Indian Games and Dances with Native Songs

At the close of the song the Judges lower their tally-rods and walk to the rug, where they take their appointed seats behind the respective wands. They then lay all the tally-rods on the space between them.

THE CONTEST

A contest now takes place between the two persons chosen by the Judges to be the two Guessers, one for each side, to decide which shall begin the game. The Judge for the north side calls the name of the person chosen to be the Guesser for that side and the Custodian escorts him to his place within the circle. The Judge for the south side calls the name of the person chosen to be Guesser for that side, and the Custodian escorts him to his place within the circle. The Custodian then gives to each the wand belonging to his side and also one of the small balls.

The Guesser from the north side hides his ball in one of his hands, shifting it behind his back, then he holds out both hands in front of him with all the fingers closed except the index finger, which is extended as if pointing to the other Guesser. Both hands and forearms must be rhythmically moved up and down. The south side Guesser watches for a moment and then points with his wand to the hand he thinks has the ball. As soon as he points to a hand, it must be immediately opened, palm upward. Should the ball be in the other hand, it must be shown to be lying there. If the guess was correct, the ball being in the hand pointed at, it counts one. Three correct guesses must be made by one of the Guessers in order to secure for his side the right to open the game. In this contest the Guessers must alternate, first the north side Guesser, then the south side Guesser, and so on until one of the Guessers has won three correct guesses. That decides it. His side is to hide the ball and the other side's Guesser is to do the guessing.

THE GAME

The Custodian takes the drum from its position in front of the rug, carries it to the side of the successful Guesser and sets it before the three Singers who are to lead in the singing of the song belonging to that side of the circle of players. Every one on that side must sing the song as they hide the balls. Only those on the side that is hiding the balls sing. They can only sing the song that belongs to their side.

SONG FOR THE NORTH SIDE

SONG FOR THE SOUTH SIDE

There are no words for either of these songs. The vocables given are those used with these songs when the Indians sing them as they hide the balls.

The Custodian takes the two balls from the Guessers and hands them to two persons designated by the Guesser who has won the right for that side to begin. The two persons designated must be two who are sitting together. They each take a ball, and they must hide the balls in the same manner as did the Guessers during the contest. The fingers of the hands are closed, all but the index finger, which is extended as if pointing. The hands and arms move up and down and also from one side to the other; all of these movements must be in exact time to the song and the drum-beats. These swaying, rhythmic movements are pleasing to the eye and add to the enjoyment of the game. While the two persons having the balls are hiding them, swaying their hands and arms, the Guesser, who is of the opposite side, is watching intently the hands of the players. When he is ready to make a guess he points his wand to where he thinks the balls are—directly in front, if he suspects the balls to be in the two inside hands. If he thinks the balls are in the two outside hands, he points his wand to one of the hands and extends his empty hand toward the other; in that case the Guesser stands with both of his arms extended. As soon as the Guesser points with his wand, the hands indicated must be at once opened, palms upward, so that all can see whether the guess is right or wrong.

Every correct guess counts one for the side of the Guesser. As soon as a correct guess is made, the Judge for that side takes up one of the tally-rods and lays it toward his side; this shows that a point has been won for that side. If the guess is wrong, the Judge for the other side takes up one of the tally-rods and lays it over on his side. The other side has lost one, while his side has gained by the other's loss.

To win a sweep, all the eight tally-rods must be gained by one side. Three sweeps by a side gives that side the game.

Whenever a sweep is made the balls are handed over to the Custodian. The two Judges rise, go to the standard, stand there, one facing North (his side), the other the South (his side). The two Guessers go to the standard, stand there, one facing East, the other West. All the winning side rise, go toward the standard and form a circle around it. There they sing the Victory Song.

VICTORY SONG

As they sing they sway their arms as though hiding the balls, and dance to the rhythm of the song. Four times they dance around the standard and sing the Victory Song. All movements must be in time with the song. At the close of the fourth circuit of the standard, all return to their appointed places and the game is resumed.

