Midwifery, Childbirth, Naming

Nearly all the old women and most of those of middle age exercise the office of midwives. When a woman perceives the pains of labor approaching, the lodge is cleared of all the men and children except the small ones, and the mother of the woman with some other experienced female acquaintances are invited. The doctor is also notified to have his medicine in readiness in case of it being wanted. The woman is placed on her knees and sticks set up in this form placed before her. She presses the abdomen on the cross stick, rubbing gently along it. The pains of labor are said to be very severe. If danger is apprehended, the doctor is sent for and administers a draft of pulverized rattles of the rattlesnake or decoction of roots. If the doctor be a man, he then retires; but if a female she remains. Cases of solitary confinement happen occasionally from lonely situations. No nurse is provided; the mother takes care of her children from their birth. The rite of circumcision is not performed, but they evince a great desire that their children should be naturally thus formed and attach an unaccountable importance to that incident.

On the birth of a child a horse is given with other property to those in attendance. After three weeks or a month has elapsed the ceremony of giving it a name takes place. There is no regular period of time for this, and sometimes five or six months pass before it is done. The probability is in this case that it is the want of means to pay for the ceremonial, as in these instances they give for a reason, “the parents are too poor.”

Usually, however, it is done about the time first mentioned and this ceremony is the same whether the child be male or female. Some medicine man generally makes the name, and sends word to the parents that on a certain day he will bestow it on the child. When the time has come a dog is killed and cooked or some other good dish is provided, and invitations are sent to some 20 or 30 of their friends and relatives to attend. When they are assembled the priest makes known to them the object of the meeting in a suitable speech to the supernatural powers, but principally to the tutelaries of departed grandfathers and grandmothers, invoking them to take the child under their protection, concluding with the name of the child distinctly spoken in a loud voice so that all can hear it. The feast is then divided, small portions thrown away for the dead and the rest eaten. A horse in the meantime is tied outside as a present to the medicine man for his services. He leads the horse around the camp, singing in a loud voice the child’s name and those of its parents. If the child be a male this name is borne until he kills or strikes his first enemy on their own (the enemy’s) land. On his return after accomplishing this, he blackens his face and that of his relatives as a token of his triumph. Some one of the medicine men who are always on the lookout for advantage blackens himself and gives a new name to the warrior by crying it out loudly through the camp, stating the change of name has been given in consequence of his great bravery in killing his enemies.

A horse is again given the priest and the second name is attached. This name lasts until by repeated successes at war he becomes entitled to the name of his father, if the parent be dead; if living, that of his grandfather is bestowed, during a ceremony of the same kind as has been related. But this name is never given without sufficient merit on the part of the warrior. It is the highest honor that could be bestowed, is never afterwards changed, and he ranks immediately as a councillor and brave. The foregoing will account for both the plurality of names among them and the manner in which the original family name and line of descent is preserved.

The names of females are not often changed, though some have two, one affixed at the first ceremony and the other originating in some marked feature, or personal appearance unusual among them, such as fair hair, gray eyes, etc., and sometimes from any deformity, as lameness, loss of an eye, teeth, etc. Generally, however, they have but one. The names given to children are not taken from the incidents of dreams or deemed sacred, but are the manufacture of the priest according to his fancy. He endeavors to make one to please the parents in order to secure the gift of the horse. This name is told them secretly by him and if acceptable is adopted; if not, they suggest another in its place to him.

The children and boys call each other familiarly by these names as in civilized life, and when grown continue to do so, unless of kin, when the degree of relationship is mentioned instead of the name.

Herewith is a list of names, male and female. Of the warriors several have two, but only one, the leader of the party here at the time, had three. Their names were taken down for insertion in this place. Those of the women I had of a warrior present, and those of the chiefs and soldiers I have known for years, some of whom having two or three names.

