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

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

“Also that in battle he took an enemy’s horse” [one tap]. “That he fired fifteen shots” [one tap]. “Four years since, being near the Blackfeet camp with six others in quest of horses, they were discovered and pursued but succeeded in making their escape” [one tap on the drum]. “Alone and on foot he, three years since [naming the place] killed and brought to camp a full-grown grizzly bear” [one tap on the drum]. “Behold where one of the balls of the Blackfeet broke my arm” [one tap]. “Here an arrow pierced my thigh” [another sound of the drum], etc., until he has run through the catalogue of his meritorious acts, when he is honored with a general shout of approbation, the music strikes up, the song commences, and another round or two being performed, another warrior recounts his coups in the same manner. In this way they continue until all who wish have had an opportunity of renewing the remembrance of their past deeds, and reestablishing their importance as braves in the eyes of their countrymen. It takes some hours to prepare for and perform this dance and it is only done twice or thrice a year. Although the performers are naked, yet there is no idea of indecency29 attached to this fact. They are in a manner obliged to appear in this state so that they may publicly expose and point out any wound they may have received in battle.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dance of the Mice Comrades or Provision Stealers (Wok-e-po maun noomp-pe).—This is done by a band of young men bearing the above name. The dance is kept up all night and during it some of them take by stealth the provision bales from the rest of the camp who are asleep, on which they feast all night.

The dance is performed in a large lodge, or rather several lodges thrown into one for the purpose. The bales or other property thus obtained are kept until daylight, when the haranguer of the camp publishes that those who have lost anything will go and redeem it, and the several owners of the provision sacks present a piece of tobacco to the dancers, who deliver them their property. By visiting many lodges in the night a good deal of provisions, robes, etc., are secured, which often take the best part of the next day to distribute. The dress of this club, though gay, is not remarkable in any way except they hold in their hands the skins of stuffed mice or have the same attached to different parts of their attire. To describe the whole of their dances in detail with the different costumes would occupy too much space and perhaps not be required. We think enough has been written to present a general idea of these performances and their use with the Indians.

Whip Dance (Etchap-sin-tai Wah-che).—This dance is performed by as many warriors as choose to assemble with whips ornamented with eagle feathers and horse-skin wristbands tied to the whips. In this the number of horses they have stolen from their enemies at various times is boasted of.

Divining Dance (Tee-chagh-hah).—The divining dance is a complicated religious ceremony occupying a whole day and that part of it appropriated to dancing is done by men and women promiscuously, headed by some of the divining men without any distinction of kin or speeches regarding their coups. Their bodies are also scarified and pieces cut out of their shoulders.

Women’s Dance (Ish-kun Wah-che).—This is a dance in which women alone perform. They are painted in many ways and very gaily dressed. The men drum and sing for them and the dancers are ranged in two parallel lines opposite, dancing forward until they meet, and then resuming their places. Besides the foregoing, there are several other dances, all of which have for their object swaying popular feeling in some way. Very little is done by Indians in any form merely for amusement, and their dances in this respect partake of the nature of the rest of their employments.

Games

Most of these tribes, particularly the Sioux, are fond of ball playing in parties. The principal game at ball is called Tah-cap-see-chah, being the same denominated shinny or bandy by the whites. It is generally got up when two different bands are camped together and a principal person in each having made a bet of a blanket or gun, they choose from their bands an equal number of young men, who are always the most active they can select, the number varying from 15 to 40 on each side. Sometimes the play is headed by the chief of each band betting, though they take no part in the game, which is usually played by men 20 to 30 years of age. Each of the players stakes something against an equivalent on the part of one on the opposite side and every bet is tied together separately, which consists of shirts, arrows, shells, feathers, blankets and almost every article of trade or their own manufacture, and as fast as the bets are taken and tied together they are laid on a pile about the center of the playground, being given in charge of three or four elderly men who are chosen as judges of the sport. After this has been concluded two posts are set up about three-quarters of a mile apart and the game consists in knocking the ball with sticks toward these posts, they being the limit for either party in different directions.