The Custodian takes up the drum, carries it to the side that has just danced and sets it before the three Singers of that side. The Guesser, who is of the opposite side, designates the two who are to hide the balls and the game proceeds as described above.

Whenever a side that has been hiding the balls fails three times to elude the Guesser, then the Custodian takes the drum from that side and carries it to the other side of the circle, puts it before the Singers and gives the balls as directed. Sometimes there are disputes as to these transfers and as to the points lost; three must be lost to secure a transfer. It then becomes the duty of the Judges to decide.

With every transfer of the drum the song changes. The balls and the right to sing go together, but the song belonging to one side must not be sung by the other side. The songs are not interchangeable.

This game is provocative of fun and merriment as well as dexterity of hand and quickness of vision. It also presents a very pretty spectacle. It is greatly enjoyed by Indian men, women and children. It has also found favor with merrymakers of our own race.

Ball Games

INTRODUCTION

Indian ball games have one feature not found in the ball games as played by us; that is, with the Indian the ball is never pitched and tossed by hand during the play. At the opening of an Indian game the ball must be tossed by hand, but after that the ball is struck by a racket, stick or club and in that way sent from player to player and on to the goal. An exception to this general rule is found in an Omaha ball game given in the following pages.

The opening ceremony requires the ball to be handled and moved in a peculiar and ceremonial manner by the hand of the Umpire before he tosses it up for the beginning of the actual play.

The balls used by the Indians are of different materials—buckskin stuffed with hair; formed from roots, such as the wild-grape vine; wood; bladder netted with sinew; and in a few instances, of bone or stone.

Three ball games are here given.

I

BALL AND RACKET

INTRODUCTORY NOTE.—The game in which the ball is struck with a racket is almost exclusively played by men, but there are tribes where it is played by women, and one tribe, cited by Dr. Culin, where it is played by men and women together. The form of ball game where the racket is used was less widely distributed over the country than some others. It was most frequently found among tribes living near the Atlantic Coast and in the region of the Great Lakes. It had a limited range on the Pacific. There are two forms of the Racket Ball Game, one where a single racket is used and the other where two rackets are employed to catch the ball. The latter form is peculiar to the tribes formerly living in the Southern States. The game here given is presented as it is played among the Chippewa tribes dwelling in Minnesota.

Properties.—A ball, not too hard and the size usually employed for cricket. As many rackets as there are players. Red and yellow head-bands equally divided as to number and enough for all the players.

Directions.—The field should be as large as the camp ground will permit. At the extreme East of the field a tall pole should be set as a goal and a like pole at the West for the other goal. To the pole at the East a red streamer should be tied and a yellow streamer to the pole at the West. These poles should be practically in line and as distant from each other as it is conveniently possible to set them. The rackets should be made in camp. A racket can be made from a sapling cut at such length that when the racket is completed it will be 26 inches long. One end of the sapling is whittled fiat on one side for a sufficient length to be bent round to the shaft or handle so as to form the rim of the circular receptacle which is to receive the ball. Sometimes both sides of this bent portion of the sapling are made flat. The end of this flat end where it curls round upon the shaft or handle must be bound firmly to the shaft with thongs or heavy twine. Holes are sometimes bored through the rim and the thongs or twine are passed through them and woven into a loose netting to form a bottom to the coiled end, making a shallow cup-shaped receptacle in which to catch or hold the ball. The rackets are not difficult to make. Each lad should make his own racket and mark the stem with some device by which he can identify it should he drop it during the play. Care should be taken when making the racket to have the cup-shaped receptacle at the end of the shaft of such size as to hold the ball without its rolling about, in which case it would be easily dropped when being carried on a run; yet it must be large enough to catch and hold the ball as it is flying about. The players should be divided into two parties by casting lots. Those who belong to the east goal should wear red head-bands; those who have the west goal should wear yellow head-bands. An Umpire must be selected. The ball must strike one of the goal posts to make a point; the number of points that shall constitute the game should be agreed upon. Two players, one from each side, stand near each goal. One helps the ball for his side; the other hinders the ball when near the goal by tossing it back into the field again so that his side may catch it.