ASSINIBOIN NAMES

Partisan, “The Back of Thunder,” Ya-pa-ta Wak-keum

Children

Cradles are not much used by the tribes of whom we write. A few are seen among them which they procure from the Cree and Chippewa. The back is a flat board with a bow bent across the front where the head of the child is placed. (Fig. 32.) A rim runs along the inside the size of the child, cloths are attached inside this rim to the boards or back, and the whole ornamented in various ways. The child is then bundled up, inclosed in the rim, and the cloth covers strapped over it. This is carried on their back, and at any time should the cradle fall the child is protected by the bow across from touching the ground. These Indians make a kind of sack with eyed holes in front of scarlet or blue cloth ornamented with beads, and the child being well wrapped, all except the head, it is placed in the sack and strapped up. There is no doubt but this is the cause of their feet being straight, although they are not intoed, as one would judge by their manner of walking. We can offer no objection to this mode of caring for children. Their natural growth is not affected thereby. At least it is the only method they could adopt to answer in extremes of cold, heat, and rain, with infants on their backs; besides their lodging affords little room for the conveniences used by civilized persons for rearing children.

They are as careful of their offspring as their manner of life will allow. Children are never weaned under 2 or 3 years old, giving for their reason that it retards their growth, but most likely having nothing but meat that a child can eat, they are obliged to do so. They call their mother enaw (mother) and their father at-tai (father). They address their children ma-chunk-she (my daughter) and ma-chink-she (my son). No abbreviations are used. They call them also by their given or proper names when there are several. There are no terms of endearment further than humming songs and meaningless words, such as white nurses use to very small children.

The domestic government is exercised by both father and mother. As long as the child is small the mother has the sole charge of it, but when it begins to speak the father aids in forming its manners. If a girl, he makes toy tools for scraping skins and the mother directs her how to use them. She also shows her how to make small moccasins, etc. Their first attempts in this way are preserved as memorials of their infancy. When a little larger, the scale of operations is increased and sewing, cooking, dressing small skins, and garnishing with beads and quills are taught, together with everything suitable for a woman’s employment. If the child be a boy the father will make it a toy bow and arrow, wooden gun, etc.

When a little larger he will give him still stronger bows and bring unfledged birds into the lodge for his son to kill. Larger still and he runs about with a suitable bow after birds and rabbits, killing and skinning them. Another stage brings him to learn the use of the gun, to ride, approach game, skin it, etc., all of which is taught him by his parent. The rest he acquires from the time and facility their manner of life affords for practicing these pursuits, and at the age of 17 or 18 makes his first excursion in quest of his enemies’ horses.

The father never strikes nor corrects his children from their birth to their grave, though the mother will sometimes give them a slap, yet it must be done in his absence or she would meet with immediate punishment. Notwithstanding this they are not nearly as vicious as white children, cry but little, quarrel less, and seldom if ever fight.

The boys are somewhat annoying when about 12 years old, but seldom do any serious mischief. The behavior of the girls is shy and modest.

The traditions related to the young in their lodges are usually extravagant fables and exploits of former warriors, exaggerated, of course, to make them interesting. Many local data and memoirs of events are thus preserved but so mingled with superstition by the different narrators as not to present any reliable truth. Most of the old men and many of middle age tell these stories in the lodges when they are invited for the purpose.

The grandmothers are also well versed in this and night after night the children learn a great deal, as soon as they are able to understand. The lives and actions of former warriors and other events of real life form a portion of the instruction thus conveyed.

These Indians living remote from civilization have no opportunity to steal white children, and we have never heard of one among them possessed by these means.

There are several half-breed children in all these nations, who, being raised with the Indians, are the same in all respects.

Cases of infanticide are very common among the Sioux, Crows, and Assiniboin, perhaps most so among the Crow women. It is not far from the correct number if we state that one-eighth of the children are destroyed in utero or after birth by the Crow women. The same also often is done by the Assiniboin, particularly if the father of the child has abandoned the woman before its birth. A quarrel with the husband or even unwillingness to be at the trouble of raising them are the causes for these actions. We think and have strong reason to believe that in some instances, they are destroyed at the instigation of their husbands, although they will not acknowledge this to be the case.