They strip naked except the breechcloth and moccasins and paint their bodies in every possible variety of manner. Each is furnished with a stick about 3½ feet long, turned up at the lower end, and they range themselves in two lines, commencing at the middle of the ground and extending some distance on either side. The ball is cast in the air in the center of the course, struck by some one as soon as it falls, and the game begins, each party endeavoring to knock the ball to the post designated as their limit. The game is played three times and whichever party succeeds in winning two courses out of the three is judged conqueror. When the players are well chosen it is often an interesting game, and some splendid specimens of foot racing can be seen, but when one of them either intentionally or by accident hurts another by a stroke with the play stick a general shindy takes place, and the sticks are employed over each other’s heads, which is followed by a rush for the stakes, and a scramble. We have seen them when this was the case arm themselves and exchange some shots, when, a few being wounded, the camps would separate and move away in different directions. Supposing, however, the game proceeds in its proper spirit and humor, each bet being tied separately, the parcels are handed out to the successful party by the judges. This game is not often played by large parties of men, or if so it is very warmly contested and very apt to break up in a disturbance.

We have seen it also played by both men and women joined, a few men aiding two parties of women. This was among the Sioux, but with the other tribes it is generally played by men only.

Another mode of playing the game is by catching the ball in a network over a small hoop a little larger than the ball attached to the end of a stick. They catch it in this net as it flies through the air, and throw it from one to the other toward either goal. The man who catches can run with the ball toward the limit until he is overtaken by one on the other side, when he throws it as far as he can on its way, which is continued by the others. The women play hand and foot ball, also slide long sticks on the snow, or billiards with flat stones on the ice. We know of no other game at ball worth mentioning being played among them.

Foot racing is often practiced by the Mandan and Crows. The former nation before they were so much reduced by smallpox had a regular race course 3 miles in length, in which any and all, who chose, could try their speed, which they did by running three times around this space, betting very high on either side.

They still practice the amusement, but not so much as formerly.

Racing

Foot races among the Crow Indians are usually contested by two persons at a time, a bet being taken by those concerned, and many more by the friends and spectators on either side, consisting of blankets, buffalo robes, or some other article of clothing. They mostly run about 300 yards and in starting endeavor to take every advantage of each other, a dozen starts being often made before the race begins. These Indians also run horse races, betting one horse against the other. The same trickery and worse is displayed in their horse races as in their foot races, and often the loser will not pay. The Sioux also have foot races in which any one may join, provided he bets, which, if they have anything to stake, they are sure to do. The name of being a fast and long runner is highly prized among them all; indeed, after being a warrior and hunter that of being a good runner is next to be desired, but the principal aim in all these amusements appears to be the winning of each other’s property. They, of course, occupy and enable them to pass agreeably some of the long summer days, but we never see these things introduced without the bets or prospects of gain, and from this fact, together with the earnestness exhibited in betting, and in the contest, we conclude it to be no more than another mode of gambling, to which they are all so much addicted.

Gambling

Most of their leisure time either by night or by day among all these nations is devoted to gambling in various ways, and such is their infatuation that it is the cause of much distress and poverty in families. For this reason the name of being a desperate gambler forms a great obstacle in the way of a young man getting a wife. Many quarrels arise among them from this source, and we are well acquainted with an Indian who a few years since killed another, because after winning all he had he refused to put up his wife to be played for. Every day and night in the Soldiers’ Lodge not occupied by business matters presents gambling in various ways all the time; also in many private lodges the song of hand gambling and the rattle of the bowl dice can be heard. Women are as much addicted to the practice as men, though their games are different, and, not being in possession of much property, their losses, although considerable to them, are not so distressing. The principal game played by men is that of the Bowl or Cos-soo´, which is a bowl made of wood with a flat bottom, a foot or less in diameter, the rim turned up about 2 inches, and highly polished inside and out. A drawing and description of the arithmetical principles of this game is now attached in this place. Pl. 72.) The manner of counting therein mentioned is the manner in which we learned it from the Indians, but the value of each of the articles composing the dice can be and is changed sometimes in default of some of them being lost and again by agreement among the players in order to lengthen or shorten the game or facilitate the counting. However, the best and most experienced hands play it as it is represented. It can be played between two or four, that is, either one on each side or two against two. The game has no limit, unless it is so agreed in the commencement, but this is seldom done, it being usually understood that the players continue until one party is completely ruined.