THE GAME

The four players stand at their posts beside the two goals; all the others gather in the field. The Umpire takes the ball and goes to a place as near the center of the field as possible. All being in readiness, he throws the ball with force straight up in the air. Every player watches the ball and makes ready to try and catch it in his racket when it descends. If one succeeds in catching the ball, he runs at full speed toward his goal, holding his racket so that the ball will not fall out. The other players rush after him, trying to strike his racket and dislodge the ball. If he is hard pressed he may try to toss the ball to a player on his side who has a clearer space; if the ball is caught by the player to whom it was sent, then all the players turn upon the new holder of the ball and try to block his progress. In this game care must be taken never to strike the arm or body of a player; only the racket should be struck. There is danger of receiving injuries if this rule is not strictly observed.

Perhaps one of the most difficult feats in this game is when a player has brought his ball near to the goal to so turn his racket while it holds the ball as to send the ball with such force that it will strike the post squarely and not miss the goal. The difficulty is owing to the horizontal position of the racket when holding the ball. Of course, the keenest playing is about the goal, where the guard of the side opposite to the player does his best to catch the ball on its way to the post and send it back into the field.

The ball should not be allowed to touch the ground from the time the Umpire throws it into the air until it falls at the pole after a point has been made by the ball striking the post. It is the duty of the Umpire to go to the pole, mark the score, return with the ball to the center of the field, where he again sends it up into the air, and the game starts afresh for a second point to be made.

This game is good sport; it develops and requires skill, agility and strength.

II

Ta-bé

INTRODUCTORY NOTE.—This ball game was known to a number of tribes that formerly lived on the prairies, and called by different names. The game as here given is as it was played among the Omaha. The opening of the game was ceremonial. The person who performed the opening ceremony had to belong to the tribal group that had charge of the rites pertaining to the Wind, for the figure outlined on the ground by the movements of the ball in the opening ceremony was one of the symbols of the Wind. The Wind when spoken of ceremonially was called the Four Winds, one for each of the four points of the compass. These Four Winds were regarded as the messengers of the Giver of Life, known as Wakon'da by the Omaha and kindred tribes. The recognition of man's connection with the forces of Nature did not disturb the pleasure of the Indian when entering upon a game; on the contrary, it tended to enhance his happiness by bringing to his mind his dependence upon Wakon'da, together with the feeling of being in accord with the power represented by the Wind.

Properties.—A ball about three or four inches in diameter; the Omaha and kindred tribes made the ball out of the root of the wild-grape vine. As many sticks as there are players, the sticks to be about three feet long and crooked over at one end. Each stick should be marked by some design invented by its owner, so that each player can identify his stick.

Directions.—A wide open field is best for this game. Two goals, one at the East, the other at the West. The goals are each made by two posts with a cross piece on top. The path of the ball is East and West.

The officers of the game are: an Umpire, four Guardians of the Path. Two of the Guardians of the Path stand at the eastern goal and two at the western goal. The two Guardians at a goal represent the two sides; one wears a yellow streamer or badge, the color of the West; the other wears a red streamer or badge, the color of the East. A red streamer is tied to the goal at the East and a yellow streamer to the goal at the West. It is the duty of the one who wears the color of the goal by which he stands to try and help the ball through the goal when it comes in that direction, and it is the duty of the one who wears the color of the opposite goal to prevent the ball from going through and to send it back into the field or toward the other goal.

The players on the two sides are chosen in the following manner: The person who is to act as Umpire and to perform the opening ceremony must sit in a circle drawn on the ground, about six feet in diameter, and face either the North or the South. All the sticks are placed before him in a bunch. He is then blindfolded. After that he picks up a stick with each hand and lays down the stick that he has in his right hand on his left side, the stick that he has in his left hand he lays down on his right side. When he has finished dividing the sticks in this manner they are in two bunches, one toward the East and the other toward the West. The blindfold is then removed. When that is done, all the players run to the two heaps and each takes his own stick, recognizing it by the design marked or cut upon the stick. All those whose sticks were in the pile to the East must tie on a badge or streamer the color of the East, red. All those whose sticks were in the bunch toward the West must tie on the color of the West, yellow.