At all events no punishment is inflicted on the woman for the crime but frequently the means and time they use to produce abortions are the cause of the death of the mother. To produce its death in the womb they use violent pressure and blows upon the abdomen. Frequently they retire to the woods, bring forth the child alone, strangle it and throw it into the water, snow, or bushes. The whole of these measures are publicly talked of among them, and no great degree of repugnance is attached either to the act or to the woman, but the circumstance is laughed at as something ludicrous.

Male children are always desired by the husband. When small we see no difference made in their treatment or any preference shown, but when grown or nearly so the young man always takes precedence and is considered of far greater value than the girl. The feeling increases in his favor as he becomes of use at war or in the chase. Daughters, when matured, are married and sold, and here the greater interest in them ends; but sons are a source of profit and support for a good portion of their lives.

Suicide

Widows do not burn themselves on the funeral pile on the decease of their husbands, but frequently hang themselves for that loss, revenge, or for the loss of their children. Three suicides of this kind have been committed within the last few months in this neighborhood among the Assiniboin, one for revenge, the other two for the loss of their children. The first was the favorite wife of a camp soldier, who being scolded and accused of crime by the eldest wife, after telling her purpose, left the lodge, in the absence of her husband, and disappeared. Although search was made, yet a week elapsed before she was discovered hanging to the limb of a tree. She had climbed the tree, tied the cord to the limb, and descending, hooked on the noose standing on the ground, suspending her body by drawing up her legs. She hung so low that her knees nearly touched the ground and she could have risen to her feet at any time during the operation.

Another woman had her son (a young man) killed by the Blackfeet, and immediately afterwards another of her children died from disease. Several persons were appointed to watch the mother, suspecting her intentions; but they all fell asleep and she hung herself at the door of the lodge, between two dog travailles set on end. She was a tall woman and could only produce strangulation by swinging herself off the ground from her feet. She did it, however, and the body was brought to the fort for interment.

The third was a still more unfortunate case. The child of this woman had been sick some time and was expected to die. On the night in question it fell into a swoon and was to all appearance dead. No person being present the mother in the derangement of the moment went out and hung herself. The child recovered, but the mother was dead.

Every year in this way the women hang themselves, sometimes for the loss of their husbands, but more frequently on account of the death of their children, or for revenge. Suicides are also common among the men. They generally use the gun to produce death.

The Mandan and Gros Ventres, as has been stated, suspend themselves on sticks or skewers passed through incisions made in the back, and the motive for so doing has already been adverted to.

Spots are worn on the forehead and the under lip by some of either sex. Those on the women are for ornament. The bodies of some of the men are covered with tattooing to denote the warrior and brave. It is an operation requiring high payment, and is a mark also of the liberality and riches of the person who undergoes it, but no religious sects or opinions are thereby intimated. No rivers are deemed sacred or coveted in death by any of them.

Personal Behavior

These tribes are not degraded in the scale of being in their ordinary intercourse, connection or apparent actions. They frequently exhibit a delicacy in all these, but some of them, particularly the Crows, are addicted to customs, revolting to humanity, too much so for a lengthened description, among which may be mentioned sodomy, bestiality, etc. They all on occasions eat small portions of human flesh, not as a relish but to evince a savage fierceness toward the dead enemy. The Arikara are said to have devoured several entire bodies of their enemies in late years. We have witnessed a few cases of cannibalism among the Assiniboin, but they happened in time of actual famine, one of which, we will describe. About eight or ten years since a great famine prevailed among the Cree and Assiniboin. They separated and scattered everywhere over the plains in quest of game. It happened early in the spring when the ground was yet covered with snow and no roots could be found. A Cree Indian with his wife and three children were stationed near the head of Milk River alone and had been without food for a great length of time. The father took the occasion of his wife being out to kill and cook one of his children, a portion of which he forced her to eat on her return. When this was eaten, after an interval of some days he killed a second and this was likewise devoured. Still no indication of game presented itself. He desired her to go out that he might kill the remaining child, which she absolutely refused to do, offering herself in its stead.