The bowl is held by the tips of the four fingers inside the rim and the thumb underneath. The dice being put in, they are thrown up a few inches by striking the bottom of the bowl on the ground, so that each counter makes several revolutions. It is altogether a game of chance and no advantage can be taken by anyone in making the throws. The counters or dice never leave the bowl but are counted as the value turns up. One person having shaken it and the amount of his throw having been ascertained a requisite number of small sticks are placed before him, each stick counting 1. In this way the game is kept, but each keeps his adversary’s game, not his own; that is, he hands him a number of sticks equal to the amount of his throw, which are laid so that all can see them. Each throws in turn unless the big claw stands on end, in which case the person is entitled to a successive throw. By much practice they are able to count the number turned up at a glance and the principles of the game being stated on the drawing, we will now describe how it is carried on. It has been observed in these pages in reference to their gambling that it is much fairer in its nature than the same as carried on by the whites and this is worthy of attention, inasmuch as it shows how the loser is propitiated so that the game may not result in quarrel or bloodshed, as is often the case.

The game is mostly played by the soldiers and warriors, and each must feel equal to the other in courage and resolution. It is often kept up for two or three days and nights without any intermission, except to eat, until one of the parties is ruined.

Example.—A plays against B; each puts up a knife, and they throw alternately until 100 is counted by the dice; say A wins. B now puts up his shirt against the two knives, which is about equal in value; say A wins again. B then stakes his powder horn and some arrows against the whole of A’s winnings. Should B now win, the game commences again at the beginning, as A would only have lost a knife; but supposing A wins. B now puts up his bow and quiver of arrows against all A has won—the stakes are never withdrawn but let lie in front of them. Say A again wins. B then stakes his blanket and leggings, which are about equal in value to all A has won, or if not, it is equalized by adding or subtracting some article. Supposing A again to be winner, he would then be in possession of 2 knives, 1 shirt, 1 blanket, 1 powder horn, 1 bow and quiver of arrows, and 1 pair leggings, the whole of which the Indians would value at 8 robes. B now stakes his gun against all the above of A’s winnings. Now if A again wins he only retains the gun, and the whole of the rest of the property won by A returns to B, but he is obliged to stake it all against his gun in possession of A, and play again. If A wins the second time he retains the whole and B now puts up his horse against all of A’s winnings, including the gun.

A wins, he retains only the horse, and the gun and everything else reverts again to B, he being obliged to stake them again against the horse in A’s possession. If A wins this time, he keeps the whole; but if B wins, he only gets back the horse and gun, and all the rest of the property goes to A. Supposing B again loses and continues losing until all his personal property has passed into the hands of A, then B, as a last resort, stakes his wife and lodge against all his property in the hands of A. If A wins he only keeps the woman; the horse, gun, and all other property returns again to B with the understanding, however, that he stakes it all to get back his wife. Now if B loses he is ruined; but if A loses he gives up only the woman and the horse, continuing the play with the rest of the articles against the horse until one or the other is broke.

At this stage of the game the excitement is very great, the spectators crowd around and intense fierceness prevails, few words are exchanged, and no remarks made by those looking on. If the loser be completely ruined and a desperate man, it is more than likely he will by quarrel endeavor to repossess himself of some of his property, but they are generally well matched in this respect, though bloody struggles are often the consequence. We have known Indians to lose everything—horses, dogs, cooking utensils, lodge, wife, even to his wearing apparel, and be obliged to beg an old skin from some one to cover himself, and seek a shelter in the lodge of one of his relations. It is, however, considered a mark of manliness to suffer no discomposure to be perceptible on account of the loss, but in most cases we imagine this is a restraint forced upon the loser by the character of his adversary.

Suicide is never committed on these occasions. His vengeance seeks some other outlet, in war expeditions, or some way to acquire property that he may again play and retrieve his losses. There are some who invariably lose and are poor all their lives. A man may with honor stop playing with the loss of his gun; he has also a second opportunity to retire on losing his horse, and when this is so understood at the commencement they do, but when a regular set-to takes place between two soldiers, it generally ends as above described.