All the players must now stand in two lines. One line starts from the circle and extends directly toward the goal at the East; all in this line must be only those whose sticks were in the east pile and who have on the color of the East, red. The other line starts from the circle and stretches out toward the west goal, and is composed of those whose sticks were in the west pile and who have on the color of the West, yellow. The four Guardians of the Path take their places. The Umpire wears no color. All being in readiness, the Umpire advances to the middle of the circle.

THE OPENING CEREMONY

The Umpire places the ball in the exact center of the circle, then he gently urges it with his stick in a line toward the North until it reaches the edge of the circle. There he picks it up and puts it back in the center of the circle. Again he gently pushes it with his stick along a line toward the South until the edge of the circle is reached, when he returns the ball to the center of the circle with his hand. In the same manner as before he sends the ball slowly along a line to the West. When the edge of the circle is reached he picks up the ball and returns it to the center. Once more the ball is moved in a line, this time to the East; when it touches the line of the circle it is picked up as before and placed in the center of the circle. The symbolic figure that has thus been made is that of a circle within which two straight lines cross each other at right angles; the circle is divided into four quarters, one for each of the Four Winds.

THE GAME

Every player now stands at attention, with his stick ready for action. The Umpire pauses a moment at the center of the circle, then he picks up the ball lying there and throws it into the air as high as he can. All the players, who have watched the throw, run in the direction where the ball seems likely to descend, in order to have a chance to strike it toward one of the goals.

To win the game the ball must be sent through a goal; to strike it so that it goes over or around the goal does not count. The ball must be made to take a straight line, to "make a straight path" through a goal, then the game is won. When a good shot is made, all on the side of the one who made the stroke should send up a shout. When the goal is won the winning side should give the victory cry of the game, "Ta-bé!"

III

DOUBLE-BALL GAME

INTRODUCTORY NOTE.—Some stories credit the Moon as the giver of this game to the women, by whom it is exclusively played throughout the United States except among the tribes in Northern California, where the men use the game. There are indications that the Double-ball Game was known upon this continent in the remote past.

The peculiar ball employed for this game is composed of two small stuffed pouches connected by a band, or two billets of wood about five inches long, made like thick pegs with heads and ornamented on all sides with carvings; a leather thong five to eight inches long is attached at each end to the neck of each of the two billets. Dr. Culin reports an ingenious specimen made by the Maricopa Indians of Arizona; that double-ball is made from narrow strips of leather braided to form a band, each end of which is enlarged by braiding so as to make a ball, the finished article being about eight inches in length. (Ibid., p.665, Fig. 882.)

Properties.—One double-ball; as many sticks as players; red and yellow head-bands, equal in number, for the two sides of players.

Directions.—The double-ball should be made in camp in the following manner: A strip of leather or of strong, closely woven brown cloth from fifteen to twenty inches long. For six inches from both ends the strip should be about seven inches wide; the portion of the strip between these wide ends should be about three inches wide. The wide ends are to form the pouches, and the narrower middle section the band to connect the two pouches. The two edges of the strip should be lapped and strongly sewed the entire length of the strip, except a small opening about an inch long left on the side of each of the pouches. Through this opening the pouches are filled with dry sand, then the edges are securely sewed together so that no sand can escape. These pouches are the "balls." The sides of the pouches should be decorated with designs painted in bright colors and a little tuft or tassel of red yarn fastened at the middle of the bottom of the pouch. The sticks should be about thirty-two inches long, not too heavy and somewhat pointed at one end that is slightly curved. Each stick should be marked by an individual device so that it can be claimed by its owner.

Two wickets, made by crotched poles about five and a half to six feet high, having a bar fastened across the top, are placed in line with each other, one at the East, the other at the West, and as far apart as the limits of the camp grounds will permit. A red streamer to be tied to the eastern wicket and a yellow streamer to the western wicket.

