in their demoralization. They made their first treaty with the United States in 1835, at which time they were chiefly in Louisiana, southwest of Red river and adjoining Texas. They afterward removed to Brazos river in Texas, and to Washita river in Indian Territory in 1859. When the rebellion broke out, the Caddo, not wishing to take up arms against the government, fled north into Kansas and remained there until the close of the war, when they returned to the Washita. Their present reservation, which they hold only by executive order and jointly with the Wichita, lies between Washita and Canadian rivers in western Oklahoma, having the Cheyenne and Arapaho on the north and west and the Kiowa, Comanche, and Apache on the south. In 1893 they numbered 507.

In person the Caddo are rather smaller and darker than the neighboring prairie tribes, and from their long residence in Louisiana, they have a considerable admixture of French blood. They are an agricultural tribe, raising large crops of corn, pumpkins, and melons, and still retaining industrious habits in spite of their many vicissitudes of fortune. They were never buffalo hunters until they came out on the plains. They formerly lived in conical grass houses like the Wichita, but are now in log houses and generally wear citizen’s dress excepting in the dance. The old custom which gave rise to the name and tribal sign of “Pierced Nose” is now obsolete. In 1806 Sibley said of them, “They are brave, despise danger or death, and boast that they have never shed white man’s blood.” Their former enemies, the prairie tribes, bear witness to their bravery, and their friendship toward the whites is a part of their history, but has resulted in no great advantage to themselves, as they have been dispossessed from their own country and are recognized only as tenants at will in their present location.

They and the Wichita received the new doctrine from the Arapaho, and were soon among its most earnest adherents, notwithstanding the fact that they were regarded as the most advanced of all the tribes in that part of the country. It may be that their history had led them to feel a special need of a messiah. They have been hard and constant dancers, at one time even dancing in winter when there was nearly a foot of snow upon the ground. Their first songs were those which they had heard from the Arapaho, and sang in corrupted form, with only a general idea of their meaning, but they now have a number of songs in their own language, some of which are singularly pleasing in melody and sentiment.

THE WICHITA, KICHAI, AND DELAWARE

Closely associated with the Caddo on the same reservation are the Wichita, with their subtribes, the Tawakoni and Waco, numbering together 316 in 1893; the Delaware, numbering 94, and the Kichai (Keechies), numbering only 52. Of these, all but the Delaware, who are Algonquian, belong to the Caddoan stock. The Wichita and their subtribes, although retaining in indistinct form the common Caddoan tradition, claim as their proper home the Wichita mountains, near which they still remain. Sixty years ago their principal village was on the north side of the north fork of Red river, a short distance below the mouth of Elm creek, in Oklahoma. They live in conical grass houses and, like the other tribes of the stock, are agricultural. They call themselves _Kĭ′tikĭti′sh_—they are called _Tawe′hash_ by the Caddo and Kichai—and are known to most of their other neighbors and in the sign language as the “Tattooed People” (_Do′kănă_, Comanche; _Do‛gu′at_, Kiowa), from an old custom now nearly obsolete. For the same reason and from their resemblance to the Pawnee, with whose language their own has a close connection, the French called them _Pani Pique′s_.

The Kichai or Keechie, or _Ki′tsäsh_, as they call themselves, are a small tribe of the same stock, and claim to have moved up Red river in company with the Caddo. Their language is different from that of any of their neighbors, but approaches the Pawnee.

The Delaware are a small band of the celebrated tribe of that name. They removed from the east and settled with the main body in Kansas, but drifted south into Texas while it was still Spanish territory. After a long series of conflicts with the American settlers of Texas, before and after the Mexican war, they were finally taken under the protection of the United States government and assigned to their present reservation along with other emigrant tribes from that state.

SONGS OF THE CADDO

1. +Ha′yo tă′ia’ ă′ă′+

Nä′nisa′na, Nä′nisa′na,
Ha′yo tă′ia′ ă′ă′,
Ha′yo tă′ia′ ă′ă′,
Na′wi hă′iă′ i′nă′,
Na′wi hă′iă′ i′nă′.

_Translation_

_Nä′nisa′na, Nä′nisa′na_,
Our father dwells above,
Our father dwells above,
Our mother dwells below,
Our mother dwells below.

“Our mother” here refers to the earth.

2. +Wû′nti ha′yano′ di′witi′a+

[Music]

Nä′nisa′na, nä′nisa′na,
Wû′nti ha′yano′ di′witi′a ha′yo′,
Wû′nti ha′yano′ di′witi′a ha′yo′,
A′ă ko′ia′ ha′yo′,
A′ă ko′ia′ ha′yo′,
Wû′nti ha′ya′no ta′-ia′ ha′yo′,
Wû′nti ha′ya′no ta′-ia′ ha′yo′.

_Translation_

_Nä′nisa′na, nä′nisa′na_,
All our people are going up,
All our people are going up,
Above to where the father dwells,
Above to where the father dwells,
Above to where our people live,
Above to where our people live.

3. +Nû′na ĭ′tsiya′+

He′yawe′ya! He′yawe′ya!
Nû′na ĭ′tsiya′ si′bocha′ha′,
Nû′na ĭ′tsiya′ si′bocha′ha′,
Wû′nti ha′yano′ ha′nĭn gû′kwû′ts-a′,
Wû′nti ha′yano′ ha′nĭn gû′kwû′ts-a′,
He′yahe′eye′! He′yahe′eye′!

_Translation_

_He′yawe′ya! He′yawe′ya!_
I have come because I want to see them,
I have come because I want to see them,
The people, all my children,
The people, all my children.
_He′yahe′eye! He′yahe′eye!_

This song was composed by a woman named Nyu′taa. According to her story, she saw in her trance a large company approaching, led by a man who told her he was the Father and that he was coming because he wished to see all his children.

4. +Na′tsiwa′ya+

Na′tsiwa′ya, na′tsiwa′ya,
Na′ ika′—Wi′ahe′e′ye′,
Na′ ika′—Wi′ahe′e′ye′,
Wi′ahe′e′ye′ye′yeahe′ye′,
Wi′ahe′e′ye′ye′yeahe′ye′.

_Translation_

I am coming, I am coming,
The grandmother from on high, _Wi′ahe′e′ye′_,
The grandmother from on high, _Wi′ahe′e′ye′_,
_Wi′ahe′e′ye′ye′yeahe′ye′,
Wi′ahe′e′ye′ye′yeahe′ye′!_

This song also was composed by the woman Nyu′taa. In her trance vision she fell asleep and seemed (still in the vision) to be awakened by the noise of a storm, when she looked and saw approaching her the Storm Spirit, who said to her, “I come, the grandmother from on high.” The Caddo call thunder the “grandmother above” and the sun the “uncle above.”

5. +Na′-iye′ ino′ ga′nio′sĭt+

Wa′hiya′ne, wa′hiya′ne,
Na′-iye′ ino′ ga′nio′sĭt,
Na′-iye′ ino′ ga′nio′sĭt.
Wa′hiya′ne, wa′hiya′ne.

_Translation_

_Wa′hiya′ne, wa′hiya′ne_,
My sister above, she is painted,
My sister above, she is painted.
_Wa′hiya′ne, wa′hiya′ne._

This is another song composed by Nyu′taa, who herself explained it. In this trance vision she saw a spirit woman painted with blue stripes on her forehead and a crow on her chin, who told her that she was “her sister, the Evening Star.” While singing this song Nyu′taa was sitting near me, when she suddenly cried out and went into a spasm of trembling and crying lasting some minutes, lifting up her right hand toward the west at the same time. Such attacks were so common among the women at song rehearsals as frequently to interfere with the work, although the bystanders regarded them as a matter of course and took only a passing notice of these incidents.

6. +Na′a ha′yo ha′wano+

Nä′nisa′na, nä′nisa′na,
Na′a ha′yo ha′wano,
Na′a ha′yo ha′wano.