Ordinary gambling for small articles, such as beads, vermilion, rings, knives, arrows, kettles, etc., is carried on by playing the game of hand, which consists in shuffling a pebble from one hand to the other and guessing in which hand the pebble lies. They all sit in a ring on the ground, each with whatever stake they choose to put up before them. Both men and women join in the game and a song is kept up all the time by the whole with motions of the hands of him who holds the pebble. After singing about five minutes a guess is made by one of the parties as to which hand the pebble is in, and both hands are opened. If the guess has been correct, the one holding the pebble is obliged to pay all the rest an equivalent to the stake before them; but if the hand not containing the pebble be picked upon, all the ring forfeit their stakes to him. Either one man can thus play against the whole or he has it in his power to pass the pebble to the next, he betting like the others.

This is a very common game, and a great deal of property by it daily changes hands, though seldom such large articles as guns, horses, or women.

The usual game which women play alone, that is, without the men, is called chun-kan-dee´, and is performed with four sticks marked on one side and blank on the other, as described in Plate 73. The women all sit in a circle around the edge of some akin spread upon the ground, each with her stake before her. One then gathers up the sticks and throws them down forcibly on the end, which makes them rebound and whirl around. When they fall, the number of the throw is counted as herein stated. Each throws in turn against all others, and if the whole of the marked sides, or all the fair sides of the sticks are turned up, she is entitled to a successive throw. The game is 40, and they count by small sticks as in the preceding. In fine weather many of these gambling circles can be seen outside their lodges spending the whole day at it instead of attending to their household affairs. Some men prohibit their wives from gambling, but these take the advantage of their husband’s absence to play. Most of the women will gamble off everything they possess, even to the dresses of their children, and the passion appears to be as deeply rooted in them as in the men. They are frequently thrashed by their husbands for their losses and occasionally have quarrels among themselves as to the results of the game.

Another game is played by the boys and young men which consists of planting an arrow in the snow or ground and each throwing other arrows at it until struck, and he who strikes the planted arrow is winner of all the arrows then on the ground.

Death and Its Consequences

When a warrior dies the body is straightened and dressed in full war dress, as for battle, the face being painted red. It is then wrapped up in a blanket, which is again enveloped in scarlet cloth, or his flag, if he has one; then his bow, quiver, sword, gun, powder horn, battle ax, war club, tomahawk, knife, and his medicine or charm are laid alongside and the whole baled with the body in his buffalo robe, being the one on which his coups on his enemies are painted. The last covering is the raw hide of a buffalo, hair inside, which incloses all, and is strapped up tightly by strong cords passed through holes cut around the edge of the skin, the whole presenting the form of a large oblong bale. All this is done by some old men, often some of the divining men, though not those who attended him while sick; and the persons who pay this attention to the corpse know they will be well paid by the relatives of the deceased, as it is the greatest honor one Indian can confer on another and is a claim on the patronage of the relatives during their life. Before enshrouding the body some one of the persons who officiate cuts off a lock of the dead man’s hair, which he retains a year. At the end of that time the nearest relatives of the deceased buy the hair from him at a very high price in horses, blankets, etc. This is another long ceremony and should be described, but our limits do not admit of it.

When the body is thus dressed and prepared for interment it is the wish of the relatives to get it out of sight as soon as possible, or in a few hours after dissolution, but it often happens that there is no suitable place in the vicinity for burial and they are obliged to carry it along for several days. Most of these tribes prefer scaffolding the corpse on trees, which is the most ancient method of disposing of them, arising from the want of tools to excavate, particularly in the winter season, when the ground is frozen to the depth of 5 feet as solid as a rock, and for the reason that they wish the dead to be placed where they can at all times feast and speak to them. Of late years, however, they prefer their being interred by the whites at the different trading forts if possible, but as this can only happen to a few the others either scaffold them or inter them, when the weather admits, on the tops of hills, covered with large stones, which, being rolled on the grave after it is filled prevent the ravages of the wolves and foxes. In either case the clothing, arms, medal, or other trinkets not bequeathed are deposited with the body, and as the sanctum of the dead is never disturbed nor these articles renewed, they must present a sure criterion whereby to judge of their state of arts and arms at the time of the interment as far as it is possible to be determined by the nature of the materials thus deposited. Supposing they are near the timber, and the man has died in the night, the funeral takes place next day, or if he has died during the day it is disposed of the following morning.