The players are divided into two parties of equal numbers and lots should be drawn to decide which side shall have the eastern goal, and all of that side must wear red head-bands; the other side must wear yellow head-bands to show that theirs is the western goal.

An Umpire must be chosen, to whom belongs the duty of tossing the ball when necessary; to keep the score, and to settle any disputes.

To make a point the ball must be tossed so as to hang on the crossbar of the wicket. An agreement must be made as to how many points shall constitute the game.

THE GAME

The players stand in two rows about fifteen to twenty feet apart, one color on one side, the other color opposite. The Umpire takes a place between the two lines and as near as possible to the middle of the rows. When all are in readiness the double-ball is tossed by the Umpire straight up into the air, and all those whose places are near the middle of the rows watch the descent of the "ball" and try to catch on their sticks the connecting cord of the double-ball. If one succeeds, she tries to send it down the line toward the goal of her side; those of the opposite side try to prevent success to this movement and to send the "ball" in the other direction. The "ball" should not be allowed to touch the ground from the time it is tossed until it is lodged on the wicket. The side that lets the "ball" fall to the ground loses a count, and the side that keeps the "ball" up until it reaches the goal scores two points, equal to four counts.

HOOP AND JAVELIN

INTRODUCTORY NOTE.—This game was widely known and played among the various tribes dwelling within the territory now occupied by the United States. In its passage from one tribe to another the game became modified into several types, but the fundamental character was not changed, so that all these types are, in a sense, a unit. The game is very old upon this land; the articles used in playing it have been found in ancient graves, in the cliff dwellings of the Southwest and in various ruins scattered over the country.

Among the Pueblo tribes the articles used in types of this game appear among the paraphernalia on altars prepared for certain ceremonies. From a study of these ceremonies in connection with the myths of the people it seems probable that the hoop used in this game represents the shield of the War God. When the hoop has a netting that fills the center and covers the edges, the netting simulates the magic web of the Spider Woman, a person that frequently figures in the myths and stories of different tribes. Her web generally serves as a protection furnished by her in a conflict.

The netted hoop appears as a decoration upon the interior of pottery bowls formerly made by the Indians of the Southwest. In some of these bowls the netting is dotted with spots. Dr. Culin regards this particular design "as representing the spider web with the dew upon it," and adds: "The 'water shield' [of one of the Zuñi War Gods], from which he shook the torrents, was suggested, no doubt, by dew on the web." (Ibid., p.425.) To one unfamiliar with the Indian's habit of mind it may seem strained to connect the beads of dew on a spider's web with the torrential rain, but to one familiar with native thought as expressed in myths where the Indian has dramatized his conceptions of nature and of natural forces and phenomena, the connection ceases to be strange.

On the Pueblo altars the netted shield is always associated with arrows, bows or darts. In the various types of this game the arrows, darts, bows, javelins and lances that are associated with the hoop are interchangeable, some tribes using one and other tribes another. Under all the varied types with their different forms as found among scattered and unrelated tribes the game holds to its original significance, primarily religious in character, being an appeal for the protection and the perpetuity of life.

Only two articles are required for this game, the hoop and the javelin. In one type the hoop is covered with a netting more or less closely and elaborately woven. In all the netted designs it is usually possible to trace a figure as of a path crossing at right angles in the center of the space within the hoop and ending at four equidistant points on the edge of the hoop. This path indicates the path of the Four Winds, which stand with their life-giving power at the four directions, the North, East, South and West. In some localities the netting of the hoop is made from the yucca, in other places corn husks are used. With the closely netted hoop arrows are apt to be found. Some of these have as the shaft a corn cob with a stick about eighteen inches long thrust through the cob, sharpened at the lower end and a tuft of feathers tied to the upper end; this feathered stick is a prayer-stick such as is offered at a shrine.

In another type of the game the hoop is of stone; the lance is associated with this kind of hoop.

There are a variety of nettings for the hoop and much diversity in the style of arrows, darts and javelins used in the game.