_Translation_

_Nä′nisa′na, nä′nisa′na_,
Our father above (has) paint,
Our father above (has) paint.

This refers to the sacred paint used by the participants in the Ghost dance, and which is believed to confer health and the power to see visions.

7. +Wû′nti ha′yano ka′ka′na′+

Nänisa′na, nänisa′na,
Wû′nti ha′yano ka′ka′na′ ni′‛tsiho′,
Wû′nti ha′yano ka′ka′na′ ni′‛tsiho′,
Aa′ ko′ia′ ta′-ia′ ha′yo′,
Aa′ ko′ia′ ta′-ia′ ha′yo′.

_Translation_

_Nä′nisa′na, nänisa′na_,
All the people cried when I returned,
All the people cried when I returned,
Where the father dwells above,
Where the father dwells above.

This song was composed by a girl who went up to the spirit world and saw there all her friends, who cried when she started to leave them again.

8. +Na′wi i′na+

Nä′nisa′na, nä′nisa′na,
E′yahe′ya, e′yahe′ya, he′e′ye′!
E′yahe′ya, e′yahe′ya, he′e′ye′!
Na′wi i′na ha′yo ă′ă—He′yoi′ya, he′e′ye′!
Na′wi i′na ha′yo ă′ă—He′yoi′ya, he′e′ye′!

_Translation_

_Nä′nisa′na, nä′nisa′na,
E′yahe′ya, e′yahe′ya, he′e′ye′!
E′yahe′ya, e′yahe′ya, he′e′ye′!_
We have our mother below; we have our father above—_He′yoi′ya, he′e′ye′!_
We have our mother below; we have our father above—_He′yoi′ya, he′e′ye′!_

This song was composed by a woman named Niaha‛no′, who used to have frequent trances in which she would talk with departed Caddo and bring back messages from them to their friends. “Our mother below” is the earth. (See page 1096.)

9. +Ni′ ika′ na′a+

Ni′ ika′ na′a ha′na′,
Ni′ ika′ na′a ha′na′;
Na′a-a′ ha′na′,
Na′a-a′ ha′na′.

_Translation_

There are our grandmother and our father above,
There are our grandmother and our father above;
There is our father above,
There is our father above.

By “grandmother” is meant the storm spirit or thunder. (See Caddo song 4.)

10. +Hi′na ha′natobi′na+

Hi′na ha′natobi′na i′wi-na′,
Hi′na ha′natobi′na i′wi-na′,
Na′ iwi′ i′wi-na′,
Na′ iwi′ i′wi-na′;
Na′nana′ ha′taha′,
Na′nana′ ha′taha′.

_Translation_

The eagle feather headdress from above,
The eagle feather headdress from above,
From the eagle above, from the eagle above;
It is that feather we wear,
It is that feather we wear.

This refers to the eagle feather worn on the heads of the dancers. (See song number 12.) This song is in the Hai-nai dialect.

11. +Na′ ăă′ o′wi′ta′+

Na′ ăă′ o′wi′ta′,
Na′ ăă′ o′wi′ta′,
Na′ kiwa′t Hai′-nai′,
Na′ kiwa′t Hai′-nai′.

_Translation_

The father comes from above,
The father comes from above,
From the home of the Hai-nai above,
From the home of the Hai-nai above.

This song, like the last, was composed by one of the Hai-nai tribe, and refers to the silent majority of the band in the spirit world.

12. +Na′ iwi′ o′wi′ta′+

[Music]

Na′ iwi′ o′wi′ta′,
Na′ iwi′ o′wi′ta′;
Do′hya di′wabo′n na′ na′ iwi′ o′wi′ta′,
Do′hya di′wabo′n na′ na′ iwi′ o′wi′ta′;
Na′ha′ na′daka′a′, Na′ha′ na′daka′a′.

_Translation_

See! the eagle comes,
See! the eagle comes;
Now at last we see him—look! look! the eagle comes,
Now at last we see him—look! look! the eagle comes;
Now we see him with the people,
Now we see him with the people.

This refers to what the Caddo call the “return of the eagle feathers” in the Ghost dance. With the Caddo, as with other tribes, the eagle is a sacred bird, and in the old times only the few medicine-men who knew the sacred formula would dare to kill one for the feathers. Should anyone else kill an eagle, his family would die or some other great misfortune would come upon him. The formula consisted of certain secret prayers and ritual performances. Among the Cherokee the eagle killer’s prayer was a petition to the eagle not to be revenged upon the tribe, because it was not an Indian, but a Spaniard, who had killed him—an indication of the vivid remembrance in which the cruelty of the early Spaniards was held among the southern tribes. To further guard against the anger of the eagles, the Cherokee eagle killer, on his return to the village, announced that he had killed, not an eagle, but a snowbird, the latter being too small and insignificant to be dreaded. The eagle-killing ceremony among the northern prairie tribes has been already described under Arapaho song 47. The Caddo eagle killer always took with him a robe or some other valuable offering, and after shooting the eagle, making the prayer, and pulling out the tail and wing feathers he covered the body with the robe and left it there as a peace offering to the spirit of the eagle. The dead eagle was never brought home, as among the Cherokee. The last man of the Caddo who knew the eagle-killing ritual died some years ago, and since then they have had to go without eagle feathers or buy them from the Kiowa and other tribes. Since Sitting Bull came down and “gave the feather” to the leaders of the dance the prohibition is removed, and men and women alike are now at liberty to get and wear eagle feathers as they will.

13. +A′nana′ hana′nito′+

A′nana′ hana′nito′ ni′ahu′na—_He′e′ye′!_
A′nana′ hana′nito′ ni′ahu′na—_He′e′ye′!_
A′nana′sa′na′? A′nana′sa′na′?
Ha′yo ha′nitu′ ni′ahu′na—_He′e′ye′!_
Ha′yo ha′nitu′ ni′ahu′na—_He′e′ye′!_
A′nana′sa′na′? A′ana′sa′na′?

_Translation_

The feather has come back from above—_He′e′ye′!_
The feather has come back from above—_He′e′ye′!_
Is he doing it? Is he doing it?
The feather has returned from on high—_He′e′ye′!_
The feather has returned from on high—_He′e′ye′!_
Is he doing it? Is he doing it?

This refers to the return of the eagle feathers, as noted in the preceding song. The question “Is he doing it?” is equivalent to asking, “Is this the work of the father?”—an affirmative answer being understood.

14. +Na′ iwi′ ha′naa′+

Na′ iwi′ ha′naa′,
Na′ iwi′ ha′naa′;
Wû′nti ha′yano′ na′nia′sana′,
Wû′nti ha′yano′ na′nia′sana′.
Na′ha na′ni′asa′,
Na′ha na′ni′asa′.

_Translation_

There is an eagle above,
There is an eagle above;
All the people are using it,
All the people are using it.
See! They use it,
See! They use it.

This song also refers to the use of eagle feathers in the dance.

15. +Wi′tŭ′ Ha′sini′+

[Music]

E′yehe′! Nä′nisa′na,
E′yehe′! Nä′nisa′na.
Wi′tŭ′ Ha′sini′ di′witi′a′a′,
Wi′tŭ′ Ha′sini′ di′witi′a′a′.
Ki′wat ha′-ime′—He′e′ye′!
Ki′wat ha′-ime′—He′e′ye′!
Na′hayo′ na′,
Na′hayo′ na′ă′ă′ ko′iă′—He′e′ye′!
I′na ko′iă′—He′e′ye′!
I′na ko′iă′—He′e′ye′!

_Translation_

_E′yehe′! Nä′nisa′na,
E′yehe′! Nä′nisa′na._
Come on, Caddo, we are all going up,
Come on, Caddo, we are all going up.
To the great village—_He′e′ye′!_
To the great village—_He′e′ye′!_
With our father above,
With our father above where he dwells on high—_He′e′ye′!_
Where our mother dwells—_He′e′ye′!_
Where our mother dwells—_He′e′ye′!_

The sentiment and swinging tune of this spirited song make it one of the favorites. It encourages the dancers in the hope of a speedy reunion of the whole Caddo nation, living and dead, in the “great village” of their father above, and needs no further explanation.