At the moment life becomes extinct the relatives set up a loud howl, cut their hair and legs, and the neighbors crowd into the lodge, each endeavoring to excel the other in the violence of their lamentations, which are kept up without intermission from that time until the funeral is over, by all, and during this interval the whole of the property of the deceased, except his war horse and arms as mentioned, is given away by the relatives to those who lament. All his horses, skins, clothing, provisions, and a good part of that of his relatives (brothers, father, etc.) must pass into the hands of strangers; even the blankets off their backs, arms, and cooking utensils are seized and carried away by those who aid in mourning. If he has made a will, which occasionally happens, it is sometimes carried into effect, but usually the nearest relatives sit around the body howling, with their heads down, and pay no attention to the general pillage which then takes place, or if they do, it is only to tell each of the mourners which of their horses or other property to take away, giving the horses to those who have aided in laying out the dead man. Their custom is to make themselves as poor as they can be made on these occasions, either in property or with regard to their persons.

The body being placed on a horse travaille crosswise, it is conveyed to the spot for scaffolding by leading the horse, the whole following without any order and uttering loud howlings, both men and women. Several men now ascend the tree and draw up the corpse with strong cords attached to it, placing the feet as near toward the south as the fork of the tree will admit, and elevating the head part of the bale so that it may face in that direction, after which it is secured by the cords being tied round the limbs of the tree many times, to prevent the wind from blowing it down.

When this is finished they recommence cutting their legs and howling, calling on the deceased by the tie of relationship which bound them, thus: “My brother” or “my son,” adding, “remain in peace where you are; let your spirit go to the south and not be troubled; we will feast you; do not visit us in spirit; you are happy; and we are miserable.” These words are not distinguishable on account of the noise, and most probably muttered; as, having witnessed many of these funerals in every way, we have never heard any other words than lamentations; but they say they do pronounce them either mentally or very low, and that if it is neglected some more of their relatives will die; consequently we are bound to believe they utter these and other words in an audible voice. At this stage of affairs his war horse is led under the tree and shot, in addition to which, among the Crow Indians, a finger or two of each of the near relatives are chopped off and the blood smeared over their faces, left to dry there, and remain until it wears off. The deceased’s shield, lance, or other implement, too long or unwieldy to be enveloped with the body, are now tied at his head on the tree, and the mourners retire. Some of the near relatives, however, often remain all day and night, naked and barefoot, exposed to cold, snow, or rain, for several days and nights without eating until they are completely exhausted, and for a year or more afterwards wear nothing but an old torn skin, which, with their bodies and faces, is smeared over with white clay, and present a miserable appearance.

This is the most general custom among all the tribes of which we write of disposing of their dead, and nine-tenths of them are scaffolded in this way. Yet occasionally some, either by request or desire of surviving relatives, or in the event of their dying where no timber can be found, are interred on the top of a hill. In either case the mourning and ceremonies are the same. When interred, the hole or grave is excavated to the depth of about 5 feet, and made large enough to contain the implements before referred to, which are all buried with the body, the grave filled up and large rocks rolled upon it. In either way no inscription or device is made to mark the spot, nor any hieroglyphics carved on trees denoting the age, name of the person, or anything else. No consolation is offered to Indians at the time of the funeral, nor for several days afterwards. Those who wish to console must aid to mourn, but say nothing. In a few days, however, many elderly men invite the relations to feast and console them by the usual arguments the nature of the case dictates. The reason why the feet are placed southward and the face turned in that direction is that the Indian paradise is supposed to be in that quarter, and the soul is thus given to the South Wind to be carried off to that point. Very brave and formerly renowned warriors sometimes requested not to be interred in any way, in which case they are placed inside their lodge propped up, in a sitting posture, dressed and painted, the door of the lodge is closed tight, and the outside around the lodge inclosed by a hedge of thick branches and dirt to prevent the wolves from entering, and the whole is thus left on the plains.