The simplest is chosen to be here presented, for the reason that both the articles used in the game should be made in the camp where it is to be played. The hoop and javelins were always made by the youths who joined in the sport, and the making of hoop and javelin was part of the fun.

Properties.—A hoop and two javelins.

The hoop is made in the following manner: A piece of rope, not of a heavy kind, about sixteen inches long will give the foundation for a hoop about four inches in diameter. The two ends should be spliced together so as to leave the edge of the hoop even. The ring of rope is wound with a strip of leather or cloth in order to give the hoop such a surface that it can roll and yet be flexible and light.

The javelin is made of three parts, the shaft and the two barbs. The shaft is of wood, four feet long, round and smooth. An inch from one end a

Directions. — A level course from North to South and from fifty to one hundred feet long. Four players; two stand at the north end of the course and two at the south end. The one whose place is toward the East on the north and the one who stands toward the East on the south end are partners. Both of these players should wear a red band about the head, as red is the color of the East. The two players who stand toward the West at the two ends are partners, and these should wear yellow bands about their heads, yellow being the color of the West. The opponents in the game, therefore, stand side by side. Partners cannot help each other in the playing, but both players count for their side all the points they make.

The javelin is grasped by the middle, the barbed end toward the back, and the plain rounded end is shot toward the hoop.

The number of points that will constitute the game should be decided upon before beginning the game. Ten is the usual number among the Indians. Lots should be drawn as to which of the four players should be the first to throw the hoop. The one who draws the hoop then takes one of the javelins, and the player whose place is beside him takes the other javelin.

THE GAME

At a signal, the players with the javelins and the hoop start on a run along the course; the one with the hoop throws it a little upward with all his force and both players watch the course of the hoop, having their javelins ready to hurl at the hoop the instant they think they can reach it. If the javelin passes through the hoop and stops it so that it falls on the shaft below the band that was cut thereon, that throw counts two. If the hoop is caught on one of the barbs, that counts one. If the shaft goes entirely through the hoop so that it does not fall on the javelin, that counts nothing. If both javelins catch on the hoop, that is a draw and neither player can count the point made. If on this run and throwing of the hoop and javelins neither of the players scores a count, the player at the other end who is the partner of the one who threw the hoop now takes the hoop to throw it. He and his opponent who stands beside him now start on a run; the hoop is thrown and the javelins hurled as before. In this way the players at the ends of the course alternate in throwing the hoop North or South, but the right to throw the hoop belongs to the player who makes the best point. The hoop thus passes from the east or west players according to the points made.

The game is an athletic sport, and much skill can be developed in the throwing of the javelins and also in the tossing of the hoop so as to prevent scoring by the opponent.

If the grounds are large enough, there is nothing to prevent having two courses and two games going on at the same time.

FOLLOW MY LEADER

This game is widely played among the Indian tribes, particularly by the boys, and also by the girls. The Leader improvises the steps and the movements, which all who follow must repeat and keep time to the song. The song here given is traditional in the Omaha tribe. It has been handed down from one generation of young folk to another—for how many, "nobody knows."

THE GAME

A Leader is chosen, and all who join in the game must go where he goes, dance as he dances, move the arms, hands and feet as he does. The skipping and dancing must be in exact time with the song that all must sing. The game gives opportunity for fancy steps, winding, intricate figures, "cutting capers" and merry pranks.

Song

PART III

INDIAN NAMES

INDIAN NAMES

INTRODUCTION.—Among the Indian tribes of the United States all personal names have a definite significance. Although there are diversities in the customs relating to names among the various tribes, yet, looking at these as a whole, personal names are observed to fall generally into two classes: First, those which refer to sacred rites; second, those which commemorate a personal achievement.

An Indian tribe is composed of a number of kinship groups or clans. To each one of these, speaking generally, belongs the hereditary duty of performing a certain rite and also the care of the sacred objects connected with that rite. Each kinship group or clan has a set of personal names, all of which refer to the rite peculiar to the clan, or to the sacred objects or to the symbols connected with the rite, and one of these names is given to each person born within the clan. Names of this class are generally retained by men and women throughout life and, to a degree, are regarded as sacred in character. These names have also a social significance, as they always indicate the birth status of the person, for the name at once shows to which clan or kinship group the bearer belongs. No one can exchange his clan or birth name, any more than he can change his sex.