CADDO GLOSSARY

_Ăă_—father.

_Ăă Kakĭ′mbawiût_—“the prayer of all to the Father;” from _aa_, the
Father, i. e., God, and _tsĭmba′dikû_, I pray; the Ghost dance,
also called _Nä′nisa′na Gao′shăn_, Nä′nisa′na dance.

_A′nana_—for _Nănă′_.

_A′nanasa′na_—for _Nana′sana_.

_Ba′hakosĭn_—“striped arrows,” from _bah_, arrow; the Caddo name
for the Cheyenne. They sometimes call them _Siä′näbo_, from
their Comanche name.

_Cha′‛kanĭ′na_—“the place of crying;” the traditional first
settlement of the Caddo tribes, where they came up out of
the ground, at the mouth of Red river, on the south bank, in
Louisiana.

_Detse-ka′yăă_—“dog eaters;” the Caddo name for the Arapaho.

_Di′wabon_—we see him; _tsibo′nă_, I see him.

_Di′wïti′ă_—we are all going up, we shall all ascend; _tsidiû′_, I
ascend.

_Do′hya_—now, at once.

_E′yahe′ya!_—an unmeaning exclamation used in the songs.

_E′yehe′!_—ibid.

_Ganio′sĭt_—he (she) is painted; _atsĭno′sĭt_, I paint myself.

_Gao′shăn_—a dance; _ga′tsioshăn_, I dance.

_Gû′kwûts_—my (plural); _gûkwû′nda_, my (singular); _ha′nĭn
gû′kwûts_, my children.

_Hă′-iă_—he (she) dwells there below. Compare _Ko′iă_.

_Ha′-imi_—large.

_Hai′-nai_—a tribe of the Caddo confederacy.

_Hă′naă_ or _Hă′nă_—there he is! that is he!

_Ha′nani′to_—this feather, the feather; _ni′toh_, feather;
_ha′taha_, feather (generic).

_Ha′natobi′na_—a feather headdress; feathers prepared to wear on
the head.

_Ha′nĭn_—children.

_Ha′nitu_—for _Ni′toh_.

_Hasi′ni_ or _Hasi′nai_—the Caddo; the generic name used by
themselves.

_Ha′taha_—feather (generic); _nitoh_, feather (specific).

_Ha′wano_—paint.

_Ha′yano_—people.

_Ha′yo_—above, on high. Compare _Naha′yo_.

_He′eye′!_—an unmeaning exclamation used in the songs.

_He′yahe′eye′!_—ibid.

_He′yawe′ya!_—ibid.

_He′yoi′ya!_—ibid.

_Hi′na_—eagle feathers.

_Ika_—grandmother; a term sometimes applied to the thunder or storm
spirit.

_Ină′_—mother; _na ină′_, mother above.

_I′tsiya_—I have come; _hatsi′ûs_, I come.

_I′wi_—eagle; also the name of a Caddo gens.

_Ka′găhănĭn_—thunder; a Caddo gens.

_Ka′g‛aih_—crow; a Caddo gens.

_Kaka′na_—they cried; _ha‛tsikaka′s_, I cry.

_Ka′ntsi_—“cheats;” the Caddo name for the Kiowa Apache, Lipan, and
Mescalero.

_Kĭ′shi_—panther; a Caddo gens.

_Kiwa′t_—village, town, settlement.

_Koho′_—alligator; another name for the Ta′năhă or Buffalo gens of
the Caddo.

_Ko′iă_—where he dwells above; _tă′-iă_, he dwells above;
_datsii′ă_, I dwell above.

_Na_—see! look! now!—also coming down from above, as _iwi-na_, the
eagle coming down from above.

_Năă′_—father above, i. e., God; from _ăă′_, father, and _na_,
above, on high.

_Na′daka_—with the people.

_Nahă′_—that’s all! now you see! there now!

_Naha′yo_—up, above, the plural of _Ha′yo_. _Hasi′ni diwĭti′a
na′hayo_, all the Caddo are going up, everybody of the Caddo is
going up.

_Na-iye′_—sister above; from _na_, above, in composition, and
_iye′_, sister.

_Nănă′_ or _Nă′nănă′_—that one (demonstrative).

_Nana′sana_—is he making it?

_Na‛ni′asa_—they are using it; _ha′tsĭna′sa_, I use it.

_Na′nia′sana_—for _Na`ni′asa_.

_Nä′nisa′na_—an Arapaho word, adopted by the Caddo in the
Ghost-dance songs and meaning “my children.”

_Nä′nisa′na gao′shăn_—“Nänisana dance,” one of the Caddo names for
the Ghost dance, from _gao′shăn_, a dance, and _nänisa′na_ (q.
v.), an Arapaho word which forms the burden of so many Arapaho
Ghost-dance songs. It is also called _Ăă Kakĭ′mbawiût_, “the
prayer of all to the Father.”

_Na′tsiwa′ya_—I am coming.

_Na′wi_—below; _ha′yo_, above.

_Nawotsi_—bear; a Caddo gens.

_Ni_—a syllable prefixed merely to fill in the meter.

_Niahu′na_—for _Nĭ′tahŭ′nt_.

_Nĭ′tahŭ′nt_—it has returned. It has come back; _tsĭtsihŭ′nă_, I
return; _Ni′‛tsiho_, when I returned.

_Ni′toh_—feather (specific); _ha′taha_, feather (generic).

_Ni′‛tsiho_—when I returned. Compare _Nĭ′tahŭ′nt_.

_Nû′na_—because.

_O′ăt_—raccoon; a Caddo gens.

_O′wita_—he comes; _a′tsiûs_, I come.

_Sha′‛chidĭ′ni_—“Timber hill,” a former Caddo settlement on Caddo
lake, Louisiana.

_Si′bocha′ha_—I want to see them; _hatsi′bos_, I see.

_Sûko_—sun; a Caddo gens.

_Tă′-iă_—he dwells above. Compare _Ko′iă_.

_Ta′năhă_—buffalo; a Caddo gens.

_Ta′o_—beaver; a Caddo gens.

_Tasha_—wolf; a Caddo gens.

_Tsaba′kosh_—cut-throats; the Caddo name for the Sioux.

_Wa′hiya′ne!_—an unmeaning exclamation used in the songs.

_Wi′ahe′eye′!_—ibid.

_Wi′tŭ!_—come on! get ready.

_Wû′nti_—all of them.

AUTHORITIES CITED

=Adjutant-General=’s Office [_A. G. O._].—(Documents on file in
the office of the Adjutant-General, in the War Department at
Washington, where each is officially designated by its number,
followed by the initials A. G. O. In response to specific inquiries
additional information was received in letters from the same office
and incorporated into the narrative.)

1—Report of Captain J. M. Lee, on the abandonment of Fort Bidwell,
California (1890), Doc. 16633-1, 1890; 2—Documents relating to
the Apache outbreak, 1881; 3—Documents relating to Sword-bearer
and the Crow outbreak, 1887; 4—Captain J. M. Lee, abandonment of
Fort Bidwell, Doc. 16633-1, 1890; 5—Report on the Ghost dance,
by Lieutenant H. L. Scott, February 10, 1891, Doc. ——; 6—Report
on the abandonment of Fort Bidwell, by Captain J. M. Lee, Doc.
16633-1, 1890; 7—Statement of Judge H. L. Spargur in Lee’s report
on Fort Bidwell, Doc. 16633-1, 1890; 8—Letters of Assistant
Adjutant-General Corbin and Quartermaster-General Batchelder;
9—Affidavits with Lee’s report on the abandonment of Fort Bidwell,
Doc. 16633-1, 1890.

=Albany Institute.= _See_ =MacMurray=.