In the course of time the lodge rots away, the wolves enter, and the bones are scattered about or carried away by them. This is the manner in which the Chief Wah-he´-muzza, or The Iron Arrow Point, ordered his obsequies to be performed, giving for his reason that he wished to remain above ground in order to see and hear his children all the time and to have the spot rendered remarkable by his being there.

The death of ordinary Indians is attended with like results, though if not warriors of note they are merely enveloped in their ordinary clothing and blankets or skins with their implements, but no horse is killed over their grave. When women die their favorite dogs are killed and all their tools for scraping and dressing hides, with their pillow and porcupine quills, are enveloped with them. If she be the wife of a chief or man of importance she is also wrapped in scarlet cloth, formerly in painted skins. There is as much mourning and distress observed on the death of their children, perhaps more, than when grown. On these occasions often some one of the parents destroy themselves, and all other Indians are very attentive to them for several days until the most violent grief is over. Should anyone offend the parent during this time his death would most certainly follow, as the man, being in profound sorrow, seeks something on which to wreak his revenge, and he soon after goes to war, to kill or be killed, either of which being immaterial to him in that state.

The reason the implements are deposited in the grave is that they are supposed to be necessary to his being in the world of spirits. It is a very ancient custom, perhaps coeval with their existence.

We know of no tumulus or barrow erected either in former or later times through this country containing many bodies or possessing the character of a charnel house, but are in the knowledge of the graves of many chiefs either on scaffolds or on hills.

Bodies are never interred in a sitting posture, though that manner is sometimes observed when deposited in the lodge above ground and the posture preserved by stakes driven in around the body with forks on the end supporting the different members and equilibrium.

There are no herbs or spices placed with the corpse, neither is it submitted to any process analogous to embalming. It is enveloped, as before mentioned, in skins to which those who can afford it add scarlet cloth and blankets.

Scaffolding of corpses is the general manner of disposing of them with all the prairie tribes, and the way they are prepared has been alluded to. They would prefer having them boxed instead of baled, but have no tools to prepare timber, and even if they had can not at all times procure it, which together with their lack of means to excavate in these frozen regions were no doubt the original causes of this mode of burial. When bodies are brought to the trading houses for interment or scaffolding they are always boxed by the whites, the coffin being made large enough to contain the implements and ornaments enveloped with the corpse. This in former times was a great honor done the Indians and highly recompensed, but of later years is a great bore and expense.

This method of securing them can, however, only be embraced when death takes place near the houses, and consequently happens to few. The Mandan and Gros Ventres, being stationed at the fort with those nations, have their dead boxed by the whites and placed on a scaffold made of posts planted near their villages. The Arikara prefer interring them in the ground, and all the rest of the tribes place their dead, secured in the manner described before, in the forks of trees, which in a year or two, as soon as the cords rot off and the envelopes fall to pieces, are blown down, and the bones are found scattered beneath. Carnivorous birds, such as eagles, ravens, and magpies, often pick at the envelope until they get at the body, but if it is well strapped in rawhide it is generally secure from either birds or beasts as long as it remains in the tree.

It is the custom of the Assiniboin to put up a funeral flag over the graves of their dead, particularly children, which at this time is composed of some such fabric as red flannel or calico tied to a pole, but which was formerly made of feathers and light skins. This is a very ancient custom, arising, we are told, from the necessity of having some such object thus raised which, fluttering in the wind, frightens away the beasts and birds of prey.

The custom of collecting and reinterring the bones is very general at the present day among all these tribes; indeed, it is seldom neglected if when they visit the scaffold they find the body to have blown down and the bones exposed.

The bones are picked by any one of the party, not related, in the presence of some of the relatives of the deceased, and this time buried in the ground, with demonstrations of grief and some scarifying, though they do not go into mourning dresses further than some white clay about the face, and no property is confiscated by others, as in the case of the first funeral, but those who aid are paid with some smaller articles. On these occasions a feast is made for the dead which, being eaten, and the spirit propitiated by prayer and invocation, the whole concludes, those concerned resuming their usual dress and occupations.