The names that belong to the second class are those which are taken by an adult to mark an achievement. This must be an act in which he has shown special ability or courage in successfully defending his people from danger. Such a name, therefore, marks an epoch in a man's life and is strictly personal to the man, and, to a degree, indicative of his character or attainments. It sometimes happens, although but rarely, that a man on such an occasion may decide to take the name of a noted ancestor rather than acquire an entirely new name, but the character of the act of taking a new name is not thereby changed.

These facts concerning the significance of Indian personal names throw light on the widespread custom observed among Indians of never addressing men or women by their personal names or of using those names in their presence. To do so is a breach of good manners. The personal name, as has been shown, refers either to the religious rites sacred to the bearer's clan or else to a notable act performed by the man; in both cases the name stands for something that is too closely connected with the life of the individual to make it fit for common use. The difficulty of designating a person one wishes to address is met by the use of terms of relationship. Of course, in some companies these terms would be literally true and proper, but there are terms which are used in a wider sense and which do not imply actual kinship. (The subject of Indian relationships and their terms is too complex to be entered upon here.) There are terms which are employed merely to indicate respect. For instance, "Grandfather" is used when addressing or speaking of the President of the United States; "Little Father" and "Father" when addressing or speaking of the Secretary of the Interior and the Commissioner of Indian Affairs, both of whom rank below the President, as is well known to the Indian. The use of terms of relationship may appear strange to us, but there is, as we have seen, a reason for it. This reason also explains why a child or an adult generally stands mute when we address him by his personal name or ask him what his name is; his silence is not to be attributed to "Indian stolidity," which we ignorantly regard as a marked characteristic of the race.

The bestowal of a name, whether the name is of the first or of the second class already described, was always attended with ceremonies. These differed among the many tribes of the United States, particularly in their details, but fundamentally they had much in common.

PRESENTING THE CHILD TO THE COSMOS

Among the Omaha a ceremony was observed shortly after the birth of a child that on broad lines reflects a general belief among the Indians.

In the introductory chapter of this book the Indian's feeling of unquestioning unity with nature is mentioned. The following Omaha ceremony and ritual furnish direct testimony to the profundity of this feeling. Its expression greets him at his birth and is iterated at every important experience throughout his life.

When an Omaha child is born the parents send to the clan that has charge of the rite of introducing the child to the Cosmos. The priest thus summoned comes to the tent wherein the infant lies and takes his stand just outside the door, facing the East. He raises his right hand, palm outward, to the sky, and in a clear ringing voice intones the following ritual:

In this manner the child, the "new life," was introduced to the Cosmos of which it was now a part. All the powers of the heavens and of the earth were invoked to render aid to the "new life" in its onward struggle over the rugged path that traverses the four hills of life, typifying Infancy, Youth, Maturity and Old Age.

An infant was merely a "new life," it was wholly dependent upon others; no name was given it (only endearing terms were used), for the reason that a name implies either a sacred responsibility or a personal achievement, neither of which was possible to an infant. When, however, the child could go about alone, generally at three or four years of age, the time had arrived when it must be given a tribal name, one belonging to the rites in charge of its birth group. By means of this ceremonial act the child was inducted by sacred rites into the tribe and became a recognized member.

GIVING THE CHILD A NAME

This ceremony, formerly practiced among the Omaha and cognate tribes, took place in the spring, "when the grass was up and the birds were singing." A tent was set apart and made sacred by the priest who had the hereditary right to perform the ceremony. As the occasion was one of tribal interest, many people flocked to the scene of the rite.