=Allis=, _Rev._ =Samuel=. Forty Years Among the Indians and on the
Eastern Borders of Nebraska. (Transactions and Reports of the
Nebraska State Historical Society, II. Lincoln, Nebraska, 1887.
8^o. 133–166.)

1—135.

=American Anthropologist.= _See_ Phister.

=American Ethnology and Archæology, Journal of.= _See_ Bandelier.

=Archæological Institute of America, Report of.= _See_ Bandelier.

=Bancroft, G.= History of the United States of America, from the
discovery of the continent. The author’s last edition. New York,
1884. 8^o.

1—II, 371; 2—II, 378; 3—II, 463.

=Bandelier, A. F.= Documentary history of the Zuñi tribe. (Journal
of American Ethnology and Archæology, +III+. Boston and New York,
1892. 4^o.)

1 a—103–115.

—— Final report of investigations among the Indians of the
southwestern United States, Part II. (Papers of the Archæological
Institute of America, American Series, IV. Cambridge, 1892. 8^o.)

1 b—62.

=Barclay, Robert.= The inner life of the religious societies of
the commonwealth; considered principally with reference to the
influence of church organization on the spread of Christianity.
London, 1876. 8^o.

=Bartlett, C. H.= Letter to the Bureau of Ethnology, dated October
29, 1895.

=Bible.= The Holy Bible, containing the Old and New Testaments;
translated out of the original tongues, etc. New York (American
Bible Society), 1870. 12^o.

=Bourke=, _Capt._ =J. G.= The medicine-men of the Apache. (Ninth
Annual Report of the Bureau of Ethnology. Washington, 1892. 4^o.
The description of the dance of the medicine-man, Nakai-doklini, is
taken from the account in this paper, supplemented by a personal
letter from the author.)

1—505.

=Brinton=, _Dr_ =D. G.= Myths of the New World: A treatise on the
symbolism and mythology of the Red race of America. New York,
Leypoldt and Holt, 1868. 12^o.

1—168, passim.

=Brown, John P.= The Dervishes; or oriental spiritualism. By John P.
Brown, secretary and dragoman of the legation of the United States
of America at Constantinople, etc. London, 1868. 12^o.

=Bureau of Ethnology, Reports of.= _See_ Bourke and Mallery.

=Catlin, G.= Letters and notes on the manners, customs, and condition
of the North American Indians. Written during eight years’ travel
(1832–1839) among the wildest tribes of Indians in North America,
etc. Two volumes. 4th edition. London, 1844. 8^o.

1—II, 117; 2—II, 118; 3—II, 98; 4—II, 99.

=Century Magazine.= _See_ Roosevelt.

=Clark, Benjamin.= The Cheyenne Indians. (A manuscript history and
ethnography of the Cheyenne Indians, written at the request of
General Philip Sheridan by Benjamin Clark, interpreter at Fort
Reno, Oklahoma.)

Now in possession of Dr George Bird Grinnell of New York city.

=Clark, W. P.= The Indian sign language, with brief explanatory
notes, etc, and a description of some of the peculiar laws,
customs, myths, superstitions, ways of living, code of peace and
war signals of our aborigines. Philadelphia, 1885. 8^o.

=Colby=, _Gen._ =L. W.= The Sioux Indian war of 1890–91. By
Brigadier-General L. W. Colby, commanding the Nebraska National
Guard. (Transactions and reports of the Nebraska State Historical
Society, III, 144–190; Fremont, Nebraska, 1892. 8^o.)

1—153; 2—150; 3—155; 4—157; 5—159–170; 6—159; 7—164; 8—165–170;
9—(McGillycuddy) 180; 10—165.

=Commissioner= [_Comr._]. Annual report of the Commissioner of Indian
Affairs to the Secretary of the Interior. (Sixty-first annual
report, Washington, 1892. 8^o.)

1—Report of Agent W. P. Richardson, 1852, 71, and report of Agent
W. P. Badger, 1859, 144; 2—Agent Danilson, 1875, 258; 3—Agent
Tiffany, 1881, 10; 4—Commissioner Price, 1881, viii-ix; Agent
Tiffany, 1881, 10–11; 5—Agent Linn, 1884, 102; 6—Agent Patrick,
1885, III; 7—Agent Scott, 1891, vol. I, 258; 8—Agent Smith, 1873,
319; 9—Agent Boyle, 1870, 58; 10—Superintendent Meacham, 1870,
50; 11—Agent Cornoyer, 1873, 317–18; 12—Commissioner Brunot,
1871, 98; 13—Umatilla council, 1891, 95–7; 14—Superintendent
Colonel Ross, 1870, 30; 15—Superintendent Meacham, 1870, 50–54;
16—Report, 1871, 95; 17—Superintendent Odeneal, 1872, 362;
18—Subagent White, 1843, 451; 19—ibid, 453; 20—Commissioner Hayt,
1877, 10; 21—ibid, 10; 22—ibid, 12; 23—ibid, 11; 24—ibid, 12;
25—ibid, 12–13; 26—Commissioner Hayt, 1878, xxxiv; 27a—ibid, xxxv;
27b—Agent Rust, 1891, I, 223; 28—Commissioner Morgan, 1891, I,
132–3; 29—Agent Wright, ibid, 411–2; 30—Dorchester report, ibid,
529; 31—Commissioner Morgan, ibid, 124; 32—Agent Wright, ibid,
411–12; 33—ibid, 128, 130; 34—ibid, 130; 35—ibid, 130; 36—ibid,
130; 37—ibid, 130; 38—ibid, 131; 39—ibid, 132; 40—ibid, 132;
41—Commissioner Morgan, 1892, 128; 42—Dorchester, 1891, vol.
I, 532; 43—Agent Wood, 1892, 396, 399; 44—Mrs Z. A. Parker, in
report of Superintendent Dorchester, vol. I, 1891, 529–531; also
published in the New York Evening Post of April 18, 1891, and in
Journal of American Folk-lore, April-June, 1891; 45—Report on the
Utes, Pai-Utes, etc, by J. W. Powell and G. W. Ingalls, 1873, 45;
46—Superintendent Parker, 1866, 115; 47—ibid, 115.

=Dorsey=, _Rev._ =J. O.= _See_ Journal of American Folk-lore.

=Drake, B.= Life of Tecumseh and of his brother the Prophet; with a
historical sketch of the Shawanoe Indians. Cincinnati, 1852. 12^o.

1—87, passim; 2—88; 3—93; 4—130; 5—142; 6—151; 7—153; 8—158; 9—193.

=Drake, S. G.= The aboriginal races of North America, comprising
biographical sketches of eminent individuals and an historical
account of the different tribes, from the first discovery of the
continent to the present period, etc, 15th edition, revised with
valuable additions, by Professor H. L. Williams. New York, 1880
(?). 8^o.

1—625.

=Dutton=, _Major_ =C. E.= The submerged trees of the Columbia river.
(Science, New York, February 18, 1887, page 156.)

=Eells=, _Rev._ =Myron=. (Letter in regard to the Shakers of Puget
sound, quoted at length in the chapter on that subject. Works
by the same author, referred to in the same chapter and in the
tribal synopsis accompanying the chapter on the Nez Percé war, are
“History of Indian Missions on the Pacific Coast,” and “Ten Years
of Missionary Work among the Indians at Skokomish, Washington
Territory, 1874–1884.”—Congregational House, Boston, 1886. 12^o.)

Mr Eells was born in the state of Washington, has been for many
years engaged in mission work in that section, and is the author of
valuable works relating to the tribes and languages of the state.

—— History of Indian missions on the Pacific coast—Oregon,
Washington, and Idaho. By Reverend Myron Eells, missionary of the
association. Philadelphia and New York, American Sunday School
Union, 1882 (?). 12^o.

=Evans, F. W.= Shakers: Compendium of the origin, history,
principles, rules and regulations, government, and doctrines of
the United Society of Believers in Christ’s second appearing, with
biographies of Ann Lee, etc. New York, 1859. 12^o.

=Fletcher, J. E.= _See_ Schoolcraft, Indian Tribes.