There is no such thing as charnel houses or receptacles for the dead in all the district of the upper Missouri, neither are there any appearances of such things having been, each individual being buried or scaffolded separately at the most convenient place and as soon as possible after decease.

Incineration of bones is not practiced by any of them, neither do their traditions mention this custom to have ever existed among them; they have a horror of the idea.

Their symbols of mourning have been referred to, which are cutting short their hair, scarifying their legs, cutting off their fingers (Crow Indians), wearing an old tattered robe or skin on their back, the rest of the body being naked except the breech flap of the men, or body dress of the women, bare legged, bare footed, the face, hair, body, and robe smeared with white clay, often intermixed with their blood.

When the lock of hair of the deceased has been redeemed by the relative by high pay to him who took it, which is done in a year or two after demise, this relic is inclosed in a small sack and carried on the back of some of the female relatives. A piece of tobacco is wrapped with it, which is used on several occasions, as before mentioned. There are periodical visits to the grave, twice or thrice a year for the first year, and afterwards for several years whenever they happen to be in the vicinity, and on these occasions takes place the feast to the dead, so often referred to in these pages, which is one of their principal ceremonies. A repast is made of corn or pounded meat mixed with grease and sugar, sometimes a dog is cooked by some medicine man, and a crowd of people being assembled round the grave after lamenting the dead by howling, smoke, and pray to the spirit, leave a portion of the feast for it, and the rest is eaten by those who attend the ceremony. One of their prayers at these times is recorded in a former page, together with the reason of these observances. Fires are kindled near the grave or under the scaffold, but do not appear to be of further use than to light the pipe by while smoking to the dead, and are suffered to expire at their leisure.

No gravestones or posts are planted to mark the place, or any inscriptions or devices painted or carved by any of these tribes, denoting the age of the deceased or any other thing.

As has been frequently stated, there are no large mounds perceived on the upper Missouri, the work of Indians, as have been discovered in some of the western States, but were it an object or custom to bury the dead in that manner we believe there is energy and power sufficient among any of these tribes to accomplish a work of the kind, even with the rude tools they have, in a loose soil, free of rock, and in the summer season. These mounds have most probably been national or public depositories for the dead of Indians in stationary huts; and as great superstition is attached to all funeral rites, it is not improbable they were excavated in a length of time by the united efforts of the nation. Being a work in which both women and children could join, and which could be executed with the most primitive tools, they no doubt worked at it in favorable seasons, stimulated to exertion by the directions and commands of the divining men. These marks of antiquity only prove the nation to have been numerous, stationary, and unanimous in the undertaking. The materials disinterred from these receptacles must show beyond doubt the state of arts and advancement of the tribe at the time the interment was made, supposing the articles thus exhibited to be of their own manufacture and not traded from Europeans. Bones reburied are not accompanied with a new deposit of instruments.

Those articles first enveloped with the body, if found, are reinterred with it, which, having been the property of the deceased, are valuable, but to none other. It is only when the corpses fall from scaffolds or the bones of the dead by some means have become exposed that a second burial takes place; otherwise no Indians disturb the repose of the dead.

Orphans and the Aged

The care of orphan children and the aged devolves upon the nearest relatives of their deceased parents, but neither the chiefs nor any other persons not of kin pay them the least attention, unless they are adopted into their families. The aged and infirm are supported by their sons and other relatives until they become helpless and a burden, and are then left in some encampment to perish. There are no very old people without some relatives. The fact of their being old presumes that some of their lineal descendants are living, and it is with these they reside; but should there be no kin whatever acknowledged they would only the sooner die, as neither chiefs, hunters, nor any others would take the least interest in them, much less furnish them with provisions or be troubled by packing them along in traveling. Should an aged person of this description die in camp the body would be wrapped in the skins composing its bed and stuck on a tree by some of the men, without the least symptom of mourning. The life of the aged of both sexes, even with their own children, is one of drudgery and misery, and when entirely helpless they are in a manner obliged to get rid of them in some way, as their manner of traveling and conveniences of lodging are not adapted to the infirm.