A large stone was brought and placed on the east side of the fire that was burning in the center of the space inside the tent. When everything was ready the old priest stood at the door awaiting the arrival of the child. Then all the mothers who had children of the proper age wended their way to this tent, each one leading her little child, who carried in its hands a new pair of moccasins. As the two reached the tent the mother addressed the priest, saying: "Venerable man, I desire my child to wear moccasins." (This was a symbolic form of expression.) "I desire my child to walk long upon the earth, to be content with the light of many days. We seek your protection!" The priest made a formal reply and the little one, carrying its moccasins, entered the tent alone. After a few ritualistic phrases the priest accompanied the child to the fire place, where he and the child stood facing the East while the priest sang an invocation to the Four Winds. He bade them to come hither and stand in this place in four groups.

At the close of this Ritual Song the priest lifted the child by the arms so that its little bare feet rested upon the stone, as it faced the South; then he lifted the child again by the arms and its feet rested on the stone, as it faced the West; again the child was lifted and its feet were upon the stone, as it faced the North; once more the priest lifted the child and its feet touched the stone, as it faced the East. Then the priest sang the following Ritual Song:

This song and the entire ceremony, which is spoken of as "Turning the child," are highly symbolic and cannot be fully explained at this time. The Winds are the messengers of the great invisible Wakon'da and bring the breath of life and strength to man. At the close of this song the priest put the new moccasins on the feet of the child and sang another Ritual Song which says:

As the priest sang the last line he set the child on its feet and made it take four steps toward the East; these steps are typical of its now entering into life. Then the priest led the child to the entrance of the tent, where he called aloud the tribal name of the child, then for the first time proclaimed, adding:

"Ho! Ye Hills, ye Grass, ye Trees, ye creeping things, both great and small, I bid you hear! This child has thrown away its baby name! Ho!"

All the children of the tribe passed through this ceremony and in this way received their sacred personal names, which were never dropped throughout their after-life, not even when a man took a new name.

BESTOWING A NEW NAME

The bestowal of a new name upon an adult generally took place at some tribal ceremony when all the people were gathered together. In this way as much publicity as possible was given to the act. Among the Pawnee tribe there were three requirements that had to be met in order to take a new name:

First, a man could only take a new name after the performance of an act indicative of ability or strength of character;

Second, the name had to be assumed openly in the presence of the people to whom the act it commemorated was known;

Third, it was necessary that it should be announced in connection with such a ritual as that here given.

These three requirements indicate (1) that a man's name stood for what he had shown himself to be by the light of his actions; (2) that this was recognized by his tribesmen, and (3) that it was proclaimed by one having charge of mediatory rites through which man can be approached by the supernatural.

The old priest who gave the following ritual and explained it said: "A man's life is an onward movement. If one has within him a determined purpose and seeks the help of the powers, his life will climb up." Here he made a gesture indicating a line slanting upward; then he arrested the movement and, still holding his hand where he had stopped, went on to say: "As a man is climbing up, he does something that marks a place in his life where the powers have given him an opportunity to express in acts his peculiar endowments; so this place, this act, forms a stage in his career and he takes a new name to indicate that he is on a level different from that he occupied previously." He added: "Some men can rise only a little way, others live on a dead level." He illustrated his words by moving his hands horizontally. "Men having power to advance climb step by step." Again he made his meaning clear by outlining a flight of steps.

The following ritual is recited on the occasion of taking a new name and is a dramatic poem in three parts. The first gives briefly the institution of the rite of changing one's name in consequence of a new achievement; the second shows how the man was enabled to accomplish this act. It begins with his lonely vigil and fast when he cried to the powers for help; the scene then shifts to the circle of the lesser powers, who, in council, deliberate on his petition which makes its way to them and finally wins their consent; then the winds summon the messengers and these, gathering at the command of the lesser powers, are sent to earth to the man crying in lonely places, to grant him his desire. This part closes with a few vivid words which set forth that only by the favor of the powers had the man been able to do the deed. The third part deals with the man's names—the one to be discarded and the one now to be assumed. The ritual is in rhythmic form, impossible to reproduce in English. The following rendition contains nothing which is not in the original text as explained and amplified by the priest.

The ritual was intoned in a loud voice; the man who was to receive a new name stood before the priest where he could be seen by the entire assembly.

RITUAL