=Ghost Dance= [_G. D._]. (Documents relating to the Ghost dance and
the Sioux outbreak of 1890, on file in the Indian Office in special
case 188, labeled “Ghost Dance and Sioux Trouble.”)

1—Fisher, Document 37097-1890; 2—Campbell, Document 36274-1890;
3—Campbell, Document 20274-1890; 4—Report of Lieutenant H. L. Scott
(copy from A. G. O.), Document 9234-1891; 5—Statement of Porcupine,
the Cheyenne, Document 24075-1890; 6—Blakely, September 30, 1890,
Document 32876-1890; 7—Agent McLaughlin, October 17, 1890, Document
32670-1890; 8—Document 17236-1891; 9—Statement of Porcupine,
Document 24075-1890; 10—Agent Bartholomew, December 15, 1890,
Document 39419-1890; 11—Clipping from Santa Fé (New Mexico) News,
December 11, 1890, Document 39419-1890; 12—Agent Plumb, Document
35519-1890; 13—ibid, Document 38743-1890; 14—ibid, Document
2178-1891; 15—Agent Fisher, Document 37097-1890; 16—Clipping from
Omaha (Nebraska) Bee, February 10, 1891, Document 6155-1891;
17—Blakely and Captain Bowman, Document 32876-1890; 18—Agent
Simons, Document 37859-1890; 19—Agent Warner, Document 37260-1890;
20—Agent McChesney, Document 18807-1890; Document 17024-1890;
21—Gallagher, Document 18482-1890; McChesney, 18807-1890; Wright,
18823-1890; McLaughlin, 19200-1890; 22—Cook letter, September 11,
Document 30628-1890; 23—Special Agent Reynolds, September 25,
30046-1890; 24—Wright, December 5, 38608-1890; 25—McLaughlin,
October 17, 32607-1890; 26—Royer, October 12, 32120-1890;
27—Palmer, October 29 and November 4, 34061-1890, 34656-1890;
28—Letters and telegrams, October 30 to November 21, from Royer,
Palmer, Dixon, Belt, et al., 34060-1890; 34807-1890; 34904-1890;
34906-1890; 34910-1890; 35104-1890; 35105-1890; 35349-1890;
35412-1890; 35413-1890; 35831-1890; 36021-1890; 29—McLaughlin,
November 19, 36346-1890; 30—President Harrison, November 13,
35104-1890; 31—Secretary Noble, December 1, 37003-1890; 32—Palmer,
35956-1890; Reynolds, 36011-1890; McLaughlin, 36022-1890; Royer,
36569-1890; 33—Noble, 37003-1890; Wright, 37174-1890; Palmer,
38688-1890; 34—McLaughlin, 36868-1890; 37465-1890; Cody order,
37559-1890; Belt, 39602-1890; 35—McLaughlin, December 24, 1890-26;
36—McLaughlin, 38860-1890; 39602-1890; December 24, 1890-26; Miles,
39535-1890; 37—General Miles, December 11, 39216-1890; 38—Miles,
December 28, 1890-415; 39—Miles, December 30, 1890-504; 40—Royer,
December 29, 40415-1890; Miles, December 29, 1890-414; 41—Miles,
December 29, 1890-414; 42—Cooper, 40415-1890; 43—Royer, December
31, 1890-529; 44—Royer, January 2, 1891-145; 45—Miles order,
January 12, 6040-1891; 46—Corbin, 7724-1891; military letters, etc,
10937-1891; Welsh, etc, 12772-1891; Burns, 12561-1891; 47—Documents
3512-1891; 7720-1891; 7976-1891; 10937-1891; 11944-1891; including
statements of Acting Agent Captain Pierce, of army officers,
Dr McGillycuddy, Indian survivors, and Deadwood Pioneer;
48—Kingsbury, 8217-1891; 49—Viroqua, 38445-1890; 50—Texas Ben,
36087-1890; Johnson, November 27, 1890; 51—Herrick, 37440-1890;
52—Belt, 8699-1893; Hopkins, 9979-1893; 11305-1893; 13243-1893;
Browne, 14459-1893; 53—Scott, February 10, 9234-1891; 54—ibid;
55—Commissioner Morgan, November 24, 36342-1890; 36467-1890.

=Grinnell=, _Dr_ =G. B.= _See_ Journal of American Folk-lore; also
article on Early Blackfoot History (American Anthropologist,
Washington, April, 1892), and personal letters.

Dr Grinnell, editor of Forest and Stream, in New York city, and
author of Pawnee Hero Stories and Blackfoot Lodge Tales, is one of
our best authorities on the prairie tribes.

=Hamilton=, _Rev._ =William=. Autobiography. (Transactions and
Reports of the Nebraska State Historical Society, I, 60–73.
Lincoln, Nebraska, 1885. 8^o.)

1–72.

=Hayden, F. V.= Contributions to the ethnography and philology of
the Indian tribes of the Missouri valley, etc. Prepared under
the direction of Captain William F. Reynolds, T. E., U.S.A., and
published by permission of the War Department. Philadelphia, 1862.
4^o.

=Heckewelder, J.= History, manners, and customs of the Indian nations
who once inhabited Pennsylvania and the neighboring states. New and
revised edition, with introduction and notes by Reverend William
C. Reichel. Philadelphia, 1876. 8^o. Originally published in the
Transactions of the American Philosophical Society, Vol. I.

1—291–293.

=Howard=, _Gen._ =O. O.= Nez Percé Joseph; an account of his
ancestors, his lands, his confederates, his enemies, his
murders, his war, his pursuit, and capture. By O. O. Howard,
brigadier-general, U. S. A. New York, 1881. 12^o.

1—52; 2—64–72; 3—83.

=Huggins, E. L.= Smohalla, the prophet of Priest rapids. (Overland
Monthly, February, 1891; vol. +XVII+, No. 98; second series, pages
208–215.)

Captain Huggins, now of the staff of General Miles, visited
Smohalla in an official capacity about the same time as Major
MacMurray. Some additional details were furnished by him in
personal conversation with the author.

1—209; 2—209–215.

=Humboldt, A.= Political essay on the kingdom of New Spain, etc.
Translated from the original French by John Black. London, 1811; 4
volumes, 8^o.

1—I, 200–203; IV, 262.

=Indian Informants.= (Among the Paiute in Nevada information and
songs were obtained directly from Wovoka, the messiah, from
his uncle, Charley Sheep, and others; among the Shoshoni and
northern Arapaho in Wyoming, from Norcok, Shoshoni interpreter,
Henry Reid, half-blood Cheyenne interpreter, Nakash, Sharp Nose,
and others; at Pine Ridge, among the Sioux, from Fire-thunder,
American Horse, Edgar Fire-thunder of Carlisle, Louis Menard and
Philip Wells, mixed-blood interpreters, and others; among the
Arapaho and Cheyenne in Oklahoma, from Black Coyote, Left-hand,
Sitting Bull, Black Short Nose, and numerous others, and from the
Carlisle students, Paul Boynton, Robert Burns, Clever Warden, Grant
Left-hand, Jesse Bent, and others; among the Comanche, from Quanah,
William Tivis (Carlisle) and his brother, Mo`tumi; among the Kiowa,
from Biäñk̔i, Gunaoi, Tama (a woman), Igiagyähona (a woman), Mary
Zoñtam, and others, with the Carlisle or Hampton students, Paul
Setk′opti, Belo Cozad, and Virginia Stumbling Bear, and from
Andres Martinez, a Mexican captive and interpreter; among the
Caddo, from George Parton and his daughter Eliza, John Wilson, and
Robert Dunlap, half-blood interpreter; among the Wichita, from the
chief Towakoni Jim. Detailed information in regard to the Smohalla
and Shaker beliefs and rituals among the Columbia river tribes
was obtained in Washington from Charles Ike, half-blood Yakima
interpreter, and chief Wolf Necklace of the Pälus.)