It happened that some Assiniboin in traveling came upon his lodge, and seeing them coming he had barely time to smear himself and his wife over with white clay, the symbol of mourning, before they entered. To account for the disappearance of his children he appeared very much grieved and said they had died from want. The strangers, however, suspected all was not right, and when he had stepped out they inquired of the woman, who told them the truth. The visitors left after directing him to their camp, where some game had lately been found, and he proceeded thither with his lodge. When in the vicinity of the camp, he killed and scalped his wife, throwing her body in the bushes, proceeded to camp, displayed the scalp, stating he had killed a Blackfoot; that they had attacked him and killed his wife. The camp turned out to search for enemies and discovered the body of the woman and no trace of Blackfeet. The Indian in the meantime suspecting he would be discovered absconded, leaving the small child and baggage in camp. Being of another nation with whom they were at peace, he was not pursued and yet lives, but is despised by all.

At the period of the catamenia they sleep alone and are deemed taboo for ten days. The word in their language expressing that flux literally interpreted would mean “she who lives in a lodge alone,” and their traditions state that it was formerly the custom to pitch a tent outside for the woman to remain in during this period. After childbirth a woman is deemed taboo for 45 days.

Scalping

During a battle or whenever an enemy is slain they use no ceremony in taking the scalp except despatch. They are in great haste to get off or out of danger, and have no time for useless delay. A knife is run round the cranium, the foot placed on the dead man’s neck and a sudden jerk takes it off. The cultivation of the scalplock among the Sioux is a very ancient custom but we know of no mode of tracing its antiquity. The rest of these tribes wear their hair in any form that suits their fancy.

Oaths

The Indians have several kinds of oaths. They will say “Wakoñda hears me,” or they will swear by the skin of a rattlesnake, or the claws of a bear, wishing the snake to bite or the bear to tear them if they fail to fulfill their oath. They generally keep their oaths. The name Wakoñda in this is uttered in an audible voice with great solemnity and presenting the pipe to the Sun.

When Indians meet on the plains they halt within a few paces of each other, and if recognized as kin will name the relationship existing in a smiling tone. If strangers, one will inquire, “Where did you come from?” “Where going?” etc., during which they sit down and proceed to light the pipe. While smoking they will exchange news of their different places, make inquiries respecting their friends, about game, and anything of general interest, and when the pipe is finished they separate. No shaking of hands or touching of persons takes place, but if meeting with whites they will extend the hand to be shaken.

Smoking

This is so ancient a custom that even their traditions do not mention a time when their forefathers or ancestors did not smoke. There are tales among them whence came the tobacco seed and plant, particularly among the Mandan, Crows and Arikara, and perhaps among the Assiniboin, though we are not prepared at this time to relate them.

Fame

The principal avenue of fame is the pursuit of war. Other things tend to aid the individual and to render him respectable, as expertness in hunting, powers of prophecy, necromancy, and a name for wisdom, that is, the knowledge of governing, advising, making wise speeches, etc., but all these rather follow than precede the elevation of the man. Success in war is the first step; the others increase the importance of this. Acquiring a good many horses and women, by any means whatever, brings an individual into notice and makes him of importance, as thereby he can distribute many favors that a poorer yet braver man can not. Wealth in this finds him friends as it does on other occasions everywhere. But when rank is boasted, or chieftainship aimed at, bravery and success in war with capacity to lead are the principal requisites, without which all the other qualifications would be of no avail. We are acquainted with no Indian who has arisen to distinction without success in war being the principal cause of his advancement.