A very near and correct view of their means and disposition warrants the opinion that it is more through extreme necessity than hardness of heart that they resort to the inhuman alternative above mentioned. Age without power is never venerated even by sedentary Indians, though these can and do treat the infirm better than the roving tribes, because, being better prepared with commodious lodges and not obliged to travel, the burden of useless and aged persons is not so much felt. They are therefore tolerated for their talents in story telling and other qualifications, exciting more their laughter than their abuse or neglect. But it is always a hard fate. The others will say they have had their day, their youth, and their prime, have enjoyed much and should now die and remove the burden of their care. They all know and expect this to be their own fate if life be prolonged, and hence we find the influence of chiefs, once renowned, declining with age or debility. Their gallant acts and services are forgotten or laughed at, later incidents of the same nature replacing theirs in the memory of their friends; they are neglected, ridiculed, imposed upon, and, being helpless, submit.

It does happen with some divining men that the older and uglier they become the more they are feared for their supernatural powers, and these, as long as they can sing and drum, are well off, because they can always command property for their services and pay their way for any attention or assistance, besides their supposed supernatural powers prevent any practical jokes or petty torments from being inflicted as on ordinary aged persons.

There are but few old people of either sex. Their lives are too laborious, precarious, and exposed to secure an advanced age.30

Lodges

The lodges of the Sioux, Crows, Assiniboin, Cree, and Blackfeet are made of buffalo skins, hair shaved off and dressed, then sewed together in such a manner that when placed upright on poles it presents the form of an inverted funnel. The skins are dressed, cut out, and the lodge made up altogether by the women. When cut and sewed and laid on the ground it is in shape nearly three-quarters of a circle, with the two wings of skins at the small end to serve as vanes, which are changed by moving the outside poles with the wind, to prevent the lodge from smoking. The tent is stretched on poles from 12 to 20 feet in length according to the size of it, each family making one to suit the number of persons to be accommodated or their means of transporting it; therefore their sizes vary from 6 to 23 skins each, the one being the smallest, and the other the largest size in general use, the common or medium size being 12 skins, which will lodge a family of eight persons with their baggage, and also have space to entertain two or three guests. The area of a lodge of 12 skins when well pitched is a circumference of 31 feet, and the space each grown inmate requires for bed and seat would be about 3 feet in width. People seldom stand upright in a lodge. They enter in a stooping posture, and moving forward in this way to the seat opposite, sit there until they leave. (Pls. 74, 75.)

When sleeping the feet of every one is turned toward the center of the lodge, where the fire is made, the smoke escaping at the opening in the top. The material will last with some repairs about three years, not longer. They usually make new lodges every third summer and cut up their old ones for leggings and moccasins. Their lodges are always carried along when they travel with the camp, being packed on a horse in summer, or on a travaille in winter, in default of horses, and when the snow is deep they keep out wind and rain and answer all their purposes, but are cold, smoky, and confined. Families of from 2 to 10 persons, large and small, occupy tents of different dimensions, say, one of 6 skins for the former and one of 16 skins for the latter number. Lodges of 36 skins are sometimes found among the Sioux, owned by chiefs or soldiers. These when carried are taken apart in the middle in two halves and each half packed on a separate horse. When erected, the halves are again joined by wooden transverse pins, the poles are dragged on the ground, being tied together in equal-sized bundles, and slung to each side of the horses. A tent of this size will accommodate 50 to 80 people on an occasion of feast or council, as they can sit in rows three or four deep; about 30 persons, however, could sleep therein with ease, independent of the space required for baggage, provisions, and utensils. The females, young and old, aid in making them, and the eldest of them erects, removes, and arranges the locations of the interior in the manner described in a former answer.

They are never vacated and left standing, but are needed wherever they go to protect themselves and property from the weather. The skins are put up when sewed together in proper form without being smoked, as the smoke from the fire in the inside soon penetrates them and renders them impervious to rain. The men have nothing to do with the construction, erection, removal, or internal arrangement of the lodges.