=Indian Office= [_Ind. Off._]. (Documents on file in the Indian
office, exclusive of those relating directly to the Ghost dance and
Sioux outbreak of 1890, those being filed in separate cases labeled
“Ghost Dance.” _See_ Commissioner and Ghost Dance.)

1—Letter of Agent Graham to General Clark, dated February 22, 1827;
2—Document indorsed “The Kickapoo Prophet’s Speech,” dated St.
Louis, February 10, 1827.

=Jackson, Helen= (“=H. H.=”). A century of dishonor. A sketch of the
United States government’s dealings with some of the Indian tribes,
etc. New edition, etc. Boston, 1885. 12^o.

=Janney, S. M.= The life of George Fox; with dissertations on his
views concerning the doctrine, testimonies, and discipline of the
Christian church, etc. Philadelphia, 1853. 8^o.

=Journal of American Folk-lore= [_J. F. L._]. (An octavo quarterly
magazine published at Boston.)

1—“The Ghost Dance in Arizona,” an article originally published
in the Mohave Miner, and reprinted from the Chicago Inter-Ocean
of June 25, 1891, in V, No. 16, January-March, 1892, pages 65–67;
2—ibid; 3—ibid; 4—Mrs Z. A. Parker, “The Ghost Dance at Pine
Ridge,” from an article in the New York Evening Post of April 18,
1891, quoted in IV, No. 13, April-June, 1891, pages 160–162. The
same number of the journal contains other notices of the messiah
and the Ghost dance; 5—G. B. Grinnell, “Account of the Northern
Cheyennes Concerning the Messiah Superstition,” in IV, No. 12,
January-March, 1891, pages 61–69; 6—“Messianic Excitements among
the White Americans,” from an article in the New York Times of
November 30, 1890, in IV, No. 13, April-June, 1891; Rev. J. O.
Dorsey, The Social Organization of the Siouan Tribes, in IV, No.
14, July-September, 1891.

=Keam, Thomas V.= Letters and oral information.

Mr Keam, of Keams Cañon, Arizona, has been for a number of years a
trader among the Navaho and Hopi (Moki), speaks the Navaho language
fluently, and takes an intelligent interest in everything relating
to these tribes. He has furnished valuable information orally and
by letter, together with much kind assistance while the author was
in that country.

=Kendall, E. A.= Travels through the northern parts of the United
States in the years 1807 and 1808. In three volumes. New York,
1809. 8^o.

1—II, 290; 2—II, 292 and 296; 3—II, 287; 4—II, 292.

=Lee=, _Captain_ =J. M.= _See_ Adjutant-General’s Office.

Additional information has been furnished by Captain Lee in
personal letters and in conversation.

=Letter Book= [_L. B._]. (The letter book of the Indian Office
containing, among other things, letters bearing on the Ghost dance,
supplementary to the documents in the “Ghost dance files.”)

1—Belt, October 8 and October 20, 205–287; 206–211; 2—Belt,
November 15, 207–237; 3—Noble, 208–245.

=Lewis and Clark.= Explorations. Washington, 1806. 12^o.

The edition used is the earliest printed account, in the form
of a message to Congress from the President, Thomas Jefferson,
communicated February 19, 1806.

=McCullough, J.= _See_ Pritts, J.

=McKenney, T. L.=, and =Hall, J.= History of the Indian tribes of
North America, with biographical sketches and anecdotes of the
principal chiefs. Embellished with one hundred and twenty portraits
from the Indian gallery in the Department of War at Washington. In
three volumes. Philadelphia, 1858. 8^o.

1—vol. 1, 64, 65.

=MacMurray=, _Major_ =J. W.= [_MacMurray MS._]. The Dreamers of the
Columbia River valley in Washington Territory. A revised manuscript
copy, with notes and other additions of an article originally read
before the Albany Institute January 19, 1886, and published in the
Transactions of the Albany Institute, +XI+, Albany, 1887, pages
240–248.

Under instructions from General Miles, commanding the Department
of the Columbia, Major MacMurray, in 1884, made an official
investigation of the Smohalla religion, with special reference to
the Indian land grievances in that section, and his report on the
subject contains a large body of valuable information.

=Mallery=, _Colonel_ =Garrick=. Picture writing of the American
Indians. (Tenth Annual Report of the Bureau of Ethnology (1888–89),
1–822. Washington, 1893. 8^o.)

1—290.

=Matthews=, _Dr_ =Washington=. Ethnography and philology of the
Hidatsa Indians. Washington, 1877. 8^o. (Published as No. 7 of
Miscellaneous publications of the United States Geological Survey.)

—— (Personal letters and oral information.)

Dr Matthews, surgeon in the United States Army, lately retired,
formerly stationed on the upper Missouri and afterward for several
years at Fort Wingate, New Mexico, is the authority on the Navaho
and Hidatsa Indians.

1—Letter of October 23, 1891; 2—ibid.

=Merrick, J. L.= Life and religion of Mohammed, as contained in
the Sheeah tradition of the Hyat-ul-Kuloob; translated from the
Persian. Boston, 1850. 8^o.

=Minnesota Historical Collections.= _See_ Warren.

=Mormons.= The Mormons have stepped down and out of celestial
government; the American Indians have stepped up and into celestial
government. 8^o. 4 pages. (n. d.)

An anonymous leaflet, published apparently at Salt Lake City,
Utah, about July, 1892, advertising a series of lectures on the
fulfillment of Mormon prophecies through the Indian messiah
movement and the Sioux outbreak.

=Nebraska Historical Society.= _See_ Allis; Colby; Hamilton.

=Overland Monthly.= _See_ Huggins.

=Parker, Z. A.= _See_ Commissioner and Journal of American
Folk-lore.

=Parkman, Francis.= The conspiracy of Pontiac, and the Indian war
after the conquest of Canada. Two volumes. Boston, 1886. 8^o.

1—II, 328; 2—I, 207; 3—I, 183; 4—I, 187; 5—I, 255; 6—II, 311.

=Parr, Harriet.= The life and death of Jeanne d’Arc, called the
Maid, etc. Two volumes, London, 1866. 12^o.

=Phister=, _Lieut._ =N. P.= The Indian Messiah. (American
Anthropologist, Washington, +IV+, No. 2, April, 1891.)

A statement by Lieutenant Phister is also appended to the
report of Captain lee on the abandonment of Fort Bidwell. _See_
Adjutant-General’s Office.

1—American Anthropologist, +IV+, No. 2, 105–7; 2—ibid; 3—ibid.

=Powers, Stephen.= Tribes of California. (Vol. +III+ of Contributions
to North American Ethnology; U. S. Geographical and Geological
Survey of the Rocky Mountain Region.) Washington, 1877. 4^o.

=Prescott, W. H.= History of the Conquest of Mexico. Edited by John
Foster Kirk. Three volumes. (1873?) Philadelphia. 12^o.

1—I, 61; 2—I, 346; 3—I, 309.

=Pritts, J.= Incidents of border life, illustrative of the times
and condition of the first settlements in parts of the middle and
western states, etc. Chambersburg, Pennsylvania, 1839. 8^o.

1—98 (McCullough’s narrative).

=Remy, J.=, and =Brenchley, J.= A Journey to Great Salt Lake City,
with a sketch of the history, religion, and customs of the Mormons,
and an introduction on the religious movement in the United States.
Two vols., London, 1861. 8^o.

=Roosevelt, T.= In cowboy land. (Century Magazine, +XLVI+, No. 2, New
York, June, 1893.)

1—283 (Century).

=Schaff, Philip.= A Religious Encyclopedia; or, dictionary of
biblical, historical, doctrinal, and practical theology. Based on
the Real-Encyklopädie of Herzog, Plitt, and Hauck. Edited by Philip
Schaff, D. D., LL. D., professor in the Union Theological Seminary,
New York, etc. Three volumes. Vol. +I+, New York, 1882. Large 8^o.