Stoicism

The stoicism exhibited by all these nations appears to be partly a natural disposition and partly a bias of their minds produced by thier peculiar mode of life. This display of feeling is only seen when the circumstance requires it. It is considered a mark of manliness to treat important subjects, transactions, and conversations with deliberation and decorum. Lighter matters are discoursed upon with appropriate levity. Their constant wants, shifts, and precarious positions induce a thoughtful manner. The knowledge of each other’s duplicity and the many ways used to circumvent and deceive to gain each his own ends produces caution. The uncertainty of their lives, liability to be revenged upon, and treacherous conduct generates suspicion. Being subject to severe reverses, extremes of want and danger, etc., a recklessness of life follows. Besides being the victims of superstitious dread, a morbidness of mind is acquired. But even all these would not without some natural peculiar disposition of mind account for their want of excitement and taciturnity and cover a hidden deep and dark design. Even when most expected, no trace of passion would be perceived by a stranger, but among themselves, or those who are well acquainted with their ways, their eye, countenance, smile, and every movement are as true an index to the workings of their mind as are observable among civilized persons in the most violent bursts of passion.

Taciturnity

Silence is not considered a mark of wisdom. A very silent man is not generally liked and somewhat feared, more so than a talkative one. Their wisdom consists in making apparent their good sense in speeches, advice, and in all their actions. Taciturnity may in some degree arise from their want of sufficient topics of conversation, as when obscene subjects are introduced this faculty is laid aside. All their ceremonies partake of the nature of solemnities, but when these are over and subjects or actions of a lighter nature employ their time they are as jovial and noisy as can be. In general, however, in common conversation Indians are not loquacious. Each sentence appears to be studied and no useless or superfluous words are introduced. They seldom speak twice or argue the point, even in debate in council. Each one states his opinion freely without interruption, and obstinately adheres to it. They never speak earnestly on a subject they do not thoroughly understand. They have a singular faculty of determination in everything they say or do. Even when surprised in extremes of danger their decision to act is made on the instant as if by instinct. No nervousness nor hesitation is evinced. When escape from death becomes impossible they are stolid, stubborn, and die like men.

Public Speaking

Their public speaking is only remarkable for applying their whole mind and soul to the business in hand. They state their opinions in a few words to the purpose, using only such metaphor as has a visible bearing on its elucidation. A great deal of the effects of their oratory is due to posture, gesture, and accent. The importance of the subject to them and their undivided attention bestowed upon it at the time is the cause of their forcible remarks. Some of these speeches are excellent in their way, but only so as they illustrate in a condensed form the opinions they wish to express. They are in fact the real children of nature. The prevailing circumstance governs the mind for the time and produces corresponding words and actions. The young and rising no doubt imitate the elders in some of the forms of set speeches but no pains are taken to learn them.

Travel

When they travel at night and have no moon to afford light they take their direction by the north star with which they are all acquainted, but when stars also are invisible they observe at dark the point from which the wind blows, and shape their course accordingly. By these means they will be able to pursue a right direction until they come to some hill or river with which they are acquainted, and regulate their travel from that point until the sun makes its appearance, and then they are at no loss. Traveling on the plains is much more difficult than in forests. In the terrible snowstorms that sweep over these prairies, darkening the atmosphere and rendering the sun, moon, and stars invisible, or indeed any object a short distance ahead, they are as much at fault to proceed as any other person, and at these times lie down, let the snow drift over and cover them, and remain thus until the storm passes, which is frequently two or three days and nights.

There are many ways of determining within a few hours of the time when an encampment has been deserted and the number of persons composing the party. The camp fires will show how many persons have slept there, the dung of the horses or dogs denotes the time, if the fires have become cool. The tracks of the men and animals and the remains of the meal are also means of judging. If scraps of meat or bone seen around are untouched by wolves or ravens they must conclude that the party has recently left.