=Schoolcraft, H. R.= Historical and statistical information
respecting the history, condition, and prospects of the Indian
tribes of the United States. Collected and prepared under the
direction of the Bureau of Indian Affairs, etc. Published by
authority of Congress. Six volumes, 4^o. Philadelphia, 1851–1857.

1—IV, 240 (Fletcher); 2—IV, 259.

=Science.= _See_ Dutton.

=Scott=, _Capt._ =H. L.= The Messiah dance in the Indian Territory.
Essay for the Fort Sill lyceum, March, 1892 (manuscript).

Additional valuable information has been obtained from Captain
Scott’s official reports on the Ghost dance (_see_ Ghost Dance
and Adjutant-General’s Office) and from personal letters and
conversations.

=Scribner’s Magazine.= _See_ Welsh.

=Shea, J. G.= History of the Catholic missions among the Indian
tribes of the United States, 1529–1854. New York, (1855?). 12^o.

Contains references to the Columbia river missions.

=Short Bull.= Sermon delivered at the Red Leaf camp, October 31,
1890. Copy kindly furnished by George Bartlett, formerly of Pine
Ridge agency, South Dakota. It appears also in the report of
General Miles, in Report of the Secretary of War, Vol. +I+, 1891,
142.

=Sickels=, _Miss_ =E. C.= (Notes and oral information in regard to
the dance and songs at Pine Ridge.)

The author is also indebted to the kindness of Miss Sickels for the
manuscript copy of Sword’s account of the Ghost dance.

=Snyder=, _Colonel_ =Simon=. (Personal letter concerning the
Sword-bearer outbreak of 1887.)

=Southey, Robert.= The life of Wesley and rise and progress of
Methodism. By Robert Southey. Second American edition with notes,
etc., by the Reverend David Curry, +A. M.+ Two volumes, New York,
1847. 12^o.

=Stenhouse=, _Mrs_ =T. B. H.= Tell it all: The story of a life’s
experience in Mormonism. Hartford, Connecticut, 1874.

Contains particular reference to the endowment robe.

=Stephen, A. M.= Letters and oral information.

The late Mr Stephen lived and studied for years among the Navaho,
Hopi (Moki), Cohonino, and other Indians of northern New Mexico
and Arizona, and was a competent authority on these tribes,
particularly the Hopi, whose ethnology he was investigating
in conjunction with Dr J. Walter Fewkes, for the Hemenway
Archeological Expedition.

1—Letter of September 17, 1891; 2—Letter of November 22, 1891;
3—Oral information; 4—Letter of September 17, 1891.

=Sutherland, T. A.= Howard’s campaign against the Nez Percé Indians.
By Thomas A. Sutherland, volunteer aid-de-camp on General Howard’s
staff. Portland, Oregon, 1878. Pamphlet, 8^o.

1—39.

=Tanner, John.= A narrative of the captivity and adventures of John
Tanner. New York, 1830. 8^o.

1—155–158.

=Thompson, A. H.= (Of the United States Geological Survey. Oral
information concerning the religious ferment among the Paiute of
Utah in 1875.)

=Treaties.= A compilation of all the treaties between the United
States and the Indian tribes, now in force as laws. Prepared under
the provisions of the act of Congress approved March 3, 1873, etc.
Washington, 1873. 8^o.

1—439.

=Voth=, _Rev._ =H. R.= (Correspondence and notes.)

Mr Voth, now stationed among the Hopi, at Oraibi, Arizona, was
formerly superintendent of the Mennonite Arapaho Mission, at
Darlington, Oklahoma. Being interested in the ethnology and
language of the Arapaho, he gave close attention to the Ghost dance
during the excitement, and has furnished much valuable information,
orally and by letter, in regard to the songs and ritual of the
dance.

=War.= Annual report of the Secretary of War. Washington. 8^o.
(Volumes quoted: 1877—I; 1881—I; 1888—I; 1891—I.)

1—Colonel Carr; Brevet Major-General Willcox, department
commander, and Major-General McDowell, division commander, in
Report 1881—I, 140–154; 2—Report of Brigadier-General Ruger
and of Special Agent Howard, with other papers in the same
connection, 1888—I; 3a—General Howard in Report, 1877, I,
630; 3b—(Referred to) Report of scout Arthur Chapman, 1891—I,
191–194; 4—Short Bull’s sermon, 1891—I, 142–143; 5—Report of
General Brooke, ibid, 135–136; 6—Report of General Miles, ibid,
147–148; 7—Miles, ibid, 145; 8—Miles, ibid, 146–147; General
Ruger, 182–183; Lieutenant-Colonel Drum, 194–197; Captain
Fechét, 197–199; 9—Miles, ibid, 147; 10—Miles, ibid, 147 and
153; 11—Miles, ibid, 147; Ruger, 184; Lieutenant Hale, 200–201;
Captain Hurst, 201–202; Lieutenant-Colonel Sumner, 224; 12—Miles,
ibid, 147; Lieutenant-Colonel Sumner, etc, 209–238; 13—Miles,
ibid, 150; 14—Miles, ibid, 150; 15—Ruger, ibid, 185; Maus, ibid,
214; 16—Miles, ibid, 130; 17—Miles, ibid, 130; 18—Miles, ibid,
150; 19—Miles, ibid, 154; 20—Miles, ibid, 151; 21—Miles, ibid,
151; 22—Miles, ibid, 152; 23—Miles, ibid, 152–153; 24—Report of
Lieutenant Getty, ibid, 250–251; 25—Reports of Colonel Merriam,
Lieutenant Marshall, et al., ibid, 220–223; 26—Miles, ibid, 154;
27—Miles, ibid, 154.

=Warren, W. W.= History of the Ojibways, based upon traditions and
oral statements. (In collections of the Minnesota Historical
Society, V. St. Paul, 1885.) 8^o.

1—321–324; 2—321–324.

=Welsh, Herbert.= The meaning of the Dakota outbreak. (Scribner’s
Magazine, +IX+, No. 4; New York, April, 1891, pages 429–452.)

Mr Welsh is president of the Indian Rights Association, and a close
and competent observer of Indian affairs.

1—445; 2—450; 3—452.

=Wickersham, James.= Tschaddam or Shaker religion. (Manuscript
published almost entire in chapter +VIII+ herein, together with
extracts from personal letters on the same subject.)

Judge James Wickersham is the historian of the state of Washington
and the attorney for the Shaker Indian organization. He has devoted
considerable attention to the Indians of the state, and is now
engaged in preparing a monograph on the Nisqually tribe.

ERRATUM

From a letter of Judge James Wickersham, already quoted as an authority on the Shaker religion of the Columbia River tribes, it appears that Aiyal is not the same individual as Yowaluch, as was stated by our Yakima informants, who were doubtless deceived by the resemblance of sound. Judge Wickersham writes: “I know this man Aiyal, and he and Yowaluch, while great friends, are not the same person. Aiyal is a Cowlitz, and was sent by Yowaluch to the Yakima, together with John W. Simmons, to convert that tribe.”

INDEX TO PART 2

+Ă′ă kakimeawi′ut+, Caddo name of ghost dance, 791

+Aä′ninĕna+, an Arapaho division, 955

—, an Arapaho synonym, 1013

+Aanû′hawă+, an Arapaho division, 956

+Achoma′wi+, a Pit river band, 1052

+Adai+, a Caddo division, 1092

+Adaize+, a Caddo division, 1092

+Â′dal-k̔ato′igo+, a Sahaptin synonym, 744

+Ädalto′yui+, a Kiowa warrior order, 989

+Adams, Agent+, at Anadarko council, 913

+Adams, Wm.+, killed at Wounded Knee, 872

+Adventists+, account of the, 944

+Aes+, a Caddo division, 1092

+Afraid-of-him+, Biäñk̔i’s vision of, 910

+Aga′ih-tĭka′ra+, _see_ +Fisheaters+.