In the summer the bending of the grass under their feet, tracks in crossing a stream or any marshy place, and in winter, tracks in the snow, will show to a tolerable certainty how many persons and what time they have passed. A slight rain would determine whether the tracks were before or since it fell. Snow would prove the same; the dew of the morning in summer or fall would reveal the time to within 24 hours. The grass nibbled by the horses by its appearance would denote whether the party had passed within a few days and the hardness of the dung of the animals brings the time to a still greater degree of certainty. A correct judgment is not, however, formed by any one of the above criterions, but by a comparison of the whole, and by following the trail, and observing also the carcasses of the animals killed by the party, their number, state of decay, etc. These with other smaller indications, particularly if an arrow or moccasin be lost or thrown away, will determine the number and nation that have passed and the time. The passage of war parties is distinguished from hunting parties of their own people by the absence of boys’ tracks or traces of dog travailles in the former, and by the precautions they take in their encampment.

Senses

There is an extreme acuteness in their sense of sight—that is, to see at a glance, over a wide extent of country, sometimes dotted by bushes, ravines, or hills, and distinguish the living objects when at rest from others. There is a great difference in the faculty of seeing far and what is called “picking up an object”—that is, distinguishing it from the inanimate bodies intervening. The Indians possess this power in so remarkable a degree as to appear a kind of instinct. At a distance of 12 or 15 miles they will distinguish animals from timber, even supposing they are not in motion. If moving they will discern between horses and buffalo, elk and horses, antelope and men, a bear and a bull, or a wolf and a deer, etc. But the greatest mystery is how they make out anything living to be there at such a distance, on the instant, when they themselves are in motion and the animal at rest. This they do when it is surrounded by a hundred other objects as like to living creatures as it is. Once pointed out, the movements are watched and its character thus determined. Their powers in this respect are truly astonishing and must be acquired. They also judge very correctly of the relative distances of objects, either by the eye or to each other. Smoke can be seen rising on the plains at a distance of 60 miles, and they will tell from that or any lesser distance within a few miles of the place where it rises. Their ideas of location are fully as remarkable.

An Indian will shoot 20 or 30 arrows in different directions, and to a distance of 100 yards or more among the tall grass, or in the snow, where no trace of them remains, yet he will pick up the whole without any difficulty; whereas a white man would have some trouble to find any one of the arrows. If they lose a whip, knife, or anything in traveling they can by returning generally find it, though no road marks their steps. Even the boys do all these things admirably. Finding lost horses or a camp from a given direction are also everyday occurrences, even if they have never been in the neighborhood of the place, yet they will find their way.

Jugglery and Sorcery

These people are prone to be deceived in every way. Tricks by jugglers, stories, natural phenomena, or anything, to them unaccountable or uncommon is looked upon with fear. All are so, the priests as well as the others. The former have the address to turn to account their supposed knowledge of these causes—not that they are really any wiser than the others, but impress them with the belief that they are, which is enough for their purposes. The minds of most Indians are disturbed by many useless alarms, such as dreams, omens, and predictions of the priests. Writing or calculations in figures made by whites are among the wonders to which great superstition is attached, and they can be made to believe almost any story, however absurd, if read in appearance from a book. Paintings also, even the nondescript monsters drawn by themselves, inspire them with fear when looked upon. All this has met with sufficient explanation elsewhere.

Strength and Endurance

Their powers in lifting weights, handling an ox or rowing a boat can not compare to Europeans, yet they equal them in carrying burdens and surpass them in running. It would seem that they have but little strength in their arms, but considerable in the back and limbs. This may be owing to the manner in which they have exercised in their youth. An ordinary Indian can not lift more than 125 to 150 pounds at most, though there are a few very strong men who might be able to raise double that weight, yet most of them will carry a large deer on their backs, traveling at a swift pace for miles without stopping, and this is equal to 170 to 185 pounds weight. The manner in which they put it on their back is by tying the legs together, lying down with their back on the deer, slipping the legs across the forehead, and rising up with the load. The Assiniboin have frequently in this neighborhood and once in our company tired down in a day or two running on foot the best horses we could produce.25 In running they never “lose their breath” as it is called, do not pant or respire very quickly.

They can not understand why “whites lose their wind in running” and have no name for the idea in their language. They say their legs sometimes fail them in several days running, but their wind never. They are not fast, but constant runners, keeping always at the same pace over hills or on a level, in a kind of short trot about 12 or 15 miles without stopping. They will then rest a few minutes, smoke a pipe, and make as much more at the same rate, and so on, for three or four days and nights in succession if necessary, their speed on these occasions being about 5½ miles an hour. In an emergency, sending an Indian express to the fort to carry a letter for myself, he went 95 miles and returned, being 190 miles, in two nights and one day.

They can not walk as well as strong white men, and never do walk when in haste to get forward. The muscles of their arms do not appear to be formed for very hard work, but it may be that the nature of their labors does not develop them. Upon the whole the European would stand much more hard work in every way, but the Indian would be his superior in active exercise, abstemiousness, and loss of sleep. The greatest burden we have known an Indian to carry any distance, say 3 or 4 miles, was two entire antelope, about 225 pounds.

Spirituous Liquors

No spirituous liquors have been distributed among these nations for many years past, but should it be given them in quantity it would be productive of great poverty and distress. They all drink whenever they can get it—men, women, and children—except the Crow Indians, who will not taste it. The usual consequence of drinking spirits is poverty, as they will sell or give away everything they possess and prostitute their women and children to obtain liquor when once intoxicated. These Indians have never had a constant supply of spirits—that is, enough to produce diseases or nervous debility. Their frolics were made at intervals of months apart and never lasted more than 24 hours at a time. They are not quarrelsome in their families when inebriated, generally sing or cry for their dead relations; but among those who are not of kin quarrels often occur which occasionally result in the death of one of them. It is morally wrong and productive of great evil, in our opinion, to sell or give ardent spirits to any Indian.

Hunting

Buffalo are the principal dependence of all the prairie tribes, both for food and clothing, and are hunted at all seasons; in the summer when the hair is light and short for clothing, lodges, etc., and in the winter, when it is long and heavy, for robes. There are three ways of hunting this animal: by surrounding, by approaching, and by the parks, each of which we will describe. It may as well be stated that the buffalo migrate, or take different ranges, and travel all in the same direction in a given season. Thus in the spring they mostly move north and northwest, in the fall east and south, in the winter east, returning west and north toward spring. They keep together in herds of from 100 or 200 to 5,000 or 6,000, and sometimes the whole country for five or six days travel is covered with one moving mass of these animals. News of the buffalo approaching an Indian camp is received several days before the animals appear, as they only move forward when the grazing is not sufficient. Where a large camp is stationed they usually hunt by “surround,” which is as follows:

The soldiers hold a council with the chief in the soldiers’ lodge and prohibit any individual hunting ahead of the buffalo, also send runners daily on discovery, to observe what progress they are making toward the camp, their numbers, etc., and when they report them to be near enough a meeting is held in the soldiers’ lodge, the time for the hunt appointed, and notice given to the camp by the haranguing of the public crier. At daybreak all the horses are caught and saddled, and each of the horsemen is provided with a bow and a quiver of arrows. A number who have no horses arm themselves with guns, and at a signal from one of the soldiers the party moves off in single file or line. Those who have the fastest horses go in front, after them the other horsemen. Then the foot hunters, and lastly the women with their dogs and travailles. The soldiers ride along each side the line (which is sometimes a mile and more in length) and observe whether the line of march is preserved, and that no one leaves singly. Were a dog to run out of the line it would be shot with an arrow immediately.

Their march is conducted in silence, with the wind in their faces, consequently blowing the scent away from the buffalo while they are coming near them. The animal is not quick sighted but very keen scented, and a man can, in passing across the wind blowing toward them, raise a herd at the distance of 2 or 3 miles, without their seeing him.