+Agents+, knowledge of, concerning indians, 767

—, inconsiderateness of, 837

—, placed under military orders, 850

—, policy concerning, 828

—, replacement of, 845, 887

—, Sioux, ghost dance beyond control of, 850

—, Sioux, irresponsibility of, 833

+Agriculture+ of the Caddo, 1094

+Aha′känĕ′na+, an Arapaho warrior order, 988

+Ähyäto+, Kiowa name of the Arapaho, 953

+Aiyal+, correction concerning, 1111

—, _see_ +Yowaluch, Louis+.

+Akokisa+, status of the, 1093

+Aliatan+, a synonym of Comanche, 1043

+Aliche+, a Caddo division, 1092

+Allis, Samuel+, on Kickapoo prayer stick, 697

+Almotu+, a Pälus village, 735

+Alone Man+, Catch-the-Bear killed by, 857

+American Horse+, acknowledgments to, 655

—, ghost-dance council held by, 820

— on Wounded Knee massacre, 869, 885

— on the Sioux outbreak, 839, 843

—, emissary to Bad-lands refugees, 867

—, Kicking Bear’s surrender effected by, 868

—, delegate to Washington, 891

+Americans+, indian belief of origin of, 721

—, indian regard for, 676

+Amulet+, Caddo, described, 904

+Anadarko+, a Caddo division, 1092

—, Kiowa council at, 913

+Angell, Henry+, in Sioux outbreak, 863

+Anointment+ of body, 1037

+Anos-anyotskano+, Kichai name of the Arapaho, 953

+Anskowĭ′nĭs+, a Cheyenne division, 1026

+Apache+, absence of ghost dance among, 805

— in ghost dance, 653, 802, 805, 898

— and Kiowa early warfare, 1079

—, medicine-man of the, 704

—, refusal of, to accept Äpiatañ’s report, 914

—, use of bull-roarer by, 975

+A′p-anĕka′ra+, Comanche name of ghost dance, 791

+Äpiatañ+, journey of, to the Sioux, 908

—, Kiowa delegate to Wovoka, 903, 911, 913

—, portrait of, 912

—, result of interview of, 911

—, report of messiah visit of, 913

—, report on messiah doctrine by, 900

—, medal presented to, 914

+Aqa′thinĕ′na+, an Arapaho division, 957

+Arapaho+, ceremonial smoking by the, 918

—, cycles of the, 701

—, delegation of, to Wovoka, 900

—, early knowledge of messiah by, 797

—, etymology of, 1013

—, features of ghost dance among, 802

—, ghost dance among the, 653, 786, 807, 817, 820, 895, 926, 927

—, ghost-dance doctrine spread by, 902

—, glossary of the, 1012

—, knowledge of messiah among, 894

— name of the Caddo, 1092

— name of the Cheyenne, 1023

— name of the Comanche, 1043

— name of ghost dance, 791

— name of the Kiowa Apache, 1081

— name of the Sioux, 1057

— police, acknowledgments to, 655

—, population of the, 957

—, religion of the, 775

—, sacred pipe of the, 1063

—, sketch of the, 954

—, songs of the, 958

—, symbolic representation of, 789

— tribal signs, 954

— tribal synonymy, 953

— visit of Äpiatañ to, 911

—, visit of, to Wovoka, 774, 807, 901

—, visit to the, 778

+Äräpa′kata+, Crow name of the Arapaho, 953, 1014

+Arcs Plats+, a synonym of Kutenai, 731

+Arikara+, ghost dance among the, 817

+Arizona+ visited by Smohalla, 719

+Armstrong, James+, visit of Kickapoo delegation to, 699

+Armstrong, R. B.+, prayer stick in possession of, 699

+Arnold, Mrs L. B.+, acknowledgments to, 655

— adoption of Sioux child by, 880

+Arrow+, medicine, ceremony of, 1026

+Arrow game+ of the Arapaho, 962

+Arrows+ of the Cheyenne, 1024

—, sacred, in Sioux ceremony, 823

—, sacred, in Sioux ghost dance, 788, 915, 916

—, symbolism of, in ghost dance, 789

+Äsatitola+, present name of Biäñk̔i, 909

+Asay, J. F.+, on mortality at Wounded Knee, 870

—, on Sioux ghost dance, 915

+Asinais+, a Caddo synonym, 1092

+Asiniboin+ and Cheyenne hostility, 1024

—, ghost dance among the, 817

—, Tenskwatawa religion among the, 679

+Atahnam+, a Yakima mission, 717

+Ä′tänûm-‛lĕma+, sketch of the, 738

+Atsina+, Blackfoot name of Gros Ventres, 955

+Atua′mih+, a Pit river band, 1052

+Authorities cited+, list of, 1104

+Awl game+ of plains tribes, 1002–1004

+Ayutan+, a synonym of Comanche, 1043

+Aztecs+, culture of the, 658

+Ba′achinĕna+, name of northern Arapaho, 954, 1014

+Bääku′ni+, Arapaho name of Paul Boynton, 971

+Bad Faces+, an Arapaho division, 957

+Bad lands+, flight of Sioux to, 850, 851, 861, 884

—, Sioux in, surrounded by troops, 866

—, return of Sioux from, 868

+Bad Pipes+, an Arapaho division, 956

+Bahakosĭn+, Caddo name of the Cheyenne 1023

+Bahwetegow-ēninnewug+, Ojibwa name of Gros Ventres, 955

+Ball+ of the Arapaho, 964

+Bancroft, George+, on French and Indian war, 663

—, on the Lenape, 662

+Bannock+ and Paiute affinity, 1048, 1051

—, early knowledge of messiah by, 802

—, ghost dance among, 785, 805, 807

—, messiah delegates among the, 894

—, Mormon emissaries among the, 704

—, Porcupine’s visit to the, 793

—, present habitat of the, 806

—, reception of, into Mormon church, 790

—, Tävibo among the, 701

—, visit of Äpiatañ among, 911

—, visit of, to Wovoka, 818

+Bannock Jim+, Wovoka confounded with, 765

+Bä′qati game+ described, 994

— in ghost song, 1036, 1075

+Bäqati wheel+, use of, in ghost dance, 1064

+Bark+, Cheyenne delegate to Wovoka, 895

+Bark+, cedar, headdress of, in Shaker ceremony, 761

+Bartlett, C. H.+, acknowledgments to, 655

—, prayer slick presented by, 698

+Bä′sawunĕ′na+, an Arapaho division, 955

+Basket+, mystic, in Columbia indian cosmology, 722

+Basket+ used in dice game, 1004

+Bathing+ in ghost-dance ceremony, 921

+Bäti′qtûba+ game of the Arapaho, 1007

+Battlelemuleemauch+, a Mitaui synonym, 734

—, an Okanagan division, 734

+Bed+ of prairie tribes, 963

+Be′dălpago+, Kiowa name of the whites, 978

+Beekman, Dora+, founder of the Beekmanites, 945

+Beekmanites+, account of, 945

+Bell+, —, a wilderness worshiper, 946

+Bells+ used in Shaker ceremony, 749, 755

— used in Smohalla worship, 730

+Bĕni’nĕna+, an Arapaho warrior society, 986

+Benoit, Felix+, interpreter in Sioux outbreak, 865

+Bent, George+, acknowledgments to, 655

—, on absence of clans among Cheyenne, 956

+Bent, Jesse+, acknowledgments to, 655

+Berliner, Emile+, acknowledgments to, 655

+Berry dance+ of northwestern indians, 728

+Be′shiltchă+, Kiowa synonym, 1078

+Bĕtidĕĕ+, Kiowa Apache name of the Arapaho, 953

+Biäñk̔i+, account of, 909–910

— compared with other prophets, 930

—, influence of, in ghost dance, 914

+Bible+, Shaker regard for the, 750, 755

+Bidai+, status of the, 1093

+Big Foot+, complaints by band of, 836

—, excitement among band of, 848

—, game-wheel carried by band of, 1075

—, ghost dance at camp of, 847, 853

— joined by Sitting Bull’s warriors, 860

—, participation of, in Sioux outbreak, 861