The party proceeds in this order, taking every advantage of concealment the country affords in hills, coulees, bushes, long grass, etc., endeavoring to get around them. As soon, however, as they are close and see a movement among the buffalo intimating flight, they push their horses at full speed, and riding entirely round commence shooting the buffalo, which run in the direction of the footmen, these in their turn shoot, and the animals are driven back toward the horses. In this way they are kept running nearly in a circle until very tired, and the greater part are killed. Those on horseback shoot arrows into all they can at the distance of from 2 to 6 paces, and the footmen load and fire as often as the animals come near them.

A “surround” party of 80 to 100 persons will in this way kill from 100 to 500 buffalo in the course of an hour. As soon as possible the women get to work skinning and cutting up the animals. The tongue, hide, and four best pieces are the property of the one who killed it, and the rest belongs to those who skin it. When the men have stopped killing and turned their horses loose to graze they commence with their women, and the work being divided among so many is soon gotten through with. If any disputes occur as to the right to the hides or meat, they are settled on the spot by the soldiers; but these disputes do not often occur, as they generally all have as many hides and as much meat as they can pack home. The meat is cut in long, thick slices, merely detaching it from the bones, and leaving the carcass on the plains. It is packed home on their horses and dogs. Before leaving, however, they all make a hearty meal of raw liver, raw kidneys, raw stomach, and cow’s nose, with other parts in the same state, and the blood being thus smeared over all their faces presents a savage appearance.

On arrival in camp if the soldiers wish the tongues, each one throws his down at the soldiers’ lodge in passing, or sends it to them. Each also furnishes a piece of meat for that lodge, and all the old and feeble are supplied by their relatives who have been to the hunt. The chief has no interference in all these matters. He sometimes hunts and works the same as the others, but generally sends some of his sons or other relations with his horses for meat. They never use the gun on horseback or the bow on foot after game. The former they can not load while running and the latter is not calculated to shoot with certainty any distance over 10 paces.

Throwing Buffalo in a Park.—This is the most ancient mode of hunting, and probably the only successful one prior to the introduction of firearms and horses, as their bows and arrows are insufficient for killing buffalo on foot. We know of no nation now except the Assiniboin and Cree who practice it, because all the rest are well supplied with horses that can catch the buffalo, therefore they are not compelled to resort to these means to entrap them.

Every year thousands of them are caught in this section by the Assiniboin, and at the time we are writing there are three parks in operation a short distance from this, all doing a good business. When a camp of 30 to 60 lodges find themselves deficient in guns and horses they move to a suitable place to build a park pl. 69), and there wait the approach of buffalo toward it. Most streams have high bluffs on each side and a valley between. They therefore pitch their camp in the valley opposite and near a gap of perpendicular descent through the hills; a high level plain being beyond the bluffs. They cut timber and plant strong posts in the ground nearly in a circular form and fill up the openings between with large logs, rocks, bushes, and everything that will in any way add to its strength, inclosing an area of nearly an acre of ground. This enclosure is run up the sides of the hill to the gap or entrance C, though neither it nor the camp is visible from the place beyond. The whole is planned and managed by the master of the park, some divining man of known repute, who is believed to have the power of making the buffalo come into it by his enchantments.

On the plains beyond, and commencing where the wood mark leaves off, are thrown up piles of earth, about 3 feet high and large enough to conceal a man lying behind them, which are about 18 paces apart and extend in angles to the distance of a quarter to half a mile in proportion as there are people to man them. When these arrangements are completed, four fast running young men are selected by the manager whose duty it is to scour the country every day or two, making a circuit of about 20 miles in discovery of buffalo, and report to headquarters. The master in the meantime commences his magic arts as follows: A flagstaff or pole is planted in the center of the park, to the top of which is attached a yard or two of scarlet cloth, some tobacco, and a cow’s horn. This is a sacrifice to the Wind. At the foot of the same are placed two or three buffalo Heads which are painted red, decked out in feathers, and new kettles with scarlet cloth and other things placed before them. These are given to the Buffalo Spirits.